think it a disgrace though the great exchange the World should judge it so Even modesty in some is a vice when out of a weake flexibility of nature Even modesty in some is a vlce a man hath not courage enough to deny the request of a seeming friend If a man never abandoneth evill untill he abandoneth evill company it is high time to take courage yea the longer wee have beene with them the more need have we to hasten out of them If this satisfie not as the Emperor Frederick said to certaine of his Minions that vvere importunate to get into their hands the ancient demeasne of the Empire that hee would rather be accounted of small liberallity then perjured even so had vve in this case rather be accounted inconstant then be unconscionable To the second part of the objection True love and friend ship only among good men I ansvver That true love and friendship is only among good men The vvicked may talke of it and one drunkard may professe to another that hee loves him as well as himselfe and therein speake truth for saith Augustine most elegantly to such an one thou lovest thy selfe so as thou wilt destroy thy selfe and thou wilt destroy him whom thou lovest as thy selfe yea better then themselves for you shall have one Ruffian salute another with God save you Sir but after some strange attestations sweare away himselfe with God damn me Sir now how can any wise man thinke him a friend that is his own enemy he that is evill to himselfe to whom will he be good But see the depth of such a mans love and whether it be not to damn thy body and soule everlastingly S. Ambrose tels us of one who solicited a godly woman to incontinency saying he infinitely loved her she answers if you love me so well as you seeme put one of your fingers into the flame till your flesh be burnt off he replys that was no part of love in her to require it yes said she if yours be love to cause both my body and soule to be burnt in hell fire for ever which by consequence will follow if I yeeld to your request and take your counsell Oh that thou hadst the wit to answer the drunkard when he tempts thee thus Indeed there is a kind of agreement which is strengthened by sinne it selfe as if one fee the keeper of a wench his secrecy is bought for ever But all this while if one call another friend it is but to give him a nick-name whereof hee is not guilty for true friendship is so sacred holy and pure that it will not be used in evill which made Pericles when hee was desired by a friend of his to aide him with false witnesse answere that hee would befriend him as farre as the Altar meaning so farre as stood with piety and religion or his duty to God but no further and Phecion refuse to help his son in law Cariles in judgement being accused for bribery saying withall that hee had made him his friend and allie in just and reasonable matters and in them only and this likewise made Papinian a Pagan being commanded by the Emperor Caracalla whose Steward and familiar he was refuse to defend an unjust cause as Marcellinus records and thus it fares with all that are truly religious There is not any one quoth the sincere Christian either in blood or otherwise so neare unto me but if he fall from God I will fall from him why our Saviour Christ hath taught me both by precept and example that I should acknowledge none so as to be led by them for my brother sister or mother but such as do the will of my Father which is in heaven Matth. 12.46 to 51. Whereas on the contrary Nothing rivils hearts so close as religion in things lawfull nothing rivits hearts so close as religion it unites them together as glew doth boards together it makes a knot even betweene such as never saw one anothers face that Alexander can not cut yea Tyrants will sooner want invention for torments then they with tortures bee made treacherous How many have chosen rather to embrace the flames then to reveale their companions and brethren in Christ There is no friendship like the friendship of faith There is Amor among Beasts Dilectio among Men Charitas among Christians that is their peculiar nature makes husband and wife but one flesh grace makes them even one spirit and it is a question whether naturall Parents are to be loved above spirituall we know that Christ preferred his spirituall kindred to that of the flesh and major est connexio cordium quà m sanguinum saith Beza Why should wee love them more that brought us into this sinfull and miserable world then those that bring us into a better world where is neither sinne nor misery why them that live with us on earth but a while equall to them that shal live with us in heaven for ever But to goe on Surely as grace in her selfe is farre above nature so is she likewise in her effects and consequently unites in a farre more durable bond Christians hearts are joyned one to another with so fast a glew that no by respects can sever them as you may see in that paire of friends Ionathan and David none had so much cause to disaffect David as Ionathan none in all Israel should be such a looser by David's successe as he Saul was sure enough setled for his time only his successor should forgoe all that which David should gaine so as none but David stands in Ionathan's way to the Crowne and yet all this cannot abate one dramme of his love As also in Ruth and Naomy whom nothing but death could part Ruth 1. If you will see other examples looke Rom. 1.10 11. 