undermine us 1 Samuel 18. 17. 21. 25. Ieremiah 18. 18. Acts 6. 9. 10. yea lay divellish plots to destroy us Daniel 6. Exodus I. 9. 10. Psalme 83. 3 4 5. Acts 4. 26 27. and 19. Chap. and 23. 10 14. Secondly they would deliver us up and falsely accuse us to the Magistrates I Sam. 22. 9. 10. and 23. 19. 20. and 26. 1. Acts 6. 8. to 13. and 24. 13. Thirdly they would perswade and give devilish counsell to them against us Rev. 2. 14. Ier. 38. 4. Act. 17. 13. and never leave untill they had in the fourth place shut us up in Prison I Kings 22. 27. ler. 36. 5. and 15. 10. Luk. 21. 12 Acts 5. 18. and 12. 4. and 4. 3. and 22. 25. and 28. 17. 2 Cor. 11. 23. and in case we would not yet yeeld to associate them in evill doing nor conforme to their lewd and wicked customes then would they give us bodily correction as First they would strike us 1 Kings 22. 24. Ier. 20. 2. and 37. 15. Acts 23. 2. 2 Cor. 11. 23. 24. 25. Secondly they would hurt and mayme us Numb 14. 10. ludges 16. 21. Acts 14. 19. Thirdly if all this would not doe in the last place these drunkards and vicious livers would kill us for being so refractory they would make us either bow or breake they would kill our bodâ—es if they could not corrupt our soules if we would not part with our innocency we should part with our lives as it fared with the three children that were put into the fiery furnace because they would not worship the golden Image as others did Dan 3. and all the Prophets of the Lord whom Iezabel slew because she could not bring them to her owne bow I King 18. 4. and those numberlesse Martyrs whose soules St. Iohn saw under the Altar Rev. 6. which were killed because they would not doe and say as the rest yea even for the word of God and for the testimony which they maintained ve 9. And why fares it not so with us why doe not the same drunkards vicious liveers and other enemies of holinesse which now enuy hate censure scoffe at nicke-name raile on and slander us even strike maime and kill us but because their hands are tyed by the Law I dare say it fares with many of them because they cannot have their wills as it did with Achilles who is feigned to eate his owne heart because he might not be suffered to fight Why are not our Sanctuaries turned into Shambles and our beds made to swim with our bloods long before this but that the God of Israel hath crossed the confederacy of Balack It is no thank to wicked men that their wickednesse doth not prosper the woâ—ld would soone be over-runne with evills if men might be so ill as they would Alasse if our Gracious King and State did not maintaine true Religion and countenance the sâ—me it would be otherwise then it is with the people of God as the Word of God and former experience witnesseth § 103. 1 FIrst the word of God witnesseth the same as looke but Rev. 13. and you shall find it foretold by the Holy Ghost that so many should be killed as would not worship and give honour to the Image of the Beâ—st that man of sin that man of pride that opposeth and exalteth himself above all that is called god or that is worshipped 2 Thes. 2. 4. and our Saviour foretelleth that we shall not onely be hated of all men and Nations for his names sake but be killed and put to death Mat. 24. 9. Yea he affirmeth expressely that we should not onely receive this hard measure from strangers and enemies onely but from our deerest and neerest friends that the Brother should betray the Brother to death the Father the Sonne and that children should rise up against their Parents and cause them to dye even for his names sake Matâ— 10. 21. 22. meaning when they are not restrained by godly Kings and their wholesome Lawes Neither doe we want examples to make good these testimonies for by whom was upright Abel persecuted and slaine but by his owne Brother Caine Who scoffed at righteous Nâ—ah but his owne Sonne Chaâ—m By whom was that vertuous and religious Lady Barbara put to death for embracing the Christian faith but by her owne Father Dioscorus And lastly by whom was our Saviour Christ betrayed but by his owne Disciple ludas 2. But to goe on experience as well as the Scripture proves it In the time of the tenne persecutions it was no more then sacrifice or dye In the time of Queene Mary the Martyrs must either deny their faith disclaime their pure Religion and service of God worship that bloody whore of Rome according to her damnable traditions or be chained to a stake and burnt either part with their faithes or part with their lives if they would not obey them rather then God they had a Law by which men ought to dye Yea at this present although we blessed be God and our Gracious Protector for it endure little but the lash of evill tongues which is the most favourable persecution yet in Spaine and other places our brethren doe groane under a mercilesse Inquisition Oh the quintessence of cruelty that they have wrung out unto them the rehearsall whereof would make a mans eares to tingle and his heart to tremble For as in the time of the ten persecutions it would cost a man his life to professe himselfe a Christian the Heathen Emperors making it death by their Edicts and as in the time of Queene Mary if one profest himselfe a Protestant he was sure to be burnt so in Spaine at this day some have beene burnt and others put into an agony of seven yeares continuance which is worse for having a Testament about them in the English tongue or a Bible in their house or declaring their faith some other way And can any doubt but drunkards would deale as cruelly with us if they might be permitted It is easie to guesse how cruell their hands would be in case the Law restrained them not who even draw blood with their tongues as how will drunkards shoot their shafts up to the feathers in the disgrace of such as will not humor them and never give over so long as they have an Arrow in their Quiver to heare them would even make a man think they were generated out of the Dragons tooth as Orpian is said to be made by Pallas In briefe for I might be endlesse in the prosecution of this take one example which might serve insteed of all that hath beene spoken What was the reason our Saviour Christ the Master himselfe was envied Math. 26 15 contemned Math. 12. 24. and 13. 55 rejoyced at in his misery and distresse Math. 27. 29. hated Iohn 7. 7. murmured against Luk. 15. 2. had his Doctrine withstood and contraried Luk. 5. 21. Math. 9. 34. his actions
Lillies smell farre worse than weeds if vertue turne into vice the shame is triple For many Iewes to deny Christ was not so much as for one Peter Yea if all the Cities of the world had done filthily it were short of this wonder the Virgine daughter of Sion is become an harlot Isaiah 1. 21. If Iudas become a traitor how great is his treason If Absalom rebell how unnaturall is his rebellion And so much to answer the plea of learned men § 52. FOurthly that the example of the best and holiest men is no cettaine rule for us to walk by is plain for if euery act of the holiest persons should be our rule we should have but crooked lives for then because Noah was drunk Lot committed incest Abraham lied David committed adultery and murther Peter forswore his Master c. we should do the like which no man with a reasonable soule can affirm though some infatuated and incorrigible sinners would faine justifie their abominable wickednesse by the falls of Gods children recorded in holy writ for every action that is reported is not straight way allowed Yea God hath given us rules whereby wee may examine the examples of the best Saints and as well censure the bad as follow the good which made S. Augustine answer some Hereticks who alledged for themselves the authority of Saint Cyprian I am not bound to S. Cyprians authority any further then it is Canonicall The just Saints are to bee followed but onely in their justice and sanctity we are not bound to be good mens Apes let us follow such as excell in vertue Psalm 16. 3. in such vertues wherein they excell as every Saint excells in some vertue one excells in knowledge another excells him in faithfulnesse a third excells them both in zeale a fourth excells all in humility a fifth excells the rest in that Christian vertue yea Christs vertue forgiving of wrongs and yet a poore man may out goe them all in an admirable patience 1 Corinthians 12. 