immortall yea even their mortall wounds make the sufferers immortall and presently transport us from the contemplation of felicity unto the fruition Whereas if the corn of our bodies be not cast into the earth by death we can have none of this increase which is the reason first that we celebrate the memory of the Saints not upon their birth-dayes but upon their death-dayes to shew how the day of our death is better than the day of our birth And secondly that many Holy men have wisht for death as Ieremy Iob Paul c. As who can either marvell or blame the desire of advantage for the weary traveller to long for rest the prisoner for liberty the banished for home it is so naturall that the contrary disposition were monstrous And indeed it is our ignorance and infidelity at least our impreparation that makes death seem other than advantage And look to it for he hardly mourns for the sinnes of the time who longs not to be freed from the time of sinne he but little loves his Saviour who is not willing to go unto him and is too fond of himself that would not go out of himself to God True he that beleeveth will not make haste Isa. 28.16 that is he will not go out by a back-door seek redresse by unlawfull means for though here he hath his pain and in Heaven he looks for his payment yet he will not make more haste than good speed Though he desires to be dissolved and to be with Christ which is best of all Phil. 1.23 24. Yet he is content to live yea he lives patiently though he dies joyfully In his wisdome he could chuse the gain of death but in his obedience he refuseth not the service of life and it is to be feared that God will refuse that soul which leaves the body before himself calls for it as Seneca speaks like a Divine Now what are we to learn from this double lesson but a two-fold instruction 〈…〉 unsent is death to the godly no other then the Brazen Serpent to the Israelites which was so farre from hurting them that contrarily it healed them And wouldest thou not fear death for to labour not to die is labour in vain and Kings in this are Subjects First Look through death at glory as lâ—t but the unfolded Heavens give way to Stevens eyes to behold Christ in the glory of his Father how willing is he to ascend by that stony passage Acts 7.56 59. Secondly Fear to commit the least sinne which is forbidden by so great a God and suffered for by so loving a Saviour Now God hath so farre forth forbidden revenge that he hath forbidden all kinde of hatred and malice for the Law in every Commandement is spirituall and bindes the heart as well as the hand and to thy power thou hast slain him whom thou hatest he is alive and yet thou hast kil'd him saith St Augustine and therefore these two hatred and murther are coupled together as yoak-fellowes in that long teame of the fleshes beastly works which draw men to perdition Rom. 1.29 Gal. 5.21 and wherein do they differ but as the Father and the Sonne or as Devill and evill only in a letter Yea saith Christ in the places before quoted Love your enemies do well to them that hate you overcome evill with good c. Luk 6.27 Rom. 12.21 Be so farre from snatching Gods weapon out of his hand that you rather master unkindnesse with kindnesse And as this is Gods word so hearing what the word speaks is an ear-mark of Christs sheep as witnesseth the chief sheepherd Joh. 8. He that is of God heareth Gods word and he is of an uncircumcised ear and one of the Devils Goats that wants this mark for he heareth it not because he is not of God Vers. 47. Wherefore lay it to heart lose not the priviledge of Gods protection by an unwarrantable righting of thy self Do not like the Fool that leapt in the water for fear of being drowned in the boat But above all fears fear him which after he hath kil'd hath power to cast into hell Luk. 12.5 compare the present with the future the action with the reward think thou seest beyond pleasing thy appetite and doing thine own will sinne against God beyond that death beyond death judgement beyond judgement hell beyond that no limits of time or torments but all easelesse and endlesse Thou cryest God be mercifull to me but be thou also mercifull to thy self Fear God fear sinne and fear nothing for sinne is the sting of all troubles pull out the sting and deride the malice of the Serpent Yea have but Gods warrant for what thou goest about and then let death happen it shall not happen amisse for the assurance of Gods call and protection when a mans actions are warranted by the Word will even take away the very fear of death for death as a Father well notes hath nothing terrible but what our life hath made so He that hath lived well is seldom unwilling to die life or death is alike welcome unto him for he knowes whiles he is here God will protect him and when he goes hence God will receive him I have so behaved my self saith St Ambrose to the Nobles of Millain that I am not asha 〈…〉 Hilarion These seventy years and upwards thou hast served the Lord therefore now go forth my soul with joy c. Whereas he that hath lived wickedly had rather lose any thing even his soul than his life whereby he tels us though his tongue expresse it not that he expects a worse estate hereafter How oft doth guiltinesse make one avoid what another would wish in this case Yea death was much facilitated by the vertues of a well-led life even in the Heathen Phocion being condemned to die and the executioner refusing to do his office unlesse he had twelve Drachmes paid him in hand Phocion borrowed it of a friend and gave it him ne mora fieret morti Again Cato was so resolute that he told Caesar he feared his pardon more than the pain he threatned him with And Aristippus as I take it though I may be mistaken told the Saylers that wondred why he was not as well as they afraid in a storm that the odds was much for they feared the torments due to a wicked life and he expected the reward of a good one It s a solid and sweet reason being rightly applied Vicâ— drawes death with a horrid look with a whip and flames and terrors but so doth not vertue Whence it was that death was ugly and fearfull unto Cicero wished for and desired of Cato and indifferent to Socrates Obj. But a violent and painfull death is by far more terrible and intollerable than a naturall Answ. Seldom have the Martyrs found it so but often the contrary which made them kisse the wheele that must kill them and think the stayres of the scaffold of their Martyrdom but so many degrees of
thou on thy face said God to Ioshua Israel hath sinned up search diligently c. Iosh. 7.10 11. What evill hast thou done said the Mariners to the distressed Prophet that this evill is come upon us Let every such Ionas reflect upon himself and say What evill have I done What sin have I committed or admitted or what good have I omitted or intermitted be it but one single sin whether spiritual pride or railing upon honest men in an handsome Language or the like and having found out the cause grieve for it turn from it One flaw in a Diamond takes away the lustre and the price one man in Law may keep possession one Puddle if we wallow in it will defile us one piece of Ward-land makes the Heire liable to the King one sin keeps possession for Satan as well as twenty one poison-full Herb amongst many good ones may put death in the pot and so take away the goodnesse from the rest as if there were none in it wholesome Besides how were the Angels in heaven punished for one fault Achan for one sacriledge Miriam for one slander Moses for one unbelief Ananias for one lie Ely for his Indulgence onely David for his love to Bathsheba onely c. wherefore look to it for if we spare but one Agag it may cost us a Kingdome and such a Kingdome as is far better than the Kingdome of Saul 1 Pet. 1.4 Neither say of thy sin as once Lot of Zoar Is it not a little one for though men may yet God will not wink at small faults especially in his own A little prick being neglected may fester to a gangrene As what is a mountain of Earth but an accumulation of many little dusts or what is a flood but a concurrence of many little drops a small leak will sink the Vessel unstopt whereas a great one will not do it if well kalked The weakest Instrument be it but a Bodkin can pierce the flesh and take away the life unarmed whereas Armour of proof will even beat off Bullets Besides whereas our greatest goodnesse merits not the least glory our least wickednesse deserves great pain The wages of sin small or great is death Rom. 6.23 bad work sad wages Wherefore let his correction bring forth conversion cleanse your hands ye sinners and purge your hearts ye double-minded Jam. 4.8 Not your hands onely with Pilate but your hearts with David yea and your eyes too with Mary Magdalen if it be possible though dry sorrow may be as good as wet whose eyes were a Laver and hair a Towel to wash and wipe the feet of Christ. Humble thy self like the Ninevites Ionah 3.6 Who put sackcloth upon their loins and ashes on their heads as those that had deserved to be as far under ground as they were now above it An humble submission is the only way to disarm Gods indignation and be rid of his Rod 1 Pet. 5.6 By such a course as this Iacob appeased that rough man Esau Abigale diverted David from his bloody purpose the Syrians found favour with Ahab that none-such as the Scriptâ—re stiles him 1 Kings 20.32 33. Sin bringeth judgement and onely Repentance preventeth it Thy sin hath kindled the fire of Gods wrath and only Repentance is as water to quench this fire King Edward the First riding furiously after a servant of his that had displeased him with a drawn sword in his hand as purposing to kill him seeing him submit and upon bended knee sue for his life not onely spared him but received him into favour Go thou and do the like be thou but throughly sorry for thy sin my soul for thine God will be throughly satisfied yea grow better by it and God will love thee the better for it As Lovers are wont to be best friends after falling out for as bones out of joynt joyned again are stronger then before so when God and we are reconciled by repentance his affections are stronger to us then before The repenting Prodigal received such tokens of favour as his elder brother who never brake out into that Riot never did And whom did Christ honour with his first appearance but Mary Magdalen and the Angel but Peter Go saith he and tell his Disciples and Peter that he will go before you into Galilee Mark 16.7 Though Peter had sinned above the rest yet repenting he is named above the rest Otherwise Contrition without reformation which is but like the crouching of a Fox that being taken in a snare looks lamentably but it is only to get out will not prevail with God he will never leave pursuing thee till the traitors head be thrown over the wall None so lewd but will seem conformable when apprehended or if they Riot in the Goale of their durance yet when the Sessions comes they begin to be a little calme put off their disguises of dissolutenesse and put on some modesty and semblance of humiliation yea then they change their apparel their garbes their looks and all to appear civil Or let the Fox be chained up he will no more worry the Lambs Pharaoh could relent when he felt the plagues but when they were over so was his repentance but what saith the Scripture He that confesseth and forsaketh his sinne shall finde mercy Prov. 28.13 Confession and confusion of sinne must go together yea there must be a parting with the right Eye in regard of pleasure and the right Hand in regard of profit As for example hast thou swallowed some unlawful gain and wouldest thou pacifie God and thy Conscience Vomit it up again by restitution for where is no restitution of things unjustly gotten their sins shall never be forgiven as Saint Augustine speaks Non tollitur peccatum nisi restituitur ablatum For repentance without restitution is as if a thief should take away thy purse ask thee pardon say he is sorrie for it but keeps it still in which case thou wouldst say he did but mock thee But Pallas with all the graces may call Briareus with his hundred hands to binde this Iupiter and all in vain Wherefore I proceed The skilful Chirurgion when he is lancing a wound or cutting off a limbe will not hear the patient though he cry never so until the cure be ended but let there be once a healing of thy errours and the plaister will fall off of it self for the plaister will not stick on when the sore is healed If the Fathers word can correct the child he will fling away the rod otherwise he must look to have his eyes ever winterly Thus as the two Angels that came to Lot lodged with him for a night and when they had dispatched their errand went away in the morning So afflictions which are the Angels or the Messengers of God are sent by him to do an errand to us to tell us we forget God we forget our selves we are too proud too self-conceited and such like and when they have said as they were bid then
2.21 Again The Disciple saith Christ is not above his Master but whosoever will be a perfect Disciple shall be as his Master Luke 6.40 Yea Saint Paul made this the most certain testimony and seal of his Adoption hâ—re and glory â—fterwards his words are these having delivered that the spirit of God heareth witnesse with our spirits that we are the children of God and â—â—â—ving added If we be children we are also heires even the heirs of God and heirs annexed with Christ if so be that we suffer with him that we may also be glorified with him making suffering as a principall condition annexed which is as if he had said it is impossible we should be glorified with him except we first suffer with him Rom. 8.16 17. Whereupon having in another place reckoned up all priviledges which might minister unto him occasion of boasting he concludeth that what things were gain unto him those he accounted losse for Christ that he might know the fellowship of his sufferings and be made conformable to his death Phil. 3.10 So that as he bare his crosse before he wore his crown and began to us in the cup of his Fathers displeasure so we must pledge him our part and fill up that which is behinde of his sufferings Colos. 1.24 Whence the Church which is mysticall Christ 1 Cor. 12.12 is called Gods threshing-floor Isa. 21.10 A Brand taken out of the fire Zach. 3.2 compared to Noahs Ark which was tossed to and fro upon the waves to Moses Bush burning with fire Exod. 3.2 to the stones of the Temple which were first hewn in the Mountain before set in the building And set forth by that white Horse in the Revelation that is ever followed and chased by the Red Apoc. 6.2 4. by the sacrifices of the Law which were to pass the fire ere accepted Rom. 12.1 So that there is no Heaven to be had without touching upon Hell coasts as the Calendar tels us we come not to Ascension-day till the Passion-week be past Suffering is the way to reigning Through many tribulations must we enter into the Kingdom of Heaven Acts 14.22 And indeed who would not be ambitious of the same entertainment which Christ himself had Godfrey of Boloigne refused to be crownd in Ierusalem with a Crown of Gold because Christ his Master had in that place been crowned with a Crown of Thorns It was told a poor Martyr in Queen Maries dayes for a great favour forsooth that he should put his leg in the same hole of the Stocks that Iohn Philpot had done before And yet thy sufferings as they are nothing to what thy sins have deserved so they are nothing to what thy Saviour hath suffered for he endured many a little death all his life long for thy sake and at length that painful and cursed death of the cross To say nothing of the soul of his sufferings which his soul then suffered when he sweat cloâ—s of blood in the Garden Now why must we pledge our Saviour and sill up the measure of his sufferings Not that Christs sufferings are incompleat nor to satisfie Gods justice for sin for that 's done already once for all by him who bare our sins in his body on the Tree the just suffering for the unjust and indenting for our freedom as the Articles of Agreement fiâ—ly and fairly drawn out by himself declare Iohn 3.15 16. and 18.8 And Gods Acquittance which we have to shew under his own hand Mat. 3.17 Neither doth God afflict his Church for any delight he takes in their trouble for he afflicts not willingly Lament 3.33 Ier. 31.20 Isa. 63.9 Nor yet to shew his sovereignty Isai. 45.9 Rom. 9.29 to 24. Nor lastly is it meerly for his own glory without any other respect but out of pure necessity and abundant love to us as the Reasons both before and after shew Again by suffering we become followers of our Brethren who went before us Brethren saith Saint Paul ye are become followers of the Churches of God which in Judea are in Christ Iesus because ye have also suffered the same things of your own Countrey-men even as they have of the Iews 1 Thess. 2.14 It was the lot of Christ and must be of all his followers to do good and to suffer evil Wherefore let us be exhorted in the words of Saint Peter to rejoyce in suffering forasmuch as we with all the Saints are partakers of Christs sufferings that when his glory shall appear we may be glad and rejoyce 1 Pet. 4.13 And what greater promotion can flesh and blood be capable of then a conformity to the Lord of glory Christ wore a Crown of Thorns for me and shall I grudge to wear this Paper-cap for him said Iohn Husse when they put a Cap upon him that had ugly Devils painted on it with the Title of Heresie Never did Neck-kerchief become me so well as this Chain said Alice Drivers when they fastened her to the Stake to be burnt And what said a French Martyr when a Rope was pur about his fellow Give me that Gold Chain and dub me a Knight of that Noble Order CHAP. 13. That it increaseth their faith 10 TEnthly because the malice of our enemies serves to increase our faith for the time to come when we consider how the Lord hath delivered us formerly God hath delivered me saith Paul out of the mouth of the Lion meaning Nero and he will deliver me from every evil work and will preserve me unto his heavenly Kingdom 2 Tim. 4.17 18. When Saul tells David Thou art not able to go against this great Philistine to fight with him for thou art a boy and he is a man of war from his youth What saith David Thy servant kept his fathers Sheep and there came a Lion and likewise a Bear and took a Sheep out of the flock and I went out after him and smote him and took it out of his mouth and when he rose against me I caught him by the beard and smote him and slue him so thy servant slue both the Lion and the Bear Therefore mark the inference this uncircumcised Philistine shall be as one of them Yea saith he the Lord that delivered me out of the paw of Lion and out of the paw of the Bear he will deliver me out of the hands of this Philistine 1 Sam. 17.33 to 37. Observe how confidently he speaks That Tree is deepest rooted in the Earth which is most shaken by the windes and they weak usually that are planted in pleasant Valleys so the Tree of Faith the more it is shaken with the violent storms of trouble the faster it becomes rooted by patience Alexander being trained up in huge and mighty enterprizes when he was to fight with men and beasts haughty enemies and huge Elephants said Lo a danger somewhat equivalent to my minde He can never be a good Souldier that hath not felt the toil of a battel Ease and plenty made Hannibal say he
yea he contemns all fears overlooks all impossibilities breaks through all difficulties with a resolute courage and flies over all carnall objections with celestiall wings because the strength of his God was the ground of his strength in God But secondly To shew that their courage is no lesse passive than active look upon that Noble Army of Martyrs mentioned in Ecclesiasticall History who went as willingly and cheerfully to the stake as our Gallants to a Play and leapt into their beds of flames as if they had been beds of down yea even weak women and young striplings when with one dash of a pen they might have been released If any shall yet doubt which of the two the Religious or Prophane are most valiant and couragious let them look upon the demeanour of the twelve Spies Numb the 13th and 14th Chapters and observe the difference between the two faithfull and true hearted and the other ten then will they conclude that Piety and Religion doth not make men Cowards or if it do that as there is no feast to the Churles so there is no fight to the Cowards True they are not soon nor easily provoked but all the better the longer the cold fit in an Ague the stronger the hot sit I know men of the Sword will be loth to allow of this Doctrine but truth is truth as well when it is not acknowledged as when it is and experience tells us that he who fears not to do evill is alwayes afraid to suffer evill Yea the Word of God is expresse That none can be truly valarous but such as are truly religious The wicked fly when none pursueth but the righteous are as bold as a Lyon Prov. 28.1 The reason whereof is If they live they know by whom they stand if they die they know for whose sake they fall But what speak I of their not fearing death when they shall not fear even the day of Iudgement 1 Joh. 4.17 Hast not thou O Saviour bidden us when the Elements shall be dissolved and the Heavens shall be flaming about our ears to lift up our heads with joy because our redemption draweth nigh Luk. 21.25 to 29. Wherefore saith the valiant Beleever come death come fire come whirlewinde they are worthy to be welcome that shall carry us to immortality Let Pagans and Infidels fear death saith St Cyprian who never feared God in their life but let Christians go to it as travellers unto their native home as Children unto their loving Father willingly joyfully Let such fear to die as have no hope to live a better life well may the brute beast fear death whose end of life is the conclusion of their being well may the Epicure tremble at it who with his life looketh to lose his felicity well may ignorant and unrepentant sinners quake at it whose death begins their damnation well may all those make much of this life who are not sure of a better because they are conscious to themselves that this dying life will but bring them to a living death they have all sown in sinne and what can they look to reap but misery and vanity sinne was their traffique and grief will be their gain detestable was their life and damnable will be their decease But it is otherwise with the Godly they may be killed but cannot be hurt for even death that fiend is to them a friend like the Red Sea to the Israelites which put them over to the Land of Promise while it drowned their enemies It is to the faithfull as the Angels were to Lot who snatcht him out of Sodome while the rest were consumed with fire and brimstone Every beleever is Christs betrothed Spouse and death is but a messenger to bring her home to her Husband and what chaste or loving Spouse will not earnestly desire the presence of her Bridegroom as St Austin speaks Yea the day of death to them is the day of their Coronation and what Princely heir does â—â—t long for the day of his instalment and rejoyce when it comes Certainly it was the sweetest voice that ever the Thief heard in this life when Christ said unto him This day shalt thou be with me in Paradise Luk. 23.43 In a word as death to the wicked puts an end to their short joyes and begins their everlasting sorrowes so to the Elect it is the end of all sorrow and the beginning of their everlasting joyes The end of their sorrow for whereas complaint of evils past sense of present and fear of future have shared our lives amongst them death is 1. A Supersedeas for all diseases the Resurrection knows no imperfection 2. It is a Writ of ease to free us from labour and servitude like Moses that delivered Gods people out of bondage and from brick-making in Aegypt 3. Whereas our ingresse into the world our progresse in it our egresse out of it is nothing but sorrow for we are born crying live grumbling and die sighing death is a medicine which drives away all these for we shall rise triumphing 4. It shall revive our reputations and cleer our Names from all ignominy and reproach yea the more contemptible here the more glorious hereafter Now a very Duellist will go into the field to seek death and finde honour 5. Death to the godly is as a Goal-delivery to let the Soul out of the prison of the body and set it free 6. Death frees us from sinne an Inmate that spite of our teeth will â—oust with us so long as life affords it house-room for what is it to the faithfull but the funerall of their vices and the resurrection of their vertues And thus we see that death to the Saints is not a penalty but a remedy that it acquits us of all our bonds as sicknesse labour sorrow disgrace imprisonment and that which is worse than all sinne that it is not so much the death of nature as of corruption and calamity But this is not half the good it doth us for it delivers us up and lets us into such Ioyes as eye hath not seen nor ear heard neither hath entred into the heart of man to conceive 1 Cor. 2.9 Yea a man may as well with a coal paint out the Sunne in all his splendor as with his pen or tongue expresse or with his heart were it as deep as the Sea conceive the fullnesse of those joyes and sweetnesse of those pleasures which the Saints shall enjoy at Gods right hand for evermore Psal. 16.11 In thy presence is the sullnesse of joy and at thy right hand are pleasures for evermore For quality they are pleasures for quantity fullnesse for dignity at Gods right hand for eternity for evermore and millions of years multiplied by millions make not up a minute to this eternity Our dissolution is nothing else but aeterni natalis the birth-day of eternity as Seneca calls it more truly than he was aware for when we are born we are mortall but when we are dead we are
stick in filthy mud But thou dreamest of a saith without doubting which some doting by boast they have but as no righteousness can bee perfect without sin so no assurance can bee perfect without doubting Take the evenest ballances and the most equall weights yet at the first putting in there will bee some in-equality though presently after they settle themselvs in a 〈…〉 is a cloud that often hinders the Sun from our eyes yet it is still a Sun the vision or feeling of this comfort may bee somtime suspended the Union with Christ is never dissolved An usuall thing with beleevers to have their ebbing and flowing waâ—ing and waning Summer and Winter to bee somtimes so comfortable and couragious that wee can say with David Though I were in the valley of death yet would I fear none ill Psal. â—3 4 otherwhiles again so deâ—ded and â—â—jected in our spirits that wee are like him when hee said One day I shall die by the hand of Saul 1 Sam. 27.1 Somtimes so strong in faith that wee can overcome the greatest assaults and with Peter can walk upon the swâ—lling waves by and by so faint and brought to so low an ebbe that wee fall down even in far less dangers as Peter began to sink at the rising of the winde Matth. 14.29.30 And indeed if the wings of our faith bee clipp'd either by our own sins or Satans temptations how should not our spirits lye groveling on the ground Sect. 9. But thirdly and lastly for I hâ—â—â—â—n suppose thou art at the last-cast even at the very brink of despair and that thy conscience speaks nothing but bitter things of Gods wrath hell and damnation and that thou hast no feeling of faith or grace yet know that it is Gods use and I wish wee could all take notice of it to worke in and by contraries For instance in creating of the world hee brought light out of darkness and made all things not of somthing but of nothing clean contrary to the course of Nature In his preserving of it hee hath given us the Rain-bow which is a signe of rain as a certain pledge that the world shall never the second time bee drowned Hee caused waterâ— and feâ—cheth hard stones out of the mid'st of thin vaâ—ours When he meant to blesseâ— Iacob hee wrestled with him as an Adversaâ—yâ— even till he lamed him When he meant to preferr Ioseph to the Throne hee â—â—rew him down into the Dungeon and to a golden chaine about his neck he laâ—ed him with Iron ones about his legges Thus Christ opened the eyes of the blind by annointing them with clay and spittle more likely to put them out And would not cure Lazarus till after hee was dead buried and stunk again no question to teach us that wee must bee cast down by the Law before wee can bee raised up by the Gospell that wee must dye unto sin before wee can live unto righteousness and become fools before wee can â—ee truly wise In the work of Redemption hee gives life not by life but by death and that a most câ—â—sed death making that the best instrument of life which was the worst kind of death Optimum seciâ— instrumentum vitae quod eraâ— pessimum moriis genus In our effectuall voâ—ation hee calls us by the Gospell unto the Iews â— stumbling-block and unto the world meer foolishness And when it is his pleasure that any should depend upon his goodness and providence hee makes them feel his anger and to bee nothing in themselvs that they may rely altogether upon him Thus God works joy out of fear light out of darkness and brings us to the Kingdom of heaven by the Gates of hell according to that 1 Sam. 2. 〈◊〉 â— 7 And wherein does thy case differ Hee sends his Serfeant to 〈◊〉 thee for thy debt commands thee and all thou hast to bee sold. But why onely to shew thee thy misery without Christ that so thou 〈◊〉 seck so him for mercy for although hee hide â—â— is futherly affections as Ioseph once did his brotherly his meaning is in conclusion to forgive thee every â—arthing Matth. â—8 26 27. And dost thou make thy flight sufferings an argument of his displeasure for shame mutter not at the matter but bee silent It is not said God will not suffer us to bee tempted at all but that wee shall not bee tempted above that wee are able to bear 1 Cor. 10.13 And assure thy self what ever thy sufferings bee thy faith shall not fail to get the victory as oil over-swims the greatest quantity of water you can powr upon it True let none presume no not the most righteous for hee shall scarcely bee saved 1 Pet. 4.18 yet let him not despair for hee shall be saved Rom. 8.35 Onely accept with all thankfulness the mercy offered and apply the promises to thine own soul for the benefit of a good thing is in the use wisdom is good but not to us if it bee not exercised cloth is good but not to us except it be worn the light is comfortable but not to him that will live in darkness a preservative in our pocket never taken cannot yield us health nor baggs of money being ever sealed up do us any pleasure no more will the promises no nor Christ himself that onely summum bonum except they are applied Yea better there were no promises than not applied The Physician is more offended at the contempt of his Physick in the Patient than with the loathsomness of the disease And this I can assure thee if the blood of Christ bee applied to thy soul it will soon staâ—ch the blood of thy conscience and keep thee from bleeding to death 1 Ioh. 1.7 But secondly instead of mourning continually as the tempterâ—ids â—ids thee rather rejoice continually as the Apostle bids thee 1 Thes. 5.16 Neither think it an indifferent thing to rejoice or not to rejoice but know that we are commanded to rejoice to shew that wee break a commandement if wee rejoice not Yea wee cannot beleeve if wee rejoice not for â—aith in the commandements breeds obedience in the threatnings fear in the promises comfort True thou thinkest thou dost well to mourn continually yea it is the common disease of the innocentest souls but thou dost very ill in it for when you forget to rejoice in the Lord then you begin to muse and after to fear and after to distrust and at last to despair and then every thought seems to be a sin against the holy Ghost Yea how many sins doth the afflicted conscience record against it selfe repoâ—ting for breaking this commandement and that commandement and never repenteth for brâ—â—â—ing this commandement rejoice evermore But what 's the reason Ignoranceâ— thou thinkest thy self poor and miserable and onely therefore thinkest so because thou knowest not thy riches and happiness in Obâ—â—st for else thou wouldest say with the Prophet Habbakuck in the want of all other things I will rejoice in the
instead of all their posterity before they had issue and the Covenant being made with them as publick persons not for themselves onely but for their Posterity who were to stand or fall with them they being left to the freedom of their own wills in transgressing the commandment of God by eating the forbidden fruit through the temptation of Satan have made us and all mankind descending from them by ordinary generation as guilty of their sin as any heir is liable to his fathers debt Their act being ours as the act of a Knight or Burgess in the Parliament House is the act of the whole County in whose name and room they sit and whom they represent by which means our Nature is so corrupted that we are utterly indisposed and made opposite unto all that is spiritually good and wholly inclined to all evil and that continually and have also lost our communion with God incurred his displeasure and curse so as we are justly liable to all punishments both in this life and in the life to come Now for the fuller confirming and amplifying of what hath been said touching Original sin take only these ensuing Scriptures and Auhorisms without any needless connexion that I may be so much the briefer Sect. X. Amongst many others the most pregnant Scriptures for the confirming of this point I hold to be these The fathâ—rs have eaten sowre grapes and the childrens teeth are set on edge Jer. 31.29 was a true proverb though by them abused By one man sin entered into the world and death by sin and so death passed upon all men in whom all have sinned Rom. 5.12 to 21. Who can bring a clean thing out of an unclean not one Job 14.4 See Chap. 15.14 15 16. We are all as an unclean thing and all our righteousnesses are as filthy rags Isa. 64 6. By the works of the Law there shall no flesh be justified in his sight Rom. 3.20 There is no difference for all have sinned and come short of the glory of God Rom. 3.21 22 23. And God saw that the wickedness of man was great in the earth and that every imagination of the thoughts of his heart was only evil continually And it repented the Lord that he had made man Gen. 6 5 6. Both Iews and Gentiles are all under sin As it is written there is none righteous no not one There is none that understandeth there is none that seeketh after God They are all gone on t of the way they are altogether become unprofitable there is none that doeth good no not one Their throat is an open sepulchre the poyson of Asps is under their lips there is no fear of God before their eyes Rom. 3.9 to 20. Out of the heart proceed evil thoughts murthers adulteries fornications thefts false witness blasphemies Mat. 15.19 See Gal. 5.19 20 21. Whence come wars and sightings amongst you come they not hence even of your lusts that war in your members James 4.1 Unto them that are unbelieving is nothing pure but even their minde and conscience is defiled Tit. 1.15 I see another Law in my members warring against the Law of my minde and bringing me into captivity to the Law of sin which is in my members O wretched man that I am who shall deliver me from the body of this death c Rom. 7.14 to 25. where the Apostle speaks all this and a great deal more of himself see Ephes. 2.2 3. Gal. 3.10 Yet how many that grieve for their other sins which are never troubled for their Original corruption which should above all be bewailed even as the mother and nurse of all the rest and thought worthy not of our sighs alone but of our tears For this is the great wheel of the Clock that sets all the other wheels a moving while it seems to move slowest And never did any truly and orderly repent that began not here esteeming it the most foul and hatefull of all as David Psal. 51.5 And Paul crying out of it as the most secret deceitfull and powerfull evil Rom. 7.23 24. And indeed if we but clearly saw the foulness and deceitfulness of it we would not suffer our eyes to sleep nor our eye-lids to slumber until a happy change had wrought these hearts of ours which by nature are no better then so many styes of unclean Devils to become habitations for the God of Iacob Sect. XI We are the cursed seed of rebellious parents neither need we anymore to condemn us then what we brought into the world with us In Adam the root of all we all so sinned that if we had no inherent sin of our own this imputed sin of his were enough to damn us 〈…〉 Utter the branches cannot be better They were the fountain we the springs if the fountain be filthy so must the springs VVhence it is that holy David cries out Behold I was shapen in iniquity and in sin did my mother conceive me Psal. 51.5 Tantillus puer tantus peccator saith St Austin when a little childe I was a great sinner As in the little and tender bud is infolded the leaf the blossom and the fruit so even in the heart of a young child there is a bundle and pack of folly laid up as Solomon affirms Pro. 22.15 And as Moses Speaks The thoughts of mans heart are evil even from his childhood Gen. 6.5 8.21 VVe brought a world of sin into the world with us and were condemned so soon as conceived we were adjudged to eternal death before we lived a temporal life As admit thou hadst never offended in the least thought word or deed all thy life yea admit thou couldest now keep all the commandments actually and spiritually yet all this were nothing it could not keep thee out of Hell since that Original sin which we drew from the loins of our first Parents is enough to damn us Sin and corruption are the riches that we bequeath to our children rebellion the inheritance that we have purchased for them death the wages that we have procured them God made us after his own image but by sin we have turned the image of God into the image of Satan Yea like Satan we can do nothing else but sin and make others sin too who would not so sin but for us As a furnace continually sparkles as the raging Sea foams and casts up mire and dirt and as a filthy dunghil does continually reak forth and evaporate odious odors so do our hearts naturally stream forth unsavory eructations unholy lusts and motions even continually As O the infinitely intricate windings and turnings of the dark labyrinths of mans heart who findes not in himself an indisposition of minde to all good and an inclination to all evil O the strange monsters the ugly odious hideous fiends the swarms litters legions of noisom lusts that are coâ—ched in the stinking styes of every one of our deceitfull hearts insomuch that if all our thoughts did but break forth into action