1 Thes 2.17 19.20 Galathians 4.18 19. Act. 20.37 38. and 16.15 Luke 4.42 2 Kings 2.4.9 and 4.9 10. As grace is the greatest attractive of love so is it the surest bond it is like varnish that makes seelings not onle shine but last Where God uniteth hearts carnall respects are too weake to dissever them since that which breakes off affection must needs be stronger then that which conjoyneth it and why doth S. Iohn use these words once to the elect Lady 2 Iohn 1.2 and againe to Gajus 3 Iohn 1. whom I love in the truth but to shew that to love in the truth is the only true love Indeed religion is the surest cement of all societies the loser joynts of all naturall and civill relations are compacted and confirmed by the sinewes of grace and religion and such a lose joynted friendship cannot hold long which wants the nerves of religion Wherefore give mee any foe rather then a resolved Christian no friend unlesse a man truly honest § 205. BUt here it will be objected Object That wee hate and contemne all Another objection answered who are not like our selves that wee remember them so much to
between a godly wise man and a deluded worldling Want of consideration the cause of all impiety neglect of obedience that which the one doth now judge to be vaine the other shall hereafter finde to be so when it is too late O the want of consideration what is spoken and who speaks is the cause of all impiety and neglect of obedience The reason why Samuel returned to his sleepe one time after another when God called him was he ignorantly thought it was only mans voyce and for the same reason thou wilt not listen to what justice and truth speakes in this behalfe otherwise thou wouldest search the Scriptures and try whether my doctrine and allegations be of God or no Acts 17.11 and being of God and agreeing with the pensell of the Holy Ghost for otherwise thou art free entertaine these lines as if they were an Epistle sent unto thee from heaven and writ by God himselfe to invite and call thee to repentance and though thou canst not imitate Zacheas who was called but once and came quickly to Christ yet thou wouldest imitate Peter and at this last crowing of the Cocke remember the words of Iesus which saith take heed to your selves least at any time your hearts be oppressed with surfeiting and drunkennesse and cares of this life least that day come on you at unawares Luke 21.34 and againe whatsoever ye doe unto the least of mine ye do it unto me and weighing them with thy selfe goe out of thy sinnes by repentance as he went out of the high Priests Hall And so doing it should bee unto thee as Ionathans three Arrowes were to David which occasioned his escape from Saul's fury or as David's Harpe was to Saul which frighted away the evill spirit from him 1 Samuel 16.23 yea as the Angels was to Peter that opened the Iron gates loosed his bands brought him out of Prison and delivered him from the thraldome of his enemies yea if thou beest thine owne friend it shall serve thee as a Buoy to keep thy the ship of soule from splitting upon the Shelf of presumption which is my prayer and hope and should bee my joy to see it these things have I said that ye might be saved You know the good counsell of Sauls servant ledd him in a doubt to the man of God but his owne curiosity ledd him to the Witch of Endor 1 Sam. 9.6 And that little which Craesus King of Lydia learn'd of Solon saved his life and if Pilate would have taken that faire warning which his wife gave him as hee sate to judge Christ it might have saved his soule Matth. 27.19 and so may this thine if thou wilt be warned by it But if this nor no other warning wil serve thee if neither present blessings nor hope of eternall reward will doe any good if neither the Preachers of God in exhorting nor the goodnesse of God in calling nor the will of God in commanding nor the Spirit of God in moving can prevaile with thee tremble to think what a fearefull doome will follow for they shall tremble at the voyce of his condemnation that have shut their eares at the voyce of his exhortation Prov. 1.24 to 33. And so much of the sixth aggravation § 130. SEventhly 7. He not onely commits foule crimes but drawes others into the same sinnes this will above measure aggravate thy doome and adde to thy torment that thou seducest yea enforcest others to sinne and drawest them to perdition with thee for the infection of sinne is much worse than the act and misleades into evill sinne more and shall suffer more then the actors and although to commit such things as thou doest single and alone were enough yea too much to condemn thee yet because thou drawest others with thee to the same sins thy damnation shall be farre greater For they whom thou hast taught to doe ill increase thy sinne as fast as they increase their owne Now if their reward in heaven be so great that save one soule from death Dan. 12.3 how great shall their torment bee in Hell that pervert many soules to destrustion Matth. 