31. Now as when Paul had propounded many rare graces hee concludes with desire you earnestly the best gifts 1 Cor. 12. 31 so take the best of every man and therwth make up an excellent man As the Italians got up all the excellent pictures in the world that out of them all they might make one masterpeece or most excellent picture for the sweetnes of all the best flowers make most sweet and excellent honey so learne of this man zeale of another knowledge of another patience c. follow David where hee followed Gods heart not where hee followed his own heart if he turn toward lust blood idlenesse let us leave him there let us follow Peters confession not his abnegation be ye followers of me saith S. Paul even as I am of Christ 1 Cor. 11. 1. We must not imitate every one but such as Paul Philip. 3. 17. nor Paul in every thing but wherein he followes Christ the great Apostle injoyneth our imitation but gives a limitation doe not yee follow after me unlesse you see the tract of Christ before me imitemur bonos sed in bonis let us follow good men but onely in what they are good for otherwise no motion can want a pretence as calling for fire from heaven to consume such as displease us Elias did so and why not we Offering our children in sacrifice Iephta did so as some thinke and why not we Marying of many wives and putting away such as they did not like the Fathers did so and why not we Borrowing but never paying againe the Israelites did so by the Egyptians and why not wee Murthering of Princes Ehud did so why not we c. Yea there is nothing more perilous then to draw all the actions of holy men into examples Actions are not good or evill because done by good or evill men but because commanded or forbidden by God now they perhaps in many cases may have had peculiar warrant signed from heaven whether by instinct or speciall command which we shall expect in vaine therefore much caution must be used in our imitation of the best paternes whether in respect of the persons or things els we shall make our selves Apes and our acts absurdities So that as Demosthenes was wisely wont to say in civill matters wee live and rule by lawes not by examples so say I in divine precepts must be our guides and not patterns except the patterne of our Saviour Christ. And to imitate him is the marrow of all Religion and the true worship of God for then are our actions and intentions warrantable and praiseworthy when they accord with his and what Painter would not rather make his picture by the living face then by any other picture wheras to square our lives by other mens lives without respect to his is to set our Clocks by others Clocks without looking to the Sun which is the readiest way to have them go wrong for many times hee that is most unfit to observe man is the most fit to serve God The Sybarites desirous to know from Apollo how long their prosperity should last were answered that so soone as they began to prefer men before God their state should bee destroyed and the same vve may apply to our selves Wherefore let us honour good examples but live by good precepts and for such as are contrary minded let them knovv that that gold vvhich dreads the touchstone is but counterfeit that fellon who doth refuse his tryall and labours to suppresse the evidence which is brought against him doth but confesse himselfe guilty § 53. FIfthly that reason together with good intentions is no certain rule for us to walke by is easily proved for first reason as now it is clouded with the mists of originall corruption is but a blind guide for besides that faith is above reason there is no one reason but hath another contrary unto it saith the wisest of Philosophers Solon being importuned not to shed teares for the death of his sonne for that they were vaine and bootelesse answered for that very reason I may the more justly shed them even because they are bootelesse and vaine Socrates his wife exasperated her griefe by this circumstance good Lord quoth shee how unjustly doe these bad Judges put men to death what replyed Socrates wouldest thou rather they should deserve death If my inferiour of whom I have deserved well should strike mee a box on the eare one reason would step in and bid me give him another least he be thought the better man a second would crosse that and say set not your wit to his esteeme it all one as if an Asse had kick't you a third would reply if you put up this your patience like a pully will draw on more such injuries a fourth noe the best remedy in a causelesse injury is contempt for this puts ill will out of countenance and blunts the point of an enemies malice a fifth doe or you will be esteemed a coward
who think as good be buried as so much debarred of their appetites so fares it with these touching their soules for use what meanes you will to reclame them they will reject it What saith S. Basil shall we speake to drunkards wee had as good round a dead man in the eare yea certainly saith another he is drunk himselfe that prophanes reason so as to urge it to a drunken man in regard whereof S. Augustine compares drunkennesse to the pit of hell into which when a man is once fallen there is no redemption Whoring is a deep ditch yet some few shall a man see returne to lay hold on the wayes of life one of a thousand but scarce one drunkard of ten thousand Indeed S. Ambrose mentions one and another by a moderne Divine of ours is confest and but one a peece of all that ever they knew or heard of I speake of drunkards not of one drunken such who rarely and casually have Noah like beene surprised and overtaken at unawares but if once a custome ever a necessity Drunkennesse beastiates the heart and spoiles the braine overthrowes the faculties and organs of repentance and resolution It is a sinne of that nature that it hardens and makes up the heart against all repentings Yea the Holy Ghost by the Prophet Hosea tells us that it takes away the heart Hosea 4. 11. And we find it too true for commonly it is accompanied wâ—th finall impenitence which is the greatest evill that is incident to man in this life in that it is a certaine forerunner of eternall condemnation yea it is much to bee feared that the Lord hath done by them as by Ieremiah hee threatneth the Babylonians even given them over to a perpetuall drunkennesse Ier. 51. 39. And is it not most just with God that hee who will put out his naturall light should have his spirituall extinguished he that will deprive himselfe of reason should loose also the guide and pylot of reason Gods Spirit and Grace he that will wittingly and willingly make himselfe an habitation of uncleane spirits should not dispossesse them at his owne pleasure that their deaths should bee answerable to their lives as commonly such as a mans delights and cares are in health such are both his thoughts and speeches on his death-bed Some that have beene used to swearing have dyed with oathes and curses in their mouthes Some persecutors have dyed raging blaspheming and despiting the Spirit of grace Some Usurers have died while in their conceit they were telling their money and casting it up after ten in the hundred Yea one being used to play at Tables all his life with great delight cried out upon his death-bed size-ace cater-trey c. I deny not but God may raise a Lazarus of this kind though he bee dead in excesse dead in sense yea though he be buried and stinkes againe thorow long custome in filthines and breath into his nosthrils againe the breath of life whereby he may become a living soule but rarely is it seene that he doth so § 58. NEither speak I of what God can do for with him all things are possible but with men with drunkards it is in a manner impossible for surely if there were the least possibility of their leaving it if they were not altogether hardened past feeling and past grace then would they now abstaine whilst the plague is hot amongst us But alasse even at this present when many lawfull and indifferent actions are unexpedient these warped wicked wretched men neither feare nor cease to roare drinke drab sweare c. so difficult is the work like Iairus Minstrels they cannot