the satisfying of his justice and also freeing us from the guilt and punishment of either And that with as much brevity as may stand with perspicuity First in general we must undoubtedly know that the sole perfection of a Christian is â—he imputation of Christs righteousnesse and the not imputation of his own unrighteousnesse as appears by the whole current of Scripture of which a few Even the Son of man came to give his life a ransom for many Mark 10.45 As in Adam all die so in Christ shall all be made alive 1 Cor. 15.21 22. As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous c. Rom. 5.18 19. As by the offence of one the fault came on all men to condemnation so by the justifying of one the benefit abounded towards all men to the justification of life Rom. 5.18 Unto Iesus Christ that loved us and washed us from our sins in his own blood Rev. 1.5 The blood of Iesus Christ his Son cleanseth us from all our sins 1 Joh. 1.7 he is the reconciliation for our sins c. 1 Joh. 2 1 2. He hath made him to be sin for us who knew no sin that we might be made the righteousnesse of God in him 2 Cor. 5.21 He was delivered to death for our sins and is risen again for our justification Rom. 4.25 Who his own self bare our sins in his own body on the tree by whose stripes we were healed 1 Pet. 2.24 He was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was upon him and with his stripes we were healed Isa. 53.5 Neither is there salvation in any other for among men there is given none other name under Heaven whereby we must be saved Acts 4.12 The wages of sin is death but the gift of God is eternal life through Iesus Christ our Lord Rom. 6.23 I am the resurrection and the life he that beleeveth in me although he were dead yet shall he live John 11.25 You hath he quickned that were dead in trespasses and sins Ephes. 2.1 God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life For God sent not his Son into the world to condemn the world but that the world through him might be saved Joh. 4.16 to 20. God commendeth his love towards us in that while we were yet sinners Christ died for us much more then being now justified by his blood we shall be saved from wrath through him For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life Rom. 5 6. to 11 read to the end of the Chapter See more Iohn 1.29 Acts 13.39 Rom. 6.4 to 23. and 8.2 3. and 10. 3,4 1 Cor. 15.56 Col. 1.14 Gal 3.22 Heb. 9.28 1 Pet. 1.18 19 20. 1 Joh. 3.8 Sect. XVIII As Christ was a sinner onely by the imputation of our sins so we are just onely by the imputation of his righteousness Our good works were they never so many and rare cannot justify us or deserve any thing at Gods hands it is onely in Christ that they are accepted and only for Christ that they are rewarded Yea the opinion of thine own righteousnesse makes thy condition far worse then the wickedest mans alive For Christ that came to save all weary and heavy laden sinners be they never so wicked neither came to save or once to call thee that hast no sin but art righteous enough without him As hear his own words to the proud Pharisees who had the same thoughts of themselves as thou hast They that be whole need not a Physitian but they that are sick I am not come to call the righteous but sinners to repentance The lost sheep of the house of Israel Mat. 9.13 and 10.6 and 15.24 and 18.11 Nor can any soul be so dangerously sick as thou who art least sensible of thy being sick Briefly until with Saint Paul thou renounceth thine own righteousness seest thy self the greatest of sinners art able to discern sin in every thing thou canst think speak or do and that thy very righteousness is no better then a menstruous cloth Isai. 64.6 thou canst have no part in Christ. And untill Christ shall become thine by Regeneration and a lively faith Thou art bound to keep the whole Law actually and spiritually with thy whole man thy whole life or else suffer eternal death and destruction of body and soul in Hell for thy not keeping it So that thou hast yet to answer and I pray mind it seriously for all the sins that ever thou hast committed who art not able to answer for one of the least of them For the wages of sin any sin be it never so small is eternal death Rom. 6.23 Gal. 2.16 19 20 21. Neither let Satan nor thy own deceitfull heart delude thee in thinking that thou hast faith when thine own words declare the contrary Nor would I ask any more evidence against thee in this then thine own mouth in saying that thou never doubtedst in all thy life for this makes it plain that thou never hadst faith nor ever knewest what saith means For he who never doubted never believed and Satan hath none so sure as those whom he never yet assaulted Sect. XIX But this being a main fundamental point which every man is bound to know I will more particularly and fully explain it as thus Man being in a most miserable and undone condition by reason of Original and actual sin and of the curse due to both being liable to all miseries in this life and adjudged to suffer eternal torments in hell-fire after death having no possibility to escape the fierce wrath of Almighty God who had already pronounced sentence upon him VVhen neither Heaven Earth nor Hell could have yeilded any satisfactory thing besides Christ that could have satisfied Gods justice and merited Heaven for us then O then God of his infinite wisdome and goodness did not onely find out a way to satisfie his justice and the Law but even gave us his own Son out of his bosome and his Son gave himself to die even the most shameful painful and cursed death of the Cross to redeem us that whosoever believeth in him should not perish but have everlasting life Iohn 3.16 A mercy bestowed and a way found out that may astonish all the sons of men on earth and Angels in Heaven VVherefore wonder at this you that wonder at nothing that the eternal God would die to redeem our worse then lost souls that we might not die eternally O the deepnesse of Gods love O the unmeasurable measure of his bounty O Son of God who can sufficiently admire thy love or commend thy pity or extol thy praise It was a wonder that thou madest us for thy self more that thou madest thy self man
for love of Christs Gospel True I went under the notion of an honest man and a good Christian I was baptized into the faith and made a member of Christs vivisible Church but I was so far from indeavouring to perform what I then promised that in effect I even renounced both Christ and my Baptism in persecuting him and all that sincerely professed his Name thinking I did God good service therein Ioh. 16.2 Gal. 1.13 14. Phil. 3.6 Nor was it for want of ignorance that you thought so of me for by nature be we never so milde and gentle we are all the seed of the Serpent Gen. 3.15 and children of the Devil Ioh. 8.44 Yea the very best moral man is but a tame Devil as Athanasius well notes But it is a true proverb the blind eat many a flie and all colours are alike to him that is in the dark Loose Libertine So much the worse is my condition for my conscience tells me there is not a word you have spoken of your self but I can justly apply the same unto my own soul and a great deal more For whereas you have been a moral honest man so that none except your self could tax you for breaking either Gods Law or mans I have been so wicked and prophane that I could most presumptuosly and of set purpose take a pride in my wickednesse commit it with greedinesse speak for it defend it joy in it boast of it tempt and inforce to it yea mock them that disliked it As if I would send challenges into Heaven and make love to destruction and yet did applaud my self and prefer my own condition before other mens saying I was no dissembler yea I hated the hypocrisie of Professors I do not justifie my self and despise others like the Puritanes I am not factious schismatical singular censorious c. I am not rebellious nor contentious like the Brownists and Anabaptists I am a good fellow and love an honest man with my heart c. and as touching a good conscience I was never troubled in mind as many scrupulous fools are I have a good heart and mean as well as the precisest But now I see the Devil and my own deceitfull heart deluded me so that my whole life hitherto hath been but a dream and that like a blind man I was running headlong to Hell when yet I thought my self in the way to Heaven Just as if a beggar should dream that he were a King or a◠if a traitor should dream of his being crowned when indeed he was to be beheaded the case of Laodicea Rev. 3.17 the young man in the Gospel Luk. 18.20 21. and that Pharisee spoken of Luk. 18.11 12. Sect. XXXV Convert It was not your case alone but so it fares with the worst of sinners Only it much rejoyces me that it hath pleased God to open your eyes to see all this in your self For flesh and blood hath not revealed it unto you Yea we are naturally so blind and deaf and dead in sin and in soul that we can no more discern our spiritual filthinesse nor feel sin to be a burden than a blind Aethiopian can see his own blacknesse or than a dead-man can feel the weight of a burthen when it is laid upon him Act. 28.27 Isa. 6.9 10 And this common experience shews for if you observe it who more jocond confident and secure than the worst of sinners they can strut it under an unsupportable Mass of oaths blasphemies thefts murthers adulteries drunkenness and other the like sins yea can easily swallow these spiders with Mithridates and digest them too when one that is regenerate shrinkes under the burden of wandring thoughts and want of proficiency But why is it they are dead in sin Ephes. 2.1 Revel 3.1 Now lay a mountain upon a dead-man he feels not once the weight To a Christian that hath the life of grace the least sin lyes heavy upon the conscience but to him that is dead let his sins be as heavy as a mountain of lead he feels in them no weight at all Again They are 〈…〉 for what the eye seeth not the heart rueth not Security makes worldlings merry and therefore are they secure because they are ignorant A dunce we know seldome makes doubts yea a fool saies Solomon boasteth and is confident Prov. 14.16 neither do blind men ever blush And the truth is were it not for pride and ignorance a world of men would be ashamed to have their faces seen abroad For take away from mens minds vain opinions flattering hopes false valuations imaginations and the like you will leave the minds of most men and women but poor shrunken things full of melancholy indisposition and unpleasing to themselves Ignorance is a veil or curtain to hide away their sins whereupon they are never troubled in conscience nor macerated with cares about eternity but think that all will be well The Devil and the flesh prophesie prosperity to sin yea life and salvation as the Pope promised the powder-traitors but death and damnation which Gods Spirit threatens will prove the crop they will reap For God is true the Devil and all flesh are lyers When we become regenerate and forsake sin then the Devil strongly and strangely assaults us as he did Christ when he was newly baptized and Pharaoh the children of Israel when they would forsake Aegypt and Herod the children when Christ was come to deliver his people Whence commonly it comes to passe that those think best of themselves that ave least cause yea the true Christian is as fearfull to entertain a good opinion of himself as the false is unwilling to be driven from it They that have store of grace mourn for the want of it and they that indeed want it chant their abundance None so apt to doubt their adoption as they that may be assured of it nor none more usually fear then they that have the greatest cause to hope We feel corruption not by corruption but by grace and therefore the more we feel our inward corruptions the more grace we have Contraries the nearer they are to one another the sharper is the conflict betwixt them now of all enemies the spirit and the flesh are nearest one to another being both in the soul of a regenerate man and in all faculties of the soul and in every action that springeth from those faculties The more grace the more spiritual life and the more spiritual life the more antipathy to the contrary whence none are so sensible of corruption as those that have the most living souls Sect. XXXVI Now for remedy of the contrary there cannot be a better lesson for carnal men to learn than this All the Promises of God are conditional to take place if we repent as all the threatenings of God are conditional to take place if we repent not But wicked men as they believe without repenting their faith being meer presumption so they repent without believing their repentance being indeed
sensible how evil and wicked it is that so thou maist have a more humble conceit of thy self lay to heart these three particulars 1 The corruption of our nature by reason of Original Sin 2. Our manifold breach of Gods righteous Law by actual sin 3. The guilt and punishment due to us for them both This being done thou wilt see and find thy necessity of a Redeemer And it is thirst only that makes us relish our drink hunger our meat The full stomach of a Pharisee surcharged with the superfluities of his own merits will loath the honey-comb of Christs righteousnesse This was it which made the young Prodigal to relish even servants fare though before wanton when full fed at home No more relish feels the Pharisaical heart in Christs blood than in a chip But O how acceptable is the fountain of living waters to the chased hart panting and braying The blood of Christ to the weary and tyred soul to the thirsty conscience scorched with the sense of Gods wrath he that presents him with it how welcome is he even as a special choice man one of a thousand And the deeper the sense of misery is the sweeter the sense of mercy is Sect. XXXVIII Then if you would be satisfied for time to come whether your Repentance and conversion be true and sound these particulars will infallibly inform you If you shall persevere when this trouble for sin is over in doing that which now you purpose it is an infallible sign your repentance is sound otherwise not If thou dost call to mind the Vow which thou madst in Baptism and dost thy endeavour to perform that which then thou didst promise If thou dost square thy life according to the rule of Gods Word and not after the rudiments of the world If thou art willing to forsake all sin without reserving one for otherwise that one sin may prove the bane of all thy graces even as Gideon had seventy Sons and but one Bastard and yet that Bastard destroyed all the rest that were Legitimate Judg 9.5 Sin is like the Ivy in the wall cut off bough branch body stump yet some strings or other will sprout out again Till the root be pluck't up or the wall be pulled down and ruined it will never utterly die Regeneration or new birth is a creation of new qualities in the soul as being by nature only evil disposed Gods children are known by this mark they walk not after the flesh but after the spirit Rom. 8.1 If Christ have called you to his service your life will appear more spiritual and excellent than others As for your fails 't is a sign that sin hath not gained your consent but committed a rape upon your soul when you cry out to God If the ravished Virgin under the Law cried out she was pronounced guiltlesse A sheep may fall into the mire but a swine delights to wallow in the mire Great difference between a woman that is forced though she cries out and strives and an alluring Adulteresse Again The thoughts of the godly are godly of the wicked worldly and by these good and evil men are best and truliest differenced one from another Would we know our own hearts and whether they be changed by a new birth Examine we our thoughts words actions passions especially our thoughts will inform us for these cannot be subject to hypoâ—â—risie as words and deeds are Sect. XXXIX Then by way of caution know that a child may as soon create it self a man in the state of Nature regenerate himself We cannot act in the leasâ— unlesse God bestows upon us daily privative grace to defend us from evil and daily positive grace inabling us to do good And those that are of Christ teaching know both from the word and by experience that of themselve they are not only weak but even dead to what is good moving no morâ— than they are moved that their best works are faulty all their sins deadâ—ly all their natures corrupted originally You hath he quickned that werâ— dead in trespasses and sins Ephes. 2.1 Yea we are altogether so dead in sinâ— that we cannot stir the least joynt no not so much as feel our own deadness nor desire life except God be pleased to raise and restore our souls from the death of sin and grave of long custom to the life of grace Apt we arâ— to all evil but reprobate and indisposed to all grace and goodness yeaâ— to all the meanes thereof My powers are all corrupt corrupt my will Marble to good but wax to what is ill Insomuch that we are not sufficient of our selves to think much lesse 〈◊〉 speak least of all to do that which is good 2 Cor. 3.5 Joh. 15.4 5. I we have power to choose or refuse the object to do these well we have no power We have ability we have will enough to undo our selves scopâ— enough hell-ward but neither motion nor will to do good that must bâ— put into us by him that gives both power and will and power to will Finally Each sanctified heart feels this but no words are able sufficiently to expresse what impotent wretches we are when we are not sustainâ—ed So that we have no merit but the mercy of God to save us nothinâ— but the blood of Christ and his mediation to cleanse and redeem us nothinâ— but his obedience to inrich us As for our good works we are altogether beâ— holding to God for them not God to us nor we to our selves becausâ— they are only his works in us Whatsoever thou art thou owest to him that made thee whatever thoâ— hast thou owest to him that Redeemed thee Therefore if we do any thinâ— amisse let us accuse our selves if any thing well let us give all the praise 〈◊〉 God And indeed this is the test of a true or false Religion that which teacheth us to exalt God most and most to depresse our selves is the true that which doth most prank up our selves and detract from God is thâ— false As Bonaventure well notes Sect. XL. Now to wind up with a word of exhortation if thou beest convinced are resolvest upon a new course let thy resolution be peremptory anâ— constant and take heed you harden not again as Pharaoh the Philistinâ— the young man in the Gospel Pilate and Iudas did resemble not the iroâ— which is no longer soft than it is in the fire for that good saith Gregâ—â—ry will do us no good which is not made good by perseverance If wiâ—â— these premonitions the Spirit hath vouchsafed to stir up in thine heart anâ— good motions and holy purposes to obey God in letting thy sins go quench not grieve not the Spirit 1 Thes. 5.19 Return not with the Dog to thy vomit lest thy latter end prove seven-fold worse than thy beginning Matth. 12.43 45. O it is a fearfull thing to receive the grace of God in vain and a desperate thing being warned of a rock willfully to cast our selves
the clock esteeming every minute a month and thy present misery unsupportable What then will it be to lie in stames of fire to which our fire is but ayre in comparison fire and brimstone kept in the highest flame by the unquenchable wrath of God world without end where thou shalt have nothing about thee but darkness and horrour wayling and wringing of hands desperate yellings and gnashing of teeth thy old companions in vanity and sin to ban and curse thee the Devils insulting over thee with cruelty and scorn the never-dying worm of conscience to feed upon thy soul and flesh for ever and ever O everlasting eternity a never-dying life an ever-living death Which yet is but just with God for if thou mightest have lived for ever thou wouldst have sinned for ever If God would everlastingly have spared thee thou wouldest have everlastingly hated and provoked him What then can be more equal then that thou shouldst suffer everlastingly O then bethink thy self of this word eternal and everlasting and ponder upon it yea do but indeed believe it and it will be enough to break thine hard heart and make it relent and repent and thereby prevent the wrath to come It will put thee to a demur What have I done what am I now about whether will this course tend how will it end what will become of me if I go on in chambering and wantonness surfeting and drunkenness strife and envying swearing prophaneness earthly-mindedness and the like For indignation and wrath tribulation and anguish shall be upon the soul of every one that doth evil and continueth therein as the Apostle witnesseth Rom. 2.8 9. O then break off thy sins without delay and let there be an healing of thine errors Sect. 3. Neither is the extremity of pain inferiour to the perpetuity of it it is a place full of horrour and amazedness where is no remission of sin no dismission of pain no intermission of sense no permission of comfort its torments are both intollerable and interminable and 〈◊〉 neither he enda 〈…〉 The pangs of the first death are pleasant compared with those of the second For mountains of sand were lighter and millions of years shorter than a tithe of those torments Rev. 20.10 Iude 7. It is a death which hath no death it hath a beginning it hath no ending Matth. 3.12 Isa. 66 24. The pain of the body is but the body of pain the anguish of the soul is the soul of anguish For should we first burn off one hand then another after that each arm and so all the parts of the body it would be deemed intollerable and no man would endure it for all the profits and pleasures this world can afford and yet it is nothing to the burning of body and soul in hell Should we endure ten thousand years torments in hell it were grievous but nothing to eternity Should we suffer one pain it were miserable enough but if ever we come there our pains shall be for number and kinds infinitely various as our pleasures have been here every sence and member each power and faculty both of soul and body shall have their several objects of wretchedness and that without intermission or end or easâ— or patience to endure it Luke 12 5. 16.23 Matth. 3.12 5.22 22.23 The Schools affirm that the least torture in Hell exceeds the greatest that can be devised by all the men on earth even as the least joy in Heaven surpasseth the greatest comfort here on earth There is scarce any pain here on earth but there is ever some hope of ease mitigation or intermission of some relief or deliverance but in Hell their torments are easeless endless and remediless unsufferable and yet ineviteable and themselves left hopeless helpless pittyless It were misery enough to have the head-ach tooth-ach Collick gowt burning in the fire or if there be any thing more grievous Yea should all these and many more meet together in one man at one instant they would come infinitely short of the pains of Hell Yea they would all bâ— bar as the stinging of Antes to the lashes of those Scorpions but as drâ—pes to those Vials of wrath as sparks to that flame as Chrysostome speaks The Furnace of Babell was but a flea-biting to this tormenting Tophet prepared of old Isa. 30. He hath made it deep and large the pile thereof is fire and much wood the breath of the Lord like a stream of brimstone doth kindle it vers 32. So that it were happy for reprobate spirits if they were in no worse condition than so many Toads or Serpents As consider If a dark dungeon here be so loathsome what is that dungeon of eternal of utter darkness If material fire be so terrible what is Hell fire Here we cry out of a burning feaver or if a very coal from the hearth do but light on our flesh O how it grieves us we cannot hold our finger for one minute in scalding lead but there both body and soul shall fry in everlasting flames and be continually tormented by infernal fiends whose society alone would be sufficiently frightfull Sect. 4. Now consider Is one hours twitches of tâ—â—â—orm of conscience here yoâ— one minutes tâ—â—ch of a tooth pulling out so unsufferable what is a 〈…〉 mented in that flame what think we shall that torment be when body and soul come to be united in torment since the pains of Hell are more exquisite than all the united torments that the earth can invent Yea the pains and sufferings of the damned are ten thousand times more than can be imagined by any heart under heaven and can rather through necessity be endured than expressed It is a death never to be painted to the life no pen nor pencil nor art nor heart can comprehend it Matth. 18.8 9 10. 25.30 Luke 16 23 24. 2 Pet. 2.4 Isa. 5.14 30 33. Prov. 15.11 Yea were all the land paper and all the water ink every plant a pen and every other creature a ready Writer yet they could not set down the least piece of the great pains of hell-fire Now add eternity to extremity and then consider hell to be hell indeed For if the Ague of a year or the Collick of a month or the Rack of a day or the burning of an hour be so bitter here how will it break the hearts of the wicked to feel all these beyond all measure beyond all time So that it is an evil and bitter thing to depart from the living God We poor mortals until God does bring us from under the power of Satan unto himself do live in the world as if hell were not so hot noâ— the Devil so black as indeed they are as if Hell and Heaven were the one not worth the avoiding the other not worth the enjoying but the heat of fire was never painted and the Devil is more deformed than represented on the wall There are unexpressible torments in Hell as well
happinesse So that you may take this for a rule They that have but a shew of holinesse have but a shew of wisdome § 5. Men of the world believe the things of the world they believe what they see and feel and know they believe the Lawes of the Land that there are places and kindes of punishment here below and that they have bodies to suffer temporal smart if they transgresse and this makes them abstain from murther felonie and the like but they believe not things invisible and to come for if they did they would as well yea much more fear him that hath power to cast both body and soul into hell as they do the Temporall Magistrate that hath onely power to kill the body they would think it a very hard bargain to win the whole world and lose their own souls But if visible powers were not more feared then the invisible God and the Halter more then Hell natural men being like beasts that are more sensible of the flash of powder then of the bullet the world would be over-run without rage Or § 6. Secondly they believe the Devil and the Flesh that prophesie prosperity to sin yea life and salvation as the Pope promised the Powder-Traitors for though men do the Devils works yet they look for Christs wages and there is scarce a man on earth but he thinks to go to heaven yea the Devil and sin so infatuate and befor many that they can even apply Christs passion as a warrant for their licentiousnesse and take his Death as a license to sin his Crosse as a Letters Pattent to do mischief So turning the grace of God into wantonnesse As if a condemned person should head his Drum of Rebellion with his Pardon resolving therefore to be evill because he is good which is to sin with an high hand or with a witnesse and to make themselves uncapable of forgiveneesse And yet wretched and senseless men they presume to have part in that merit which in every part they have so abused to be purged by that blood which now they take all occasions to disgrace to be saved by the same wounds which they swear by and so often swear away to have Christ an Advocate for them in the next life when they are Advocates against Christ in this And that Heaven will meet them at their last hour when all their life long they have galloped in the beaten road towards Hell § 7. The Devil makes large promises to his but ever disappoints them of their hopes as he did our first Parents You shall die saith God You shall not die at all saith Satan Yea you shall be as Gods saith he when his drift was to make them Devils Yet the Devil was believed when God could not be credited Diabolus mentitur ut fallat vitam pollicetur ut perimat saith Cyprian And ever since our first parents gave more credit to Satan then their Maker Our hearts naturally have been flint unto God wax to Satan so that Satan may in a manner triumph over Christ and say I have more servants then Christ they do more for me then his servants do for him and yet I never died for them as Christ hath done for his I never promised them so great reward as Christ hath done to his c. § 8. Well may these men think they believe the Gospel as the Jews who persecuted Iesus and sought to slay him thought they believed Moses writings Ioh. 5.38 39 46 47. But it 's altogether impossible as Christ who knew their hearts better then themselves affirmes of them for certainly they would never speak as they speak think as they think do as they do if they thought their thoughts words and deeds should ever come to judgement Did men believe that neither Fornicators nor Idolaters nor Thieves nor Covetous nor Drunkards nor Swearers nor Railers nor the Fearfull nor Vnbelieving nor Murtherers nor Sorcerers nor Liars nor no unrighteous persons shall inherit the Kingdome of Heaven as the Scripture expresly speaks but shall have their part in the lake that burneth with fire and brimstone which is the second death They durst not continue in the practice of these sins without fear or remorse or care of amendment As for instance If sons-in-Law had believed their Father when he told them from God that the City should suddenly be destroyed with fire brimstone and that by flying they might escape it they would have obeyed his counsel Or if the old world had believed that God would indeed and in good earnest bring such a flood upon them as he threatened they would not have neglected the opportunity of entring into the Ark before it was shut and the windows of heaven opened much less would they have scoffed and flowted at Noah while he was a bulding it So if men did firmly believe what God speaks of â—ell it would keep them innocent make them officious they would need no intreaty to avoid it Men love themselves well enough to avoid a known pain yea there would be more fear and danger of their despair then of their security And the like of heaven if men but believed what fulness of joy and what pleasures are reserved at Gods right hand for evermore for them that love and serve him in sincerity Psal. 16.11 they would be more obedient upon earth CHAP. III. § 1. WHat believe the former Scriptures and nothing appear in mens lives in the whole Land almost but pride covetousness cruelty damnable Hypocrisie prophaning of the Sabbath cursed swearing and cursing abominable and worse then beast-like drunkenness adultery lying slandering persecuting contempt of Religion and all goodness grinding of faces like edged tools spilling of blood like water racking of Rents detension of Wages and workmens hire incredible cruelty to Servants inclosing of Commons ingrossing of Commodities griping exactions with straining the advantages of greatness unequal levies of legal payments spiteful suits biting usury bribery perjury partiality sacriledge simoniacal contracts and soul-murder scurrility and prophaneness cozening in bargains breaking of promises persidious underminings Luxury wantonness contempt of Gods Messengers neglect of his Ordinances violation of his days and the like as if these were fruits of faith not of Atheism rather § 2. Yea as if we had contracted with the Devil that we would abuse all Gods gifts so fast as they come his blessings make us proud his riches covetous his peace wanton his meats intemperate his mercy secure And all his benefits serve us but as weapons to rebel against him so that we turn his grace into wantonness and make a trade of sin yea it is our least ill to do evil for behold we speak for it joy in it boast of it tempt and inforce to it yea mock them that dislike it as if we would send challenges into heaven and make love to destruction § 3. And yet we are Christians forsooth I am even ashamed to think that men that rational men should be
men of corrupt mindes reprobate concerning the faith being before of old ordained to condemnation 2 Tim. 3.1 to 13. 2 Pet. 2. 2 and 3.3 Jude 4 10.16 18 19. And so much of the third particular CHAP. VII FOurthly It would be considered that what you suffer is far short of what others have suffered before you for whereas you suffer a little tongue-persecution your betters and such as the world was not worthy of have suffered 〈…〉 and scourgings bonds and imprisonments were stoned sawn 〈…〉 the sword endured the violence of fire were rackt 〈…〉 desarts and mountains in dens and caves of the earth in sheâ—p 〈…〉 〈…〉 destitute afflicted and tormented Not â—â—â—â—epting delive 〈…〉 might obtain a better 〈…〉 stoned some crucified some beheaded some thrust thorow with spears some burnt with fire some broiled some brained with many the like and worse kinds of death for we read of no lesse then twenty nine several deaths they were put unto But to clear your sight I le give you some particular instances of the several wayes that the best of Gods people have suffered before you First You shall finde that it hath been the manner of wicked men out of this enmity to envy the vertuous and good estate of the godly as Cain envied Abâ—l Gen. 4.5 Secondly To contemn their supposed mean estate as Sanballat Tobiah and Gershom with the rest of that crue contemned Nehemiah and the Iewes Nehem. 4.1 2 3. Thirdly To rejoyce at their supposed evill estate as the Princes of the Philistins did at Sampsons blindness and bondage Judg. 16.25 Fourthly To hate them as all carnal men hate the members of Christ Matth. 10.22 Fiftly To murmure against them as the Israelites murmured against Moses and Aaron Numb 11.1 and 14 2 3. Sixthly To censure their actions and misconster their intentions as Eliab did Davids zeal for Gods glory in fighting with Goliah 1 Sam. 17.28 and those wicked ones his fasting and mourning Psal. 35.13 to 17. Seventhly By carrying tales of them unto others as Doeg did to Saul of David and Ahimeleck 1 Sam. 22.9 10. and the Ziphims 1 Sam. 23.19 20. and 26 1. Eightly To perswade and give divelish counsel to others like themselves to persecute them as the Princes and Rulers did to Zedekiah the King against Ieremiah Jer. 38.4 Ninthly To scoff at them as Ishmael scoft at Isaac Gen. 21.9 Tenthly To nick-name them as the Iews did Paul Acts 24.14 and all the Disciples 1 Cor. 4.9 10. Eleventhly To revile and rail on them as the Iews did upon Paul and Barnabas Acts 13.45 Twelfthly To raise slanders of them as those wicked men slandered Naboth confirming the same with an Oath 1 Kings 21. Thirteenthly To curse them as Goliah cursed David 1 Sam. 17.43 and also Shemei 2 Sam. 16.7 to 15. Fourteenthly To threaten them as all the men of Sodom did Lot Gen. 19.9 Fifteenthly By subtilty to undermine them in talk that they might betray them as the false Prophets and other enemies of the truth undermined Ieremiah seeking every way to destroy him Ier. 18. 18 c. Sixteenthly By using scornful and disdainful gestures to despight them as Goliah against David 1 Sam. 17.42 and also those wicked ones Psal. 22.7.13 and 35.16 and 109.25 Seventeenthly To withstand and contrary the doctrine which they are commanded by God to deliver As Elymas the Socerer withstood Paul and Barnabas in their preaching Acts 13. 8. Eighteenthly To combine themselves together and lay divellish plot to destroy them as Demetrius with the rest of the Craftsmen conspired the death of Pauls companions Acts 19. and likewise more then forty of the Iews which bound themselves by a curse not to eat nor drink till they had killed 〈◊〉 in which conspiracy the chief Priests were likewise assistants Acts 23.12 14. Nineteenthly To imprison them as the malicious Priests did 〈◊〉 Jer. 36.5 Twentieth To strike them as Zedekiah the false Prophe◠〈◊〉 Micaiah 1 Kings 22 24. Twenty one To hurt and maim them 〈…〉 of Antiochia and Iconium did Paul Acts 14.19 Twenty two and 〈◊〉 slay them as Iezabel did all the Prophets of the Lord 〈◊〉 1 Kings 18.4 CHAP. VIII Now to speak nothing in this place of the diversity of deaths and tortures that millions of Martyrs have suffered for professing of Christs Name and keeping of a good Conscience though their sufferings were nothing either to what their sins hâ—d deserved or to what their Saviour had done and suffered for them for he enduâ—ed many a little death all his life for our sakes and at length that painful shameful and cursed death of the Crosse yea he suffered every one of these two and twenty ways before-mentioned and that from his own countrymen and kinsfolks yea of the Chief Priests Scribes and Pharisees who were teachers and expounders of the Law and which sate in Moses chair For he was Envied Matth. 26.15 Contemned Mat. 12.24 and 13.55 Rejoyced at in his misery and distresse Matth. 27.29 Hated Joh. 77. Murmured against Luke 15.2 Had his actions and intentions mis-construed Matth. 11.19 Had tales carried of him Matth. 12.14 and divelish counsel given against him Matth. 27.20 was scoffed at Matth. 27.42 Nicknamed Matth. 13.55 Railed on Luke 23.39 Slandered Matth. 28.13 Cursed Gal. 3.13 Threatned John 11.53 Undermined in talk that they might accuse him Matth. 22.15 They used disdainful gestures before him Matth. 27.29 39. Withstood him in his preaching and contraried his doctrine Luke 5.21 Matth. 9.34 Combined together and laid divelish plots to destroy him Mat. 12.14 Took him prisoner Matth. 26.57 Smote him Luke 22.64 Hurt and wounded him Matth. 27.29 John 19.34 And lastly they put him to death Mat. 27. 35. And why all this not for any evil they found in him for their own words are He hath done all things well Mark 7 37. He hath done such was his power all things such was his wisdom well such was his goodness and yet crucified and every way abused he must be But it was for his zeal purity and holiness and because his life and practice was clean contrary to theirs his doctrine too powerfull and pure for such carnal hearts to imbrace or endure Now cast up thy Receits and compare them with thy deservings look upon thy deliverance from the fire of hell Yea look but upon thy sufferings single and thou shalt finde them nothing to what thy fellow Saints and Christ thy Elder brother hath suffered before thee At a Lions Den or a fiery furnace not to turn tail were something worthy a Christian. Yea compare thine own estate with thine enemies and thou shalt see yet greater cause to be not only patient but thankful For if these scoffs and flouts of men like thy self are so grievous to thee how will thine and Gods enemies indure those mocks and flouts of the divels in hell how will they indure that devouring fire that everlasting â—urning Isa. 33.14 Psal. 68.21 And the way not to repine at those above