5.19 they shall bee maximi in inferno greatest in the kingdome of hell he that can damn many soules besides his owne supererogates of Sathan and hee shall give him a double fee a double portion of hell fire for his paines Who then without a shower of teares can think on thy deplorable state or without mourning meditate thy fad condition Yea if Ely was punished with such fearefull temporall judgements onely for not admonishing and not correcting others which sinned what mayest thou expect that doest intise others yea enforce them though to intise others were wicked enough Let me say to the horror of their consciences that make merchandize of soules that it is a question when such an one comes to hel whether Iudas himself would change torments with him How fearefully think you do the seducer and seduced greet one another in hell me thinks I heare the Dialogue between them wher the best speaks first and saith Thou hast beene the occasion of my sinne and the other thou art the occasion of my more grievous torment c. Evill men delights to make others so one sinner maketh another as Eve did Adam but little doe they thinke how they advance their owne damnations when the blood of so many soules as they have seduced will be required at their hands and little doe sinners know their wickednesse when their evill deeds infect by their example and their evill words infect by their perwasion and their looks infect by their allure ments when they breath nothing but infection much lesse do they know their wretchednesse till they receive the wages of their unrighteousnesse which shall not be paid till their work be done and that will not be done in many yeares after their death For let them dye they sinne still For as if we sowe good works succession shal reape them and we shall be happy in making them so so on the contrary wicked men leave their inventions and evill practises to posterity and though dead are still tempting unto sinne and still they sin in that temptation they sinne as long as they cause sinne This was Ieroboam's case in making Israel to sinne for let him bee dead yet so long as any worship his Calves Ieroboam sinned neither was his sinne soone forgotten Nadab his sonne and Basha his successor Zimry and Omry and Ahab and Ahaziah and Iehoram all these walked in the wayes of Ieroboam which made Israel to sinne and not they alone but the people with them It is easie for a mans sinne to live when himselfe is dead and to leade that exemplary way to hell which by the number of his followers shall continually aggravate his torments The imitaters of evill deserve punishment the abetters more but there is no hell deepe enough for the leaders of publike wickednesse he that invents a new way of serving the
83.2.5.6 Pro. 19.3 Psal 44.22 and 69.7 Rom. 1.30 and 9.20 Math. 10.22 and 25.45 Luk. 21.17 Zach. 2.8 1 Sam. 17.45 Isa 37.4.22.23.28 Psal 74.4.10.18.22.23 Psal 89.50.51 Acts 5.39 and 9.4.5 Psal 139.20 Isa 45.9 Iob. 9.4 Isa 54.17 1 The. 4.8 Io. 15.18.20.21.24.25.23 Num. 16.11 1 Sa. 8.7 And well he may for they that hate and revile the Godly because they are godly as these doe hate and revile God himselfe and they that fight against the grace of the Spirit fight against the Spirit whose grace it is and whatsoever wrong is done to one of Christ's little ones is done unto him Math. 25.45 It is an idle misprision to sever the sense of an injury done to any of the Members from the Head there is that straite conjunction betweene Christ and beleevers that the good or evill offered them redowndes to him Christ is both suffering and triumphing in his Saints in Abel he was slaine of his Brother he was scoft at by his Sonne in Noah he wandred to and fro in Abraham in Isaac he was offered sold in Ioseph driven away in Moses in the Prophets he was stoned in the Apostles tossed up and downe by Sea and Land What did Ioseph's brethren in going about to kill him but in effect and so farre as they could they kild their father in him Ioab smot Absalom's body but therein David's heart The Rebell saith he meanes no hurt to the person of the King but because he doth it to the Subjects he is therfore a Traytor thus when the proud Philistine defied the Army of Israel David said directly that he had blasphemed God himselfe 1 Sam. 17.45 and Rabsheka defying the Iewes is said by Hezekiah to have rayled on the living God Isa 37.4.23.24 as eager Wolves will houle against the