forbeare to play and revell even in the time and place of mourning Dives-like they must have exquisite musick merry company dainty fare c. every day so little are they mooved with Gods displeasure and this grievous judgement Yea notwithstanding it is for their sakes that judgements are upon us and that their crying sinnes have pierced the heavens and brought downe the Plague upon thousands as when Achan sinned Israel was beaten neither did the wickednesse of Peor stretch so far as the Plague yea the Adultery of those few Gibeoâ—ites to the Levites wife was the occasion of six and twenty thousand mens deaths besides all their wives and children together with forty thousand and odd of the Israelites Iudg. 20. when the death of those few malefactors would have saved all theirs and put away evill from Israel vers 13. yea if the Campe of Israel suffered so much for one Achan's fault what may wee expect that have such a multitude of Achans amongst us Notwithstanding I say it is for their sakes that judgements are upon us yet they of al men are least sensible of them as it fared with Ionas who for all that grievous tempest was for his sake yet Ionas alone was fast asleep and the Disciples in another case as wherefore was that unspeakable agony of Christ but for the sinnes of his Disciples and chosen and yet even then the Disciples were asleepe But why doe I make the comparison when betweene them there is no comparison for the fire of Gods wrath being kindled amongst us for their sakes they doe but warme themselves at the flame sining so much the more freely and merrily even drinking in iniquity as the fish drinketh in water and living as if they were neither beholding to God nor affraid of him both out of his debt and danger yea as if the Plague were not only welcome unto them but they would fall to courting of their owne destruction as if with Calanus they hated to dye a naturall death The pleasure of the world is like that Colchian hony whereof Zenophon's Souldiers no sooner tasted then they were miserably distempered those that tooke little were drunk those that took more were mad those that tooke most were dead so most men are either intoxicated or infatuated or killed out right with this deceitfull world that they are not sensible of their feares or dangers It is like a kind of melancholy called Chorus Sancti Viti which who so hath it can doe nothing but laugh and dance untill they be dead or cured as it made Argos in the Poet and another mentioned by Aristotle sit all day laughing and clapping their hands as if they had beene upon a stage at a Theater Wickednesse makes guilty men feare where is no cause these have cause enough but no grace to feare they are so besotted with a stupid security that they are not affected with any danger yea they account it the chiefest vertue to be bold fearelesse and carelesse according to that Ier. 5. where the Prophet complaines unto God thou hast smitten them but they have not sorrowed thou hast consumed them but they have refused to receive correction they have made their faces harder then a stone and have refused to returne verse 3. which was Pharaoh's case who though his backe were all blew and sore with stripes
they can and destroy the memory of all ancient vertues as Heliogabalus did make it their trade to sweare and for-sweare if any will hire them as our post-Knights do not unlike those Turkish Priests called Seitie and Cagi who for a Ducket will make a thousand false oathes before the Magistrate and take it to be no sinne but a worke deserving praise by lies swearing and forswearing to damnifie Christians what they can did they not strive tooth and naile as wee use to say to imitate their father the Divel O that our Land had not such monsters who upon an howers warning can lend Iezabel an oath to rob poore Naboth of his life and Vineyard that we had not such Vultures irreligious harpies that have consciences like a Barne-doore and seldome wake but to doe mischiefe some men and women that will bee bauds to their owne wives and daughters O that the Sunne should shine upon her that will sell for gaine unto hell that body which she brought forth with such pains to this earth certainly there was never woman more deserved to bee called the Divells damme then shee some that dare the day to witnesse their ungodlines and doe their villanies as the Phariâ—ies gave their almes and said their prayers to be seene of men who Zâ—mry-like dare bring whores to their Tents openly yea like Absalom dares spread a Tent on the top of the house and goe in to their Concubines in the sight of all men yea Gallants that in a bravery will assemble themselves to their Minions by companies I must not say they are harlots houses and there commit their adulteries in the presence of each other not much unlike Diogenes the Cynick an impudent fellow who would openly commit filthinesse even in the streets And when their bodies have beene the Organs of unrighteousnesse their mouths shall after be the Trumpets to proclaime it much like those savage women which as Montaigne relates for a badg of honour weare as many fringed tossells fastned to the skirt of their garment as they have lyen with severall men you shall often heare old men glory in their fore passed whoredomes boast their homicides c. yea perhaps if it be possible make themselves worse then ever they were yea rather then men will want matter of oftentation they will boast of the fowleâ—t vices as Agesilaus bragd of his stumpt foote Sertorius of his one eye and Rathroâ—d of his scabs for their excrements they account ornaments and make a scarf of their halter but this is a cursed commemoration Againe men there are who like them of Gibeah Iâ—gd 19. and the Sodomites Gen. 19. are not content with the common way of sinning but are mad with a prodigious and preposterous lust bring forth the men that wee may know them verse 5. And hath not this age some whoequall Lycaon that was turned into a Woolfe by Iupiter for his cruelty who seeme to have beene suckled with the milke of Woolfes as it is reported of the first founder of Rome who through custome have made sinne so familiar unto them that the horror of it is turned into a pleasure who being inured to blood make killing of men but a sport as it fared with Abner who called it playing when every one thrust his sword into his fellowes side 2 Sam. 2. 14. 16. some you shall haver hazard land life soule yea more if more could bee on the fortune of a Rapiers point when but aske whence the cause of that contention ariseth they cannot tell you without blushing so vaine and so frivolous is the occasion many men had rather see a combate fought wherein one man kills another then heare a Sermon or partake of a rich banquet being of Hannibal's humour who seeing a ditch swim with mans blood profest never to have seene a fight which more delighted him or of Herods who thinking hee could not shed blood and bee cruell enough while hee lived and to make the lewes sorry for his death whether they would or no commanded and made sure that they should slay all the Noble-mens children in Iury as the breath went out of his body some resemble Cajus Caligula who amongst other tyrannies caused at his meales ordinarily one to cut off before him the heads of poore prisoners wherein hee tooke great pleasure or Nero and Domitian who studied strange deaths to afflict the Saints and to suppresse the Gospell or Iustinian who being restored againe to his Empire as oft as hee moved his hand to wipe the filth from his nose which was cut off he commanded one of his enemies or some of their allies to be put to death or lastly the Numantines who being besiedged by the Romanes and brought to great misery made a vow no day to eate meat unlesse the first dish might bee of a Romans flesh nor drinke any drinke unlesse their first draught were Romans blood Againe are there not some as blasphemous as impudent Pharaoh who being bloodied with his unresisted tyranny could belch out defiance in the face of heaven who is God thinking he might be bold with heaven because he was great on earth or Nicanor who being perswaded from cruelty upon the Sabboth day in that God had appointed it holy answered if God be mâ—ghty in heaven I am also mighty on earth though the same tongue that spake it was cut into little peeces and flung to the Fowles and the hand that smote was cut off and hung before the Temple or lastly Pope Hâ—ldebrand who asked the Sacrament of Christ's body before all the Cardinalls how he should destroy Henry the Emperour and having no answer flung it into the fire saying could the Idol gods of the Heathens tell them what should succeed in al their enterprises and canst not thou tell me And many the like for the time would be too short for me to speake of all I might who being past feeling have given themselves to worke all kinds of wickednesse even with greedinesse Eph. 4. 