like a fire of green wood which burneth no longer than whiles it is blown Affliction to the soul is as plummets to a Clock or winde to a Ship holy and faithful prayer as oars to a Boat And ill goeth the Boat without Oars or the Ship without winde or the Clock without plummets Now are some afflicted in reputation as Susanna was others in children as Eli some by enemies as David others by friends as Ioseph some in body as Lazarus others in goods as Iob others in liberty as Iohn In all extremities let us send this messenger to Christ for case faithful and fervent prayer if this can but carry the burthen to him he will carry it for us and from us for ever Neither can we want encouragement to ask when as the sick of the Palsie but asked health and obteined also forgiveness of sins When Solomon but desired wisedome and the Lord gave him wisedome and honour and abundance of wealth When Iacob asked but meat and cloathing and God made him a great rich man When Zacheus desired only to have a sight of Christ and was so happy as to entertain him into his house into his heart yea to be entertained into Christs Kingdom We do not yea in many cases we dare not ask so much as God is pleased to give Neither doest thou ô Saviour measure thy gifts by our petitions but by our wants and thine own mercies True if the all-wise God shall fore-see that thou would'st serve him as the prodigall son served his father who prayed but till he had got his patrimony and then forsook him and spent the same in riot to the givers dishonour as too many use the Ocean of Gods bounty as we do the Thames it brings us in all manner of provision cloaths to cover us fuel to warm us food to nourish us wine to chear us gold to enrich us and we in recompence soil it with our rubbish filth common shoares and such like excretions even as the Cloud that 's lifted up and advanced by the Sun obscures the Sun In this case he will either deny thee in mercy as he did Saint Paul 2 Cor. 12.8 9. and our Saviour himself Matth. 26.39 or grant thee thy request in wrath as he did a King to the Israelites and Quails wherewith he fed their bodies but withall sending leanness into their souls Psal. 106.15 And well doth that childe dâ—serve to be so served who will lay out the money given him by his father to buy poison or weapons to murther him with Wherefore let thy prayers not onely be fervent but frequent for thy wants are so And be sure to ask good things to a good end and then if we ask thus according to Gods will in Christs Name we know that he will hear us and grant whatsoever petitions we have desired 1 Iohn 5.14 15. CHAP. 7. That it weanes them from the love of the world 4 FOurthly our sufferings wean us from the love of the world yea make us loath and contemn it and contrariwise fix upon heaven with a desire to be dissolved Saint Peter at Christs transfiguration enjoying but a glimpse of happiness here was so ravished and transported with the love of his present estate that he breaks out into these words Master it is good for us to be here he would fain have made it his dwelling place and being loath to depart Christ must make three tabernacles Mat. 17.4 The love of this world so makes us forget the world to come that like the Israelites we desire rather to live in the troubles of Egypt then in the Land of Promise Whereas S. Paul having spoken of his bonds in Christ and of the spirituall combate concludeth I desire to be dissolved and to be with Christ which is best of all Phil. 1.22 23. Yea it transported him to Heaven before he came thither as Mary was not where she was but where her desire was and that was with Christ. Prosperity makes us drunk with the love of the world like the Gadarens who preferred their swine before their souls or him in the Parable that would go to see his farmâ— and lose Heaven or the Rich Gluâ—ton who never thought of Heaven till he was in Hell and thousands more who if they have but something to leave behinde them 't is no matter whether they have any thing to carry with them But as sleep composeth drunkenness so the cross will bring a man to himself again for when the Staff we so nourish to bear us becomes a cudgel to beat us when we finde the world to serve us as the Iews did Christ carry us up to the top of the hill and then strive to throw us down headlong Luk. 4.29 When the minde is so invested with cares molested with grief vexed with pain that which way soever we cast our eyes we finde cause of complaint we more loath the World than ever we loved it as Amnon did his sister Tamar yea when life which is held a friend becomes an enemy then death which is an enemy becomes a friend and is so accountted as who having cast Anâ—hor in a safe Road would again wish himself in the storms of a troublesome Sea Yea in case we have made some progress in Religion and found a good conscience sprinkled with the blood of Christ the marrow of all comforts and resolved with Ioseph to forsake our coat rather than our faith yet if the World make new offers of preferment or some large improvement of profits and pleasures we begin to draw back or at least we know not whether to chuse like a horse that would and yet would not leap a ditch And after a little conflict having half yielded to forsake that with joy which cannot be kept but with danger we resolve thus The same God which hath made my crosses chearful can as well make my prosperity conscionable Why then should I refuse so fair an offer but alas having made choice it is not long ere these pleasures and honouâ—s these riches and abundance prove as thorns to choak the good seed of Gods Word formerly sown in our hearts as it is Matth. 13.22 For prosperity to Religion â—s as the Ivy to the Oake it quickly eats out the heart of it yea as the Misselâ—o and Ivy sucking by their straight embraces the very sâ—p that only giveth vâ—getation from the roots of the Oake and Hawthorn will flourish when the Trees wither so in this case the corruption of the good is alwayes the generation of the evil and so on the contrary crosses in the estate diseases of the body maladies of the minde are the medicines of the soul the impairing of the one is the repairing of the other When no man would harbour that unthrift son in the Gospel he turned back again to his Father but never before Lais of Corinth while she was young doted upon her Glass but when she grew old and withered she loathed it as much which made
was Again it makes us pitiful and compassionate to others They said Sophocles are usually the most compassionate to others who have suffered miseries themselves And what saith that Tyrian Queen Evils have taught me to bemoan all that affliction makes to groan And lastly the Devil hereby is cheated who if he cannot beat us down to sin will blow us up with pride he will undermine us if he cannot overthrow us like a most cunning Wrestler who if he cannot crush a man to the ground with plain strength he will lift him up that he may give him the greater fall And nothing doth more advantage Satan then Pride for first a man shall never be a Proficient that thinks himself already sufficient Secondly when he can poison our good works with Pharisaism he makes us by over-valuing them to lose them Confidence in God doth only support us without him we are like Vines unpropt which on the Earth do crawle And suppose a man is exempt from many vices yet he is not beholding to himself for it Lord saith Saint Augustine thou hast forgiven me those sins which I have done and those sins which only by thy grace I have not done they were done in our inclination to them and even that inclination needs Gods mercy and that mercy he calls pardon If we escape temptation it is his mercy if we stand in temptation it is his mercy if our wils consent not it is his mercy if we consent and the act be hindred it is his mercy if we fall and rise again by repentance all is his mercy Neither are we sufficient of our selves to think much less to speak least of all to do that which is good 2 Cor. 3.5 We have no good we do no good but we may we must thank grace for it which is all in all Ye can bear no fruit saith our Saviour except ye abide in me John 15.4 Yea more expresly without me can ye do nothing Verse 5. So that we cannot put too much trust in him not too little in our selves O God let me ever be humbly dejected in the sense of mine own insufficiency let me give all the glory to thee and take nothing to my self but my infirmities lest it fare with me as it did with that Armenian Tigranes by name who being encamped upon a Hill with four hundred thousand men and discovering the Army of the Romans being not above fourteen thousand marching towards him made himself merry with it saying Yonder men are too many for an Ambassage and too few for a Fight when before the Sun-set he found them enough to give him the chase with infinite slaughter And pride seldome speeds better especially if Hezekiahs heart be lift up God will pull him down again By this time we see that there is danger in being without dangers that self-confidence is pride without wit that the best mindes troubled yield inconsiderate motions that as water violently stirred sends up bubbles so the vanities of our hearts and our most secret and hidden corruptions as dregs in a glasse shew themselves when shaken by an injury though they lay hid before And so the pride of man is beaten down as Iob speaks Iob 33.17 The sharp water of affliction quickens our spiritual sight So proud are we by nature that before we come to the trial we think that we can repel the strongest assault and overcome all enemies by our own power but when we feel our selves vanquished and foiled by every small temptation we learn to have a more humble conceit of our own ability and to depend wholly on the Lord as is set down Deut. 8.2 13.3 to the end We esteem our Inches Elles till by triall of evils we finde the contrary but then alas how full of feeblenesse is our body and our minde of impatience If but a Bee sting our flesh it swels and if but a tooth ake the Head and Heart complain How small trifles make us weary of our selves What can we do without thee Without thee What can we suffer If thou be not O Lord strong in our weaknesse we cannot be so much as weak we cannot so much as be Yea self-conceit and desire of glory is the last garment that even good men lay aside Pride is the in most coat which we put on first and which we put off last but sore affliction will make us give all to him of whom whatsoever we have we hold And we cannot ascribe too little to our selves nor too much to him to whom we owe more then we can ascribe Are we then molested with this guest and would we be rid of him return we when we smart to him that smiteth us and not think to gain by standing out The Bird in the gin the Fish upon the hook the faster she strives the firmer she sticks The Childe under his Fathers rod the more he struggles the more stripes he gets God will not give his over till he hath broken their stomacks and made them kisse that rod which the wicked bite so adding impatience to their impenitence and passive disobedience to their active And when he hath brought us to this the greater submission the more grace if there be one hollow in the valley lower then another thither the waters gather And the more lowly we are in our own eyes the more lovely we are in Gods the more despicable in our selves the more acceptable in him O that we could be but as lowly as we are unworthy If then I be not humbled enough let me want the peace or plenty I have and so order my condition and estate that I may want any thing save my self CHAP. 12. How it makes them conformable unto Christ their head NInthly that we may be conformable to Christ our head and like our elder Brother who was consecrated through afflictions reviled buffetted spit upon crucified and what not For the Scribes were against him the Pharisees against him the Rulers banded themselves against him the Atheists against him Herod and all the spitefull and envious Iews against him whose birth was mean whose life was contemptible and whose death was ignominious Yea his Pallace was a Stable his Courtiers Beasts his Chair of State a Manger his Royall robes a few rags No Bels ring no Bonefires proclaim his brith through the populous streets no great Ladies came to visit his Mother And answerable to his ingresse into the world was his progresse in it and his egresse out of it And we must suffer with him that we may be also glorified with him Rom. 8.17 When the Iewes offered Iesus Gall and Vineger he tasted it but would not drink he left the rest for his Church and they must pledge him Whosoever saith our Saviour beareth not his crosse and commeth after me cannot be my Disciple Luke 14.27 For hereunto are ye called saith Saint Peter For Christ also suffered for us leaving us an example that we should follow his steps 1 Peter
tryumphed over his enemies when most they seemed to tryumph over him Col. 2.15 And the Martyrs who are said by the holy Ghost to overcome the great Dragon that old Serpeut called the Divell and Satan in that they loved not their lives unto the death Rev. 12 11. Their conquering was by dying not by killing and can the back of Charity now bare no load are the sinews of Love grown so feeble And holy David who when he had Saul at his mercy in stead of cutting off his head as his servants perswaded him only cut off the lap of his garment and after thought that too much also And at another time when the Lord had closed him into his hands finding him asleep in the Fort in stead of taking away his life as Abishai counselled him he took away his Spear and in stead of taking away his blood from his heart he takes a pot of water from his head That this kinde of revenge for a man to finde his enemy at an advantage and let him depart free is generous and noble beyond the capacity of an ordinary man you may hear Saul himself confesse 1 Sam. 24.17 to 23. Again when the King of Syria sent a mighty Host to take Elisha and the Lord had smote them all with blindnesse and shut them into Samaria what doth the Prophet slay them No indeed the King of Israel would fain have had it so his fingers itcht to be doing but Elisha commanded bread and water to be set before them that they might eat and drink and go to their Master 2 King 6.22 So a Christian truly generous will omit no opportunity of doing good nor do evil though he have opportunity for to may and will not is the Christians laud. Which yet is not all for besides that it is the most generous noble valiant wise divine and Christianlike revenge to passe by and forgive injuries our Saviour Christ in whom is the fountain of all wisdome and knowledge as all the senses are in the head Zach. 4.12 allowes none for magnanimous but such as together with forgiving blesse those that curse them and do good to such as hurt them Matth. 5.44 The case of Moses Steven and many others as I shall shew in Chapter 31. which is true generosity indeed But how contrary is the opinion of the World to the judgment of God and the wisest of men concerning valour For should the greatest and gravost Divine in the Land preach this our impatient Gallants would not beleeve but that it consists in a brave revenge and that an humble patience is an argument of basenesse and that every wrong or disgracefull word is quarrell just enough to shed blood And lest there should want offences or they give place unto wrath as the Apostle adviseth Rom. 12.19 they will strive for the way or contend for the wall even to the death which proves them to be as wise as a wall for they come short of the wisedom of beasts Pliny tells us of two Goates Mutianus being an eye-witnesse which meeting on a straight and narrow bridge that the one could not passe by the other nor turn aside to return back again neither made his way by overturning the other but the one lay down that the other might go over him I pray God their too much turning to the right hand before man cause them not to be set at Christs left hand with those Goates which are destined to everlasting fire But certainly if they amend not their course God shall condemn them for invading his office for vengeance is his and that they call courage he shall judge outrage Woe is me into what unhappy times are we fallen and how hath the devill blinded and bewitcht our Gallants that the wretchedest and basest cowardise should ruffle it out in the garb of valour while the truly valiant passe for and are reputed cowards And how great is the corruption of mans heart which is not ashamed of things shamefull and yet ashamed of things wherein they ought to glory Is this courage to kill one another for the wall as though either of their honours were of more worth then both their souls Yea suppose they overcome is not this power of theirs the greatest infirmity for whether they thus die or kill they have committed murther if they kill they have murthered another if they die they have murthered themselves Surviving there is the plague of conscience dying there is the plague of torments if they both escape yet it is homicide that they meant to kill O that they would take notice of this and lay it to heart But what 's the reason of this their mistake what makes them judge Iob a fool and count David a coward for their humble patience this is the difference there was the faith and patience of the Saints here is the infidelity and impatience of sinners whom the Devill hath bewitcht to glory in their shame or in plain English a reprobate judgment is the only cause for with them every vertue is counted a vice and every vice a vertue as their own words witnesse in nicknaming each vice and grace with opposite titles But as when it was objected to a Martyr that his Christ was but a Carpenters sonne he answered yea but such a Carpenter as built Heaven and Earth so we grant we are Cowards as they tearm us but such cowards as are able to prevail with God Gen. 32.26 28. Exod. 32.10 And overcome the World the Flesh and the Devill 1 Joh. 5.4 Gal. 5.24 1 Joh. 2.14 which is as much valour and victory as we care for CHAP. XIX That suffering is the only way to prevent suffering 3. BEcause suffering is the only way to prevent suffering Revenge being one of those remedies which not seldom proves more grievous than the disease it selfe When once Xantippe the wife of Socrates in the open street pluckt his cloak from his back and some of his acquaintance counselled him to strike her he answers You say well that while we are brawling and fighting together every one of you may clap us on the back and cry Hoe well said to it Socrates yea well done Xantippe the wisest of the twain When Aristippus was asked by one in derision where the great high friendship was become that formerly had been beâ—ween him and Aeschiâ—es he answers It is asleep but I will go and awaken it and did so lest their enemies should make it a matter of rejoycing When Philip of Macedon was told that the Grecians spake evil words of him notwithstanding he did them much good and was withall counselled to chastise them he answers Your counsel is not good for if they now speak evil of us having done them good only what would they then if we should do them any harm And at another time being counselled either to banish or put to death one who had slandered him he would do neither of both saying It was not a sufficient cause to condemn him and
intervening between the soul and that which it suffers saves the heart whole and cheers the body again And therefore if you mark it when you can passe by an offence and take it patiently and quietly you have a kind of peace and joy in your heart as if you had gotten a victory and the more your patience is still the lesse your pain is for as a light burthen at the arms end weigheth heavier by much than a burthen of treble weight if it be born on the shoulders which are made to bear so if a man set patience to bear his crosse the weight is nothing to what it would be if that were wanting In a word Patience is so soveraign a medicine that it cures and overcomes all it keeps the heart from envy the hand from revenge the tongue from contumely the whole body from smart it overcomes our enemies without weapons finally it is such a vertue that it makes calamities no calamities But what needs all this men commonly say in necessitated sufferings what remedy but patience therefore patience is a confessed remedy Wherefore saith one Being unable to direct events I govern my self and if they apply not themselves to me I apply my self to them if I cannot fling what I would yet I will somewhat mend it by playing the cast as well as I can O that all implacable persons who double their sufferings through long study of revenge would learn this lesson and bear what they must bear patiently then would they finde that patience can no lesse mitigate evils than impatience exasperates them A profitable prescription indeed may some say but of an hard execution Hard indeed to an impenitent sinner that hath two burthens on his back at once viz. his affliction and his sin which adds weight to his affliction to carry them so easily as he that hath but one namely his affliction Yea it is altogether impossible to flesh and blood for our hearts are like the Isle Pathmos in which nothing will grow but on earth which is brought from other places If the will be ours the good will is Gods Wherefore if thou art only beholding to nature and hast nought but what thou broughtest into the world with thee well mayest thou envy at it but thou canst never imitate it for to speak the truth Faith and Patience are two miracles in a Christian. A Protestant Martyr being at the stake in the midst of furious and outragious flames cried out Behold ye Papists whom nothing will convince but Miracles here see one indeed for in this fire I feel no more pain than if I were in a bed of Down yea it is to me like a bed of Roses and Cassianus reporteth that when a Martyr was tormented by the Infidels and asked by way of reproach What Miracle his CHRIST had done he answered He hath done what you now behold enabled me so to bear your contumelies and undergo all these tortures so patiently that I am not once moved and is not this a miracle worthy your taking notice of Indeed what have we by our second birth which is not miraculous in comparison of our naturall condition It was no lesse than a miracle for Zacheus a man both rich and covetous to give half his goods to the poor and make restitution with the residue and all this in his health It was a great miracle that Ioseph in the arms of his Mistresse should not burn with lust It is a great miracle for a man to forsake Houses and Lands and all that he hath you to hate Father and Mother and Wife and Children and his own life to be Christs Disciple It is a great miracle to rejoyce in tribulation and smile death in the face It is a great miracle that of fierce and cruell Wolves Bears Lyons we should be transformed into meek Lambs harmlesse Doves and all this by the foolishnesse of preaching Christ crucified Indeed they were no miracles if Naâ—uro could produce the like effects but she must not look to stand in competition with Grace St Paul before his conversion could do as much as the proudest naturall man of you all his words are If any other man thinketh that he hath whereof he might trust in the flesh much more I Phil. 3.4 Yet when he speaks of Patience and rejoycing in tribulation he sheweth That it was because the love of God was shed abroad in his heart by the holy Ghost which was given unto him Rom. 5.5 of himself he could do nothing though he were able to do all things through Christ which strengthned him Phil. 4.13 Hast thou then a desire after this invincible patience seek first to have the love of God shed abroad in thy heart by the holy Ghost which love of God is like that Rod of Mirtle which as Pliny reports makes the traveller that carries it in his hand never to be faint or weary Wouldst thou have the love of God ask it of him by prayer who saith If any of you lack in this kind let him ask of God that giveth to all men liberally and upbraideth not and it shall be given him Jam. 1.5 Wouldst thou pray that thou mayest be heard Ask in faith and waver not for he that wavereth is like a wave of the Sea tost of the winde and carried away vers 6. Wouldst thou have faith be diligent to hear the word preached for Faith comes by hearing Rom. 10.17 Unto him therefore that is able to do exceeding abundantly above all that we can ask or think I commend thee CHAP. XXIII Because our enemies are ignorant 2. Reasons in regard of our enemies are three 1 Because They are ignorant 2 Because They are rather to be pitied than maligned or reckoned of 3 Because Their expectation may not be answered 1. HE well considers the ignorance of his enemies who being carnall fleshly unregenerate cannot discern the spirituall Objects at which they are offended Father forgive them saith our Saviour of his enemies for they know not what they do Luk. 23.34 Alas poor ignorant souls they did but imitate Oedipus who kild his Father Laius King of Thebes and thought he had killed his enemy Socrates being perswaded to revenge himself of a fellow that kicked him answered If an Asse-had kickt me should I have set my wit to his and kicke him again or if a Mastiff had bitten me would you have me go to Law with him And when it was told him another time that such an one spake evill of him he replied Alas the man hath not as yet learned to speak well but I have learned to contemn what he speaks Diogenes being told that many despised him answered It is the wise mans portion to suffer of fools Aristotle being told that a simple fellow railed on him was not once moved but said Let him beat me also being absent I care not we may well suffer their words while God doth deliver us out of their hands for if we go on in a silent
himself with an unnecessary weapon one sword can serve both his enemy and him Goliahs own weapon shall serve to behead the Master so this mans own tongue shall serve to accuse himself and acquit thee Yea as David had Goliah to bear his sword for him so thy very enemy shall carry for thee both sword and shield even sufficient for defence as well as for offence Wherefore in these cases it hath been usuall for Gods people to behave themselves like dead Images which though they be rayled on and reviled by their enemies yet have ears and hear not mouthes and speak not hands and revenge not neither have they breath in their nostrils to make reply Psal. 115.5 6 7. If you will see it in an example look upon David he was a deaf and dumb at reproach as any stock or stone They that seek after my life saith he lay snares and they that go about to do me evil talk wicked things all the day sure it was their vocation to backbite and slander but I was as deaf and heard not and as one dumb which doth not open his mouth I was as a man that heareth not and in whose mouth are no reproofs Psal. 38.12 13. This innocent Dove was also as wise as a Serpent in stopping his ears and refusing to hear the voice of these blasphemous Inchanters charmed they never so wisely And as their words are to be contemned by us so are their challenges to fight When a young Gallant would needs pick a quarrell with an ancient tried Souldier whose valour had made him famous it was generally held that he might with credit refuse to fight with him until his worth shoult be known equivalent to his saying Your ambition is to win honour upon me whereas I shall receive nothing but disgrace from you The Goshawke scorns to fly at Sparrows Those noble Doggs which the King of Albany presented to Alexander out of an overflowing of courage contemned to encounter with any beasts but Lyons and Elephants as for Staggs wilde Boars and Bears they made so little account of that seeing them they would not so much as remove out of their places And so the Regenerate man which fighteth daily with their King Satan scorns to encounter with his servant and slave the carnall man And this is so far from detracting that it adds to his honour and shews his courage and fortitude to be right generous and noble Again secondly The wager is unequall to lay the life of a Christian against the life of a Russian and the blind sword makes no difference of persons the one surpassing the other as much as Heaven Earth Angels men or men beasts even Aristippus being derided by a scarless souldier for drooping in danger of shipwrack could answer Thou and I have not the like cause to be afraid for thou shalt only lose the life of an Asse but I the life of a Philosopher The consideration whereof made Alexander when he was commanded by Philip his Father to wrastle in the games of Olympia answer he would if there were any Kings present to strive with him else not which is our very Case and nothing is more worthy our pride than that which will make us most humble if we have it that we are Christians When an Embassadour told Henry the fourth that Magnificent King of France concerning the King of Spains ample Dominions First said he He is King of Spain is he so saith Henry and I am King of France but said the other He is King of Portugall and I am King of France saith Henry He is King of Naples and I am King of France He is King of Sicily and I am King of France He is King of Nova Hispaniola and I am King of France He is King of the West Indies and I said Henry am King of France He thought the Kingdom of France only equivalent to all those Kingdoms The application is easie the practise usuall with so many as know themselves heirs apparent to an immortall Crown of glory And as touching their future estate Fret not thy self saith David because of the wicked men neither be envious for the evill doers for they shall soon be cut down like grass and shall wither as the green herb Psal. 37.1 2. This doth excellently appear in that remarkable example of Samaria besieged by Benhadad and his Host 2 King 7.6 7. As also in Haeman who now begins to envy where half an hour since he had scorned as what could so much vex that insulting Agagite as to be made a Lackie to a despised Iew yea not to mention that which followed stay but one hour more the basest slave of Persia will not change conditions with this great favourite though he might have his riches and former honour to boot I might instance the like of Pharaoh Exod. 15.9 10 19. Senacherib Isa. 37.36 37 38. Herod Acts 12.22 23 and many others but experience shews that no man can sit upon so high a Cogue but may with turning prove the lowest in the wheele and that pride cannot climbe so high but Iustice will sit above her And thus are they to be contemned and pitied while they live and when they die 3. After death the Lord knoweth how to deliver the godly out of temptation saith Peter and to reserve the unjust unto the day of judgement to be punished 2 Pet. 2.9 Alas were thy enemy sure to enjoy more Kingdoms than ever the Devill shewed Christ to be more healthfull than Moses to live longer than Methuselah yet being out of Gods favour this is the end to have his Body lye hid in the silent dust and his Soul tormented in hell fiâ—e And upon this consideration when Dionysius the Tyrant had plotted the death of his Master Plato and was defeated by Platos escape out of his Dominions when the Tyrant desired him in writing not to speak evil of him the Philosopher replied That he had not so much idle time as once to think of him knowing there was a just God would one day call him to a reckoning The Moon looks never the paler when Wolves howâ— against it neither is she the slower in her motion howbeit some Sheepherd or Lyon may watch them a good turn Wherefore saith St Gregory Pray for thine enemies Yea saith St Paul be gentle toward all that do thee evill and instruct them with meekness proving if God at any time will give them repentance that they may knrw the truth and some to amendment of life out of the snare of the Devill of whom they are taken prisoners to do his will 2 Tim. 2.25 26. Which thing himself had formerly found of force for with that contrary breath I mean that one prayer which St Steven made at his death he was of a so made a friend of a Saul a Paul of a Persecutor a Preacher of an Imposter a Pastor a Doctor of a Seducer of a Pirate a Prelate of a blasphemer a blesser of a thief
them drink whereas they stript him of his party-coloured-coat he gave them all change of rayment whereas they sold him for twenty pieces of money he would not sell them Corn but gave it them freely and put their money again into their sacks whereas they cast him into a pit without either bread or water he brought them into his own lodging and feasted them sumptuously with delicate fare and gave them of the best wine Thus he gave them a good measure pressed down and shaken together yea running over into their bosomes of kindnesse for unkindnesse And thus holy David 〈◊〉 in the steps of good Ioseph Psal. 38.12 to 15. 1 Sam. 26.20 For when Saul had bent his howe and made ready the arrowes within his quiver to shoot at this upright in heart and sweet singer of Israel Yea when this Fowler hunted him like a Partridge to the mountains so that his soul was â—ain to ask for the wings of a Dove that he might fly away and be at rest Yet see when his mortall foe was delivered into his hand in the Cave he would not lay hands on his enemy nor suffer his blood-thirsty followers to fall upon him but only to give him notice what he could have done cut off the lap of his garment and rendred him good for evill as Saul himself confessed 1 Sam. 24.18 Yea again when he found him asleep in the field he spared his life which was in his hand and to give him a second warning only took away his pot of water and his speaâ— â—â— Sam. 26. And lastly of Stevâ—n who when the Iews were stoning him to death kneeled down and cried with a loud voice Lord â—ay not this sinne to their charge Acts. 7.60 A true Scholer of CHRIST For first He prayed for enemies Secondly For mortall enemies that stoned him Thirdly In hot blood at the time when they wronged him most â— as being more sorry for their ryot than for his own ruin Now what is it that we suffer being compared with their sufferings Even nothing in a manner Ye have not saith St Paul to the Hebrews yet resisted unto blood we have passed saith the Prophet through fire and water not fire only as the three Children nor wâ—ter only as the Israelites but fire and water all kinde of afflictions and adversities For shame then let us passe through a little tongu-tryall without the least answering or repining In which take M â— Calvin for a pattern who said Though Luther call me a Devill yet I will honour him as a dear servant of God Now all ye scoffers behold the patience of the Saints and stand amazed That which you not for want of ignorance esteemed base sottish and unworthy ye see hath sixteen solid Reasons as so many pillars to support it and these hewen out of the Rock of Gods Word Ye see the Childe of God is above nature while he seems below himself the vilest creature knowes how to turn again but to command himself not to resist being urged is more then Heroicall Here then is matter worth your emulation worthy your imitation Again Behold the Reasons why God suffers you to deride hate and persecute his people which are likewise declared to be sixteen in number and those no lesse weighty of which three concern his own glory thirteen our spiritual and everlasting good benefit and advantage Yea reflect yet further you seed of the Serpent and see the Originall continuance properties causes ends and what will be the issue of your devillish enmity against the seed of the Woman And then you will acquit the Religious with Christ and his Apostles for well doing or confesse that you condemn Christ and his Apostles with them as Erasmus said in his own defence But if of the two you will choose to go on and perish your blood be on your own heads and not on mine I have discharged my duty CHAP. XXXII Rules to be observed touching Thoughts Words and Deeds when we are wronged I Must needs confesse may some say you have shewn sixteen solid and substantiall Reasons of Patience sufficient to perswade any reasonable creature to imbrace it at least in affection but is it therefore in all cases necessary we suffer injuries without righting of our selves or being angry No he that makes himself a Sheep shall be eaten of the Wolfe In some cases tolerations are more than unexpedient they inspire the party with boldnesse and are as it were pullies to draw on more injuries bear one wrong and invite more put up this abuse and you shall have your belly full of them Yea he that suffers a lesser wrong many times invites a greater which he shall not be long without As how doth Davids patience draw on the insolence of Shimei Evill natures grow presumptuous upon forbearance In good natures and dispositions injury unanswered growes weary of it self and dies in a voluntary remorse but in those dogged stomacks which are only capable of the restraints of fear the silent digestion of a former wrong provokes a second Neither will a Beef braind follow be subdued with words Wherefore mercy hath need to be guided with wisdome lest it prove cruell to it self Neither doth Religion call us to a week simplicity but allowes us as much of the Serpent as of the Dove It is our duty indeed to be simple as Doves in offending them but we are no lesse charged to be wise as Serpents in defendiâ—g our selves lawfull remedies have from God both liberty in the use and blessing in the successe no man is bound to tender his throat to an unjust stroak Indeed when the persecuted Christians complained against their adversaries to Iulian the Emperour desiring justice he answered them as some of our scoffers may do in the like case It is your Masters commandment that you should bear all kinde of injuries with patience But what did they answer It is true he commands us to bear all kindes of injuries patiently but not in all cases besides said they we may bear them patiently yet crave the Magistrates ayd for the repairing of our wrongs past our present rescue or for the preventing of what is like to ensue But to make a full Answer to the Question propounded There are Rules to be observed 1 touching our Thoughts 2 touching our Words 3 touching our Actions First Touching our Thoughts He that deceiveth me oft though I must forgive him yet Charity bindes me not not to censure him for untrusty and though Love doth not allow suspicion yet it doth not thrust out discretion it judgeth not rashly but it judgeth justly it is not so sharp sighted as to see a moat where none is nor so purblinde but it can discerne a beam where it is the same spirit that saith Charity beleeveth all things 1 Cor. 13.7 saith also that a fool beleeveth all things Prov. 14.15 and Charity is no fool as it is not easily suspicious so neither lightly credulous It is neither simple