Moone though they cannot reach it Saul Saul saith Christ seeing him make havocke of the Church why persecutest thou me I am Iesus whom thou persecutest Act. 9.4.5 and Iesus was then in Heaven but we know the head will say and that properly when the foote is trod upon why tread you upon me Wicked men are like that great Dragon that old Serpent called the Devill and Sathan Rev. 12. who when he could not prevaile against Michael himselfe nor pursue that man child Christ he being taken up to God and to his Throne waged spitefull and perpetuall warre with the Woman who had brought forth the man Child that is with the Church and the remnant of her seede which keepe the Commandements of God and have the testimony of Iesus Christ History reports how one being to fight with a Duke in a Duel or single combat that he might be more expert and doe it with the greater courage got his picture and every day thrust at it with his sword and onely to deface the picture of an enemy when we cannot come at his person hath a little eased the spleene of some It contents the Dog to gnaw the stone when he cannot reach the thrower It was well pleasing to Saul since he could not catch David that he might have the blood of Ahimelech who used him so friendly and relieved him in his great distresse 1 Sam. 21. so though these men cannot wreake their malice upon God he being out of their power and reach yet that they may doe him all the mischiefe they can have at his Image they will wreake it upon his children in whom his Spirit dwells as Mithridates kild his Sonne Siphares to be revenged of the mother or as Progne slew her Sonne Itys to spite her husband Tereus or as the Panther that will fiercely assault the picture for the inveterate and deadly hatred which he beareth to man or as Caligula caused a very faire house to be defaced for the pleasure his Mother had received in the same it being as true of malice as it is of love that it will creepe where it cannot goe Which being so shewes that this thy sinne is not small for if one revile or slander his equall it is an offence and may beare an Action of the case but if a Noble man it is Scandalum Magnatum deserving sharper punishment and if the King it is Treason and worthy of death then how foule must that sinne be which is a trespasse committed directly against God the King of Kings 1 Sam. 2.25 and how fearefull the punishment Wherefore take heede what thou dost for as verily as Christ is King of Kings and Lord of Lords so will he dash all those peeces of earth which rise up against him as a potters vessell § 134. TRue it is Though they are so blind that they think they love God they are so blind that though they doe hate God and his graces where ever they finde them and desperately fight against the most high yet they thinke they love God or at least doe not hate him yea what one is there of them not ready to call for a Bason with Pilate and to wash his hands from this foule evill with many faire pretences yea if they had no answer to frame no false plea to put in we might well say that Sathan were turned foole and that his schollers had no braines left but let the sacred truth of holy Scripture be judge and all the powers of their soules and bodies doe fight against him not a finew nor a veine of theirs but it wars against their Creator Iohn 15.23.24 which at last shall appeare for though they may dissemble it for a time yet when vengeance shall seize upon them then shall they openly and expressely blaspheme him to his face Revel 16.9.11 common eyes may be cheated with easie pretexes but he that lookes through the heart at the face will one day answer their Apologies with scourages yea if a man could but feele the very pulse of these mens soules he should find that the foundation of their hatred and enmity to us is their hatred against God and Christ the chiefe of the Womans seede even as when Sathan slew Iob's servants his malice was against Iob or as when Saul darted a Speare at Ionathan his spite was against David 1 Sam. 20.33 or as when Sampson burnt the corne vineyards and Olives of the Philistins his quarrell was against his Father in Law who was a Citizen of Timnah Iudg. 15. He that loves not the Members was never a friend to the Head he that wrongs the wife is no friend to the husband he loves neither that vilifies either lip-love is but lying love if thou lovedst God heartily thou wouldest love the things and persons that he loves vertue is the livery of the King of Heaven and who would dare to arrest one that weares his cloth if he were not an Arch-Traytor and Rebell if we loved him we would love one another When David could doe the Father Barzillay no good by reason of his old age he loved and honoured Chimham his Sonne 2 Sam. 19.38 And to require the love of Ionathan he shewed kindnesse