19. Besides I cannot without red cheeks name the things that are commonly done by them not in secret but openly and that without blushing yea not without boasting and the report of sinne is oft as bad as the commission I am â—oth I say to speak of that whereof the very speech is lothsome Wherefore to shut up with a word of application Do we not know or have we not heard of such as these who are indifferent in nothing but conscience I would there were none such to be knowne or heard of or at least I would they were thrown out of Christ's Crosse-row but if there be and ever hath beene such let any reasonable man judge whether they could bee thus desperately wicked if they did not emulate I ate Sathan strive after the perfection of evill to be superlative in sinne to hâ—ve as it were the lowest place in hell and who should come there first as Gods people desire to imitate God strive after perfection of holinesse and to have
Devill be the father lust the mother consent the midwife sinne the child and death the portion yet all is like to miscarry if custome become not an indulgent nurse to breede up the â—ame till it come to an habit Sathan first twines certaine small threads together of seeming profit pleasure c. and so makes a little cord of vanity therewith to draw us unto him and afterwards composeth of such lesser cords twisted together that cart-rope or cable custome of iniquity and therewith he seekes to bind men fast unto him for starting for when â—inne by custome and long practice is growne to an habit this is sinne in perfection or the perfection of sinne because custome in sinne brings hardnesse of heart hardnesse of heart impenitency and impenitency damnation Yet this by the way is to be noted and remembred that men of yeares liveing in the Church are not simply condemned for their particular sinnes but for their continuance and residence in them sinnes committed make men worthy of damnation but liveing and abiding in them without repentance is that which brings damnation upon them such as live within the precincts of the Church shall be condemned for the very want of true faith and repentance § 125. SIxthly thy judgment shall not onely be increased according to thy sinnes but God will therefore adjudge thee to so much the fâ—rer and severer condemnation by how much thy meanes of repentance hath beene greater If I had not come and spâ—ken unto them saith our Saviour they should not have â—ad 〈◊〉 but now have they no cloake for their sinne Iohn 15. 22. Ordinary disobedience in the time of grace and wilfull neglect of Gods call in the abundance of meanes is a great deale more damnable then the commission of sinne in the dayes of ignorance and blindnesse when the like meanes are wanting Those Gentiles the Ninivites were more righteous then the Iewes in that they repented at the voice of one Prophet yea and that with one Sermon whereas the Iewes refused and resisted all the Prophets which God sent among them but the Iewes who resisted our Saviour Christ's doctrine and put him to death were more righteous then such as amongst us are scoffers at Religion and Antipodes to the power of grace they were never convinced that he was the Messias sent from God to redeeme the world as all or almost all are that call themselves Christians because they professe themselves members of Christ and Protestants in token that they are ready to protest against and resist all such as are professed enemies to and opposers of Christs Gospell As for the Heathen Philosophers who knew not God in Christ they are more righteous then wicked Christians beyond compare for they beleeved as Pagans but lived as Christians wheras such beleeve as Christians but live like Pagans yea many of them would have beene ashamed to speake that which many of these are not ashamed to doe and though we are unworthy to be called Christians if we professe him in name and be not like him in workes yet the most part of men amongst us proclaime to the world that they have never thought whether they are going to Heaven or Hell There be many professed Christians but few imitaters of Christ we have so much science and so little conscience so much knowledge and so little practise that to thinke of it would move wonder to astonishment had not our Lord told us that even amongst those that heare the Gospell three parts of the good seede falls upon bad ground The common Protestant is of Baalam's Religion that would dye the death of the righteous but no more Ioshua's resolution I and my house will serve the Lord is growne quite out of credit with the world and there are more banquerupts in Religion then of all other professions but let men take heede least by their disobedience they lose their second Paradise as our originall Parents did their first If we are commanded to exceede Scribes and Pharisees in our righteousnesse then those that come short of the Ethnick Pagans what torments shall they suffer Ierusalem is said to justifie Sodom yet were the Sodomites in Hell now if we justifie Hierusalem sure we shall lye lower in Hell then either the Sodomites or the Iewes for we are so much the worse by how much we might have beene better § 126. BUt see how many wayes God hath called thee how many meanes he hath used that he might winne thee to repentance First the holy Scriptures are as it were an Epistle sent unto thee from Heaven and written by God himselfe to invite and call thee to repentance and therein Christ himselfe no lesse saith unto thee from Heaven when thou art drinking swearing mocking scoffing deriding enuying hateing opposing and persecuting any that beleeve in him then once he did to Saul why persecutest thou me I am Iesus whom thou persecutest it is hard for thee to kicke against the prickes for whatsoever the Spirit speaketh generally or specially in the Word is the voice of the whole Trinity and intended particularly to thee and to me and to every man single his case being the same What dost thou looke for Caine or Iudas to come out of Hell to warne thee it is sufficient their sinne and punishment is written for thy learning But this is not all for though he calls chiefely by his Word yet he doth not call onely by it for never any thing happened unto thee in thy whole life whether thou receivest benefits or punishments hearedst threatnings exhortations or promises from any his Embassadors of the Ministery but all whether faire meanes or foule have beene sent from God to invite and call thee to faith and repentance He even therefore threatens Hell saith St. Chrysostome that he may not punish thee by the same All Gods blessings are like so many suters woing thee to repentance yea they put on even the formes of Clyents and petition thee for repentance his afflictions are Embassadors sent to treat with thee about a league which cannot be had without repentance all the creatures of God ordained for thy use are so many silent Sermons so many trumpets that summon thee to repentance in briefe wherefore doth the Spirit of grace knock at the dore of thine heart with such infinite checks and holy motions but that he would come in and he will not come in till repentance hath swept the house Why wast thou not with thy harlot like Zimry in the armes of Cozby smitten in the act of thy Adultery Why was not thy soule and hers sent coupled to the fire of torment as your bodies were undevided in the flame of uncleannesse While thy mouth is opened to sweare and blaspheme why is it not instantly fild with fire and brimstone When thou art dead drunke why art thou suffered to wake againe alive but this God waites as in the Parable of the Fig tree Luk. 13. another and another yeare to try