for what displeaseth us shall never hurt us and wee shall bee esteemed of God to bee what wee love and desire and labour to bee The comfort of this doctrine is intended and belongs to troubled consciences and those that would fain do better but let no presumptuous sinners meddle with it for what hast thou to do to take I say not the childrens bread to eat Matth. 15.20 but even the least parcell of Gods Word into thy mouth seeing thou hatest to bee reformed Psal. 50.16.17 But if thou beest a weary and heavy laden sinner thou maist comfort thy self â—huâ— I do hatefull things but I hate that I do I break the Law but yet I love the Law as holy just and good Flesh is in mee but I am not in the Flesh I must not fix mine eyes onely upon mine own resistance or failings but on God's assistance and acceptance in his Son by which I shall bee able to leap over all walls and impediments Psal. 18.29 The Law is given that Grace may bee required Grace is given that the Law may bee fulfilled by us evangelically for us by Christ whose righteousnesse is ours perfectly as Saint Augustin speakes The Law is a gloss to shew us our spots the Gospell a fountain to wash them away Wherefore cast not both thine eyes upon thy sin but reserve one to behold the remedy look upon the Law to keep thee from presumption and upon the Gospel to keep thee from despair Canst thou not aggravate thine own sins but thou must extenuate and call in question Gods mercy and Christs all-sufficiency spoil him of his power and glory Though the grievousness of our sins should increase our repentance yet they should not diminish our faith and assurance of pardon and forgiveness As the plaister must not be less than the sore so the tenâ— must not bee bigger than the wound It was a sweet and even cours which Saint Paul took who when hee would comfort himself against corruption and evill actions Rom. 7.20 then not I but sin dwelling in mee when he would humble himself notwithstanding his graces then not I but the grace of God in mee 1 Cor. 15.10 Section 6. Objection But I am not worthy the least mercy I have so often abused it and so little profited by the meanes of grace Answer I think so too for if thou refusest the offeâ— of mercy until thou deservest it wo bee to thee But if thou wilt take the right course renounce the broken reed of thine own free will which hath so often deceived thee and put all thy trust in the grace of Christ The way to bee strong in the Lord is to bee weak in thy self bee weak in thy self and strong in the Lordâ— and through faith thou shalt bee more than a Conquerour Leav tugging and strugling with thy sin and fall with Iacob to wrestle with Christ â—or a blessing and though thy self go limping away yet shalt thou bee a Prince with God and bee delivered from Esau's bondage But thou standest upon thine own feet and therefore fallest so soully thou wilt like a child go alone and of thy self and therefore geâ—rest so many knocks And thou wouldest accept of a pardon too if thou mightest pay for it but Gods mercies are free and hee bids thee come and buy without silver and without price or else he says thou and thy money perish Thou wouldest go the naturall Way to work What shall I do to inherit eternall life but it is impossible to inherit it by any thing that wee can do for all our righteousnesses are as filthy ragges Isa. 64.6 Yea if our doings could have done iâ— Christ dyed in vain whereas if Christ had not died wee had perished every mothers child of us 1 Cor. 15.22 and 2 Cor. 5.14 15. Ephes. 2.1 Colos. 2.13 Ezek. 18.4 Ioh. 11.50 Rom. 5.6.8 and 14.9 1 Cor 15.3 Matth. 18.11 O â—ool dost thou not know that our sins are his sins and his righteousness our righâ—eousness Ier. 23.6 Psal. 4.1 and that God esteems of Faith above all other graces deeds or acts of thine as what did our Saviour answer when the people asked him What shall wee do that wee might work the works of God The work of God is that yee beleeve on him whom hee hath sent Ioh. 6.28 29. and yet thou talkest of thy worthiness and thou takest this for humility too but it is pride for if thou wouldest deny thy self and bee nothing in thine own eyes renounce thine own righteousness and wholly and onely rest on thy Saviour Iesus Christ for thy salvation thou wouldest not hope the more in regard of thine own worthiness nor yet doubt in respect of thine own unworthiness But thou wouldest first bee worthy and deserve of God and then accept of Christ and deserve Christ at Gods hands by thy good works and graces which pride of thine and opinion of merit is a greater sin then all thy other sins which thou complainest of and except you do abandon it and wholly rely upon the grace and free mercy of God for salvation Christ shall profit you nothing Gal. 2.16 and 5.1 to 7. Colos. 3.11 for nothing is available to salvation but faith which worketh by love Gal. 5.6 whence it is called righteousness through faith ver 5. Faith is the staâ—fe whereupon wee stay our selvs in life and death by faith wee are blessed Gal. 3.9 by faith wee rejoice in tribulation Rom. 5.2 by faith wee have access unto God Ephes. 3.12 by faith we overcome the world 1 Ioh 5.4 the flâ—sh Gal. 5.24 and this is the shield whereby wee quench the fiery darts of Satan and resist his power Ephes. 6.16 Yea whosoever seeks to bee justified by the Law they are abolished from Christ and fâ—ln from grace Gal 5.4 Stand fast therefore in the liberty wherewith Christ hath made us free and bee not tangled again with the yoke of bondage And say Lord wee are not worthy to bee servants and thou makest us sons nay heirs and co-heirs with thee of everlasting glory Objection I grant the Lord is mercifull and gracious slow to anger and abundant in goodness and truth forgiving iniquity transgression and sin but hee is just aswell as mercifull and therefore hee will not acquit the wicked Exod. 34.6.7 but reward them according to their works Revel 20.12.13 and 22 1â— Answer Hee will therefore pardon all thy sins if thou unfainedly repent and wholly rely upon Christ for thy salvation by a lively saith because hee is just for as the Lord cannot in justice let sin go unpunished for the wages of sin is death Rom. 6.23 Death in the person if not â—â— the surety and therefore hath punished the sins of all men either in his Son or will throughly punish them in the parties themselvs so the same justice will not admit that the same sins should be twice punished once in our Saviour and again in the faithful or that a debt once paid should be
inconsequences for Gedeon to argue Gods absence by affliction his presence by deliverances and the unlikely-hood of success by his own disability Iudg. 6.13.15 It is no argument that Christ is not in the Ship because tempests and storms arise The valiant man was herâ— weak weak in faith weak in discourse for rather should hee have inferred Gods presence upon their correction for wheresoever God chastiseth there hee is yea there hee is in mercy nothing more proves us his than his stripes hee will not bestow whipping where hee loves not fond nature indeed thinks God should not suffer the wind to blow upon his dear ones because her self makes this use of her own indulgence but none out of the place of torment have suffered so much as his dear Children If hee had said wee are Idolaters therefore the Lord hath forsaken us because wee have forsaken him instead of the Lord hath delivered us unto the Medianites therefore hee hath forsaken us the sequell had been as good as now it 's faulty for sins not afflictions argue God absent Yea commonly the measure of our sufferings is according to the measure of grace in us and Gods love to us Hee is a chosen vessell unto mee saith God to Ananias touching Paul therefore hee must suffer great things for my sake Act. 9.15.16 Iob for a righteous and upright man had no fellow by the testimony of God himself Iob 1.8 Yet the next news we hear of him Iob is afflicted in his Sons in his substance in his body from the crown of the head to the soal of the foot Saint Austin when God called him was far more assaulted by Satan than Alippius because God had endued him with greater learning and gifts and intended him an instrument of bringing more glory to his Name And lastly as Christ was annointed with the oil of gladness above his fellows Psal. 45.7 so hee was annointed with the oil of sadness above his fellows as was his back so was his burthen as were his parts so were his passions and his stroaks answerable to his strength Never any have had so bitter draughts upon earth as those he loves best and that of Saint Austin is a sure rule whom God smites not hee loves not If hee do not think thee worthy of his Rod he will never think thee worthy of his Crown Yea where he uses not the Rod he means to use the Sword Never was Ierusalems condition so desperate as when God said unto her My fury shall depart from thee I will bee quiet and no more angry Ezek 16.42 Thus not to bee angry was the greatest anger of all Never were the Iews more to bee pitied than when their Prophet delivered these words from the Lord Why should yee bee stricken any more Isa. 1.5 Not to â—e afflicted is to be forsaken And as the sick man is in small hope of his life when the Physitian giveth him over so his soul is in a desperate case whom God forbeareth to chastise for his sins As many there be who never knew what any sorrow meant unless it were such as Amnons such as Ahabs when they are crossed in their corruptions curbed in their lewd courses or restrained of their wicked wills But let them take it for a fearfull signe of som sore judgement to come Saint Ambrose Bishop of Millain as Paulinus relates took into a Rich mans house as hee travelled who that he might bid him throughly welcom entertained him both with great cheer and curteous discourses and amongst other matters told of his continued happiness and that hee never suffered any ill all his days but had all things as hee would and happiness so flowing in upon him that hee knew not what calamity meant which conference did so startle Saint Ambrose that presently hee took his leave telling his company that hee feared to stay in that place which never felt any disaster and was no sooner gon thence but suddenly the house fell down and proved a grave to all her inhabitants Polycrates King of the Samians never felt any ill all his life his hopes never fell short of his expectation he could not wish for the thing which was not fulfilled what hee willed hee did Yea having but once a King of excellent rarity that fell into the water this loss was recovered for the Fish was taken which had swallowed it and was presented to Polycratus but at length all this his happiness epilogized in a gallowes None more happy than great Pompey all his life yet at last hee was made to drink his own blood by the hands of the Executioner Who but Andronicus Emperour of the East for many years but at length hee was set upon a scabbed Chamelt with a Crown of Onions platted on his head and in great mockery carâ—ied in triumph through the City And dots not sacred Writ certifie how Haman whose command ere while almost reached to Heaven was instantly adjudged by the King to the Gibbet while Mordecai who was condemned to the â—alter was all of a suddain made second in the Kingdom Nevertheless as Haman rejoiced in his preâ—â—rment to the 〈◊〉 Banâ—â—â—t which was the 〈◊〉 way to his destruction so many 〈…〉 onely argument of Gods love and that they are in favour with him because they prosper in all their ways which would make a wise man the more suspicious for as Seneca that wise Roman saith he that hath been longest happy shall at length have his portion of misery and who so seemeth to bee dismissed is but deferred And commonly their change is not more dolefull than sudden for as it often hapneth that in very fair weather a storm doth arise and as I have read of certain Trees which on Munday have been growing in the Forrest and before Sunday following under sail on the Sea so the same hour hath seen the knee bowing to the head and again the head stooping and doing reverence to the knee as every age gives instance for else I might muster up a multitude of examples for proof of the point Or in case it seems better yet it is worse with them when their life and happiness shall end together as it fared with Belshazzar who was sitting at a Feast 〈◊〉 ly while on a sudden Death came like a Voyder to take him away And Pope Adrian who when hee was to dye brake out into this expression Oh my soul whither art thou going thou shalt never bee merry again Neither are men of this world whose bellies God filleth with his hid treasure upon occasion of their outward prosperity onely apt to bee brought into a fools Paradise of thinking themselvs to bee the speciall darlings of God but even the godly themselvs have oftentimes their eyes so dazled with the outward glittering and flourishing estate of the wicked that thereupon they are ready to say of them The generation of Gods children as it fared with David Psal. 73.15 But these are not sober thoughts yea they are rather the dreams
any case let us not bee without correction for as Mariners at Sea find that of all stoâ—ms a Calme is the greatest so wee that to bee exempt from misery is the most miserable condition of all other Object But thou fearest that Gâ—d hath not pardoned thy sins and this makes him so severe against thee Answ. Many timeâ— after the remission of the sin his very chastisements are deadly as is cleer by Davids example and Lots who had a sharp misery clap on the heels of a sweet mercy for hee that was so beloved of God that hee saved a whole City could not save his own Spouse When God delivers us from destruction hee doth not secure us from 〈◊〉 affliction Grace was never given us for a Target against externall evills Though wee bee not condemned with the world yet wee may bee chastened in the world Neither the truth nor strength of Iobs faith could secure him from the outward and bodily vexations of Satan against the inward and spirituall they could and did prevail so no repentance can assure us that wee shall not smart with outward affliction that can prevent the eternall displeasure of God but still it may bee necessary and good wee should bee corrected our care and suit must bee that the evills which shall not bee averted may bee sanctified CHAP. 38. That Christ and all the Saints are our Partners and partakers with us in the Cross yea our sufferings are nothing in comparison of theirs 4 WEe shall bear the Cross with more patience and comfort if wee consider that Christ and all the Saints are our partners and partakers therein yea thy sufferings are nothing in comparison of what others have suffered before thee Look upon righteous Abel thou shalt see his elder brother Cain had dominion and rule over him by Gods appointment Gen. 4.7 Yea in the next ver thou shalt see him slain by his brother After him look upon Noah a most calamitous person as ever lived as the Chronologer computes him as for Lot hee had his righteous soul vexed from day to day Look upon Iob. thou shalt see that miseries do not stay for a mannerly succession to each other but in a rude importunity throng in at once to take away his children substance friends crediâ— health peace of conscience c. leaving him nothing but his wife whom the Devill spared on purpose to vex him as the Fathers think so that in his own apprehension God was his mortall enemy as hear how in the bitterness of his soul hee complains of his Maker saying Hee teareth mee in his wrath hee hateth mee and gnasheth upon mee with his teeth he hath broken mee asunder taken mee by the neck and shaken mee to pieces and set mee up for his mark his Archers compass mee round about he cleaveth my reins asunder and doth not spare to pour out my gall upon the ground he breaketh me with breach upon breach and runneth upon me like a Giant Iob 16. Now when so much was uttered even by a none-such for his patience what may we think he did feel and indure Look upon Abraham thou shalt see him forced to forsake his Countrey and Fathers house to go to a place he knew not to men that knew not him and after his many removes he meets with a famine and so is forced into Aegypt which indeed gave relief to him when Canaan could not shewing that in outward things Gods enemies may fare better than his friends yet he goes not without great fear of his life which made it but a dear purchase then he is forced to part from his brother Lot by reason of strife and debate among their Heardsmen after that Lot is taken prisoner and he is constrained to wage Warre with four Kings at once to rescue his Brother then Sarah his wife is barren and he must go childlesse untill in reason he is â—ast hope when he hath a Son it must not onely die 〈◊〉 himself must slay him Now if that bosom wherein we all look to rest was assaulted with so many sore trials and so diverse difficulties is it likely we should escape Look upon Iacob you shall see Esau strive with him in the wombe that no time might be lost after that you shall see him â—lie for his life from a cruel Brother to a cruel Uncle with a 〈◊〉 goes hee over Iordan alone doubtful and comfortlesse not like the son of Isaac In the way he hath no bed but the cold earth no pillow but the hard stones no sheet but the moist aiâ— no Canopy but the wide Heaven at last he is come far to finde out an hard friend and of a Nephew becomes a servant after the service of an hard Apprenticeship hath earned her whom he loved his wife is changed and he is not onely disappointed of his hopes but forced to marry another against his will and now he must begin another Apprenticeship and a new hope where he made account of â—ruition all which fourteen years he was consumed with heat in the day with frost in the night when he hath her whom he loves she is barren at last being grown rich chiefly in wives and children accounting his charge his wealth he returns to his Fathers house but with what comfort Behold Laban follows him with one troop Esau meets him with anotherâ— both with hostile intentions not long after Rachel the comfort of his life dieth his children the staffe of his age wound his soul to death 〈◊〉 proves incestuous Iudah adulterous Dina is ravished Simeon and 〈◊〉 are murtherous Er and Onan are stricken dead Ioseph is lost Simeon imprisoned Benjamin his right hand endangered Himself driven by famine in his old age to die among the Aegyptians a people that held it abomination to eat with him And yet before he was born it was Iacob have I loved and before any of this befell him God said unto him Bee not afraid I am with thee and will do thee good Gen. 28.15 And did so even by these crosses for that 's my good saith the Proverb that doth me good Now what Son of Israel can hope for any good daies when he hears his Fathers were so evill It is enough for us if when we are dead we can rest with him in the Land of Promise Again hear what David saith of himself Thy arrows sâ—ck fast in me and thy hand presseth me sore Psal. 38.2 And see what cause he had so to say what were these Arrows To let passe those many that Saul shot at him which were sharp and keen enough and those other of Doeg when he slew fourscore and five of the Priests and the whole City of Nob both man and woman child and suckling for shewing him kindness Likewise Shimâ—iâ— carriage towards him also his distresse at Ziglag and those seventy thousand which perished by the Pestilence upon his numbering the people and the like First Nathan tells him from the Lord that the sword should houseâ—
nor desire life except thou be pleased to raise and restore our souls from the death of sin and grave of long custome to the life of grace Apt wee are to all evil but reprobate and indisposed to all grace and goodnesse yea to all the means thereof Wee are altogether of our selvs unable to resist the force of our mighty adversaries but do thou fâ—ee our wills and set to thy helping hand in casting down by thy Spirit our raging lusts and by thy grace subdue our untamed affections and we shall henceforth as much honor thee as by your wickednesse we have formerly dishonored thee Wherefore of thy goodnesse and for thy great Names sake we beseech thee take away our stony hearts and give us hearts of flesh enable us to repent what we have done and never more to do what we have once repented not fostering any one sin in our souls Reform and change our minds wills and affections which we have corrupted remove all impediments which hinder us from serving of thee and direct all our thoughts speeches and actions to thy glory as thou hast directed our eternal salvation thereunto Let not Satan any longer prevail in causing us to defer our repentance since we know that late repentance is seldom sincere and that sicknesse is no fit time for so great a work as many have found that are now in Hell Neither is it reasonable thou shouldest accept of our feeble and decrepit old age when we have spent all the flower and strength of our youth in serving of Satan not once minding to leave sin until sin left us Yea O Lord give us firmly to resolve speedily to begin and continually to persevere in doing and suffering thine holy will Inform and reform us so that we may neither mis-believe not misâ—live subdue our lusts to our wills submit our wills to reason our reason to faith our faith our reason our wills our selvs to thy blessed Word and Will Dispell the thick mists and clouds of our sins which corrupt our souls and darken our understandings separate them from us which would separate us from thee Yea remove them out of thy sight also we most humbly beseech thee as far as the East is from the West and in the merits of thy Son pardon and forgive us all those evils which either in thought word or deed we have this day or any time heretoâ—ore committed against thee whether they be the sins of our youth or of our age of omission or commission whether committed of â—gnorance of knowledge or against conscience and the many checks and motions of thy holy â—pirit And now O Lord seeing the time approacheth which thou hast appointed for rest and because wee can neither wake nor sleep without thee who hast made the day and night and rulest both therefore into thy hands we commend our souls and bodies beseeching thee to watch over us this night and preserve us from all our spiritual and bodily enemies from thievs fire and from all other dangers ☞ These things we humbly beg at thy fatherly hands and whatsoever else thou knowest in thy divine wisdome to be needful and necessary for our souls or bodies or estates or names or friends or the whole Church better then we our selvs can either ask or think and that for thy Names sake for thy promise sake for thy mercies sake for thy Sons sake who suffered for sin and sinned not and whose righteousnesse pleadeth for our unrighteousnesse in him it is that we come unto thee in him we call upon thee who is our Redeemer our Preserver and our Saviour to whom with Thee and thy blessed Spirit be ascribed as is most due all honour glory praise power might majesty dominion and hearty thanksgiving the rest of this night following and for evermore Amen A Praier for the Evening which would be performed before Supper and not when we are more prone to sleep then to pray O Eternal Almighty and incomprehensible Lord God who art great and terrible of most glorious Maâ—esty and infinite purity Creator and Preserver of all things and Guider and Governour of them being created who fillest Heaven and Earth with thy presence and art every where at hand to receive and hear the praiers of all that repair to thee in thy Christ. Thou hast of thy goodnesse bestowed so many and so great mercies upon us â—haâ— wee know not how to expresse thy bounty herein Yea we can scarce think of any thing more to pray for but that thou wouldest continue those which thou hast bestowed on us already yet we cover still as though we had nothing and live as if we knew nothing of all this thy beneficence We no sooner lived then we deâ—served to die neither need we any more to condemn us then what we brought into the world with us but thou hast spared us to this hour to try if we would turn unto thee by repentance as our first Parents and wee have turned from thee by sin yet thy mercy seems to have been in vain and thy long-suffering to no end For whereas many have been won by thy Word wee would not suffer it to change us many have been reformed by the Crosse but we would not suffer it to purge us many have been moved by thy benefits but we would not suffer them to perswade us yea as if we had contracted with the Divel that we would abuse all thy gifts so fast as they come â—hy blessings make us proud thy riches covetous thy peace wanton thy meats intemperate thy mercy secure and all thy benefits serve us but as weapons to rebell against thee We have prophaned thy daies contemned thy ordinances resisted thy Word grieved thy Spirit misused thy Messengers hated our Reprovers slandered and persecuted thy people seduced our friends given ill example to our Neighbours opened the mouths of thine and our adversaries to blaspheme that glorious Name after which we are named and the truth we professe whereas meaner mercies and far weaker means have provoked others no lesse to honour thee and the Gospel who may justly rise up in judgment against us Besides which makes ouâ— case far more miserable we can scarce resolve to amend or if we do we put off our conversion to hereafter when we were children we deferred to repent till we were men now we are men we defer untill we be old men and when we be old men we shall defer it until death if thou prevent us not and yet we look for as much at thine hands as they which serve thee all their lives Perhaps we have a form of godlinesse but thou who search stâ—â—he heart and triest the reins knowest that too often we deny the power of it and that ouâ— Religion is much of it hypocrisie our zeal envie our wisedom policie our peace security our life rebellion our devotion deadnesse and that we live so securely as if we had no souls to save Indeed thy Word and Spirit
for us but most of all that thou shouldest unmake thy selfe that thou shouldest dye to save us VVhich salvation stands in two things First in freeing and delivering us from Hell Secondly In the possession of Heaven and eternal life Christ by his death merits the first for us and by his obedience fulfilling the law merits the second The parts of our justification are likewise two the remission of our sins and the imputation of Christs righteousnesse whereby we have freedom from all evill here and the perfection of all good and happinesse in heaven Insomuch that all those Millions of mercies that we have received from before and since we were born either for soul or body even to the least bit of bread we eat or shall enjoy to eternity Christ of his free grace hath purchased for us with the price of his own precious blood For which see Psal. 68.19 and 145.15 16. and 75.6 7. Hear this all you that care to be saved God will pardon all your sins he will give you an eternall crown of glory in heaven if you unfainedly repent and wholly rely upon Christ for your salvation by a lively faith and that because he is just for although the Lord cannot in justice let sin go unpunished for the wages of sin is eternal death Rom. 6.23 death in the person if not in the surety Yet Christ hath sufficiently satisfied for all the sins of the faithful and paid their dept even to the utmost farthing as is evident by Isai. 53.4 5. 2 Cor. 5.21 Heb. 9.26 1 Pet. 2.24 Rom. 3.25 26. 1 Ioh. 1.7 9. and sundry other places As are we bound to perform perfect obedience to the Law Christ performed it for us VVetâ— we for disobedience subject to the sentence of condemnation the curse of the Law and death of body and soul He was condemned for us and bore the curse of the Law he died in our stead an ignominious 〈◊〉 Did we deserve the anger of God he endured his Fathers wrathful displeasure that so he might reconcile us to his Father and set us at liberty He that deserved no sorrow felt much that we who deserved much might feel none And by his wounds we are healed Isai. 53.5 Adam eat the apple Christ paid the price In a word whatsoever we owed Christ discharged whatsoever we deserved he suffered if not in the self-same punishments for he being God could not suffer the eternal torments of Hell yet in proportion the dignity of his Person he being God and Man giving value unto his temporary punishments and making them of more value and worth then if all the world should have suffered the eternal torments of Hell For it is more for one that is eternal to die then for others to die eternally Therefore was the Son of God made the Son of man that the Sons of men might be made the Sons of God and therefore was he both God and man lest being in every respect God he had been too great to suffer for man or being in every respect man he had been too weak to satisfie God And so much for explication of the Third Principle mentioned in the beginning Sect. XX. But now comes the hardest part of my work to be performed For admit the Natural man be convinced of the truth of these three fundamental Principles never so clearly yet he will draw such a conclusion from the premisses that he will be never the better for what hath been told him yea he will decoct all even the mercy and goodness of God into poyson For what will such a one suggest to himself the Devil helping forward Let it be granted will he say that I were every way wretched and miserable a great sinner both originally and actually and likewise liable to all the plagues of this life and of that to come yet I thank God I am well enough so long as Christ hath paid my ransom and freed me from all by a new Covenant the tenure whereof is Believe and Live whereas at first it was do this and live to which I answer In Covenants and Indentures between party and party there are alwayes articles and conditions to be performed on the one side as well as promises to be fullfilled on the other as saith Pareus Now as God hath covenanted and bound himself by his word and Seal to remit thee thy sins adopt thee his child by regeneration and give thee the Kingdome of Heaven and eveâ—lasting life by and for his sons sake so Christ hath for and on thy behalf undertaken yea thou thy self didst for thy part bind thy self by covenant promise and vow in thy baptism that thou wouldest forsake the Devil and all his works constantly believe Gods holy Word and obediently keep his Commandments the better thereby to expresse thy thankfulness towards him for so great a benefit 1 Pet. 3.21 Psal. 116.12 13 14. And we know that in Covenants and Indentures if the Conditions be not kept the Obligation is not in force VVhereby millions Magus like after the water of baptism which is a Seal of the Covenant of Grace go to the fire of Hell Yea except we repent and believe the Gospel threats and precepts aswel as promises that holy Sacrament together with the 〈…〉 to us our salvation will be an obligation under our own hand and seal against us and so prove a seal of our greater condemnation Therefore the main question is VVhether thou art a believer For although Christ in the Gospel hath made many large and precious promises there are none so general which are not limited with the condition of faith and the fruit thereof unfained repentance and each of them are so tied and entailed that none can lay claim to them but true believers which repent and turn from all their sins to serve him in holiness without which no man shall see the Lord Heb. 12.14 Isa. 59.20 As for instance Our Saviour hath made publick Proclamation Mark 16.16 That whosoever shall believe and be baptised shall be saved but mark what withal is added he that will not believe shall be damned Again God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life John 3.15 16. And that none may deceive themselves he addeth He that believeth on him is not condemned but he that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God And this is the condemnation that light is come into the world and men loved darkness rather then light John 3.19 20. And again As many as received him to them he gave power to become the sons of God even to them that believe on his name Joh. 1.12 Again Heb. 5.9 He is said to be the Author of eternal salvation unto all that obey him not unto them which continue in their rebellious wickedness and never submit themselves to be ruled by the scepter of
shee will be an Harlot Was there ever such a motion made to a reasonable man Tell me wherewith thou mayest be bound to do thee hurt Who would not have spurned such a sutor out of doors And when upon the tryal he saw such apparent treachery he yet wilfully betrays his life by her to his enemies All sins all passions have power to blinde and infatuate but lust most of all Never man that had dranke flagons of wine had lesse reason left him then this Nazarite Many an one loses his life but he casts it away not in hatred to himself but in love to a Strumpet He knew she aimed at nothing but his slavery and death yet had not power to deny her He had wit enough to deceive her thrice not enough to keep himself from being deceived by her Thrice had he seen the Philistims in her chamber ready to surprise him upon her bands and yet will needs be a slave to his Traitor Yea in effect bids her bindâ— him and call in her Executioners to cut his throat O beware of a Harlot as you would of the Devill and the rather for that under the habit of a woman it may be the Devill in shape of a woman as some have so been cheated But Sixthly what can we think of an improvident Gamester is not he a Fool who will hazard his whole estate upon the chance of a treacherous dye that flatters him with his own hand to throw away his wealth to another And a Thief he is too for if he wins he robs another if he looses he no lesse robs himself § 57. Seventhly let me refer it to any rational man whether the Voluptuous Prodigal is not a staâ—k Fool who suffers himself to be stolne away for an Apple For for a little tickling of the palate a kind of running Banquet he will hazard the losse of eternal comfort and expose himself to a devouring fire an everlasting burning Isa. 33.14 And what greater folly Is it not a dear purchase an ill penni-worth yea a desperate madnesse to buy the merriment of a day yea possibly the pleasure of an hour may deterimine it with ages of pangs with eternity of unsufferable torments that are capable of neither ease nor end Nor is this all for they run upon Gods judgements as Balaam did upon the swords point in the Angels hand and yet are so farre from being afraid that they applaud their own wisdome for giving such liberty to their lusts thinking no men in the world enjoy the like freedome When indeed their bondage is much worse then the cruel and tyrannical bondage and slavery of Egypt For first that bondage was of the body onely but the service of sinne is of the whole man body and soul. Secondly in the bondage of Egypt they served men but in this bondage service is done to sinne Satan most vile Lords which command most base and filthy works Thirdly in the bondage of Egypt the most harm was temporall losse of liberty smart and pain of body in this service of sinne the losse is eternal even destruction in Hell for ever without the inifinite goodnesse of God Fourthly in this bondage under Pharaoh they had a sense of their thraldome and desired liberty in this of sin men do not so much as suspect themselves to be bound but think themselves free and despise liberty Lastly in all outward bondage they which are bound may possibly help themselves as by running away or by intreaty or by ransome In this bondage we lie still as it were bound hand and foot till God by his mercy deliver us not having so much as the least thought of relieving our selves By all which it appears that such who take the most liberty to sin are the most perfect slaves in the world because most voluntary slaves and that Christs service is the onely true freedome his yoke an easie yoke his burthen but as the burthen of wings to a bird which makes her flye the higher Wherefore as we serve the lawes that we may be free so let us serve Christ and we shall be the freest people alive A godly man being demanded what he thought was the strangest and foolishest thing in the world answered an impenitent sinner or an Vnbeliever For said he that a man should provoke God so gracious and mighty that he should believe Satan the father of lies and cruelty forget his own death so imminent and in-evitable obey the command of his Flesh a Drudge so ignoble admire the world so fickle and dangerous prefer it before Heaven so blessed glorious wilfully cast himself into hell a place so woful and dolorous and all for vanity such a wretched emptinesse that he should feare the blasts of mens breath and not the fire of Gods wrath weep for the losse of friends not for his soul And lastly that Christ should stand at the door of his heart craving for entrance that he may remedy all and make him everlastingly happy and God call him every day either by his Word in the mouthes of his Messengers or by strange judgements or extraordinary mercies upon himselfe or others and all in vain Such an one sayes he is the most foolish and degenerate creature alive Thus I might go on to Traytors Murtherers Back-byters Seducers Drunkards Blasphemers Persecutors of the godly proud persons Hypocrites Thieves Atheists and what other sinners you can name and prove them all fools alike But I have already upon one occasion or other done it in some other Tract Nor do I love to tautologize except it be for a great advantage to my Reader and for others good though in such a case I can I thank God dishonour my selfe that I may honour my Maker The which if men did well ponder they wouâ—d be more sparing of their censures How-ever I could wish that our Reverend Divines would afford themselves more liberty in this case then they do There be some expressions that we borrow from our Predecessors that deserve to be mentioned or used by a Minister that remains perhaps twenty or thirty years in a Parish more then once though it be to the same Congregation for that which takes not or is not minded at one time may at another and how many have been converted by that onely argument that God seeth all things even in the darke when the doors are shut and the curtains drawn Nor do I think that a dull and flat tool or instrument would be used when a more quick and sharp one may be had at as easie a rate and perhaps neerer at hand But we are mostly even the best of us â—oth to deny our selves though it be for our Masters many of our Brethrens great gain and advantage But of this by the way onely a word or two more that may reach to all that are in their natural condition and I shall conclude § 58. In the last place Are not all wilfull sinners arrant fools who Adam-like will