16.22.23 In a word as he tempted the high Priests those arch-Hypocrites by love of glory and as the high Priests with money tempted Iudas to betray his Master and destroy himself so he tempts every man by that way and meanes vvhich he knovveth most prevalent vvith the party tempted § 71. INdeed Sathan is not so lavish How Sathan guls the rude multitude in giving every vice a title and each vertue a disgracefull name as to hurle away either cost or labour when it may be spared wherefore seeing the rude multitude so brutish and ignorant that they will be cheated and guld with any thing he takes advantage from their darkned soules and to deceive them knowing he needs doe no more onely foules and smeares the beautifull face of vertue with the blacke soote of those vices which seeme to have some affinity with them as by traducing each Grace thus conscience of sinne in the Devills language is called precise nicenesse and puritanisme zeale madnesse faith and confidence presumption syncerity hypocrisie patience pusillanimity humility basenesse of minde wisdome craft c. And on the other side painting vices ugly face with the faire colours of vertue and so present her not in her owne proper colours but guilded over with some shewes of holinesse that it may the more easily wind and insinuate it selfe into mens affections calling lust love enuy emulation pride magnanimity sloth warinesse covetousnesse good husbandry drunkennesse good fellowship ignorance innocencie pestilent heresie profound knowledge and deepe learning Revel 2.24 worldlinesse wisdome and policy rashnesse fortitude c. as for every severall Jemme that vertue hath vice hath a counterfeit stone wherewith she gulls the ignorant and there is no precept nor command of God but the Devill commands the contrary he is ever gaine-saying what God saith Gen. 2.17 and 3.4.5 And this is enough for hereby their poore blind hearts are so deceived with that shadow of resemblance which vice carrieth of vertue that they embrace and receive grosse vices insteed of glorious vertues and yet thinke themselves as well and that they shall speede as well as the best And least one should mistrust another he hath his cleargy to speake for him and is never without false Prophets which are ready to daube over sinne with untempered Morter such as for handfulls of barley and peeces of bread will sowe pillowes under each arme-hole prophesie out of their owne hearts and pretend a lying divination such as shall preach unto them Peace Peace and tell them that despise the Lord though they walke after the stubbornnesse of their own hearts no evill shall come upon them yea such as shall even slay the soules of them that should not dye and give life to the soules that should not live with lyes make the hearts of the righteous sad whom the Lord hath not made sad and strengthen the hands of the wicked that he should not turne from his wicked way by promising him life Eze. 13. Ier. 23.13 to 22. so shutting Heaven when they should open it and opening it when they should shut it And thus are millions deceived for nothing sooner wins flesh and blood then a Doctrine which tends to licentiousnesse Indeed most men are so greedy Many so greedy of temptation that Satan needs but cast out his angle either of profit or pleasure that Sathan needs no helpe from others for he can no sooner cast out his Angle amongst them but immediatly like the soules in Lucian about Charons boate or Coleminers about a line when the candles burning blew tells the dampe commeth they will fasten upon the bayte As let Ieraboam onely set up Calves in Dan and Bethel the people are downe on their knees yea all like beasts in heards will goe a lowing after them Yea were there no harlot no drunken associate to solicite no Devill to doe his office wicked men would beget destruction on themselves If Sathan should not feede them with temptations they would tempt him for them and snatch their owne bane in which case Sathan onely suggests the thought or sayes the word and it is done As if he appoint them to lye Or suggest the thought they willy if h◠command them to deceive they will deceive if he bid them slander they will slander and that as falsely as he if he perswades them to revenge to persecute c. they will doe it as spitefully and as fully as he could doe them himselfe and so of every sinne if he but say to any of his servants let there be an oath straight there is an oath let there be a bribe instantly there is a bribe let there be a quarrell immediatly there is a quarrel c. just as when God said in the beginning of the Creation let there bee light and there was light § 72. THus Sathan comes to us The many wayes which Sathan hath to set upon us and sets upon us both wayes visible and invisible mediately and immediatly by himselfe and by others Yea this is not all for that we may the lesse suspect him he makes us become our owne tempters as how many temptations come in by those Cinque-ports the Senses how many more by Sathans injections presenting to the affections things absent from the Senses