man according to his righteousnesse 1 Sam. 26. 23. as hee did David 2 Sam. 22. 21. though not for his righteousnesse Deut. 9. 4. 5. 6. which is as a menstruous cloth Esay 64. 6. Yea hee hath sufficiently manifested his justice and severity already in punishing sinne and powring vengeance upon others that have provoked him as 1. upon the Angels 2. upon our first Parents and all the race of mankind 3. upon the old World 4. upon whole Monarchs and Empires 5. upon whole Nations 6. upon whole Cities 7. upon whole Families 8. upon divers particular persons and 9. upon his owne Sonne that no sinne might goe unpunished which may make all impenitent persons tremble for As the Locrians might once argue if our King is so just to his owne onely son in punishing adultery that he caused one of his eyes to be pul'd out and another of his owne how can wee his subjects expect to be dispensed withall so may I argue if God was so just and severe to his own Son that nothing would appease him but his death on the crosse how can the wicked his enemies looke to be spared If he spared not a good and gracious Sonne saith S. Bernard will he spare thee a wicked and ungracious servant one that never did him a peece of good service all thy daies If he punished David's adultery and murther so sharply a man after his own heart yea and that after his sinne was remitted what will hee doe to his enemies but send them to that devouring fire that everlasting burning If a. 33. 14. If Gods own children who are as deare and neer to him as the aple of his eye or Signet on his right hand suffer so many and grievous afflictions here what shall his adversaries suffer in Hell if Sampson be thus punished shall the Philistims escape Yea if judgement begin at the house of God where shall the ungodly and wicked appeare If many shall seeke to enter in at the strait gate and shall not be able how shall they be able who seek not at all Luk. 13. 24. And if the righteous scarcely be saved where shal the ungodly and sinner appeare as the Scripture speakes 1 Pet. 4. 18. And thus you see that mercy is for vessels of mercy Mat. 5. and not for vessels of wrath that he which is truth it selfe hath a like threatned the eternal death and destruction of the wicked as promi sed the salvation of the godly § 146. BUt thy carnall heart which is flint unto God wax to the divell will believe the promises let goe the threatnings you shall dye saith God is heard but you shall not dye saith the divell is believed as it fared with Eve when she eate the forbidden fruit yea thou believest his promises that thou shalt have them but thou believest not his precepts to doe them nor his threatnings that thou shalt suffer them for thy not believing and disodedience which sheweth that thou truly believest neither yea this makes it apparant that either thou believest there is no God at al or else that God is not just and true nor speakes as hee meanes in his Word which is worse or if thou doest believe that hee is a just and true God thou believest also that thou shalt bee punished as hee threatens for thy provoking of him and thou provokest him that thou mayest be punished which is worst of all so that take thee in the best sense thou art but one of David's fooles which say in their heart there is no God and livest therafter which is never a whit strange for it is usuall with them to thinke there is no God for whom it would make that there were none what we would have to bee we are apt to believe I confesse it is hard for men to believe their owne unbeliefe in this case much more hard to make them confesse it for he whose heart speakes Atheisme will professe with his tongue that he believes there is a God and that hee is just and true and that every tittle of his word is equally true which being but granted this must necessarily follow that God will as well punish the impenitent as pardon the repentant Wherefore bee no longer faithlesse touching what is threatned against obstinate sinners but faithfull for he that will not believe these witnesses of Gods severity against sin shall everlastingly perish But suppose the Scriptures were lesse expresse and cleare in this point the Law must not be interpreted according to the delinquents judgement but after the will and meaning of the Law-giver which made the same Indeed a world of men believe with Origen that God is so mercifull that al in the end shall bee saved both reprobate men and Divells they presume that God must needs save them because hee made them without any other ground though in another fit they are as apt to despaire and to say with the same Origen should all other sinners obtain mercy yet not I yea it is to be feared that many die with this fond presumption of mercy in their minds as the Israelites with meat in their mouths but shall they therefore be saved because they think they shal be saved no no more then Esau had the blessing and Agag his life given him because they confidently thought they should § 147. SEcondly looke upon the promises single ' and thou shalt finde that they are not made indefinitely to al but with a restriction to such only as are qualified and made capeable thereof by grace from above The Penmen of holy Writ have set out Gods mercy in high and stately termes Heb. 4. 17. 18. Ion. 4. 2. 1 Pet. 1. 2. 3. Ephesians 3. 18. but withal they declare that hee resembles Augustus Caesar in his dispensing the riches thereof of whom they which write his life note that in his military discipline hee was exceeding liberall and lavish in his gifts to such as were of any deâ—ert but withall as sparing and straite handed to the undeserving What though Christ in the Gospell hath made many large and precious promises there are none so generall which are not limited with the condition of faith and the fruit therof unfained repentance and each of them are so tyed and entailed that none can lay claime to them but true believers which repent and turne from all their sinnes to serve him in holinesse without which no man shall see the Lord Heb. 12 14. Esay 59. 20. So that hee must for sake his sinne that will have God to forgive it 1 Samuel 2. 30. As for instance our Saviour hath made publike Proclamation Mark 16. 16. that whosoever shall believe and be baptized shall be saved but marke what withall is added he that will not believe shall be damned Againe Heb. 5. 9 he is said to be the author of eternall salvation unto all that obey him not unto them which continue in their rebellious wickednes and never submit themselves be ruled by
he that hath long continued in the practise of any evill hath a fourth which is worse then the worst of them even custome which is a second or new nature § 153. BUt suppose after many yeares spent in the service of sinne and Sathan thou art willing to relinquish thy lusts and offer thy seruice and best devotions at the last gasp to God will he accept themâ— no in al probability he will not for heare what himself saith Pro. 1. Because I have called and ye refused I have stretched out mine hand and ye would not regard but despised all my counsell and would none of my correction I wil also laugh at your destruction and mocke when your feare commâ—th when your feare commeth like suddaine desolation and your destruction like a whirlewind When affliction and anguish shall come upon you then shall you call upon me but I will not answer you shall seâ—ke me early but you shall not find me because you hated knowledge and did not choose the feare of the Lord. You would none of my counsell but despised all my corrections therefore you shall eat the fruit of your owne way and bee filled with your owne devises ver 24. to 32. And this is but justice if God be not found of those that were content to loose him if he heare not them that would not heare him if he regard not them that disregarded him if he shut his eare against their prayer crying to him for pardon that stopt their eares against his voyce calling upon them for repentance as Salvian speakes Alasse no child would bee whipt if he might scape for crying but hee onely findes helpe in adversity that sought it in prosperity and ther can be no great hope of repentance at the houre of death where there was no regard of honesty in the time of lifeâ— God useth not to give his heavenly and spirituall graces at the houre of death to those who have contemned them all their life yea it is sensles to think that God should accept of our dry bones when Sathan hath suckt out all the marrow that he should accept of the lees when we have given to his enemy all the good Wine But heare what himselfe saith by the Prophet Malachy c. 1. 