receive what-ever comes or is offered them be it bribe or other sinful bait not once thinking this is forbidden fruit and thou shalt die the death That think the vowed enemy of their souls can offer them a bait without a hook you cannot but acknowledg them stark fools though thou thy self beest one of the number Again for men to dishonour God and blaspheme his Name while he does support and relieve them to runne from him while he does call them and forget him while he does seed them To imitate the Common Protestants in Queen Maries time who laughed the Martyrs to scorn and esteemed them superstitious fools to lose their lives and fortunes for matters of Religion accounting faith holinesse immortality of the soul c. meer fopperies and illusions To be quick-sighted in other mens failings and blinde to their own Are not these so many infallible properties of a fool and yet these are the lively characters of every sensuallist In so much that if I should give you a list or Catalogue of all the fools in one City or County You would blesse your selves that there are so few Bedlam houses and yet so many out of their wits that can not perceive or discern the same And yet no wonder for as I told you-ere-while Sensual men are so be-nighted and puzled with blindnesse that they know no other way then the flesh leads them Yea many by losse of conscience become Atheists and by losse of reason Beasts Yea to any thing that is spiritually good the natural man is blinde and deafe and dead as ye may see by these ensuing Scriptures 1 Tim. 5.6 Rom. 1.21 22 25. Ephes. 5.14 Isa. 6.9 10. John 12 40. Psal. 69.23 Matth. 4.16 15.14 Ephes. 4.18 19. 5.8 1 Pet. â—9 Acts 28.27 Rom. 11.8 Matth. 23.16 17.19.24.26 27.3 4 5. 2 Pet. 2.16 Revel 3.17 Rom. 6.13 8.11 Micah 7.16 Psal. 58.4 Eph. 2.1 If our Gospel he hid it is hid to them that are lost in whom the god of this world hath blinded 2 Cor. 4â— 3 4. But it is otherwise with the godly as let Satan or the world offer a wise Christian the bait of pleasure or profit his answer shall be I will not buy repentance so dear I will not lose my soul to please my sense If affliction comes he will consider that Gods punishments for sinne calls for conversion from sin and in case God speaks to him by his Word to forsake his evill wayes and turn again to him he will amend his course lest if he heare not the word he should feel the sword Whereas nothing will confute a fool but fire and brimstone The Lord spake to Manasses and to his people but they would not regard Wherefore the Lord brought upon them the Captains of the Host of the King of Ashur that took Manasses and put him in fetters and brought him in chains and carried him to Babel 2 Chron. 33.10 11. Fools saith holy David by reason of their transgression and because of their iniquity Psal. 107.17 From which words Musculus infers that all wilfull transgressors are arrant fools And it is the saying of Cardan That dishonesty is nothing else but folly and madnesse Yea Solomon throughout all his Proverbs by a fool means the natural man and by a wise man a man sanctified O that it were rightly learned and laid to heart by all that are yet in the state of un-regeneracy for it is every one of their cases To conclude in a word Without knowledge the soul is not good Prov. 19.2 The ignorant cannot be innocent I am the light of the world sayes our Saviour John 8.12 12.46 Where light is not Christ is not for Christ is light § 59. And so according to my skill I have performed what I at first promised It remains before we leave it that some use be made thereof that so both wise and weak may learn something from what hath been spoken of this subject Wherefore in the first place If it be so that both the sensual and rational even all that are yet in their natural estate are uncapable of divine and super-natural knowledge that they are blinde touching spiritual things Then let not any carnal wretch hereafter dare to speak evill of the things actions or persons that are out of the reach of his capacity but silently suspend his judgement untill he be better informed For as it pertaineth not to the Rustick to jugde of letters So it belongeth not to natural men to judg of spiritual things Yea let those ignorant ones that have used to speak evill of the way of truth learn to kick no more against the pricks lest they bring upon themselves the same curse that their fellows did who brought up an evill report of the Holy Land Num. 13 32 33. 14.23 14. Yea put case they shall think they do God good service in it as many do in persecuting and putting to death his children and Ambassadors John 16.2 as a world of examples witnesse Yea the Iews thought they did marvellous well in crucifying the Lord of life But what says the holy Ghost Prov. 14. There is a way that seemeth right unto a man but the end thereof are the ways of death vers 12. Even the Powder-traytors thought they merited when they intended to blow up the whole State Alass Natural men are no more fit to judge of spiritual matters then blinde men are sit to judge of colours And yet none more forward then they as you may see by those blinde Sodomites that dealt so roughly and coursely with Lot and his two Angels Gen. 19.1 to 12. That they are ignorant and so unfit is evident of what is recorded of â—ichâ—l 2 Sam. 6.16 Of Nichodemus John 3.4 Of Festus Acts 26.24 And lastly of Paul before his conversion I was saith he a blasphemer a persecutor and an opposer of Christ and his members but I did it ignoâ—â—â—â—ly through unbelief 1 Tim. 1.13 It 's worth your observing too that 〈◊〉 no sooner enlightned with the saving knowledge of Iesus Christ 〈◊〉 was of a contrary judgement and preached that faith which before â—e â—â—â—demned and persecuted And this will be every one of their cases 〈…〉 if not in this life yet hereafter when Hell flames hath opened their eyes they will confesse We fools thought his life madnesse and his end to be without honour How is he now numbred with the children of God and his lot among the Saints And when they shall see it they shall be troubled with horrible fear and shall be amazed at the strangeness of his salvation so far beyond all that they looked for and groaning for anguish of spirit shall say within themselves This is he whom we once had in deâ—ision and in a proverb of reproach therefore have we erred from the way of truth we wearied our selves in the way of wickedness and destruction but as for the way of the Lord we have not known it The light of
holinesse nor read other Books then such as fill them with Pride and Lust and the Devil So I have given you a good and profitable Book one faultlesse fault being born with An answer that may satisfie such as shall make the Objection I expect viz. about repetition which I take to be a fault deserving thanks If any shall finde themselves gameis by reading of this piece let them also peruse the two fore-going parts viz. The Hearts Index and A short and sure way to Grace and salvation as treating upon the most needful subjects for a natural mans conversion that I could think of The which being small things are sold onely by Iames Crump in Little Bartholomews wel-yard And by Henry Cripps in Popes-head Alley ERRATA Not to mention all the litterall mistakes and points misplaced there is one fault in the Title page so grosse though it past the view both of Transcriber Composer Corrector and Authour without being discerned that it would be mended with a pen and of Floreligus made Florilegus FINIS A serious and Pathetical Description OF HEAVEN AND HELL According to the Pencil of the HOLY GHOST and the best Expositors sufficient with the blessing of GOD to make the worst of men hate Sin and love Holiness Being five Chapters taken out of a Book entituled The whole Duty of a Christian Composed by R. YOUNGâ— of Roxwell in Essex Florilegus CHAP. XIX Section I. THus as the Unbeliever and Disobedient is cursed in eveâ—â— thing and where-ever he goes and in whatsover he does Cursed in the City and cursed also in the field cursed in the fruit of his body and in the fruit of his ground and in the fruit of his Cattell Cursed when he cometh in and cursed also when he goeth out cursed in this life and cursed in the life to come as is at large exprest Deut. 28. So the Believer that obeyes the voice of the Lord shall be blessed in every thing he does where-ever he goes and in whatsoever befals him as God promiseth in the former part of the same Chapter and as I have proved in the eleven foregoing Sections Yea God will blâ—ss all that belong unto him for his children and posterity yea many generations after him shall fare the better for his sake Exod. 20.6 Gen. 30.27 Isa. 54.15 65.8 Rom. 11.28 Gen. 18.26 29 31 32. 26.24 39.5 1 King 11.12 32 34 〈…〉 where he dwells perhaps the whole Kingdom he lives in Gen. 39 to 48. Chap. Whereas many yea multitudes Numb 25.18 Deut. 1.37 3.26 Psal. 106.32 even a whole Army Iosh. 7.4 to 14. yea his childrens children unto the third and fourth generation fare the worse for a wicked man and an unbeliever Exod. 20 5. Besides his prayers shall profit many for he is more prevalent with God to take away a judgment from a people or a Nation than a thousand others Exod. 17.11 12 13. And he counts it a sin to cease praying for his greatest and most malicious enemies 1 Sam. 12.23 Though they like fools would if they durst or were permitted cut him off and all the race of Gods people Psal. 83.4 Hester 3.6 9 13. Which is as if one with a hatchet should cut off the bough of a Tree upon which he standeth For they are beholding to Believers for their very lives yea it is for their sakes and because the number of Christs Church is not yet accomplisht that they are out of Hell But to go on as all things viz. poverty imprisonment slander persecution sickness death temporal judgments spiritual desertions yea even sin and Satan himself shall turn together for the best unto those that love God as you have seen So all things shall turn together for the worst unto those that hate God as all unbelievers do Rom. 1.30 Iohn 15.18 even the mercy of God and the means of grace shall prove their bane and inhaunce their damnation yea Christ himself that onely summum bonum who is a Saviour to all Believers shall be a just revenger to all Unbelievers and bid the one Depart ye cursed into everlasting fire prepared for the Devil and his Angels Matth. 25.41 46. Which shall be an everlasting departure not for a day nor for years of dayes nor for millions of years but for eternity into such pains as can neither be expressed nor conceived Iude 6 7. Rev. 20.10 Mat. 3.12 Heb. 6.2 Sect. 2. Wickedness hath but a time a short time a moment of time but the punishment of wickedness is beyond all time There shall be no end of plagues to the wicked man Prov. 24.20 Their worm shall not dye neither shall their fire be quenched Isa. 30.33 66.24 Matth. 25.41 Mark 9.44 And therefore it is said the smoak of their torment doth asceâ—d for ever and ever Rev. 4.12 20.10 So that if all the men that ever have or shall be created were Briareus like hundred-handed and should at once take pens in their hundred hands and do nothing else for ten hundred thousand millions of years but sum up in figures as many hundred thousand millions as they could yet never could they reduce to a total or confine within number this trisyllable word Eternall or that word of four syllables Everlasting Now let such as forget God but seriously consider this it will not be an imprisonment during the Kings pleasure but during the King of Kings pleasure It is not a captivity of seventy years like that of the children of Israel in Babylon for that had an end nor like a captivity of seventy millions of generations for that also would in time be expired but even for ever The wicked shall live as long in Hell as there shall be a just God in Heaven Here we measure time by dayes months years but fot 〈…〉 is no Arithmetitian can number it no Geometrician can measure it Foâ— suppose the whole world were turned into a mountain of sand and that a little Wren should come every thousand year and carry away from that heap but one grain of the sand what an infinite number of years would be spent and expired before the whole heap would be fercht away but admit a man should stay in torments so long and then have an end of his woe it were some comfort to think that an end will come but alas when she hath finished this task a thousand times over he shall be as far from an end of his anguish as ever he was the very first hour he entered into it Now Suppose thou shouldest lye but one night grieviously affâ—â—cted with a raging fit of the stone strangury tooth-ach pangs of travel or the like though thou hadst to help and ease thee a soft bed to lye on friends about to comfort thee Physitians to cure thee all cordial and comfortable things to aswage thy pain yet how tedious and painfull would that one night seem unto thee how wouldest thou toss and tumble and turn from one side to another counting
should we admire the love and bounty of God and bless his Name who for the performance of so small a work hath proposed so great a Reward And for the obtaining of such an happy state hath imposed such an easie task Yea more is Heaven so unspeakably sweet and delectable and Hell so unutterably dolefull Then let nothing be thought too much that we can either do or suffer for Christ who hath freed us from the one and purchased for us the other Though indeed nothing that we are able to do or suffer here can be compared with those woes we have deserved in Hell or those joyes we are reserved to in Heaven And indeed that we are now out of hell there to fry in flames of fire and brimstone never to be freed that we have the free offer of grace here and everlasting glory hereafter in heaven we are onely beholding to him We are all by nature as hell-fire being onely reprieved for a timâ— But from this extremity and eternity of torment Iesus hath freed and delivered us O think then yea be ever thinking of it how rich the mercy of our Redeemer was in freeing us and that by laying down his own life to redeem us Yea How can we be thankfull enough for so great a blessing It was a mercy bestowed and a way found out that may astonish all the sons of men on earth and Angels in Heaven Which being so 〈…〉 can any one in common reason meditate so unbottomed a love and not study and strive for an answerable and thankfull demeanour If a Friend had given us but a thousand part of what God and Christ hath we should heartily love him all our lâ—ves and think no thankâ— sufficient What price then should we set upon Iesus Christ who is the life of our lives and the soul of our souls Do we then for Christs sake what we would do for a Friends sake Yea let us abhor our selves for our former unthankfulness and our wonderfull provoking of him Hearken we unto Christs voyce in all that he saith unto us without being swayed one way or another as the most are Let us whom Christ hath redeemed express our thankâ—ulness by obeying all that he saith unto us whatever it shall cost us since nothing can be too much to endure for those pleasures which shall endure for ever As Who would not obtain Heaven at any rate at any cost or trouble whatsoever In Heaven is a Crown laid up for all such as suffer for righteousâ—ess even a Crown without cares without rivals without envy without end And is not this reward enough for all that men or Devils can do against us Who would not serve a short apprentiship in Gods service here â—o be made for ever free in glory Yea Who would not be a Philpot for a moneth or a Lazarus for a day or a Steven for an hour that he might be in Abrahams bosome for ever Nothing can be too much to endure fâ—r those pleasures that endure for ever Yea what pain can we think too much to suffer What little enough to do to obtain eternity for this incorruptible Crown of Glory in Heaven 1 Pet. 5.4 where we shall have all tears wiped from our eyes Where we shall cease to sorrow cease to suffer cease to sin Where God shall turn all the water of our afflictions into the pure wine of endless and unâ—xpressible comfort You shall sometimes see an hired servant venture his life for his new Master that will scarce pay him his wages at the years end and can we suffer too much for our Lord and Master who giveth every one that serveth him â—ot Fields and Vineyards as Saul pretended 1 Sam 22 7. c. nor Towns and Cities as Cicero is pleased to boast of Caesar but even an hundred-â—old more than we part withall here in this life and eternal Mansâ—ons in Heaven hereafter John 14.2 St. Paul saith Our light affliction which is but for a moment causeth us a far most excellent and eternal weight of glory 2 Cor. 4.17 18. Where note the incomparable and infinitive difference between the woâ—k and the wages light affliction receiving a weight of glory and momentary affliction eternal glory Suitable to the reward of the wicked whose empty delights live and die in a moment but their unsufferable punishment is interminable and endless Their pleasure is short their pain everlasting our pain is short our joy eternal Blessed is the man that endureth temptation for when he is tried he shall receive the Crown of life â—am 1.12 〈…〉 what folly is it then or rather madness for the small pleasure of some base lust some paltry profit or fleeting vanity which passeth away in the very act as the taste of a pleasant drink dieth so soon as it is down to bring upon our selves in another world torments without end and beyond all compass of conceit Fourthly Is it so that God hath set before us life and death Heaven and Hell as a reward of good and evil leaving us as it were to our choyce whether we will be compleatly and everlastingly happy or miserable with what resolution and zeal should we strive to make our calling and election sure nor making our greatest business our least and last care I know well thou hadst rather when thou diest go to reign with Christ in his Kingdom for evermore than be confined to a perpetual Prison or Furnace of fire and brimstone there to be tormented with the Dâ—vil and his Angels If so provoke not the Lord who is great and terrible of most glorious Majesty and of infinite purity and who hath equally promised salvation unto those which keep his Commandments and threatned eternal death and destruction to those who break them For as he is to all repentant sinners a most mercifull God Exod. 34.6 so to all wilfull and impenitant sinners he is a consuming fire and a jealous God Heb. 12.29 Deut. 4 24. There was a King who having no issue to succeed him espied one day a well-favoured and towardly youth he took him to the Court and committed him to Tutors to instruct him provâ—ding by his Will that if he proved fit for Government he should be crowned King if not he should be kept in chains and made a Gally-slave the youth was mâ—sled and neglected both his Tutors good Counsâ—l and his Book so as his Master corâ—ected him and said O that thou knewest what honour is prepared for thee and what thou art lâ—ke to loose by this thy idle and loose carriage Well thou wilt afterwards when 't is to late sorely rue this And when he grew to years the King died whose Councâ—l and Executours perceiving him to be utterly unfit for State Government called him before them and declared the Kings will and pleasure which was accordingly performed for they caused him to be fettered and committed to the Galleys there to toil and tug at the Oaâ—s perpetually where he was whipt and lasht
then their flesh and brains be worth That more is thrown out of one swines nose and mouth and guts then would maintein five sufficient families 2. Br. That it is not to be imagined what all the Drunkards in one shire or County do devour worse then throw away in one yeare when it hath been known if we may give credit to Authors and the oaths of others that two and thirtie in one cluster have made themselves drunk that six and thirty have drank themselves dead in the place with carowsing of healths that at one supper one and fourtie have killed themselves with striving for the conquest that two have drank each of them a peck at a draught that four men have drank four gallons of wine at a sitting that one man hath drank two gallons of wine and two more three gallons of wine a piece at a time that one Drunkard in a few hours drank four gallons of wine that four ancient men 〈…〉 all three hundred cups of wine amongst four men and lastly that three women came into a Tavern in Fleetstreet when I was a boy take it upon Claptons Oath and credit who drew the Wine and drank fourtie nine quarts of Sack two of them sixteen a piece and the third to get the victorie seventeen quarts of Sack Which being so what may the many millions of these ding-thristy dearth-makers coâ—sume in a year in all the three Nations Nor need it seem incredible that common drunkards should drink thus for they can disgorge themselves at pleasure by onely putting their finger to their throat And they will vomit as if they were so many live Whales spuing up the Ocean which done they can drink afresh Or if not so yet custome hath made it to passe through them as through a tunnel or streiner whereby it comes out again as sheer wine as it went in as hath been observed Nor hath the richest Sherrie or old Canarie any more operation with them then a cup of six hath with me And no marvel for if physick be taken too oft it will not work like physick but nature entertains it as a friend not as a Physitian yea poison by a familiar use becomes natural food As Aristotle in an example of a Maid who used to pick spiders off the walls and eat them makes plain 3. Br. That as Drunkards have lost the prerogative of their creation and are changed with Nebuchadnezar Dan. 4.16 from men into beasts so they turn the sanctuarie of life into the shambles of death yea thousands when they have made up the measure of their wickednesse are taken away in God's just wrath in their drink as it were with the weapon in their bellies it faring with them as it did with that Pope whom the Divel is said to have slain in the very instant of his Adulterie and carrie him quick to hell being suddenly struck with death as if the execution were no lesse intended to the soul then to the bodie That by the Law of God in both Testaments He that will not labour should not eat Gen. 3.19 Prov. 20.4 2 Thes. 3.10 because he robs the Common-wealth of that which is altogether as profitable as land or treasure But Drunkards are not onely lazie get-nothings but they are also riotous spend-alls and yet these drunken drones these gut-mongers these Quagmirists like vagrants and vermine do nothing all their life-long that may tend to any good as is storied of Margites and yet devour more of the fat of the Land then would plentifully maintein those millions of poor in the Nation that are ready to famish A thing not fit to be suffered in any Christian Common-wealth yea far fitter they were stoned to death as by the Law of God they ought Deut. 21.20 21. since this might bring them to repentance whereas now they spend their daies in mirth and suddenly they go down into hell Iob 21.13 Drunkards being those swine whom the legion carries headlong into the Sea or pit of perdition 4. Br. That every hour seems a day and every day a month to a drunkard that is not spent in a Tap-house yea they seem to have nailed their ears to the door of some Taverne or Tap-hous and to have agreed with Satan Master it is good being here That where ever the Drunkards house is his dwelling is at the Aâ—e-house except all his money be spent and then if his wife will fetch him home with a lanthorne and his men with a barrow he comes with 〈…〉 That the pot is no sooner from their lips but they are melancholy and their hearts as heavie as if a milstone lay upon it Or rather they are vexed like Saul with an evil-spirit which nothing will drive away but drink and Tobacco They so wound their consciences with all kinde of prodigious wickednesse and so exceedingly provoke God that they are rackt in conscience and tortured with the very flashes of hell-fire That they drink to the end onely that they may forget God his threats and judgments that they may drown conscience and put off all thoughts of death hell and to hearten and harden themselves against all the messages of God and threats of the Law which is no other in mitigating the pangs of conscience then as a saddle of gold to a galled-horse or a draught of poison to quench a man's thirst That if they might have their wills none should refuse to be drunk unpunished or be drunk unrewarded at the common charge As how will they boast what they drank and how many they conquer'd at such a meeting making it their onely glory That the utmost of a Drunkards honestie is good-fellowship that temperance and sobrietie with them is nothing but humour and singularitie and that they drink not for strength or need but for lust and pride to shew how full of Satan they are and how near to swine That though these swinish swill-bouls make their gullet their god and sacrifice more to their god-bellie then those Babylonians did to their god Bell Bell the Dragon ver 3. yet they will say yea swear that they drink not for love of drink though they love it above health wealth credit childe wief life heaven salvation all They no more care for wine then Esau did for his pottage for which he sold his birth-right Isa. 56.12 5. Br. That Drunkards are the Divels captives at his command and ready to do his will and that he rules over and workes in them his pleasure 2 Tim. 2.26 Eph. 2.2 that he enters into them and puts it into their hearts what he will have them to do Iohn 13.2 Acts 5.3 1 Chron. 21.1 opens their mouths speaks in and by them Gen. 3.1 to 6. stretcheth out their hands and they act as he will have them Acts 12 1 2. Rev. 2.10 he being their father Gen. 3.15 Iohn 8.44 their king Iohn 12.31 14.30 and their god 2 Cor 4.4 Eph. 2.2 And which is worst of all that drunkennesse
to my detestation of it Only here is a discovery how drunkards tempt if you will see directions how to avoid their temptations read my Sovereign Antidote against the contagion of evil company Onely take notice for the present that the best way to avoid evill is to shun the occasions Do not onely shun drunkennesse but the means to come to it and to avoid hurt keep thy self out of shot come not in drunken company nor to drinking places As for their love and friendship consider but whose Factors they are and thou wilt surely hate them Consider what I say and the Lord give you understanding in all things POSTSCRIPT COnsidering the premises if there were any love of God any hatred of sin any zeal any courage any conscience of an Oath in most of our Iustices of the Peace they would rather put down and purge out of their Parishes and Liberties this viperous brood of vice-breeders and soul-murtherers I mean Ale-house keepers then increase them as they do when any Common Drunkard Cheat or Witch may procure a Licence to sell drink if they will but bribe some one of their Clerks But if it be left to them if his Highness himself do not by some other way redresse it as blessed be God he hath already begun the work in some Counties I look never to see it mended untill Christ comes in the clouds Onely it is much to be feared that as we turn the sanctuary of life into the shambles of death so God may send a famine after such a satietie and pestilence after famine Or rather that our Land which hath been so long sick of this disease and so often surfeted of this sin should spue us all out who are the Inhabitants Or in case God be pleased to dispence with the Nation the wickednesse that is done by these drunkards and drink-sellers shall be reckoned unto those that are the permitters for their own For Governors make themselves guiltie of those sins they may redresse and will not But I know to whom I speak and my hopes are depending In the mean time it is sad to consider how many Drunkards will hear this Charge for one that will applie it to himself For confident I am that fifteen of twenty all this Citie over are Drunkards yea seducing Drunkards in the dialect of Scâ—ipture and by the Law of God which extends even to the heart and affections Mat. 5.21 22 28. Perhaps by the Laws of the Land a man is not taken for drunk except his cies stare his tongue stutter and his leggs staggers but by God's Law he is one that goes often to the drink or that tarrieth long at it Prov. 23.30 31. He that will be drawn to the Tavern or Alehouse by every idle soliciter and there be deteined to drink when he hath neither need of it or minde to it to the spending of his money wasting of his pretious time neglect of his calling abusing of the creatures which thousands want discredit of the Gospel the stumbling of weak ones the incouraging of indifferent ones the hardning of his associates and all the truths enemies that know or hear of it Briefly he that drinks more for lust or pride or covetousnesse or fear or good fellowship or to drive away time or to still conscience then for thirst is a Drunkard in Solomon's esteem Prov. 23.30 31. Perhaps thou doest not think so but can you produce that holy man of God that will not deem him a drunkard who can neither buy nor sell nor meet any friend or customer but he must to go the Tavern or Ale-house perhaps six times in a day and who constantly clubs it first for his mornings draught secondly at Exchange time thirdly at night when shops are shut in as is the common but base custome of most Tradesmen yea and the Divel so blindes them that they will plead a necessitie of it and that it is for their profit Nor can it bee denied but in cases of this nature things are rather measured by the intention and affection of the doer then of the issue and event And why should not a man bee deemed a drunkard for his immoderate and inordinate affection to drink or drunken company as well as another an Adulterer for the like affection to his neighbours wife Mat. 5.21 22 28. Yet these men are in their own and other mens esteem not onely good and civil men but good Châ—istians forsooth Certainly the more light we have the more blinde men are or else this could not be For I would gladly aske such Are you Christian in what part of the Word finde you a warrant for it Where finde â—ou that this custome was ever used by any one of the Saints in former ages Well may you with Agrippa be almost Christian but sure enough you are not with Saint Paul altogether such and then what will become of you For almost a son is a bastard almost sweet is unsavorie almost hot is luke-warm and those that are lukewarm will God spue out of his mouth Rev. 3.15 16. A Christian almost is like a woman that dieth in travel almost she brought forth a son but that almost killed the mother and the son too If thou believ'st almost thou shalt be saved almost as we may say of a Thief that hath a pardon brought him whiles he is upon the gallows he was almost saved but he was hanged and his paroon did him no good To be almost a Christian is to be like the foolish Virgins that had Lamps but without oyle in them for which they were shut out of heaven though they came to the very door Matth. 25.10 11 12. Can the door which is but almost shut keep out the Thief Can the ship that is but almost tite keep out the water The souldier that does but almost fight is a coward And therefore if thou lovest thy self look to it and that in time least hereafter you most dolefully rue it For know this that you shall once given an account for every idle penie and hour you spend and for every cup of drink you shall spoil or waste and for every one that is incouraged to do the like by you example For which see Matth. 12.36 Luke 16.2 Rom. 14.12 1 Pet. 4.5 Rev. 20.13 and 22.12 That by the blessing of God our children and childrens children may loath drunkennesse and love sobrietie let this bee fixed to some place convenient in everyhouse for all to read The Persians Parthians Spartans and Lacedemonians did the like and found it exceeding efficacious And Anacharsis holds in the most effectual means to that end Imprimatur EDMUND CALAMIE FINIS Offer of Help to Drowning-Men Imprimatur THO. GATAKER SEeing and fore-seeing the sad effects of men's crying down Books Learning the Ministery Sanctification c. if this their deep and divellish design do meet with no stop and seeing we should specially prepare for defence where Satan specially prepares for offence Considering also â—he numberlesse