as we have an army of uncleane desires that perpetually fight against our soules but most of all by lust it selfe a thing not created yet as quicke as thought tumbling over a thousand desires in an houre for you must know that the Devill and our Flesh meets together every day and houre to ingender new sinnes which is the reason our sins are counted amongst those things which are infinite as the haires of our head the sands of the Sea the Starres of Heaven yea the Devills trade and occupation all the day and all the yeare long is onely to make nets and gins and snares to catch thee and mee and each man single the wisdome of Heaven deliver us As there is a Sacred Trinity Sathan the great seducer wieked men are Apprentises or factors under him provoking to good the Father Sonne and Holy Ghost so there is a cursed Cerbe rus intiseing to sinne the World the Flesh and the Devill but the chiefe of these tempters is the Devill whence he is stiled as by a kind of excellency the Tempter as Virgil is called the Poet Aristotle the Philosopher and David the King It 's true he could not worke his owne ends upon us if he should professe himselfe and appeare to us the very same that he is and not in the persons of men yea in our selves and supposed best friends yet this hinders not but Sathan may be the chiefe for though there be many little seducers besides which doe us the greatest mischiefe yet the Serpent is worse then all his feede I 'le make it plaine As there are sundry other crafts so there is a craft of tempting whereof Sathan is the crafts master and the rest are but his
in the time of Queene Mary if one profest himselfe a Protestant he was sure to be burnt so in Spaine at this day some have beene burnt and others put into an agony of seven yeares continuance which is worse for having a Testament about them in the English tongue or a Bible in their house or declaring their faith some other way And can any doubt but drunkards would deale as cruelly with us if they might be permitted It is easie to guesse how cruell their hands would be in case the Law restrained them not who even draw blood with their tongues as how will drunkards shoot their shafts up to the feathers in the disgrace of such as will not humor them and never give over so long as they have an Arrow in their Quiver to heare them would even make a man think they were generated out of the Dragons tooth as Orpian is said to be made by Pallas In briefe for I might be endlesse in the prosecution of this take one example 3 By the experience of our Saviour who suffered twenty two wayes onely for his goodnesse which might serve insteed of all that hath beene spoken What was the reason our Saviour Christ the Master himselfe was envied Math. 26 15 contemned Math. 12.24 and 13.55 rejoyced at in his misery and distresse Math. 27.29 hated Iohn 7.7 murmured against Luk. 15.2 had his Doctrine withstood and contraried Luk. 5.21 Math. 9.34 his actions misconstrued Math. 11.19 tales carried of him Math. 12.14 devilish counsell given to Pilate and the people against him Math. 27.20 scoft at Math. 27.42 nick-named Math. 13.55 rayled on Luk. 23.39 slandered Math. 28.13 which slander is beleeved amongst the Iewes unto this day ver 15. cursed Gal. 3.13 threatned Iohn 11.53 undermined in talke that they might accuse him Math. 22.15 why did they use disdainefull gestures before him Math. 27.29.39 combine together and lay devilish plots to destroy him Math. 12.14 take him Prisoner Math. 26.57 smite him Luk. 22.64 hurt and wound him Mat. 27.29 Iohn 19.34 and lastly put him to death even that cursed death of the Crosse Math. 27.35 Not for any evill they found in him for their owne words are he hath done all things well Mark 7.37 He hath done such was his power all things such was his wisdome well such was his goodnesse and yet crucified and abused every way he must be it was onely indeed for his zeale purity and holinesse and because his life and practice was cleane contrary to theirs his Doctrine too powerfull and pure for such carnall hearts to embrace or endure so that it 's plaine and all men may see who are not dead in sense how it would fare with us might our enemies Drunkards Swearers c. have their wills § 104. VVHen Politicians Rhetorick once failed But they cannot doe as they would though their punishment shall be the same as if they did it Carters Logicke should doe the feate their Arguments should be all Steele and Iron they would speake Daggers points as Ioab discoursed with Amasa in the fift rib or as Zedekia disputed with the Prophet a word and a blow yea a blow without a word for he smote him first and spake to him afterwards Every wicked man especially a drunkard is like Iulius the second who threw St. Peter's keyes into the River Tiber protesting that thence forth he would use and helpe himselfe with St. Peter's sword if reason should faile and rayling would doe no good they would come to