8. and S. Ierome upon the place it is a most base and unworthy thing to present God with thâ—t which man would disdaine and thâ—nk scoâ—â—e to accept of Wherefore as you tender your owne soule even to day heare his voyce set upon the work presently he that begins to day hath the lesse work for to morrow And proroge not your good purposes least ye saying unto God in this life with those wicked ones in Iob depart thou from mee for a time God say unto you in the life to come depart from me ye cursed and that for ever Hee hath spared thee long and given thee already a large time of repentance but he will not alwayes wait for denyals his patience at length wil turn into wrath Time was when hee stayed for the old world an hundred and twenty yeares he stayed forâ— a rebellious Nation forty yeares he stayed for a dissolute City forty dayes but when that would not serve his patience was turned into fury and so many as repented not were cast into hell If in any reasonable time wee pray hee heares us if we repeâ—t he pardons us if we amend our lives he saves us but after the houre prefixt in his secret purpose there is no time for petition no place for Conversion no meanes for pacification The Lord hath made a promise to repentance not of repentance if thou convertest tomoâ—row thou art sure of grace but thou art not sure of to morrowes conversion so that a fit and timely consideration is the onely thing in every thing for for want of this Diâ—es prayed but was not heard Esau wept but was not pitied the foolish Virgins knockt but were denied and how many at the houre of death have offered their prayers supplications and services unto God as Iuo as offered his money to the Priests and could not have acceptance but they died as they lived and went from despaire unto destruction § 154. BUt thou wilt say unto me if this be so that all the promises are conditionall that mercy is entayled onely to such as love God and keepe his Commandements that none are reall Christians but such as imitate Christ and square their lives according to the rule of Gods word that of necessity we must leave sinne before sinne leaves us and that God will not heare us another day when we call to him for mercy if we will not heare him now when he calls to us for repentance how is it that so few are reformed that most men minde nothing but their profits and pleasures yea count them fooles that doe otherwise I answer there be two maine reasons of it though one be the cause of the other 1 Ignorance 2 Vnbeleife First few men beleive what is written of God in the Scripture especially touching his justice and severity in punishing sinne with eternall destruction of body and soule for did they really and indeed beleive God when he saith that his curse shall never depart from the house of the swearer Zack 5. they durst not sweare as they doe Did they beleive that neither Fornicators nor Idolaters nor Adulterers nor Theeves nor Murtherers nor Drunkards nor Swearers nor Raylers nor Lyers nor Covetous persons nor Extortioners nor Vnbeleivers nor no Vnrighteous men shall inherit the Kingdome of Heaven but shall have their part in the Lake that burneth with fire and brimstone which is the second death 1 Cor. 6. 9. 10. Rev. 21. 8. they durst not continue in the practise of these sinnes without feare or remorse or care of amendment Did they beleive that except their righteousnesse doe exceede the righteousnesse of the Scribes and Pharisees they shall in no case enter into the Kingdome of Heaven Matth. 5. 20. and that without holinesse no man shall see the Lord Heb. 12. 14. with many the like it were impossible they should live as they doe Yea if they did in good earnest beleive that there is either God or Devill Heaven or Hell or that they have immortall soules which shall everlastingly live in blisse or woe and receive according to that they have done in their bodies whether it be good or evill 2 Cor. 5. 10. they could not but live thereafter and make it their principall care how to be saved But alas they are so farre from beleiving what God threateneth in his Word against their sinnes that they blesse themselves in their heart saying we shall have peace we shall speede as well as the best although we walke according to the stubâ—ornnesse of our owne wills so adding drunkennesse to thâ—rst Deut. 29. 19. yea they preferre their condition before other mens who are so abstemious and make conscience of their wayes even thinking that
thievish sinne that steals away mens time wealth wits that robs the poore of their due this slanderous sin that loades the world with tales and slanders against the Host of the living God this Atheisticall sinne that believes no more the threates and promises of God then if some Imposter had spoken them this hellish sinne which hardens and makes up the heart against all repentings this unnaturall sinne that puts off al thoughts of ones familie ones selfe and sends him on grazing with Nebuc hadnezzar this sinne this vile sinne thus transcendent let him first dwell upon and lay to heart the things formerly delivered that by this tast hee may learne to detest the drunkards qualities let him remove and take heed of all the forenamed causes especially of affecting popular applause and reputation of good fellowship that so the causes being removed and taken away the effect may cease to unlearn evill is the best kind of learning Next observe these Rules which I shall but touch whereof some are generall some more proper and peculiar The generall meanes are § 174. FIrst believe thine estate dangerous and that there is but one way to helpe thee viz. to repent what thou hast done and never more to doe what thou hast repented not fostering one knowne sin in thy soule for the only way to become good is first to believe that thou art evill and by accusing our selves we prevent Sathan by judging our selves we prevent God And lastly one hole in a Ship may sinke her one Bullet may kill a man aswel as twenty neither is repentance without amendment any more then to pump and never stop the leake 2. Secondly if thou beest convinced and resolvest upon a new course let thy resolution bee peremptory and constant If with these premonitions the Spirit vouchsafes to stirre in thy heart by good motions and holy purposes to obey God in lâ—tting thy sinnes go as once the Angel in the Poole of Bethesda take hold of opportunity and having eares to heare harken what the Spirit faith and take heed you harden not againe as Pharaoh and the Philistins did Thou knowest Pharaoh had many purposes to obey God in letting the children of Israel goe but still hardens againe as often as he purposed untill God had almost destroyed the whole Land yea after hee had stood out nine plagues when death entred within his Palaces he dismissed the people but presently after in all hast makes after them to fetch them back againe yea he could seeme religious when the fit tooke him every great plague put him into a Feaver and then he was godly of a sudden O pray for me now but when the fit was over Pharaâ—h was Pharâ—â—h againe as prophane as ever nine times hee began to relent and nine times againe hee hardened his heart but he was never good egg nor bird his beginning was naught his proceeding worse and who could looke for better at his later end and the Philistins being five times punished five times repented themselves and at last returned to their old by as againe in which they remained constant 1 Samuel 5. and 6. Chapters Againe Pilate had strong purposes and desires to let Christ goe yet at lenght condemned him to content the people Luke 23. 22. to 25. The young man in the Gospel resolved verily to follow Christ but turned backe and went away sorrowfull when hee heard the condition propounded of giving that he had to the poore Mat. 19. 