would obtain omit not to pray for the assistance of Gods spirit otherwise thy strength is small yea except God give thee repentance and removes all impediments that may hinder thou canst no more turn thy self then thou couldst at first make thy self We are not sufficient of our selves to thinke much lesse to speak least of all to doe ought that is good 2 Cor. 3.5 Job 15.4 5. We are swift to all evill but to any good immoveable Wherefore beg of God that he will give you a new heart and when the heart is changed all the members will follow after it as the rest of the creatures after the Sun when it arisest Importune him for grace that thou mayest firmly resolve speedily begin and continually persevere in doing and suffering his holy will Desire him to regenerate thy heart change and pu 〈…〉 then thy will renew thy affections and beat down in thee whatsoever stands in opposition to the Scepter of Jesus Christ. Only this let me addâ— Be sure you wholly and only rest on your Saviour Iesus Christ for salvation abhorring to attribute or ascribe ought to doing for our very righteousnesses are as filthy rags Esa. 64.6 And the sole perfection of a Christian is the imputation of Christs righteousnesse and the not imputation of his own unrighteousnessâ— a rule which we are very apt to swerve from either on the right or left handâ— wherefore if you would not erre observe this golden mean endeavor to live as if there were no Gospel and to dye as if there were no law And now for conclusion If thou receivest any power against this great evil forget not to be thankfull and when God hath the fruit of his mercies he will not spare to sow much where he reaps much and so having set before you life and death I leave you to choose which of them you like best Only think what account you shall give of that you have read for if this warning prevail not it is much to be feared the next will be that of The Son of man Mat. 25.41 Depart from me c. Post-Script YOu that fear God or have any bowels of compassion towards the precious souls of those poor ignorant men women and children whom you hear to swear and curse as Dogs barks that is not more of curstnesse then out of custome with them to read these few pages neither count it as a thing indifferent which may either be done or dispensed withall for besides that God hath commanded the duty of admonition Heb. 3.13 2 Tim. 2.25 and commended the practise of it Rev. 1.2 6. and condemned the contrary v. 20. If you do not it or the like you hate your brother Lev. 19.17 and make your self guilty both of his sin and ruine Ezek. 3.18 to 22. For as none but a Cain will say Am I my brothers Keeper so these could never continue their cursing and swearing as they doe if they were but so happy as to meet with timely and faithfull admonition Nor can you love God and patiently hear these miscreants blaspheme his holy Name as they do 2 Pet. 2.7 8. Or manifest your self his by adoption and regeneration for wel-born children are touched to the quick with the injuries of their Parents and not to be moved in this case is to confesse our selves bastards Yea it is a base vile and unjust ingratitude in those men that can endure the disgrace of them under whose shelter they live Which being so make it a part of your charity to give of them as you meet with occasion as that you shall hourly do even as you passe the streets if you but mind it And me thinks none that are able should spare to be at a farthing cost when that farthing may possibly prove saving of a Swearers soul. And to that end any one may have what they please giving so many farthings to the poor And also other Books or more generall concernment upon the like terms repairing to the Blew pales over against the high Constables short of Shoreditch Church where there is a Glasse Lanthorne in the window Imprimatur JOHN DOVVNAME THO. GATAKER Adde this together with the Abstract of the Drunkards Character to God 〈…〉 The Printer to the Reader IT being observed that many meeting with some of this Authors Collections do earnestly enquire after the restâ— I think it not amisse to satisfie their desire and save them further labour by setting down the severals which are these The Cause and Cure of Ignorance Errour Enmity c. already printed The Cure of Misprision or Mistake already printed The Victory of Patience already printed The Drunkards character with an addition already printed The Character or Touch-stone of a true Beleever already printed The Character of formall Hypocrite or Civill Justiciarie already printed Characters of the kindes of Preaching already printed Compleat Armor against evill Societie already printed Cordiall Counsell already printed Gods goodnesse and Englands unthankfulnesse the second Edition that is divided into chapters and sections already printed The first part of the Pastors Advocate already printed An Abstract of the Drunkards Character already printed The second part of the Pastors Advocate to be printed The Arraignment and conviction of covetous cunning and cruel Governors Polititians Officers Judges Lawyers c. with the lovely and lively characters of Iustice Thankfulnesse Contentation Frugality Liberality c. to be printed The Laymans Library or the poor mans Paradise to be printed FINIS ENGLANDS Vnthankfulness striving with Gods Goodness for the Victory as Abaslom strove with David whether the father should be more kinde to the son or the son more unkinde to the father Or Enough being welweighed to melt an heart of Adamant By R. Younge Florilegus In reference to Leviticus 19.17 and Isaiah 58.1 In reading whereof reflect upon your selves hearken to conscience and what concerns you apply it not to others as David did Nathans Parable 2 Sam. 12.1 to 8. And Ahab the Prophets 1 King 20.39 to 43. Want of application makes all means ineffectual and therefore are we Christians in name only because we think our selves Christians indeed and already good enough The fourth Impression Imprimatur Thomas Gataker CHAP. I. § 1 A Wise man saith Solomon foreseeth the evil and preventeth it but fools go on and are punished Prov. 22.9 An argument that most men yea almost all men are stark fools as willfully appear if we observe but these three things The Precepts of the Gospel The Predictions of the Gospel The Testimonies of the Gospel First Observe but how strict holy just and good the Precepts or Rulesâ—â— â—â— by which we ought to walk Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy minde and with all thy strength Mark 12.30 Whether â—â— eat or drink or whatsoever ye do do all to the glory of God 1 Cor. 10.31 Whatsoever ye would that men should do unto you even the same
do you unto them for this is the Law and the Prophets Matth. 7.12 Thou shalt not hate thy Brother in thine heart but thou shalt plainly tell him of his faults and suffer him not to sin Levit. 19.17 And then consider how few there are amongst us and how rare onely here and there one like rich men among the multitude or jewels among other stuff that either do or care to walk by this golden Rule Yea that instead thereof make not the World onely their God and Pleasure or Profit alone their Religion § 2. Secondly Observe ô that we had the grace seriously to observe and mindeâ— but the Predictions touching the paucity fewness of those that shall be saved Strive to enter in at the strait gate for many will seek to enter and shall not be able because strait is the gate and narrow the way which leadeth unto life and few there be that finde it But wide is the gate and broad the way that leadeth to destruction and many there be that go in thereat Matth. 7.13 14. Luke 13.23 24. Again Many are called viz. by the outward Ministery of the Word but few chosen Mat. 20.16 and 22.24 Yea St. Iohn affirmeth that the whole world lieth in wickedness 1 John 1.19 And that the number of those whom Satan shall deceive is as the sand of the Sea Revel 20.8 and 13.15 16 17. Esa. 10.22 Rom. 9.27 And we finde it too true by sad experience for what eyes can but run over to see for the most part how ignorant and erroneous men are and what lives they leads for scarce one of a hundred whose knowledge belief and life is in any degree answerable to the Gospel or the Title that they bear for Christians they are called but no otherwise then the Heathen Images are called Gods because he that is a Christian indeed will strive to imitate Christ and square his life in some measure according to the rule of Gods Word § 3. Thirdly Observe but the Testimonies manifesting how they must be qualified who mean to be saved O that we would but believe them for God expresly tells us That no unrighteous person shall ever inherit the Kingdome of Heaven but that such shall have their part and portion in that lake which burneth with fire and brimstone which is the second death 1 Cor. 6.9 10. Gal. â— 21 Rev. 21.8 And that without holinesse no man shall see the Lord Heb. 12.14 And that except our righteousness exceeds the righteousnes of the Scribes and Pharisees who yet excelled our formall Hypocrites and civil Iusticiaries we cannot enter into the Kingdome of Heaven Mat. 5. 20. And that he will recompence every man according to his works be they good or evil Psal. â—2 12 Rev. 10.13 22.12 Rom. 2.6 Ier. 2â— 14 and 82. 19. and 50.29 and 51.56 Ezek. 7.4 8 9. and 9.10 and 11.21 and 16. â—â— And that we shall give an account at the day of Iudgement for every idle word we speak Mat. 12.36 And that Christ will come the second time in â—aming fire to render vengeance unto them that know him not and that obey not his Gospel 2 Thes. 1.7 8. Psal. 11.6 Yea the Lord tels us expresly that he will not be mercifull to such as flatter themselvâ—s in an evil way but that his wrath and jealousie shall smoke against them and every curse that is written in his book shall light upon them c. Deut. 29.19 20. And that if we will not regard nor hearken unto him when he calls upon us for repentance he will not hear nor regard us when in our distress and anguish we shall call upon him for mercie but even laugh at our destruction and mock when our fear cometh Prov. 1.24 to 33. See other places to this purpose Hebr. 12.29 Deut. 4.24 Mat. 25.30 41 to 46. and 3.10 § 4 Nor can it indeed consist with his justice to pardon such as continue in an evil course of life neither was it ever heard that any ascended into heaven without going up the staires of new obedience that any have attained unto everlasting life without faith repentance and sanctification of Spirit For even the Thief upon the Crosse believed in Christ and shewed the fruits of his faith in acknowledging his own sin in reproving his fellow in confessing his Saviour even when all denied and forsook him in calling upon his Name and desiring by his means and merits everlasting life Besides we read not that ever he was outwardly called until this very hour Secondly though there was one saved at the last hour that none might despair yet there was but one that none should presume Thirdly the Thiefs conversion was one of the miracles with the glory whereof our Saviour would honour the ignominy of his Cross. Fourthly he was saved at the very instant of time when our Saviour triumphed on the Crosse took his leave of the world and entred into his glory And it is usual with Princes to save some hainous Malefactors aâ— their Coronation when they enter upon their Kingdoms in triumph which they are never known to do afterwards Nor was his sudden conversion ever intended in Gods purpose for an encouragement to Procrastinators And therefore no cause have we to expect that he should deal after a new and extraordinary way with us then he hath with all others and so break the course of his so just and so long continued proceedings Yea he binds it with an Oath that whomsoevr he redeemeth out of the hands of their spiritual enemies they shall worship him in holinesse and righteousnesse all the dayes of their lives Luk. 1.73 74 75. 1 Pet. 2.24 Which Scriptures sufficiently shew that they who in life wil yield no obedience to the Law shall in death have no benefit by the Gospel Nor ought any indeed to proâ—esâ— Christ or once to name him with their mouths except they depart from iniquity 2 Tim. 2.19 § 5. The which Scriptures if they be true and they fall short of the Devils that deny it Iam. 2.19 what manner of persons ought we to be in all holy conversation and godlinesse as the Apostle speaks 2 Pet. 3.11 And yet most men live as if the Gospel were quite contrary to the rule of the Law as if God were neither to be feared nor cared for as if they were neither beholding to him nor stood in awe of him both out of his debt and danger yea as if there were no God to judge nor Hell to punish nor Heaven to reward And which mightily aggravates their sin and will add to their torment let some Boanerges be sent unto them with a message from God it fares with them as with the Adder no charming can charm them The strongest command the loudest denunciations of judgements the shrillest and sweetest promuâ—gations of mercies will do no good upon them For while they are in Dalilahs lap and lie sleeping like Drones by the hearth of hell they think themselves
in ill designes and ungracions courses to go on in sin uncontrouled for he that useth to do evil and speeds well seldome rests until he come to that evil from which there is no redemption Besides Forbearance is no acquittance the wickedness of the Old World is as abundant in the New World yet is not the World drowned with water But why because God hath ordained for it a deluge of fire The sins of Sodome are practised every where in our City and Kingdome yet do the committters escape fire and brimstone on earth because they are reserved to fire and brimstone in Hell Do not many persecute the Church as violently as Pharaoh with Chariots and Armies who yet escape drowning there is a reservation of a deeper and bottomless Sea for them divers murmur at the passages of Gods providence in these times of retribution and Reformation who are not stung with fiery Serpents as the Israelites because they are reserved to a fiery serpent in Hell Many yea the most that can come by them take Bribes like Gehazi without a Leprosie because of that eternal Leprosie which waits for them How many a deceitful Executor and Trustee sayes and swears with a little inversion of Ananias his lie I received but so much I disbursed so much yet are not stricken with death temporal because they are reserved to death eternal Have not many Monopolists with us done as bad as those Philippians Act. 16.16.19 who compounded with the Devil for a Pattent to bring them in gain and yet grow rich and prosper and leave a great deal of substance to their heires whose gain will be found losse when Satan shall seize upon their bodies and soules and hurry them to Hell And so of other Sinners for the like is appliable to the whole Nation except some few despised ones and he is a rare man that does not either mis-believe or grosly mislive that is not a worshipper of one of these three the lust of the flesh voluptuousness the lust of the eyes covetousness or the pride of life ambition which is all the Trinity the world worships But of all the rest let all envious Cains scoffing Ishmaels reviling Goliahs bloody-minded Hamans and Doegs cursing Shimeis railing Rabshake's flouting Tobiahs and Sanballats cruel Herods all the like God-â—aters that carry an aking tooth against every good man they know and will even hate one for his being holy though poor ignorant souls they know it not look for a whole volume of plagues in the next life though they escape in this if they repent not For it hell-fire shall be their portion that obey not the Gospel how can they look to escape that oppose it Or if at the great day men shall be bid Depart into everlasting torments for not feeding clothing visiting what shall become of those that maliciously scoffe at Religion and persecute Christ in his members which is the depth of sin For he that despiseth traduceth or any way wrongs one that believes in Christ especially one of his Ambassadors of the Ministery strikes at the Image of God in him by whose Spirit he both speakâ— and acts And God takes it as if it were done to himself for proof of both seâ— Psal. 44.22 74.4 10 18 22 23. 83.2 5 6. 89.50 51. 139.20 Prov. 19. â— Rom. 1.30 9.20 Matth. 10.22 25.45 â— Sam. 17.45 Isai. 37.4 22 23 28. 54.17 Acts 5.39 9.4 5. Iob 9.4 1 Thes. 4.8 Iohn 15.20 to 26. Numb 16.11 1 Sam. 8.7 Mark 9.42 Ier. 17.18 Psal. 79.12 2 Kings 2.24 O that my old acquaintance the Formal Hypocrite and my feigned friend the Civil Iusticiary and my well-meaning neighbour the Loose Libertine with millions more would but seriously consider these Scriptures and he warned by them before the Draw-bridge be taken up For if the bountifulness and long-suffering of God do not lead us to repentance it will increase our condemnation Besides God owes that man a grievous payment whom he suffers to run on so long unquestioned and his punishment shall be the greater when he comes to reckon with him for all his faults together CHAP. IV. § 1. BUt admit mens unbelief impenitency and prophanenesse in such glorious times of light and means of grace as ours is were not enough to provoke God to inflict this heavy grievous judgement upon them how well do they deserve this and much more for their horrible and abominable ingratitude to so good a God so gracious a Saviour and Redeemer that hath done and suffered or would do more for them then can either be expressed or conceived by any heart were it as deep as the Sea As mark well what I the meanest of a million shall but paint or draw ouâ— as it were with a cole of his unspeakable goodnesse to sinners I will according to my slender ability but give you a drop to taste out of that ocean Touching what God and Christ hath done for us In the first place he gave us our selves and all the creatures to be our servants yea he created us after his own Image in righteousnesse and holinesse and in perfect knowledg of the truth with a power to stand and for ever to continue in a most blessed and happy condition and this deserves all possible thankfulnesse but this was nothing in comparison for when we were in a sad condition when we had forfeited all this our selves when by sin we had turned that image of God into the image of Satan and wilfully plunged our souls and bodies into eternal torments when we were become his enemies mortally hating him and to our utmost fighting against him and taking part with his only enemies Sin and Satan not having the least thought or desire of reconcilement but a perverse and obstinate will to resist all means tending thereunto He did redeem us not onely without asking but even against our wills so making of us his cursed enemies servants of servants sons of sons heirs and coheirs with Christ Gal. 4.7 Here was a fathomless depth a wonder beyond all wonders § 2. But that we may the better consider what an alms or boon God gave us when he gave us his Son Observe that when neither heaven earth nor hell could have yielded any satisfactory thing besides Christ that could have satisfied Gods justice and merited heaven for us then O then God in his infinite wisdom and goodness did not onely finde out a way to satisfie his Justice and the Law but gave us his Son his only begotten Son his only beloved Son out of his bosome And his Son gave himself to die even the most shameful painful and cursed death of the Cross to redeem us That whosoever believeth in him should not perish but have everlasting life Iohn 3.16 The very thought of which death before he came to it together with the weight and burthen of our sins put him into such an Agony in the Garden that it made him to
sweat even drops of blood A mercy bestowed and a way found out that may astonish all the sons of men on earth and Angels in Heaven Wherefore ô wonder at this you that wonder at nothing That the Lord should come with such a price to redeem our worse then lost souls and to bring salvation to us even against our wils The Lord Iesâ—â— Christ being rich for our sakes became poor that we through his poverty might be made rich 2 Cor. 8.9 Even the eternal God would die that we might not die eternally ô the deepness of Gods love ô the unmeasurable measure of his bounty ô Son of God who can sufficiently express thy love Or commend thy pity Or extol thy praise It was a wonder that thou madest us for thy self more that thou madest thy self man for us but most of all that thou shouldest unmake thy self that thou shouldest die to save us § 3. And which is further considerable It cost God more to redeem the world then to make it In the Creation he gave thee thy self but in the Redemption he gave thee himself The Creation of all things cost him but six dayes to finish it the Redemption of man cost him three and thirty years In the Creation of the World he did but only speak the word in the Redemption of man he both spake and wept and sweat and bled and died and did many wonderful things to do it Yea the saving of one soul single is more and greater then the making of the whole World In every new creature are a number of miracles a blinde man is restored to fight a deaf man to hearing a man possest with many Devils dis-possest yea a dead man raised from the dead and in every one a stone turned into flesh in all which God meets with nothing but opposition which in the Creation he met not with § 4. But the better to illustrate this love consider that salvation stands in two things First in freedome and deliverance of us from Hell Secondly in the possession of Heaven and eternal life Christ by his death merits the first for us and by his obedience fulfilling the Law merits the second The parts of our Iustification are likewise two the remission of our sins and the imputation of Christs righteousnesse And to this would be added first Conversion which comprehends both Faith and Repentance Secondly Sanctification the Parts whereof are Mortification that is dying unto sin and Vivification which is living unto righteousnesse Thirdly Glorification begun and perfected which is freedome from all evil here and the perfection of all good and happiness in heaven § 5. What shall I say God of his goodnesse hath bestowed so many and 〈◊〉 great mercies upon us that it is not possible to expresse his bounty therein for if we look inward we finde our Creators mercies if we look upward his mercy reacheth unto the heavens if downwards the earth is full of his goodnesse and so is the broad Sea if we look about us what is it that he hath not given us Air to breath in Fire to warm us Water to cool and cleanse us Clothes to cover us Food to nourish us Fruits to refresh us yea Delicates to please us Beasts to serve us Angels to attend us Heaven to receive us And which is above all Himself and his own Son to be injoyed of us So that whithersoever we turn our eyes we cannot look besides his bounty yea we can scarce think of any thing more to pray for but that he would continue those blessings which he hath bestowed on us already Yet we covet still as though we had nothing and live as if we knew nothing of all this his beneficence We are bound to praise him above any Nation whatsoever for what Nation under Heaven enjoyes so much light or so many blessings as we above any creature c. God might have said before we were formed Let them be Toads Monsters Infidels Beggars Cripples Bond-slaves Idiots or Mad men so long as they live and after that Castaways for ever and ever But he hath made us to the best likenesse and nursed us in the best Religion and placed us in the best Land and appointed us to the best and only inheritance even to remain in blisse with him for ever yea thousands would think themselves happy if they had but a piece of our happinesse for whereas some bleed we sleep in safety others beg we abound others starve we are full fed others grope in the dark our Sun still shines we have eyes ears tongue feet hands health liberty reason others are blinde deaf dumb are sick maimed imprisoned distracted and the like yea God hath removed so many evils from us and conferred so many good things upon us that they are beyond thought or imagination For if the whole Heaven were turned into a Book and all the Angels deputed Writers therein they could not set down all the good which Gods love in Christ hath done us For all those millions of mercies that we have received from before and since we were born either for soul or body even to the least bit of bread we eat or shall to eternity of which we could not well want any one Christ hath purchased of his Father for us and yet God the Father also hath of his free grace mercie given us in giving us his Son for which read Psal. 68.19 and 145.15 16. and 75.6 7. Yea God is many times working our good when we least think upon him as he was creating Adam an help meet for him when he was faâ—â— asleep And as much do we owe unto God for the dangers from which he delivereth us as for the great wealth and dignities whereunto he hath alwayes raised us Now if we are so bound to blesse God for his external temporal inferiour earthly perishing benefits what praise do we owe for the lasting fruits of his eternal love and mercy and how thankful should we strive to be which shall be the next thing treated of Now what should we render unto the Lord our God so good and gracious in way of thankfulnesse for all these his mercies for favours bestowed and deliverances from danger binde to gratitude or else the more bonds of duty the more plagues for neglect The contribution of blessings require retribution of thanks or wil bring distribution of plagues Neither could we possibly be unthankful if we seriously thought upon what God gives and what he forgives For in reason hath he contrived so many wayes to save us and should not we take all occasions to glorifie him hath he done so much for us and shall we denie him any thing that he requireth of us though it were our lives yea our souls much more our lusts We have exceeding hard hearts if the blood of the Lambe cannot soften them stony bowâ—ls if so many mercies cannot melt them Was Christ crucified for our sins and should we by our sins crucifie him again
proclaimed a War enmity and strife between the wicked and the godly Did you never read that Scripture Gen. 3.15 where God himself saith to the Serpent I will put enmity between thee and the woman and between thy seed and her seed he or it shall bruise thine head and thou shalt bruise his heel Where by the serpentts seed are meant the whole generation of wicked men and by the womans seed Christ and all his members as all Interpreters conclude and other Scriptures make cleer where wicked men are called serpents a generation of vipers and children of the Devil Matth. 23.33 John 8.44 1 John 3.10 And as this war was proclaimed in Paradise even in the beginning of time original sin being the original of this discord so it shall continue to the end of all time When time saith One began this malice first began nor will it end but with the latest man It 〈◊〉 everlasting Act of Parliament like a Statute in Magna Charta Which 〈…〉 thing I would commend to your serious consideration And that you may be the better confirmed therein see how according to the Lords prediction or proclamation there hath been a perpetual war enmity and strife in all ages past is now and ever shall be between Satan and Christ and their Regiments the wicked and the godly For proof whereof I could produce testimonies and examples innumerable there being scarce a page in the Bible which doth not express or imply somewhat touching this enmity But that I may be brief and because examples give a quicker impression then arguments I will onely give you an instance in every Age. As First to begin with the first Age viz. the old World before the flood We read of this mortal enmity and strife between Cain and Abel 1 John 3.12 Secondly after the Flood before the Law between Esau and Iacob first in the womb the more plainly to shadow out this enmity Gen. 25.22 23. and after they were born Gen. 27.41 Thirdly After the Law before Christ between Doeg and the 85. Priests which he slew with the edge of the sword 1 Sam. 22.18 19. Fourthly Since the Gospel in the time of Christ and his Apostles this enmity so manifested it self not only in the Gentiles but in the Iews Gods own people who first raised those persecutions against Christ and his members that having beheaded Iohn Baptist his harbinger and crucified himself the Lord of life We read that of all the twelve none died a natural death save only S. Iohn and he also was banished by Domitian to Patmos and at another time thrust into a Tun of seething oyl at Rome as Tertullian and S. Hierome do report See Acts 7.51 to 60. and 12. 1. to 5. Rom. 8.36 Iohn 21.18 19. Fifthly After the Apostles if we consider the residue of the ten Persecutions raised by the Romans against the Christians which was for three hundred years till the coming of godly Constantine we finde that under Dioclesian seventeen thousand Christians were slain in one moneth amongst whom was Serena the Empress also Yea under him and nine other Empereâ—s there was such an innumerable company of innocent Christians put to death and tormonted that S. Hierom in his Epistle to Chromatius and Heliodorus saith There is no one day in the year unto the number of five thousand Martyrs might not be ascribed except only the first day of Ianuary Yea there was two thousand suffered in the same place and at the same time with Nicanor Acts and Monuments page 32. who were put to the most exquisite deaths and torments that ever the wit or malice of men or devils could invent to inflict upon them and all for professing the faith of Christ and being holy which makes S. Paul cry out I think that God hath set forth us the last Apostles as men appointed to death 1 Cor. 4.9 CHAP. VI. SIxthly From the Primitive times and infancy of the Church hitheâ—to 〈◊〉 Turk and the Pope have acted their parts in shedding the blood of 〈◊〉 Saints as well as the Iewes and Roman Emperours touching which I will ofer you to the Book of Acts and Monuments and Revel 17. The Babylon was drunk with the blood of the Saints and with the blood of the 〈…〉 Iesus ver 6. Which in part was fulfilled in England under the reign of 〈…〉 Mary and in France where before many late bloody 〈…〉 more then two hundred thousand who suffered Martyrdom about Transubstantiation See Ecclesiastical History lib. 6. cap. 4 5 16. But Seventhâ—y To come to these present times wherein we live Is it possible for a man to live a conscionable and unreproveable life abstain from drunkennesse swearing prophaning the Lords day separate himself from evill company be zealous for the glory of God admonish others that do amisse c. without being traduced calumniated hated slandered and persecuted for the same no it is not possible for if our righteousnesse doe but exceed the righteousness of a swearer or a drunkard we are sure to be persecuted for our righteousness as Abel was persecuted of Cain because his Sacrifice was better then his If a man walke according to the rule of Gods Word he is too precise if he will be more then almost a Christian he is curious phantastical factious and shall be mocked with the Spirit as if the Spirit of God were a Spirit of dishonour and shame Yea in these times not to be an Atheist or Papist is to be a Fanatick as how common a thing is it to wound all holiness under the name of Fanatick a name so full of the Serpents enmity as the egge of a Cockatrice is full of poison What should I say the World is grown so much knave that 't is now a vice to be honest O the deplorable condition of these times Even the Devil himself durst not have been so impudent as to have scoft at holiness in those ancient and purer times but now I could even sink down with shame to see Christianity every where so discountenanced Our very names come into few mouths out of which they return but with reproaches Amongst the rest of our sins O God be merciciful to the contempt of thy Servants Eightly For the time to come It is like not only to continue but the last remnants of time are sure to have the most of it because as in them love shall wax cold Matth. 24.12 so as love groweth cold contention groweth hot More expresly the Holy Ghost foretells that in the last dayes the times shall be perâ—lous and that toward the end of the world there shall be scoffers false accusers cursed speakers fierce despisers of them that are good and being steshly not having the spirit thâ—y shall speak evill of the things which they understand not and that many shall follow their damnable ways whereby the way of truth shall be evill spoken of And that as Iannes and Iambres withstood Moses so these also shall resist the truth being
himself into the Sea Yea in case he sustain any great loss he is ready to make himself away as Menippus of Phenicia did who having lost his goods strangled himself Or like Dinarcus Phidon who at a certain loss cut his own throat to save the charge of a cord At least he feels more sorrow in losing his mony then ever he found pleasure in getting it nor will any condition content him for the lightness of his purse gives him an heavy heart which yet filled doth fill him with more care His medicin is his malady These rich men are no less troubled with that they possess lest they should lose it then poor men are for that they want In the day time he dares not go abroad for fear of robbing nor stay at home for fear of killing His thoughts are so troubled with fear of thieves that he cannot that he dares not sleep yea he fears a thief worse then the devil therefore will he be beholding to the devil for a spell to save him from the thief which once obtained a little Opium may rock his cares asleep and help him to a golden dream for all his minde and heart is to get mony if waking he talks of nothing but earth if sleeping he dreams of it Lastly as if all his delight were to vex himself he pines himself away with distrustful fear of want and projecting how he shall live hereafter and when he is old resembling Ventidius the Poet who would not be perswaded but he should dye a begger And Apicius the Romane who when he cast up his accounts and found but an hundered thousand crowns left murthered himself for fear he should be famished to death CHAP. XII SEventhly To the former miseries which a cruel Miser is justly plagued withall this may be added the dolefulness of his conscience for the sin of oppression lyes upon the soul as heavy as lead yea as the shaddow does ever follow the body so fear and desperation in all places and at all times do wait upon an evil conscience Sin armes a man against himself our peace ever ends with our innocency A Pithagorean bought a pair of shoos upon trust the Shoomaker dyes he is glad thinks them gained but a while after his conscience twitches him and becomes a continual chider he hereupon repairs to the house of the dead casts in his money with these words There take thy due thou livest to me though dead to all beside Micha stole from his mother eleven hundred shekels of silver but his complaining conscience made him to accuse himself and restore it again Iudg. 17. Il gotten goods lye upon the conscience as raw meat upon a sick stomack which will never let a man be well or at ease untill he hath cast it up again by restitution Means ill gotten is to the getter as the Angels book was to Saint Iohn When he eat it it was in his mouth as sweet as hony but when he had eaten it it became in his stomack as bitter as gall Rev. 10.10 The which is notably illustrated Iob 20.12 to 20. which together with the whole Chapter is marvellous good for cruel and unmerciful men to read for I may not stand here to repeat it Sweetness is promised in the bread of deceit but men finde it as gravel crashing between their teeth Nor will his troubled conscience suffer him to steal a sound sleep yea he sleeps as unquietly as it his pillow were stuft with Lawyers per-knives I may give ye a hint of these things from the word but onely God and he can tell how the remembrance of his forepast cozenages and oppression occasions his guilty conscience many secret wrings and pinches and gives his heart many a sore lash to increase the fear and horror of his soul every time he calls the same to remembrance which is not seldom As O poor wretches what do they indure how are they immerged in the horrors of a vulned conscience there is more ease in a nest of Hornets then under the sting of such a tormenting conscience He that hath this plague is like a man in debt who suspecteth that every bush he sees is a Sergant to arest and carry him away to prison It was Gods curse upon Cain when he had slain his brother Abel to suspect and fear that every one he met would kill him yea it makes him so afraid of every thing that a very Maulking frights him and it is much that he dares trust his Barber to shave him Dionysius was so troubled with fear and horror of conscience that not daring to trust his best friends with a razor he used to findge his beard with burning coals as Cicero records He is much like a Malefactor in prison who though he fare well yet is tormented with the thought of ensuing judgement It is the hand-writing on the wall that prints bloody characters in Belshazzars heart So that if any should deem a man the better or happier for being the richer he is very shallow as many looking on the outer face of things or see but the one side as they used to paint Antigonus that they might conceal his deformity on the other side see not how they smart in secret how their consciences gripe them Nor does any one know how the shoowrings the foot but he that wears the same Or admit the best that can come as suppose they can stop consciences mouth for a time or with the musick of their mony play it asleep for the present yet when they lye upon their death-beds it will sting them to the quick For when death besiegeth the body Satan will not fail to beleagure the soul yea then he will be sure to lay on load for as all corrupt humors run to the diseased and bruised part of the body so when conscience is once awakened all former sins and present crosses joyn together to make the bruise or sore more painful As every Creditor falls upon the poor man when he is once arested Or let it be granted that his conâ—cience never troubles him on his sick bed and that he have no bonds in his death as the Psalmist speaks Psal. 73. but departs likes a Lamb which is not onely possible but probable for more by many thousands go to hell like Naball then like Iudas more dye like sots in security then in despair of conscience yet all this is nothing for the sting of conscience here though it be intollerable is but a flea-biting to that he shall endure hereafter where the worm of conscience dyeth not and where the fire never goeth out This is part of sins wages and Satans reward We have sinned therefore our hearts are heavy Isa. 59.11 12. The sorrows of them that offer to another God as do the covetous shall be multiplyed says holy David Psal. 16.4 Yea Seneca an heathen could say that an evil life causeth an unquiet minde so that Satans government is rather a bondage then a government