Plow-mans Logick Gun-powder arguments open violence they would take up swords to strike or stones to cast at us But our comfort is they cannot do as they would though their punishment shall bee never the lesse For as the will to doe God acceptable service is accepted as if it were service indeed so the intent and offer of wrong shall be judged for wrong in that Court of Justice good and evill thoughts and desires in Gods account are good and evill workes and hee which in good accepts the will for the deed condemnes the will for the deed in evill now these men in their hearts and Gods account are murtherers and for murtherers they shall be arraigned at the great day of accounts for they would kill us if they durst they doe kill so farre as they can It were no living for godly men if their enemies hands were allowed to bee as bloody as their hearts if they were not stinted by a divine and supreame power but for our comfort as men and divels are under the restraint of the Almighty so blessed bee God and blessed bee our Gracious Soveraigne the very breath of our nosthrills feare of authority swayes thousands who are not guilty of a conscience Alasse if lewd men should not feare the Magistrate more then they feare God or the Devill there were no living among them Besides how often are they curbed by a Divine hand How often doe the Angells those ministring Spirits sent forth for the good of the Elect resist their Actions even in those sinnes which their hearts stand to It is no thanke to lewd men that their wickednesse is not prosperous whence is it that the world is not over-runne with evill but from this that men cannot be so evill as they would It is with these men as it was with Zoilus that common slanderer who being demanded why he spake evill of such and such answered because I cannot do them evill or else like another Parisian Vigils we should feele their swords before we heard their alarums Wicked men have courage above their strength and their dareing is above their skill they have courage to attempt much more then their ability is to performe not like David who did as much as he undertooke in killing Goliah When the Devills hands are bound he vomits a flood of reproaches with his tongue Rev. 12.15 The Master keepes the Mastive chain'd up from hurting his friends yet sets him on the theife if he see cause so God doth by Sathan it is not that Mastives fault that he tares not all in peeces wherefore we may be glad we scape so as we doe as a Iustice upon the Bench told a condemned person at the Barre who sued to him for mercy § 105 NOw of this their savage disposition 5 Reasons of their savage disposition there are five maine reasons to be rendered 1 First 1 They must doe the workes of their father the Devill because they would doe the workes of their Father the Devill he is a murtherer and so his children are given to blood Iohn 8.44 and what can the Lambe expect of the Butcher but killing yea and so given to it that often times it contents them not to shed the blood of others except also they shed their owne blood as Nero who was so artificiall in cutting of throats that at last he runnes upon his owne sword saying I have lived dishonourably I will dye shamefully and Saul who being blooded
Sathan and Christ and their regiments the wicked and the godly a perpetual war enmity and strife according to the Lords prediction or proclamation for there is scarce a Page in the Bible which doth not either expresse or imply somewhat touching this warre yea as if the Scriptures contained nothing else the Holy-Ghost significantly calls them the booke of the battells of the Lord Numb 21.14 as Rupertus well observes But because it would take up much roome and none except they are blind will question the same I will wave that Saran is not a Captaine of forties nor of fifties nor of sixties nor of hundreds but he is Generall over all which fight not under Christ's Banner which is but a little flocke It 's true every Christian in his Baptisme hath taken presse-money of Christ to be his Souldier and to serve him in the Field of this world against his and our enemies yea I confesse amongst us Christians Christ is the subject of all tongues O that he were the object of all hearts but whereas the Schoole disputes of him the Pulpit preaches of him Hypocrites talke of him time-servers make use of him Politicians pretend him prophane men sweare by him millions professe him few love him few serve him few care to honour him godly men even amongst us Christians are like timber trees in a wood here one and there one Yea it is to be feared that as once in Israel a thousand followed Baâ—l for one that followed God so now many serve the world and the flesh and the Devill for one that truely serves God in sincerity truth and holinesse Now as when Abimeleck raigned downe went Gideon's children so where wicked men beare sway and sin raignes downe goes Christ's friends and the fruits