22. Iudas was grieved for murthering Christ yet no change ensued hee after murthered himselfe all these conceptions dyed before they came to the birth therfore take heed least it should fare so with thee How many thousand good motions of the Holy Ghost prove still-borne and abortive through our negligence or be over-laid with our vanities we use them as Iulius Caesar did the Paper that concerned his owne life all the other petitions he read only that he put in his pocket and never look'd on it Men commonly regard the songs of Sion as they doe musicke which they heare at night in the streets whiles they are in bed perhaps they will step to the window and listen to it awhile as if they lik'd it but presently to bed againe O doe not like the Israelites who are said to heare God and in the same Chapter to worship the Calfe quench not the Spirit 1 Thes. 5. 19. If thou be upon the mountaine looke not backe againe upon Sodome as Lot's wife did If thou be within the Arke fly not out againe into the world as Nâ—ah's Crow did If thou bee well washed returne not againe to the mire as the Hog doth If thou beest clean purged turne not againe to thy filthy vomit as the Dog doth If thou be going towards the land of Canaan think not of the flesh-pots of Egypt If thou have set thy hand to the plow looke not behind thee for better not begin then leave off having begun better remaine cold then first bee hot then luke-warme and after key-cold againe For as in naturall things as water that which hath beene a little warmed becommeth more cold then if it had never had any heat in it so in spirituall the evill spirit having once forsaken a man if he returnes to that house after it is empty swept and garnished he bringeth with him seven more spirits worse then himselfe and the latter end of that man is worse then his beginning Matth. 12. 43. 45. Thus it fared with Iulian the apostate and Iudas the traitor who suffering the divell to enter into him when he had newly received the Sacrament he could never afterward be driven out againe so if the divell enter intothee after thouhastreceived this warning had these good purposes and made these holy resolutions he will possesse thee like Iudas stronger then he did before Oh it is a fearefull thing to receive the grace of God in vaine and a desperate thing being warned of a Rock wilfully to cast our selves upon it Wherefore resemble not the Chelidony stone which retaineth his vertue no longer then it is rub'd with gold nor the Iron which is no longer soft then it is in the fire Be not like those which are Sea-sicke who are much troubled while they are on ship-board but presently well againe when they come to shore for that good saith Gregory will doe us no good which is not made good by perseverance § 175 3 NOw if thou intendest to hold out in thy good purposes and meanest to bring thy thoughts to the birth thou must not be ashamed to confesse with that honest theife upon the crosse even before thy companions and fellow drunkards that thou art not now the same man thou wast both thy mind and judgement is châ—nged and so shall thy practise God assisting thee nay thou wiâ—â— not only forsake thy sin but their company too except they will forsake their old customes of drinking and scoffing and jeering at sobriety and
lawfull commands but you see the reason they are of a reprobate judgement Esay 5. 20. and so speake thinke and doe altogether by contraries like Heliogabalus who wore shooes of gold and rings of leather or the Blackmores who judging of beauty by contraries paint the Angells blacke and the Devills white or the Iewes who preferred Barrabas a theife a murtherer a seditionary infamous for all odious to all before Christ that came to save them Wherefore if we be wise we will read their words backward understand them by contraries count their scoffes and reproaches our glory which they take to be our shame so imitating the Christians in the primitive Church who seeing the Infidells never met them but they would make the signe of the Crosse in derision of their Christianity for that the God whom they worshipped was hanged on a Crosse to shew that they were so farre from being ashamed thereof that they gloried in nothing more then in that which their enemies cheifly derided would not only make the sign of the Cross upon their childrens foreheads the most open and eminent place at the time when they were baptized but would frequently doe the same in the presence of the said Infidells as occasion was offered However I pray God keepe me from being an honest man according to their description Besides no wise man that observes their life and practise but will thinke their dislike of him an honour and apply to them what once the Orator spake to Sâ—llust it cannot be but he who lives thy life should speake thy language yea a very Heathen would chose his religion by such mens enmity for it is the honour of Religion and goodnesse that it hath drunkards swearers c. for her scoffing adversaries as Tertullian thought much the better of Christianity because Nero persecuted it However the faith of the righteous cannot be so much derided as their successe in the end will be magnified Wisdome 5. 1. to 22. But this is the misery those prove deepe wounds to weake Christians which would be balme and Physicke unto abler judgements and admit some have the wit to discerne their dispraise an honour their praise a dishonour yet wanting courage and being afraid to displease they even suffer themselves to be brutishly driven with the drove and like nailes in a wheele turne as they are turned without either conscience of sinne or guidance of reason But if we live like them that are reserved to judgment how should we not thinke our selves to be reserved with them Indeed if with Demas thou wilt needs forsake Christ to embrace this present world it is well thou givest over so soone leavest off befor thou dost begin never settest thy hand to the plough doest not disgrace religion by professing it for thou wouldest never hold out to the end he would never endure a blow who cannot concoct a word he is not like to overcom astrong potent enemy who cannot vanquish himselfe he that is discouraged and made returne with an Ishmaelitish persecution of the tongue how would he endure a Spanish Inquisition or those Marian times he that is so afrighted with a Squib how would he endure the mouth of a Canon But heare one thing before thou goeâ—â— It is a shrewd signe that the Lord is departed from a man when he is thus basely afraid of those that cannot hurt him for when the Lord was departed from Saul he began to be afraid of David never before 1 Sam. 18. 12. true faith looking upon the Preserver and reward never feares to doe well nor to reprove those that doe ill and such cowardly Souldiers as will turne their backes for a few foule words are not for Christs standart yea wat you what they shall stand in the forefront of them that shall be cast into that lake of fire and brimstone Rev. 21. 