our Saviour expresly affirmeth that it is easier for a Camel to go through the ey of a needle then for a rich man that is a covetous rich man to enter into the Kingdom of Heaven Luk. 18.25 and the Apostle That no covetous man can look for any inheritance in the Kingdom of Christ and of God Eph. 5.5 1 Cor. 6.9 10. Such an ones doom is set down Deut. 17.12 That man that will do presumptuously not hearkening unto the Priest that standeth before the Lord to minister there that man shall dye saith the Lord. And again Prov. 29.1 He that hardeneth his neck when he is reproved shall suddenly be destroyed and that without remedy implying that there is no hope of such a man and indeed he that despiseth Moses law dyeth without mercy as the Apostle concludes Heb. 10.28 A covetous man is like a sick patient that cannot spit whom nothing will care or like a crackâ— Bell for which there is no other remedy then the fire or like one that hath the plague tokens who as is conceived is past all hope and for whom all that can be performed is to say Lord have mercy upon him Deut. 17.12 Pro. 1. Heb. 10.28 which makes Musculus say that Divines shall reform this vice when Phisicians cure the gout which is incurable Our Mithologists tell us of many strange metamorphoses of men turned into beasts by Circe Our Poets tell of Licaon turned into a Wolf but when a ravenous Oppressor repents and turns pious and mercifull there is a Wolf turned into a man yea a Devil turned into a Saint Whence the Holy Ghost speaking of Zacheus and his conversion brings it in with aâ— â—cce behold as if it were a wonder that Zacheus a covetous man should be converted as let me referre it to the experience of the spirituall Reader Did ye ever know or hear of three such covetous extortioners as Zacheus was that repented and made restitution as he did no for if you should it were as great and as rare a miracle as if at this day the Turk Pope and K. of Spain ware at once perswaded to forsake their Idolatry and Superstition CHAP. XX. AND yeâ— it is no wonder if we consider the reasons For First the covetous man is an Atheist one that like Davids fâ—â—l sayes in his heart there is no God the Mamonist is like Leo the tenth Hildebrand the Magician Alexander the sixth and Iulius the second who were all meer Atheists who thonght whatsoever was said of Christ Heaven Hell the day of judgement the immortallity of the soul c. to be but fables and meer impostures dreams toys and old wives fables and being Atheists that beleeve not a Heaven Hell or day of judgement when every man shall be rewarded according to his deeds be they good or evil what hope is there of their conversion or salvation or how should they not preferre temporal things before coelestial and eternal As what is the reason that there are few rich men that will not rather offend the Divine Majesty then the Temporal Authority and few poor men that resemble not the poor Swedes in their serving of God who always break the Sabbath saying it is only for rich men and Gentlemen that have means to keep that day yea that almost all men rich and poor are for matter of Religion like Sir Iohn Kennede who in chusing of his wife would have her well born and educated fair rich wise kind with the like accomodations but quite forgot to wish her good and vertous and was accordingly blest in his choise as King Iames who made many such Matches used the matter the main reason of all is men beleeve not a God or a day of judgemeâ—t Whence it is that amongst all the desired priviledges of this life men commonly leave out holinesse which sufficiently argues their infidelity which in these times is much propagated and strengthened for the plurality of faiths among many hath brought a nullity of faith in the most Worldly minds mind nothing but worldly things their busines is thought upon not God nor their salvation for they make that no part of their business their business gives them no leave or leisure to think of their consciences nor do they go to Church to serve God but the State which they use not as a means to save their souls but charges There is no Religion in them but the love of money most men have their souls as it were wrapt up in the port-mantua of their sences and to them all spiritual coelestial and eternal things seem incredible because they are invisible Machiavil thought all piety and religion to be nothing but policy Pharoah imputed mens worshiping of God to idleness They be idle saith he therefore they cry let us go offer sacrifice unto our God Exod. 5. â— It is a foolish thing saith Cato to hope for life by anothers death Seneca jeered the Iews for casting away a seventh part of their time upon a weekly Sabbath and of their minds are the most among us if they would speak out their thoughts Let the word or Minister tell them that prefer profit before honesty that godliness is great gain as having the promises of â—his life and of that which is to come yet their conclusion is they cannot live unless they deceive they cannot please unless they flatter they cannot be beleeved unless they swear as Demetrius thought he should beg unless he might sell Images Act. 19.27 Nothing will sink into their heads that cannot be seen with their eys or felt with their fingers We hate the Turks for selling Christians for slaves what do we think of those Christians that sell themselves and how odious are they the poorest cheat's soul if ever he be saved cosâ— Christs precious blood yet half a crown yea six pence sometimes will make him sell it by forswearing himself CHAP. XXI SEcondly another reason is if a covetous man do repent he must restore what he hath wrongfully gotten which perhaps may amount to half or it may be three parts of his Estate at a clap which to him is as hard and harsh an injunction as that of God to Abraham Gen. 22.2 Sacrifise thy son thine only son Isaac Or as that of our Saviours to the young man Luk. 18.22 Sell all that ever thou hast and distribute unto the poor And is there any hope of his yeelding No Covetousness is idolatry Eph. 5.5 Col. 3.5 And Gold is the covetous mans god and will he part with his God a certainty for an uncertainty No a godly man is content to be poor in outward things because his purchase is all inward but nothing except the assurance of heavenly things can make us willing to part with earthly things neither can he contemn this life that knows not the other and so long as he keeps the weapon evil-gotten goods in his wound and resolves not to pluck it out by restoring how is it possible he should be
cured Besides as there are no colours so contrary as white and black no elements so disagreeing as fire and water so there is nothing so opposit to grace and conversion as covetousness and as nothing so alienates a mans love from his vertuous spouse as his inordinate affection to a filthy strumpet so nothing does so far separate and diminish a mans love to God and heavenly things as our inordinate affection to the world and earthly things yea there is an absolute contrariety between the love of God and the love of money no servant saith our Saviour can serve two masters for either he shall hate the one and love the other or else he shall leane to the one and despise the other ye cannot serve God and riches Luk. 16.13 Here we see there is an absolute impossibility and in the fourteenth Chapter and elsewhere we have examples to confirm it All those that doted upon purchases and farms and oxen and wives with one consent made light of it when they were bid to the Lords Supper Luk. 14 15. to 23. The Gadarenes that so highly prised their hoggs would not admit Christ within their borders Luk. 8. Iudas that was covetous and loved money could not love his Master and therefore sold him When Demas began to imbrace this prâ—sent world he soon forsook Paul 〈…〉 put their trust and place their confidence in their riches they make gold their hope they set their hearts upon it and do homage thereunto attributing and ascribing all their successes thereunto which is to deny the God that is aboâ—e as we may plainly see Iob 31.24 28. and as for his love and regard to the Word of God I will referre it to his own conscience to determine whether he finds any more taste in it then in the white of an egge yea whether it be not as distastfull to him as dead beer after a banquet of sweet-meats Nor is it only distastfull to his palat for his affections being but a little luke-warm water it makes his religion even stomack-sick Let him go to the Assemblies which he does more for fear of the Law then for love of the Gospel and more out of custome then conscience as Cain offered his sacrifice and so will God accept of it he sits down as it were at Table but he hath no stomack to eat his ears are at Church but his heart is at home and though he hear the Ministers words yet he resolveth not to do them for his heart goes after his covetousnes as the Lord tells Ezekiel touching his Auditors Ezek. 33.30 to 33. And as is his hearing such is his praying for that also is to serve his own turn he may afford God his voice but his heart is rooted and rivited so the earth They have not cryed unto me saith God with their hearts when they â—owled upon their beds and when they assembled themselves it was but for corn and wine for they continue to rebell against me Hosea 7.14 O that God had but the same place in mens affections that riches honours pleasures their friends have but that is seldom seen the more shame folly and madness and the greater and juster their condemnation whence that terrible Text in Ieremiah Chapter 17. Thus saith the Lord Cursed be the man that trusteth in man and maketh flesh his arm and withdraweth his heart from the Lord vers 5. And that exhortation 1 Tim. 6. Charge them that are rich in this world that they be not high-minded and that they trust not in uncertain riches but in the living God who giveth us abundantly all things to injoy vers 17. And well does that man deserve to perish that so loves the creature aâ— that he leaves the Creator CHAP. XXII FOurthly another reason were there no other why it is so impossible to prevail with the covetous is they will never hear any thing that speaks against covetousness and their refusing to hear it shews them to be such for flight argues guiltiness always Covetous men will never hear Sermons or read Books that press to good Works or wherein the necessity of restitution is urged neither had Satan any brains if he should suffer them so to do A Faulkner ye know will carry divers Hawks bâ—â—ded quietly which he could not do had they the use of their sight Such I say will not vouchsafe to hear reason lest it should awake their consciences and convince their judgements resembling 〈◊〉 that would nor have his Physician remove the thirst which he felt in his ague because he would not lose the pleasure he took in quenching the same with often drinking they had rather have their lusts satisfied then exstinguished Now we know that hearing is the only ordinary means of life and salvation if then the soul refuse the means of life it cannot live If Caesar had not delayed the reading of his Letter given him by Artemidorus as he went to the Senate wherein notice was given him of all the conspiracy of his murtherers he might with ease have prevented his death but his not regarding it made the same inevitable which together with the rest of this Chapter gives me a just and fair occasion now I have obtain my purpose to acquaint the ingenuous Reader why I rather call my Book The prevention of Poverty and best way to become Rich and Happy then The arraignment and conviction of Covetousness for by this means many a covetous wretch may out of lucre be touled one to read it to the saving of their souls who otherwise would never have been acquainted with a thousand part of their wretchedness and so not capable of amendment Bnt Fiftly suppose he should be prevailed withall to hear me all 's one even an ounce of gold with him will weigh down whatsoever can be aledged from the Word for though with that rich man Luk. 10. he may have a good mind to heaven in reversion yet for all that he will not hear of parting with his heaven whereof he hath present possession He can like Canaan well enough so he may injoy his flesh-pots also and could love the blessing but he will not lose his pottage and in case he cannot gain by being religious his care shall be not to loose by it and thaâ— Religion shall like him best that is best cheap and will cost him least any Doctrine is welcome to him but that which beats upon good works Nor will he stick with the Sages to fall down and worship Christ but he cannot abide to present him with his gold No if another will be at the charges to serve God he will cry out why is this waste as Iudas did when Mary bestowed that precious oyntment upon her Saviour which otherwise might have been sold and so put into his bag The love of money and commings in of gain is dearer and sweeter to the Muck-worm theâ— the saving of his soul what possibility then of his being prevailed withall To other sins Satan tempts a
only winde that blows up the Words blâ—dder You see little children what pains they take to rake and scrape snow together to make a snow-ball right so it fares with them that scrape together the treasure of this world they have but a snow-bal of it for so soon as the Sun shineth and God breatheth upon it by and by it commeth to nothing And as riches well gotten are uncertain so those that are evil gotten are 〈◊〉 seldome lost with shame As how many of our over-reachers have over-reached themselves so far either by perjury forgery receiving of stoln goods or the like that they have left either their bodies hanging between heaven and earth or their ears upon the pillory and died in prison so that the safest way to praise a covetous miser is when he is dead But CHAP. XXVII EIghthly to this may be added that if riches should not leave us and be taken away as they were from Iob yet of necessity we must ere long leave and be taken from them as the rich man in the Gospel was from his substance and wealth Nor do we know how soon for so soon as a man is born he hastens as fast to his end as the Arrow to the mark each day is another march towards death and that little time of stay is full of misery and trouble and therefore it 's fitly called a passage a shadow a span a tale a vapour a cloud a bubble in the water It is like a candle in the winde soon blown out like a spark in the water soon extinguished like a thin Air soon expired like a little snow in the sun soon melted It is like a pilgrimage in which is uncertainty a flower in which is mutability a house of clay in which is misery a Weavers shuttle in which is volubility a Shepherds tent in which is variety to a ship on the sea in which is celerity to smoke which is vanity to a thought whereof we have a thousand in a day to a dream of which we have many in a night to vanity which is nothing in it self and to nothing which hath no being in the world And which is further considerable the young may die as soon as the old Yea more die in the spring and summer of their years then do live to their autumn or winter and more before ten then after threescore There are graves of all sizes and likewise sculls in Golgotha as sayes the Hebrew proverb One dies in the bud another in the bloom some in the fruit few like the sheaf that comes to the barn in a full age Men may pâ—t far from them the evil day but they may findâ— it neerer then they are aware of Revel 22.12 The pitcher goes oft to the waterâ— but at length it comes broken home The cord breaks at last with the weakest pull as the Spanish proverb well noteth The tree falleth upon the last stroke yet all the former strokes help forwards A whirl-winde with one furious blast overturneth the greatest and tallest trees which for many years have been growing to their perfect strength and greatness so oftentimes the thrid of life breaketh when men think least of death as it fared with Saint Lukes fool who promised himself many years to live in ease mirth and jollity when he had not one night more to live Luke 12.19 20. For when like a Iay he was pruning himself in the boughs he came tumbling down with the Arrow in his side Iohn the 22th prophesied by the course of the Stars that he should live long but whilest he was vainly vaunting thereof the Chamber wherein he was fell down and bruised him to pieces His glasse was run when he thought it but new turned And the Axe was lifted to strike him to the ground when he never dreamed of the slaughter-house And whether thy soul shall be taken from thee this night as it fared with him formerly spoken of thou hast no assurance the very first night which the rich man intended for his rest proved his last night Nor was there any more between Nabals festival and his funeral then ten or a dozen dayes 1 Sam. 25.38 And could any thing have hired death to have spared our fore-fathers they would have kept our possessions from us Neither is this all for if thou beest wicked and unmerciful thou hast no reason to expect other then a violent death for which see Iob 24.24 Psal. 37.10 11. Iob 36.11 12. Psal. 37.37 38 39. 55.23 Prov. 12.27 Great trees are long in growing but are rooted up in an instannt The Axe is laid to the root Matth. 3.10 down it goes into the fire it must if it will not serve for fruit it must for fuel And what knowest thou but God may deal with thee as Mahomet did by Iohn Iustinian of Geneva who having taken Constantinople by his treason first made him King according to promise and within three dayes after cut off his head God may have fatted thee with abundance on purpose to send thee to the slaughter-house Nay why hath God spared thee so long as he hath probably not in love to thee but for some other end As perhaps God hath some progeny to come from thee As for good Hezekiah to be born his wicked Father Ahaz is forborn Why did Ammon draw out two years breath in Idolatry but that good Iosia was to be fitted for a King Many sacrilegious extortioners Idollaters c. Are delivered or preserved because God hath some good fruit to come from their cursed loynes However thou canst not look to live many years The Raven the Phenix the Elephant the Lyon and the Hart fulfill their hundred yeares But 〈◊〉 seldome lives to four score and thou art drawing towards it Besides the last moneth of the great yeare of the World is come upon us we are deep in December And that day of the Lord shall come as a thief in the night for when thou shalt say peace and safety then shall come upon thee sudden destruction as the travel upon a woman with childe and thou shalt not escape as the Apostle speaks 1 Thess. 5.2 3. That nothing is more certain then death nothing more uncertain then the houre thereof That this only is sure that there is nothing sure here below and that if we were owners of more land then ever the Devil proffered to Christ yet when death shall knock at our door no more can be called ours then the ground we are put into needs no more proof then experience See Psal. 37.35 36. But Ninthly and lastly a godly mans desires are fixed upon the riches of the minde which being once had can never be lost The which Saint Augustine only counted true riches The wise and godly are of Pythagoras his minde who being asked why he cared no more for riches answered I despise those riches which by expending are wasted and lost and with sparing will rust and rot They are of Stilpons judgment who used
we cannot miscarry if we trust to his Yet this is to be considered that God does not work upon us as upon blocks and stones in all and every respect passive but converts our wils to will our own conversion He that made thee without thy self will not justifie nor save thee without thy self Without thy merit indeed not without thine endeavour When those deadly waters were healed by the Prophet the outward act must be his the power Gods he cast the salt into the spring and said Yhus saith the Lord I have healed these waters there shall not be from thence any more death or barrennesse Elisha was the Instrument but far was he from challenging ought to himself Wherefore be sure to use that power which Christ shall give thee and then my soul for thine he will not be wanting on his part And amongst other thine endeavour exercise Prayer Omit not to beg of God for the grace thou wantest and praise him for what thou obtainest Abhor to attribute or ascribe ought to thy doing trust only to Christs obedience in whom only what we do is accepted and for whom only it is rewarded Now you are to know that as no Sacrifice was without Incense so must no service be performed without Prayer And Prayer is like the Merchants Ship to fetch in heavenly commodities It is the Key of Heaven as St Austin terms it and the Hand of a Christian which is able to reach from earth to Heaven and to take forth every manner of good gift out of the Lords Treasury Whatsoever ye shall ask the Father in my Name saies Christ believing he will give it you John 16.23 Matth. 21.22 Unto fervent Prayer God will deny nothing It is like Sauls Sword and Ionathans bow that never returned empty Like Ahimaaz that alwaies brought good tydings It is worth the obseâ—ving how Cornelius his serious exercise of this duty of Prayer brought unto him first an Angel then an Apostle and then the Holy Ghost himself Hast thou then a desire after that happinesse before spoken of seek first to have the asistance of Gods Spirit and his love shed abroad in thine heart by the Holy Ghost Wouldst thou have the love of God and the asistance of his Spirit ask it of him by Prayer who saith If any of you lack in this kind let him ask of God that giveth to all men liberally and upbraideth not and it shall be given him James 1.5 Wouldst thou pray that thou maist be heard Ask in faith and waver not for he that wavereth is like a wave of the Sea tost of the wind and carried away Vers. 6. Wouldst thou have faith be diligent to hear the Word preached which is the sword of the Spirit that killeth our corruptions and that unresistable Cannon-shot that battereth and beateth down all the strong holds of sinne and Satan Rom. 10.17 Unto him therefore that is able to do exceeding abundantly above all that we can ask or think I commend thee CHAP. XIV Lastly For conclusion of this point Wouldst thou be a contented and Happy man then strive to be a Thankefull man and when God hath the fruit of his mercies he will not spare to sow much where he reapes much Wouldest thou become thankefull then bethink thy self what cause thou hast by calling to mind and considering what God and Christ hath done for thee As first That he is the Authour of thy natural life For in him we live and move and have our being Act. 17.28 Secondly Of thy spiritual life Thus I live saies Paul yet not I now but Christ liveth in me Gal. 2.20 Thirdly Of thy eternal life 1 Joh. 1. He is the way the truth and the life John 14.6 The resurrection and the life John 11.25 Or more particularly thus In the first place He gave us our selves and all the creatures to be our servants yea he created us after his own Image in righteousnesse and holinesse and in perfect knowledge of the truth with a power to stand and for ever to continue in a most blessed and happy condition and this deserves all possible thankfulnesse But this was nothing in comparison For when we were in a sad condition when we had forfeited all this and our selves when by sinne we had turned that Image of God into the Image of Satan and wilfully plunged our souls and bodies into eternal torments when we were become his enemies mortally hating him and to our utmost fighting against him and taking part with his only enemies Sin and Satan not having the least thought or desire of reconcilement but a perverse and obstinate will to resist all means tending thereunto He did redeem us not only without asking but even against our wils so making of us his cursed enemies servants of servants sons of sons heirs and coheirs with Christ Gal 4.7 Here was a fathomlesse depth a wonder beyond all wonders 2. But that we may the better consider what an alms or boon God gave us when he gave us his Son Observe that when neither Heaven Earth nor Hell could have yielded any satisfactory thing besides Christ that could have satisfied Gods justice and merited Heaven for us then O then God in his infinite wisdom and goodnesse did not only find out a way to satisfie his Justice and the Law but gave us his Sonne his only begotten Son his only beloved Son out of his bosome And his Son gave himself to die even the most shamefull painfull and cursed death of the Crosse to redeem us That whosoever believeth in him should not perish but have everlasting life John 3.16 The very thought of which death before he come to it together with the weight and burthen of our sinnes put him into such an Agony in the Garden that it made him to sweat even drops of blood A mercy bestowed and a way found out that may astonish all the sonnes of men on earth and Angels in Heaven Wherefore O wonder at this you that wonder at nothing That the Lord should come with such a price to redeem our worse than lost souls and to bring salvation to us even against our wils The Lord Iesus Christ being rich for our sakes became poor that we through his poverty might be made rich 2 Cor. 8.9 Even the eternal God would die that we might not die eternally O the deepnesse of Gods love O the unmeasurable measure of his bounty O Son of God! who can sufficiently expresse thy love Or commend thy pity Or extol thy praise It was a wonder that thou madest us for thy self more that thou madest thy self man for us but most of all that thou shouldest unmake thy self that thou shouldest die to save us 3. And which is further considerable It cost God more to redeem the world than to make it In the Creation he gave thee thy self but in the Redemption he gave thee himself The Creation of all things cost him but six daies to finish it the Redemption of man cost him
the blood of Christ so he buildâ— an Almesâ—house or Hospitall for the Children with their Fathers bones Nor is that out of conscience or love to the poore but rather he thinkes by this and a piece of Marble to raise his name and revive his credit which hâ— had long since lost though it no whit avails him with men of judgement Again he thinkes that a little almes will make amends for a great deal of injustice But this pleaseth God like the offering of Cain or as that of Nadab and Abihu when they offered strange fire unto the Lord Levit. 10. For certainly as the Lord would not in the law receive as an offering the price of a dog or the hire of a whore so it is no going about to corrupt God with presents and call him to take part of the spoyle which he hath gotten by fraudulent meanes and extortion No he that offereth to the Lord of the goods of the poor is as he that sacrificeth the sonne in the sight of the Father Eccl. 3.4 Yea â—ven Plato an Heathen could say Neither the gods nor honest men will accept the offerings of a wicked man Nay a generous Roâ—an would scorne to have his life given him by such a sordid Pinch gut As when Sylla the Dictator had condemned to death all the Inhabitants of Perâ—â—za pardoning none but his Host he would needs dye also saying he scorned to hold his life of the murtherer of his Countrey as Appian relates And for my part I had rather endure some extremity then to be beholding to the almes of Avarice He that overvalues what he gives never thinks he hath thanks enough and I had better shift hardly then owe to an insatiable creditor Now herein is the difference between grace and corrupt nature the Christian exerciseth himselfe in the works of mercy in the whole course of his life and giveth his goods to the poor while he might enjoy them himself but the wordling is only liberal at the approach of death and then alone he is content to employ them this way when as he seeth he can keep them no longer And that not out of love towards God or the poor but out of feare of approaching judgement and that dreadfull account which he must presently make before a just and terrible Judge Or out of self-love either that he may gaine the vain glory of the world or that he may satisfie for his sins and so escape eternall condemnation In which respect he giveth to the poor and casts his bread upon the face of the waters as the Merchant casts his goods into the sea in time of a storme to preserve the ship from sinking and himselfe from drowning For were he not in danger to make shipwrack of his soul and of sincking into the gulfe of hell and condemnation he would be no more liberall at his death then he hath always been in the whole course of his life But what do I speak of his being liberall aâ— the approach of Death for not one of a thousand of these ever entertain such a thought Yea they love all the world so little that if it were possible they would with Hermocrates make themselves their owne Executors and bequeath their goods to none else As he that gives not till he dies shewes that he would not give if he could help it and so it appears by their not parting with it till they be plucked from it For to give when they dye and when they can keep it no longer is not worth thanks it is not in some sense their own to bestow but rather to be liberall of that which is indeed none of their own but other mens Neither will God then accept of it or hereafter reward it which proves the covetous man no less foolish then wicked for as one light carried before us does us more good then many that are brought after so does a ltitle given in a mans life-time more benefit him then thousands at the hour of death Because what the charitable man gives while he is alive and in health he shall carry with him being dead whereas the uncharitable man shall leave his gold behind him but carry the guilt with him into everlasting fire So that Misers may fitly be likened to the Mules of Princes that go all day laden with treasure and covered with gay cloaths and at night after a tedious and wearisome journey their treasure is taken from them and they shaken off into a sorry stable much galled and bruised witâ— the carriage of those treasures their galled backs onâ—ly left unto themselves For after all these mens toyle and slavery what they have shall be taken from them and they turned off with their wounded consciences to that loathsome and irksome stable of hell and damnation Wherefore he that hath either grace or wit will make 〈◊〉 owne hands his Executors and his eyes his Overseers Nor are we 〈◊〉 of Christs fold but goats and swine if we do not benefit others more in our lives then by our deaths CHAP. XL. It is no small wonder to me that any wise man should so dote and set his affections upon that which is so uncertain and that will do him so little good in time of greatest need As oh the uncertainty of riches whom either casualty by fire or inundation of waters or robbery of Thieves or negligence of servants or suretyship of friends or over-â—ight of reckonings or trusting of Customers or unfaithfulnesse of Factors or unexpected falls of Markets or piracy by Sea or unskilfulnesse of Pilots or violence of Tempests may bring to an hasty and speedy poverty It is in the power of one gale of winde or a farthing candle to make many rich men beggars And then as the greatest floods have often the lowest ebbs so are they most poor and miserable that were formerly most rich and in the mindes esteem most happy 2. Or in case our riches thus leave not us yet we know not how soon we may leave our riches For for ought we know this very night may be our last night That rich man in the Gospell reckoned up a large bill of particulars great barnes much goods many yeares but the sum was short one night He that reckons without God shall be sure to reckon twice And so it may fare with thee There is but one way to come into the world there is a thousand wayes to go out of it In Plinies time Physitians had found out above three hundred diseases between the crown of the head and the sole of the foot all which do lye lingring and lurking for our lives Nor is that all Anacreon that drunken Poet was choaked with the huske of a grape Euripides returning home from King Archelaus his supper was toâ—â—e in pieces of Dogs Archemâ—rus sonne to Lycurgus King of Thrace was slain by an Adder Lucia sister to M. Aurelius was killed with a needle which stuch on her breast being thrust in by her Childe
as she held it in her armes Heliogabalus was slaine upon a Privy Antiochus the Tyrant rotted alive Herennus the Sicilian being taken prisoner fall downe dead with very feare of what he should suffer being a co-partâ—er â—n the conspiracy of Cajus Gracchus And Plautinus the Numidian at the very sight of his dead Wife took it so to heart that he fell upon her and rose no more I have read of a Captaine that having murthered many on hors-back was killed with his owne sword falling out of his scabbard as he did alight Bibulus riding through Rome in triumph a tyle stone fell from the roofe of a house and killed him And the like of King Pyrrhus Tullius Hostilius was slain with a Thunder bolt How easily may some sudden sickenesse an Impostum or the like cut in two the threâ—â— of life when we thinke the least of death There be as many little Sculs as great ones in Golgotha sayes the Hebrew Proverb for one Apple that falleth from the tree ten are pulled before they he ripe And the parents mourn for the death of their children as oft as the children for the death of their parents Which were it well considered would make men more wise then so to value the things of this life and under-value those of the next For that which the sterne is to the ship the eye to the body the Compasse to the Pilot the same is the consideration of his end to a wise Christian. Or 3. If he still enjoyes his wealth together with his life for many yeares yet what will it profit him when sicknesse comes All the wealth in the world will not remove paine neither will honour or greatnesse if they be added to wealth It is not the imbroydered slipper that will drive away the painfull gowt Nor the golden Diadem the cruell head ache nor the Diamond ring the angry Whitflow nor the long Velvet Roab the burning Feaver Yea the aking of a tooth the pricke of a thorne or some passion of the minde is able to deprive us of the pleasures of the whole worlds Monarchy Whence all earthly enjoyments are so often called vanities because they are vain things to trust to or dote upon they cannot profit or deliver in time of sickness or death 1 Sam. 12.21 4. And lastly he cannot carry the leaft part of his riches away with him For as with Iob he came naked into the world so he shalt returne naked out of it onely his evill deeds and his accusing conscience if he repents not shall beare him company Bona sequuntur mala persequuntur Be not thou afraid saith the Psalmist when one is made rich and when the glory of his house is encreased For he shall take nothing away when he dyeth neither shall his pompe descend after him Psal. 49.16 17. And also Solomon As he came forth of his mothers belly he shall return naked to go as he came and shall beare away nothing of his labour which he hath caused to passe by his hand Eccles 5.15 And likewise the Apostle We brought nothing into the world and it is certaine we can carry nothing out of it 1 Tim. 6 7. Oh my brethren think of it it is but a poor comfort to have wealth and want grace It is far better while our health lasteth to sow the seed of godly actions in the field of this world that at the Autumne or end of our age we may reap the fruit of euerlasting comfort For to every man that doth good shall be glory and hunour immortality and eternall life to the Iew first and also to the Gentile Rom. 2.10 And so on the contrary For unto them that do not obey the Truth but obey unrighteousness shall be indignation and wrath tribulation and anguish upon every soule that doth evill of the Iew first and also of the Gentile vers 5. to 10. God hath said it and they shall finde it And that is it to flourish for a time and perish for ever Whence let us learne this lesson That Iustice hath lincked as with 〈◊〉 iron chaine goodnesse and blessednesse sinne and punishment together 〈…〉 the cause and the effect as the body and the shadow as the worke and the wages as the Parent and the Childe one begettiâ—â— another He that sowes the seed of godly actions in the field of a repentant heart shall at the Autumn or end of his life reap the fruits of everlasting comfort and so on the contrary And so much of the time when we are to give I should now come to tho meanes enabling thereunto which are principally two Labour Industry in lawfull getting and frugality or thriftinesse in spending our goods lawfully gotten that so having greater plenty we may be the richer in good works according to the French proverb A seasonable gathering and a reasonable spending make a good house-keeping But of these I have spoken in the means to attain riches Chap. 32 33. beginning at page 50. Onely I will add a few lines CHAP. XLI First touching Labour or Industry in lawfull getting and encreasing by all lawfull meanes in our Callings that it enables a man to perform this duty the Apostle sheweth in prescribing it to the Ephesians as a means of bounty and beneficence Let him that stole steale no more but rather let him labour working with his owne hands the thing which is good that he may have to give to him that needs And Solomon describing the vertuous woman saith in the first place that she seekes wool and flaxe and workes willingly with her hands that she layes her hands to the spindle and her hands hold the distaffe and then that she stretches out her hands to the poore yea she reaches forth her hands to the needy And St. Luke having testified of Dorcas that she was full of good works and almesdeeds which she did He soone after sheweth the meanes and fountaine of her beneficence to wit her labour and industry in making coats and garments So Peter Martyrs Wife is commended for having been a prudent and painfull housewife and bountifull to the poor and needy the former good quality enabling her to the latter Be we therefore painfull and industrious in our severall callings that GOD may prosper and replenish us with good things that so we may the better communicate them tâ— others Secondly Frugality or thriftinesse in spending our goods lawfully gotten For thrift which is a due saving from sinfull and needlesse expences must be as the purveyor for liberality Be sparing in unnecessary expences that thou mayest be liberall in good uses and this will mightily manifest thy heart to be right The fuell of charity is frugality and the flame piety as we may see in Boaz whom we finde to be thrifty religious charitable For as by lopping off the superfluous branches a good tree is made more fruitfull So by cutting off all needlesse expences a liberall man abounds more in good works Whence observe that rule of our