of faith And when hath the visible Church kept her owne so well but it might truely be said not as the women of Saul and David Saul hath slaine his thousand and David his tenne thousand but Sathan by himselfe and his Host hath slaine more then his hundred thousand Yea of these drunkards who have taken the Devills oath of allegiance he is a very meane souldier that hath not won some from Christs Standard as amongst the Hungarians he is not held worthy to weare a weapon nor reputed a brave gentleman who hath not kil'd a Turke Yea some there are that have wonne more men from him then they have beene weekes at their owne dispose as Cato Censorius boasted he had taken more townes in Spaine then he had beene dayes in the country Nay hath not the Devill made as good use of some famous drunkard as Sampson did of that Jaw-bone of an Asse Iudg. 15. wherewith he slew a thousand men § 113. NOw wherein doe they overcome They would have our company in torments and what is it these spirituall Kings and their Regiments chiefely fight for for having made cleare way I come now at length to prove the second part of my former proposition namely that their utmost aime and end whether they seeke to intise or enforce us to sinne with them is that they may have our company hereafter in the burning lake but to win soules each from other and what thinke you doe drunkards the seede of the Serpent and children of the Devill more delight in then the murther of soules and why doe they so subtilly perswade and so violently enforce us to sinne with them but that they may pluck us out of Christs fould and bring us into the same place of torment whether they are going This is the very end and purpose of all their warring against the seede of the woman No thing but â—â—our soul ewill Isatisfi the berpent and is seede For as nothing but the dishonour and rape of Tamer could please Amnon and nothing but the blood of Amnon could satisfie Absalom and nothing but the heart of Absalom could content Ioab and nothing but the death of Ioab could pacifie Salomon so nothing but our soules will satisfie the Serpent and his seede This is the very Pricke White and Butt whereat they shoote all their Arrowes and lay their levell If any shall say this word is too big for my mouth I wish them first heare and then determine The Devill by these as through so many Bowes shootes a deadly Arrowe at thy soule as Lycian Pandorus did at Menelaus the Grecian but God like Pallas turneth by the Shaft and makes it hit upon thy body goods or good name as that upon the buckler of his girdle Why thinke you are all their frownes and frumps and censures and scoffes Why so many slanders and stigmaticall nick-names raised and cast upon the Religious why are they the alone object of their scorne and derision but that they may flout them out of their faith dampe or quench the spirit where they perceive it is kendled but that they may baffle them out and make them ashamed of their holy profession and religious course and consequently pull them back to the world Why did the Heathen Emperours so violently oppose and so cruelly persecute the Christians but to make them become Heathens too Why did Bonner and Gardiner with the rest of that crew in the time of Queene Mary burne at the stake all that truely profest the purity of Religion but to winne them from Christ Why did St. Paul before his conversion breath out threatnings and slaughters against the Disciples why did he persecute them even to strang cities shut up in Prison and punish them throughout all the Synagogues but that he might make them renounce Christ and his religion and compell them to blaspheme as himselfe confesseth Acts 26.10.11 Why did the high Priests so consult and contrive about putting Lazarus to death after he was raised and Christ also that raised him but because for his sake many of the Iewes went away and beleeved in Iesus as the Holy-Ghost affirmes Iohn 12.10.11 see also Chap. 11.48 Lastly if there were not many men so cursedly wretched as to delight in the murther of sonles what should holy David so much and in so many places use these and the like expressions They have laid waite for my soule Psa 59.2.3 They rewarded me evill for good to have spoyled my soule Psal 35.12 Mine enemies the wicked compasse me round about for my soule Psa 17.9 They gather themselves together and lay waite for my soule Psalme 56.6 and many the like which was not more his case then it is ours for all their ayme when they either tempt or afflict us is that they may make us square our lives according to their rule as that Gyant did proportion the bodies of all his guests to the bed of his Harlot either by stretching out if they wanted in length or cutting off if they did exceed and consequently draw us to perdition They rather wish all damned with themselves then any to bee freed from their owne Prison and as in the blessed there is perfect charity so in the damned