8. they have beene most backward to goodnesse therefore shall be formost in vengeance § 193. BUt to beare ill words rather then be drunke is not all which God requires in a Christian he must suffer blowes even to death rather then yeild Some which thinke themselves both sober men and good Christians presume they may be drunke so it be to drive away a disease or to prevent a quarrell but they reckon without their Host for we must not doe evill that good may come of it that which is ill of it selfe is not to be ventured on for the good that commeth by accident Better the body be debilitated or dye by an honest disease then be cured by a dishonest medicine saith St. Austin yea admit thou wert put to this extremity that thou must either drinke excessively against thy stomacke and conscience or else thou must die for it as sometimes it falls out either drinke or I 'le stab thee it is farre better saith the same Augustine that thy sober and temperate flesh should bee slaine by a sword then that thy soule should be overcome by this sinne of drunkennesse And indeed the magnanimous Christian will lose his life rather then the peace of a good conscience like Iohn Baptist he will hold his integrity though he lose his head for it And indeed let a man but keepe a good corespondence with God and his owne conscience and then he may answer all as he did when the Tyrant threatned him I will take away thy house yet thou canst not take away my peace I will breake up thy schoole yet shall I keepe whole my peace I will confiscate all thy goods yet there is no Premunire against my peace I will banish thee thy countrey yet I shall carry my peace with mee so mayst thou say take away my riches yet I have Christ take away friends liberty wife and children life and all yet I have Christ that is to me both in life and death advantage Suppose thou beest kild for obeying God rather then man what greater honor can be done thee Queene Anne Bolane the Mother of blessed Queene Elizabeth when she was to be beheaded in the Tower thus remembred her thankes to the King Of a private Gentlewoman said she he made me a Marquesse of a Marquesse a Queene and now having left no higher degree of earthly honour for mee he hath made me a Martyr And what said Iustine Martyr to his murtherers in behalfe of himselfe and his fellow Martyrs you may kill us but you can never hurt us And Francisco Soyit to his adversaries you deprive me of this life and promote me to a better which is as if you should rob me of counters and furnish me with gold The sooner I die quoth another the sooner I shall be happy and even in the very act of suffering God gives courage with the one hand and holds out a crowne with the other 2 Cor. 1. 5. and 12. 10. When Pyrrhus tempted Fabricius the first day with an Elephant so huge and monstrous a beast as before he had not seene the next day
refuse to defend an unjust cause as Marcellinus records and thus it fares with all that are truly religious There is not any one quoth the sincere Christian either in blood or otherwise so neare unto me but if he fall from God I will fall from him why our Saviour Christ hath taught me both by precept and example that I should acknowledge none so as to be led by them for my brother sister or mother but such as do the will of my Father which is in heaven Matth. 12. 46. to 51. Whereas on the contrary in things lawfull nothing rivits hearts so close as religion it unites them together as glew doth boards together it makes a knot even betweene such as never saw one anothers face that Alexander can not cut yea Tyrants will sooner want invention for torments then they with tortures bee made treacherous How many have chosen rather to embrace the flames then to reveale their companions and brethren in Christ There is no friendship like the friendship of faith There is Amor among Beasts Dilectio among Men Charitas among Christians that is their peculiar nature makes husband and wife but one flesh grace makes them even one spirit and it is a question whether naturall Parents are to be loved above spirituall we know that Christ preferred his spirituall kindred to that of the flesh and major est connexio cordium quà m sanguinum saith Beza Why should wee love them more that brought us into this sinfull and miserable world then those that bring us into a better world where is neither sinne nor misery why them that live with us on earth but a while equall to them that shal live with us in heaven for ever But to goe on Surely as grace in her selfe is farre above nature so is she likewise in her effects and consequently unites in a farre more durable bond Christians hearts are joyned one to another with so fast a glew that no by respects can sever them as you may see in that paire of friends Ionathan and David none had so much cause to disaffect David as Ionathan none in all Israel should be such a looser by David's successe as he Saul was sure enough setled for his time only his successor should forgoe all that which David should gaine so as none but David stands in Ionathan's way to the Crowne and yet all this cannot abate one dramme of his love As also in Ruth and Naomy whom nothing but death could part Ruth 1. If you will see other examples looke Rom. 1. 10 11. 1 Thes. 2. 17 19. 20. Galâ—thians 4. 18 19. Act. 20. 37 38. and 16. 15. Luke 4. 42. 2 Kings 2. 4. 9. and 4. 9 10. As grace is the greatest attractive of love so is it the surest bond it is like varnish that makes â—eelings not onle shine but last Where God uniteth hearts carnall respects are too weake to dissever them since that which breakes off affection must needs be stronger then that which conjoyneth it and why doth S. Iohn use these words once to the elect Lady 2 Iohn 1. 2. and againe to Gajus 3 Iohn 1. whom I love in the truth but to shew that to love in the truth is the only true love Indeed religion is the surest cement of all societies the loser joynts of all naturall and civill relations are compacted and confirmed by the sinewes of grace and religion and such a lose joynted friendship cannot hold long which wants the nerves of religion Wherefore give mee any foe rather then a resolved Christian no friend unlesse a man truly honest § 205. BUt here it will be objected That wee hate and contemne all who are not like our selves that wee remember them so much to bee sinners that in the meane time we forget them to bee men and brethren I answer This were to dash the first Table against the second whereas they are conscious of both alike A charitable heart even where it hates there it wisheth that it might have cause to love his anger and indignation against sinne is alwayes joyned with love and commisâ—ration towards the sinner as is lively set out Mark 3. 5. and Philippians 3. 18. where S. Paul tells us of them weeping that are enemies to the crosse of Christ and Mar. 3. 5 That our Saviour while he looked upon the Pharisies angerly mourned for the hardnesse of their hearts Zeale is a compounded affection of love and anger When Moses was angry with the Israelites and chid them sharply at the same time he prayed for them heartily And Ionathan when he was angry with his Father for vowing David's death did still retaine the duty and love both of a Sonne to his Father and of a subject to his Soveraign A good man cannot speake of them without passion and compassion yea they weepe not so much for their own sinnes as we doe according to S. Chrysostome's example O that our prayers and teares could but recover them Those that are truly gracious know how to receive the blessings of God without contempt of them who want and have learned to be thankful without over lines knowing themselves have beene or may be as wretched and undeserving as S. Augustine speaks A true Christian can distinguish betweene persons and vices offenders and offences and have no peace with the one while hee hath true peace with the other love them as men hate them as evil men love what they are not what they doe as God made them not as they have made themselves not so hate as to be a foe to goodnesse nor so love as to foster iniquity It is a question whether is worst of the two to be vices friend or vertues enemy Now saith Augustine He is not angry with his brother that is angry with the sinne of his brother yea if we hate the vices of a wicked man and love his person as the Physitian hateth the disease but loveth the person of the diseased there is nothing more praise worthy as saith the same Father And another It is the honest mans commendation to contâ—mne a vile person And another I know no greater argument of goodnesse then the hatred of wickednesse in whomsoever it resides yea David makes it a note of his integrity Psal. 31. 6. and 139. 21. 22. and 26. 4. 5. and in Psal. 15. He is bold to ask the Lord this question Who shall dwell in thy Tabernacle who shall rest in thy holy mountaine the answer he receives is this 1. He that walketh uprightly and worketh righteousnesse 2. And speaketh the truth from his heart 3. Hee that slandereth not with his tongue nor doth evill to his neighbour nor receiveth a false report against his neighbour But the fourth is Hee in whose eyes a vile person it contemned while hee honoureth them that feare the Lord and he cannot be sincere who doth not honour vertue in raggs and loath vice though in a robe of State So that as the Prophet asked