you may come to Heaven he saith Keep the Commandments Luk. 18.20 If you ask him again Who are blessed He saith Blessed are they that hear the Word of God and do it here are none but doers If you ask an Angel who are blessed he saith Blessed are they which keep the words of this Book Revel 22.7 Here are none but doers If you ask David Who are blessed He saith Blessed are they that keep judgement and he that doth righteousness Psal. 106.3 103.18 If you ask Solomon Who are blessed He saith The man is blessed that keepeth God's Law Prov. 29.18 Here are none but doers If you ask Esay Who are blessed He saith He which doth this is blessed Esay 56.2 If you ask St. Iames Who are blessed He saith The doer of the Word is blessed in his deed Iames 1.25 Here is none but doers mentioned Matth. 7 21. Rom. 2.13 So that blessedness and doing go always together For as the works that Christ did bore witness that he was Christ Ioh. 10.25 So the works that we do must bear witness that we are Christians And least any man should look to be blessed without obedience as Christ calleth Love the greatest Commandment so Solomon calleth Obedience the end of all as though without obedience all were to no end Eccles. 12.13 When God created the Trees in Paradice Gen. 1. hee commanded them to bring forth fruit So when he createth a lively faith in any one he commandeth it to bring forth Works And when our Saviour would prove himself to Iohn to be the true Messias indeed he said to his Disciples Tell Iohn what what things you have heard and seen not only heard but seen Matth. 11.4 So if we will prove our selves to be Christs Disciples indeed we must do that which may be seen as wel as heard Iohn was not onely called the Voyce of a Cryer but a Burning Lamp which might be seen Iames doth not say Let me hear thy Faith but let me see thy Faith As the Angels put on the shape of men that Abraham might see them so Faith must put on Works that the World may see it The works which I do says Christ bear witness of me And he alwayes linketh Faith and Repentance together Repent and believe the Gospel Mark 1.15 Therefore that which Christ hath joined let no man separate Mark 10.9 I know the Antinomians preach another Gospel but this is the old Orthodox common received truth They that in life wil yeild no obedience to the Law shall in death have no benefit by the Gospel And though the Law have no power to condemn us yet it hath power to command us Lex datur ut gratia quaereretur Evangelium ut Lex impleretur The Law sends us to Christ to be saved and Christ sends us back again to the law to learn obedience The former is plain The Law is our School-Master to bring us to Christ that we might be justisted by faith Gal. 3.24 The other is as manifest If thou wilt enter into life keep the Commandments Matth. 19.17 Let our Faith then be seen by our faithfulness and our Love by our Charity and think not to partake of what God hath promised but by doing in some measure what he hath commanded To conclude in a word God's servants are known by humility and charity the Devil 's by pride and cruelty Our Persons are justified by our Faith our Faith is justified by our Charity our Charity by Humility and the actions of a Godly Life And so much of the fourth Use. CHAP. LV. FIfthly if we be but Stewards of what we have and that our superfluities are really the Poors due then let none object when told of their unmercifulness What I have is mine own Or May I not do as I list with mine own for it is neither their own nor at their own disposing their wealth is their Makers and they must do with it as he in his Word injoins them Nor does this argument always hold good in civil matters 'T is a rule in Law No man may use his own right to the Common-wealths wrong or damage The Law provides that a man shall not burn his own corn nor his own house That he shall not drown his own Land nay a man may not bind himself from marriage or the manuring or tillage of his own Land because it is against the good of the Common-wealth Wherefore flatter thy self no longer but look to it thou hast not two souls that thou mightst hazard one of them Lose not thy soul to save thy purse but shew mercy if ever thou lookest to find any And hear the poor if ever thou wilt have God to hear thee For he hath said it that will one day Audit the poor man's complaints and thy Stewardships account that no sin but unkindness to thy Saviour in his suffering members shall bee cast into thy dish to the feeding of the never-dying worm of conscience Sixthly art thou but a Steward put in trust and art thou to give an account unto God how thou hast husbanded thy Master's Goods and wil this be the bill of particulars thou hast to give up Item so much spent in pride so much in lust so much spent upon revenge so much upon dice drunkenness drabs and the like great sums all laid out upon thy self in the pursuance of thy lust But when it comes to a work of mercy as What have you done for God What for Christ What â—or the members of Christ What for the advancement of Religion or any pious work or service Item nothing or as good as nothing Or thus Item received strength and laid out oppression Item received riches and laid out covetousness received health and laid out riot and drunkenness Item received speech and laid out swearing cursing lying received sight and laid out lusting or perhaps Item so many score pounds laid out in malice and suits of Law so many hundreds in lusts and vanities in feasting and foppery So many thousands in building great houses Item to the Poor in my Will to be paid at my death forty shillings to the Preacher for a funeral Oration to commend me ten or twenty shillings Item to beggars when they came to my door or when I walked abroad a few scraps that I knew not what else to do with and sometimes a few Farthings Item so much spent in excess and superfluitie and so little in performing the works of mercy so much laid out upon worldly vanities sinful pleasures and so little for good uses especially for relieving Christ's poore members Will this Bill pass current when God comes to cast it up When thou hast laid out all for thy self either in Apparel or in Feasting Drinking c. for thy self self-credit self-delight and content even amounting to scores hundreds thousands while for pious and charitable uses there comes in here and there onely two-pences three-pences such poor short reckonings not worthy to be summed up
case when whatsoever we give to the poor we give it not so much to them as to our selves Dan. 4.27 Prov. 11.17 CHAP. LVIII NInthly Is it so that what we give here to Christ's poor members we shall receive again in Heaven with ten thousand thousand fold increase of God himself What wise man then wil not disburse a good part of his Estate even as much as he can well spare this way when it will bring in such benefit Yea one would think the more covetous men are and the more they love their money the more liberal and bountiful this should make them Some love their money so well that they would if possible carry in with them when they dye If so this is the only way The onely means to have the fruit and benefit of our riches for ever is to send them before us into our Heavenly Countrey where we shall have our everlasting habitation Nor can we carry any more of our Wealth with us then what we thus lay out for these earthly things are lost by keeping and kept by bestowing Neither can they and we long continue together seeing either they will leave us in our life time or we shall leave them at the hour of death when all that we possess shall be left behind us and that onely shal be our own which we have sent before us In which respect our riches are fitly compared unto Seed which can no otherways be truly kept then when we seem utterly to lose it for if we keep it in our Garners it will either be spent in the use or in time must corrupt and perish but if we cast it into the ground where it seemeth to rot and to be lost it is the onely way to preserve and keepe it from losing perishing Give then that which you can no otherwise keep that you may receive that which you can never loose for to part with that which you cannot keepe that you may get that you cannot loose is a good bargain Again What folly is it saith Chrysostom there to leave thy Wealth whence thou art a departing and not to send it before thee whither thou art going To leave lose thy riches in thy Inn the place of thy Pilgrimage and not to transport it into thine own Country and Mansion house where thou art ever to reside let thy Goods bee where thy Countrey is Let us imitate herein wise Travellers who being in a strange and dangerous Countrey wil not carry their Riches and Treasures about them because they be then in danger by thieves and enemies to be spoiled of them hazarding also therewith the loss of their lives but deliver them rather to the Agents and Factors of sufficient Merchants dwelling in their own Countrey that so taking from them Bills of Exchange they may receive them at their coming home The best means of transporting them thither is to put thy money into the Lords Treasury to deliver it unto the poor who like trusty Porters will carry it for us whereas if we carry it our selves it will like heavy burthens hinder our journey like the Camels Bunch keepe us from entering into the straight Gate whereas if the poor whom God hath appointed for this service carry it for us we shall avoid the trouble and escape this danger Our Wealth can never do us so much good as when it helps us in our way to Heaven where there is no use of such transitory things for there the valuation of Gold ceaseth Riches are of no use there and in Hell it was a drop of water that the Churl wished for not a Bag of Gold nor a Lordship of many Acres he had too large an Inheritance of them before Wherefore ye rich men yea all men to the utmost of your ability do that good before death which may do you good after death as Austin speaks put a good part of your Goods even as much as you can wel spare from your own use and for the well furnishing of your Journey into the hands of the poor whom Christ hath appointed as his Agents and Factors and so it shall most surely be repaid with infinite encrease here if we need it however having finished our Pilgrimage and safely arrived at our heavenly home when Death hath spoiled us of all the rest we shall most richly be provided And this is the right course to make us friends of the unrighteous Mammon unto which our Saviour perswadeth us Luke 16.9 This is to play the wise Stewards that when by Death we are thrust out of our Stewardship we having discreetly laid out our Master's Goods may be joyfully received into those everlasting Habitations Nor will it so much grieve a good man at the upshot of all that he hath been a poor Treasurer as joy him that he hath been a good Steward Yea it wil be the sweetest and joyfullest saying that ever our ears did hear when Christ shall say to us as you heard before Come ye blessed of my Father and inherit the Kingdom c. This will far more rejoice thy soul then it does now refresh the others body Again Is there any place so safe as Heaven where no thief comes where no Plunderer comes where no rust comes Is there any place like that Or can you put it into a better and safer hand then into the hands of God himself If then you wil lay it where you may be sure to have it forth-coming put it into Gods hand lay it up in Heaven But if thou wilt not or if contrariwise thy onely care is to hoard up Riches upon the earth this does plainly shew that this World is thy native home and Countrey and that thou hast no right or inheritance in the Heavenly Canaan As how is Heaven our Countrey when as we will send none of our Wealth thither before us CHAP. LIX BUt many to save their purses will object that they are poor themselves and have nothing to spare them when they want relief And many of them speak more truly then they are aware for though they abound with earthly Riches yet are they bare and beggarly in respect of the chief riches and spiritual Treasure though they are rich in goods yet are they poor in Grace poor in Love towards God and their Neighbours poor in Faith and Obedience and poor in Pity Mercy and Compassion towards their Brethren which makes them so niggardly and close handed that they wil part with nothing for their relief They have not for the poor a few scraps to preserve them from perishing with hunger but they have enough for themselves to pamper their bellies and with the Rich Glutton to fare deliciously every day They have enough to entertain their rich friends with superfluous pomp and plenty and they they will not leave to their own appetite but press them with their importunity to eat still more when already they have eaten enough and too much but to the poore they will not
a great favour We would willingly do it without any reluctancy yea rather then fail we would borrow it though we had our selves many children yea there is no man when he sows his ground thinks that it is lost and cast away or so buryed in the Earth that he shal never see it more No he lookes that that should bring him in a great deal more and pay him with overplus for all his cost and this hope makes him prodigal of his Seed so that it shal have as much by his good wil as the ground can bear or bring forth And does not this plainly prove that we wil give credit to a man's Word or Bond yea that we wil trust the very ground it self rather then take God's or Christ's Bond or the Bible-Security You know the place wel enough where God hath given his Bill to you for the re-payment of what you give to the poor Prov. 19.17 He that giveth to the poor lendeth to the Lord and that which he hath given he will repay him again Lo brethren the bil of Gods own hand as I may call it in which he hath both acknowledged the Debt and promised payment Be it known unto all men by this present promise That I the Lord God of Heaven Earth do own and acknowledge my self to be indebted to every merciful or liberal man all those sums of money which he hath bestowed or shal bestow in relieving the distressed to be paid back unto him whensoever he shal demand it for a Bond or Bill that names no day of payment binds to pay it at demand and to this payment wel and truly to be paid I bind my self firmly by this present promise sent sealed and delivered by Solomon my known Secretary or Scribe So that not to give readily upon this consideration is to proclaim the Lord an insufficient or a dishonest Pay-Master either that we do not believe Godâ—s â—s Promises nor give that credit unto him on his Word which we would give to a Turk or Infidel dwelling among us or that we do not esteem the payment of his spiritual Grace or Heavenly Glory vvhich together vvith pecuniary pay is super-added for current money or of equal value to these transitory trifles which we impart unto the poor for if a man of any credit should promise for the laying out of an hundred pounds that we should have Annuity of a hundred pounds a yeare for term of life how eagerly would we catch at such an offer though the quick approach of Death might make us loosers by the bargain But God promiseth that if we wil lay out our money on these uses wee shal have an hundred for one of these Earthly trifles together with Spiritual heavenly everlasting Treasures to boot in the Life to come So that it is undeniable if we do not obey the Precept of God herein we charge God with flat falshood For consider God saith he wil repay it thou saist He wil not He saith That to give is the onely vvay to have and to grovv rich yea never â—o want nor to have thy Children want Thou sayst if I give so much I shal neveâ— be rich yea I shal be a Beggar What is this but to give God the Lie and to make the excuse worse then the fault For shame then let us acknowledge the sufficiency and faithâ—ulness of God and go away assured that he wil abundantly perform more then we can imagine according to the riches of his grace in Iesus Christ. Nor can we doubt but God is as good a Debtor as a giver for if he freely give us wherewithal to lend and grace to give he wil much more pay us what we have lent and give us because we have given that is his Bounty this his Justice As what says Saint Paul God is not unrighteous that he should forget your work and labour of love which ye shewed towards his Name in that ye have ministred unto the Saints and yet minister As if hee should say that God were unrighteous if he should do so Heb. 6.10 Dost thou then love thy mony and wouldst thou have it increased Deliver it not into the hands of men saith Saint Austin who wil rejoice when they borrow and mourn when they repay it intreat that they may receive and calumniate when they should restore who may be bankrupt and cannot or deceitful and wil not pay or who wil put thee off with many delays and trouble thee with expecting as they have formerly troubled thee with their importunity in borrowing But if thou be a wise Usurer chuse God and Christ for thy Debtors who are owners of the whole world and all-sufficient sureties not subject to any casualties and just beyond all exceptions or comparison Nihil promittâ—t non reddit fidelis ille factus est debitor esto tiâ— avarus exactor as Austin on Psalm 32. And as the payment is most assured so the gain is inestimable so that we cannot lay up our wealth in a safer or better hand we cannot have a better Debtor then our Makerâ— nor a better Bond then the Bible Prov. 19.17 Luk. 6.35 CHAP. LXII BUt thou seest not this increase in thy worldly estate by giving Alms nor dost thou perceive that it brings thee any such blessedness as hath been talked of Answer This Objection makes me conclude that thou art a Miser and deservest not the name of an Alms-giver or if so let me add that if thou believest no more then thou seest why dost thou take upon thee the name of a Christian who liveth by Faith rather then by Sence For by how many secret passages can God conveigh unto thee the reward of thy Alms-deeds though he writeth no Superscription upon them to certifie thee for what it is sent it is sufficient that thou hast it and that thou knowest that he sent it As for the reasons which moved him to give these benefits unto thee he wil acquaint thee with them more particularly when he shal cal thee to make up thy recknoning Thou growest in thy stature from a Child unto a Man and thou seest not thy growing though thou perceivest that thou art grown neither knowest thou the particular time and means when or whereby thou comest to this height And thou knowest and acknowledgest that thou art nourished by thy meat though thou seest not the secret passages whereby it is carried from the stomach to the several parts nor canst tell at what time or by what food thou hast been chiefly nourished Why then hast thou not the like faith and much stronger in spiritual then thou hast in respect of natural things seeing they are much more secret and insensible and when thou hast God's promise of reward and seest it performed by his blessings multiplied upon thee why dost thou doubt or call them into question or ascribe them to thy self or other helps seeing whatsoever the means are they are of God's sending Finally if thou sayest that
thou seest no possibility of increasing thy wealth by giving away a great part of it unto the poor I answer And what more reason hast thou by the collection of Sence that thy seed which thou sowest should be multiplied which thou castest away and lettest to rot in the earth unless thou hast learned it by experience And is not God's Word a more infallible Teacher and surer ground for thy faith to rest on especially when thou art not without experience of the like increase springing from the sowing of the seeds of thy beneficence To conclude this point if thou doubtest of these promises of God made unto those who relieve the poor because thou seest not how or when they are performed why dost thou believe the Remission of thy sins Salvation by Christ and everlasting life when as thou seest none of these nor hast any other ground but God's promise even as thou hast for the reward of thine Alms-deeds And therefore it thou doubtest of the one thou doubtest of the other and were not the profession of thy faith concerning those spiritual things good cheap but that it should cost thee as dear as the giving of Alms thou wouldst doubtless discover and proclaim thy infidelity there as well as here and plainly shew that it was in meer formality and hypocrisie Methinks our mistrust or at least the smal confidence we have in what God speaks in his Word especially touching temporals is the greatest wonder in the world And certainly if we cannot trust him for our bodies how do we or how can we trust him with our souls which is the greater trust But beloved what I speak I speak not to all for we have perswaded our selves better things of you and such as accompany salvation though we thus speak Heb. 6.9 And so I have finished what at first I promised with an overplus in behalf of the Poor But as Iohn could onely Baptize with water so I can but teach you with Words and when God withholds his contemned Grace Paul himself cannot move a soul. If the Holy Ghost shall set it home to your hearts that you may so meditate on what hath been spoken and so practise what hath been prescribed that God in Christ may be pacified your sins by free grace pardoned and your souls eternally saved That while you are here you may enjoy the peace of God which passeth all understanding Philip. 4 7. and when you depart hence you may arrive at the Haven of all happiness in Heaven where is fulness of joy and pleasures for evermore blessed and happy are yee Psal. 16.11 Which being my praier and hope I shall not onely take my work off the Loom or turn my Pinnace into the Harbor by making a conclusion of this subject as well considering that those who are most insatiable in other things will soonest be cloied with Mannah but likewise take leave of the Press and that for these Reasons First according to my scantling I have said something if not sufficient in one or other of my Six and thirty Pieces to each soul seduced or afflicted Secondly which would by the Reader be considered As he gathers that reads so he spends that writes and who so spends ere he gathers shal soon prove Bankrupt Thirdly because the Bow that is alwaies bent will soon grow weak and sluggish Fourthly I have bestowed so many years and taken so much pains in gleaning ears of corn with Ruth grinding at the Mill with Samson in binding Sheaves carrying to the Mill Barn Garner in threshing Winnowing Garbling Kneading it into Paste making it into Loaves and baking it into Bread that so I might have fine Manchet to set before you my most welcome Guests that with Martha in entertaining her Saviour I have wearied my self And the truth is no mony could have hired me to have taken the pains had not an earnest desire and hope of the common good continually spurred me to go on Onely for this cause and the great pleasure I have taken in the work or imploiment I would not for a world have been debarred from it This may seem a Paradox but it is the immediate gift of God to those that he imploies in such his service thus to counterpoise their labour with more then answerable delight Now unto the King Everlasting Immortal Invisible unto God onely Wise be Honour and glory for ever and ever Amen 1 Tim. 1.17 If you cannot remember all that I have said yet at least remember what the Holy Ghost says in these ensuing places Godliness is profitable for all things and hath the promises both of this life and of the life to come 1 Tim. 4.8 The Lyons do lack and suffer hunger but they that seek the Lord shall want nothing that is good Psalm 34.9 10. Many sorrows shall be to the wicked but he that trusteth in the Lord mercy shall compass him about on every side Psalm 32.10 He that giveth to the poor shall not lack Prov. 28.27 All things shall work together for the best unto those that love God Rom. 8.28 FINIS The sad and doleful Lamentation of ORIGEN after his Fall Set up as a Sea-Mark to make others beware of doing the least Evil that good even the greatest good may come of it BEing much affected with this Example of Origen as deeming it exceeding rare remarkable forcible to make others beware I have much desired that some Stationer would print it with some other small piece for the common good and thereupon I engaged first one and after that another who were to print Spira that they would add this of Origen unto it leaving my Copy with them but neither of them kept their promise because forsooth that of Spira alone would sell for six pence and both together for no more A solid reason while a little gain shall be more stood upon then the glory of God and good of Souls Yet this is the worlds method and as common as cursed and barbarous All which considered none of them I hope can justly blaâ—â— me for filling up the void pages of this sheet with that which may pleasure thousands For I dare say there is not one Reader of fourty that have formerly met with the same in any Author IN the days of Severus lived Origen a man famous for Learning and in mental excellencies most rare and singular he was bold and fervent under the reign of Severus Maximinus and Decius in assisting comforting exhorting and cherishing the Martyrs that were imprisoned with such danger of his own life that had not God wonderfully protected him he had bin stoned to death many times of the heathen multitude for such great concourse of men and women went daily to his house to be catechised and instructed in the Christian Faith by him that Souldiers were hired of purpose to defend the place where he taught them Again such search sometimes was set for him that neither shifting of place nor Countrey could hardly serve him
In which laborious travels and affairs of the Church in teaching writing confuting exhorting expounding he continued about fifty two years unto the times of Decius Gallus divers and great persecutions he sustained but especially under Decius in his Body he sustained Bonds and Torments Rackings with Bars of Iron stinking and dark Dungeons be sides terrible threats of Death and Burning all which he manfully and constantly suffered for Christ Yet at length like an Isickle he that could endure the rough Northern wind of Persecution wel enough melted with the heat of the Sun sweet Allurements and fair Promises of Satan and his Adherents his own flesh also proving a treacherous Solicitor For in the end being brought by the Idolatrous Infidels to an Altar of theirs he shamefully condescended to offer Incense thereupon in manner as followeth by his own Confession When saith he I sought to allure win these Idolaters by cunning means to the knowledge of the Son of God after much fisting they promimised me unhappy man that they would by crafty conveyances avoid the subtilty of Satan and be baptized But being ignorant and unskilful in their divers cunning sleights they together with the Devil undermined my simplicity and Satan turning himself into an Angel of light reasoned with me that same night saying When thou art up in the Morning go on and perswade them and bring them unto God and in case they demand ought of thee so they will hearken and condescend unto thee do what thou shalt think necessary without staggering at all at the matter to the end many may besaved And again the Devil going before to prepare the way whetted their Wits to devise mischief against me silly Wretch and sowed in their minds hypocrisie dissimulation and deceit But I O unhappy creature skipping out of my Bed at the dawning of the day could not finish my wonted Devotions neither accomplish my usual prayer But wishing that all men might be saved and come to the knowledge of the Truth I folded and wrapped my self in the snares of the Devil I got me unto the wicked Assembly I required of them to perform the Covenant made the night before and coming as I thought unto the Baptism I silly soul not knowing of any thing answered but in a word and became reproachfully defamed I spake without malice yet felt I their inveterate and deadly spite for instantly the Divel raised an Assembly about me who carried me to an Altar of theirs where a foul filthy Ethopian being appointed this option or choice was offered unto me namely Whether I would sacrifice to the Idol or have my Body polluted with that foul and ugly Ethiopian In which strait I having ever kept my Chastity undefiled and much abhorring that filthy villany to be done to my body brake out into many moans lamentations and cryes against both Yet O wretched man that I am at length yeilded rather to sacrifice Whereupon the Judge putting Incense into my hand caused me to set it to the fire upon the Altar for the which impiety I was delivered both from that and Martyrdom But upon my discharge the Devil raised such an out-cry in the City in pronouncing against me that just and yet unjust sentence Origen hath sacrificed Whereupon he was excommunicated out of the Church and driven with shame and sorrow out of Alexandria and going to Ierusalem and being there among the Congregation was requested by the Priests to make some Exhortation in the Church to the people the which he refused to do for a great while but at length being constrained through importunity he rose up and turning the booke as though he would have expounded some place of the Scripture he hap'ned upon read onely the 16. verse of the 50. Psalm where he found it thus written But God said unto the sinner What hast thou to do to declare my Statutes or that thou shouldst take my Covenant into thy mouth seeing thou hatest instruction and castest my Word behind thee Which being read he shut the Book and sate down weeping and wailing the whole Congregation weeping and lamenting with him he said unto the Church Wo is me my Mother which brought me forth as an high and lofty Terret yet suddenly I am turned down to the ground as a fruitful Tree yet quickly withered as a burning Light yet forthwith darkned as a running Fountain yet by and by dried up Wo is me that ever I was decked with all gifts and graces and now seem pitifully to be deprived of all The Lord hath made and ingrafted me a fruitful Vine but instead of pleasant Clusters of Grapes I brought forth pricking Thorns Let the Well-springs of tears be stirred up and let my Cheeks be watered let them flow upon the earth and moisten it for that I am soaked in sin and bound in mine iniquity every creature sorroweth and may well pity my case for that I was wont heretofore to pour out my prayers unto God for them all but now there is no salve for me Where is he that went down from Ierusalem to Iericho who also salved and cured him that was wounded of the Thieves Whenas I went about to enlighten others I darkned my self when I endeavoured to bring others from death to life I brought my self from life to death Oh blinded heart how didst thou not remember O foolish mind how didst thou not bethink thy self O witless brain how didst thou not understand O thou Sence of Understanding Where didst thou sleep But it was the Devil which provoked thee to slumber and sleep and in the end to slay thy unhappy wretched soul He bound my power and might and wounded me I bewail sometime the fall of Sampson but now have I faln far worse my self I bewailed heretofore the fall of Solomon yet now am I faln far worse my self I have bewailed heretofore the estate of all sinners yet now am I plunged worse then them all Sampson had the hair of his head clipt off but the Crown of Glory is faln off my head Sampson lost the carnal eyes of his body but my spiritual eyes are digged out Even as he was severed from the Israelites and held captive among Idolaters so I have separated my self from the Church of God and am joined with evil spirits Alas my Church liveth yet am I a Widower Alas my Sons be alive yet am I barren Alas O Spirit which camest heretofore down upon me why hast thou forsaken me O thou Devil what hast thou done unto me O Satan how hast thou wounded me It was the wiliness of a Woman that brought Sampson to his confusion but it was my own Tongue that brought me to this sinful Fall Alas every Creature rejoiceth and I alone forsaken and sorrowful Bewaile him that is bereaved of the Holy Ghost bewail me that am thrust out of the Wedding-Chamber of Christ bewail me that am tormented with the prick of Conscience for now it behoveth me to shed infinite tears
own sins that wee may not be so forward to censure others as wee have been heretofore Give us patience to beare thy Fatherly chastisements which through thy grace sanctifying them to us become both Medicines to cure us and Antidotes to preserve us from the sicknesse of sin considering that all the afflictions of this life are not worthy those joyes which shall be revealed unto us And as we are suiters unto thy Majesty for these thy blessings spirituall so likewise we humbly beg at thy mercifull hands all necessaries appertaining to our temporall welfare beseeching thee to blesse us in our persons with health strength and liberty in our estates with sufficiency and the right use of it considering that if wee spend what wee have upon our own lusts we may ask but wee shall not receive in our good names with an unreproveable report and so blesse and sanctifie unto us all the things of this life that they may be furtherances of us in the way to a better And seeing that it is in vain for us to labour except thy blessing go along with it neither can our endeavours succeed well except thou prosper them bless every one of us in our several places and callings and so direct us in all we shall take in hand that whatsoever wee do may tend to thy glory the good of others and the comfort of our own soules when wee shall come to make our finall account unto thee for them These and all things else which thou knowest we stand in need of we humbly crave at thy mercifull hands and that for the alone worthinesse and satisfaction of thy son and the honour of our onely Redeemer and Advocate Jesus Christ to whom with thee O Father and thy blessed Spirit be given as is most due all praise glory and dominion the residue of this day and for evermore Amen A Praier for the Evening which would be performed before Supper and not when we are more prone to sleep then to pray O Eternal Almighty and incomprehensible Lord God who art great and terrible of most glorious Maâ—esty and infinite purity Creator and Preserver of all things and Guider and Governour of them being created who fillest Heaven and Earth with thy presence and art every where at hand to receive and hear the praiers of all that repair to thee in thy Christ. Thou hast of thy goodnesse bestowed so many and so great mercies upon us â—haâ— wee know not how to expresse thy bounty herein Yea we can scarce think of any thing more to pray for but that thou wouldest continue those which thou hast bestowed on us already yet we cover still as though we had nothing and live as if we knew nothing of all this thy beneficence Thy blessings are without number yet our sins strive with them which shall be more if we could count the numberless number of thy Creatures they would not be answerable to the number of thy gifts yet the number of our offences which we return in lieu of them are not much inferiour thereunto Well may we confesse with Iudas we have sinned and there stop but we cannot reckon their number nor set forth their nature We are bound to praise thee above any Nation whatsoever for what Nation under Heaven enjoys so much light or so many blessings as we above any Creaâ—uâ—e for all the Creatures were ordained for our sakes and yet Heaven Earth and Sea all the Elements all thy Creatures obey thy Word and serve thee as they did at first yea call upon us to serve thee onely men for whom they were all made ingratefully rebell against thee Thou might'st have said before we were formed let them be Toads Monsters Infidels Beggers Cripples or Bondslaves so long as they live and after that Cast-awaies for ever and ever but thou hast made us to the best likenesse and nursed us in the best Religion and placed us in the best Land and appointed us to the best and onely Inheritance even to remain in blisse with thee for ever so that thousands would think themselvs happy if they had but a piece of our happinesse Why shouldest thou give us thy Son for a ransome thy holy Spirit for a pledge thy Word for a guide thy Angels for our guard and reserve a Kingdom for our perpetual inheritance Why shouldest thou bestow health wealth rest liberty limbs senses food raiment friends and the means of salvation upon us more then upon others whom thou hast denied these things unto We can give no reason for it but that thou art merciful and if thou shouldest draw all back again we had nothing to say but that thou wert just which being considered why should any serve thee more then we who want nothing but thankfulnesse Why should we not hate the Way to Hell as much as Hell it self and why should we not make every cogitation speech and action of ours as so many steps to Heaven yet if thou shouldst now ask us what lust is asswaged what affection qualified what passion expelled what sin reâ—pented of what good performed since we began to receive thy blessings to this day we must needs confesse against our selvs that all our thoughts words and works have been the service of the World the Flesh and the Divel yea it hath been the course of ouâ— whole life to leave that which thou commandest and to do that which thou forbiddest yet miserable wretches that we are if we could give thee our bodies and souls they should bee saved by it but thou wert never the richer for them Thus while we look upon our selvs we are ashamed to liâ—t up our eâ—es unto thee yea we are ready to despair with Cain yet when we think upon thy Son and the rich promises of the Gospel our fear is in some measure turned into joy while we consider that his righteousnesse for us is more then our wickednesse against our selvs onely give us faith we beseech thee and setâ—le it in thy beloved that we may draw virtue from his death and resurrection whereby we may be enabled â—o die unto sin and live unto righteousnesse and it sufficeth for all our iniquities necessities and infirmites It is true O Lord as wee were made after thine own Image so by sin we have turned that Image of thine into the Image of Satan but turn thou us again and we shall bee turned into the Image and likenesse of thy Son And what though our sins be great yet thy mercie is far greater then our sins either are or can be we cannot be so bad as thou art good nor so infinite in sinning as thou art in pardoning if we repent O that we could repent O that thou wouldest give us repentance for we are weak O Lord and can no more turn our selvs then we could at first make our selvs yea we are altogether dead in sin so that we cannot stir the least joint no not so much as feel our deadnesse