When the heart is changed and set towards God all the members will follow after it as the rest of the creatures after the Sunne when it ariseth the tongue will praise him the foot will follow him the eare will attend him the hand will serve him nothing will stay after the heart but every one goes like hand-maides after their Mistresse which makes David presenting himself before God summon his thoughts speeches actions c. saying all that is within me praise his holy name Psal. 103. 1. Prov. 23. 26. so that it is a true rule he that hath not in him all Christian graces in their measure hath none and he that hath any one truly hath all For as in the first birth the whole person is borne and not some peeces so it is in the second the whole person is borne againe though not wholly how much the regenerate man is changed from what hee was wont to be may be seene 1 Corinth 6. 9. 10. 11. Tit. 3. 3. to 8. Rom. 6. 4. to 23. and here upon Christ is compared to purging fire and Fullers Sope to signifie how hee should fine and purg purifie and cleanse his people Mal 3. 2. 3. God never adopteth any his children but he bestowes love tokens upon them which are the earnest of his Spirit in their hearts 2 Cor. 1. 22. and his saving graces as an earnest and for a signe that they shal overcome their Ghostly enemies and live everlastingly with him in heaven as he gave Hezekiah the going backe of the Sunne tenne degrees for a signe that hee should be delivered out of the hands of the King of Ashur and have added to his dayes fifteene yeares 2 Kings 20. 6. 8. 11 Alasse though there bee scarce a man on earth but he thinks to goe to heaven yet heaven is not for every one but for the Saints would any man have a lot in Canaan let him bee a sure to bee a true Israelite And so we see there must of necessity bee a manifest change that fruitfulnesse is the best argument he hath begotten us anew that the signes of salvation are to be sought in our selves as the cause in Iesus Christ that wee must become new creatures as S. Paul hath it 2 Cor. 5. 17. talk with new tongues Mar. 16. 17. and walk in new wyaes Matth. 2. 12. hating what we once loved and loving what we formerly hated then shall we have new names Rev. 2. 17. put on new garments and have a portion in the new Ierusalem Revel 21. otherwise not Take notice of this all ye carnall worldlings who are the same that yee were alwayes even from the beginning ' and think the same a speciall commendations too though you have small reason for it for that wee need no more to condemne us then what we brought into the world with us Besides doe you live willingly in your sinnes Let mee tell you ye are dead in your sinnes this life is a death and wee need no better proofe that you are dead then because you feele not your deadnesse § 150. SEcondly that thou hast not repented nor doest yet believe is plaine for as faith is a gift of God whereby the elect soule is sirmly perswaded not only that the whole word of God is true but that Christ and all his benefit doe belong unto her so it is an honourable and an operative grace alwayes accompanied with other graces over bearing fruit and repentance being a fruit of faith is a whole change of the mind and a very sore displeasure against a mans selfe for sinne as it is sin and a breach of God's holy Lawes and for offending so good a God so mercifull a Father with a setled purpose of hateing and for sakeing all sinne and yeilding universall obedience for the time to come wherefore hast thou a true lively and a justifying faith it will manifest it selfe by a holy life For as fire may bee decerned by heat and life by motion so a mans faith may bee decerned by his workes for though faith alone justifieth yet justifying faith is never alone but ever accompanied with good workes and other saving graces as the Queene though in her state and office shee be alone yet shee goeth not without her Maids of honour Tttus 3. 8. spirituall graces the beauties of the soule and good workes the beauty of graces and our justification is to bee proved by the fruits of our sanctification faith and workes are as inseparable as the root and the sap the Sun and its light and wheresoever they are not both present they are both absent I am 2. 17. 24. faith purifies the heart Act. 15. 9. worketh by love Galath 5. 6. and sanctifieth the whole man throughout 1 Thes. 5. 23. Act. 26. 18. for as if our repentance bee sound it will make us grieve for sins of all sorts secret as well as known originall as well as actuall of omission as of commission lesser viz. thoughts as well as greater yea as well for the evill which cleaves to our best workes as for the evill workes Rom. 7. 21. and as heartily and unfainedly desire that we may never commit it as that God should never impute it 2. Tim. 2. 19. Againe it will worke tendernesse of conscience and such a true filiall feare of God that we shall feare to displease him not so much because hee is just to punish us as for his mercy and goodnesse sake and more feare the breach of the Law then the curse which we may know by asking our owne hearts these questions Whether we would refuse a booty if we had as fit an opportunity to take it and no man perceive the same as Achan had Whether wee would refuse a bribe like Elisha though wee should meet with one which were as willing and able to give it as Naaman Whether we would not deceive though we were in such an of fice as the false Steward whose Master referred all unto him and knew not when he kept any thing backe Whether wee would not yeeld in case it should be said unto us as the Divell said to Christ all this will I give thee if thou wilt commit such a sinne Whether we have a Spirit without guile Psa. 32. 2. and be the same in Closet and Market as being no lesse seene in the one then in the other Whether we more love to be then seeme or be thought good as Plato spake of his friend Phocion and seeke more the power of godlinesse then the shew of it Iob 1. 1. For Christians should be like Aples of gold with Pictures of silver whose inside is better then their outside but both good and hee serveth God best who serveth him most out of sight that wheresoever hee is keepes a narrower watch over his very thoughts then any other can doe of his actions and no mans censure troubles him more then his owne Againe whether wee are as carefull to avoide the occasions of sinne as sinne
faith and workes are equally necessary to salvation and they will understand hee meanes them both as meritorious causes whereas he acknowledgeth neither but faith as an instrument good workes as a necessary concomitant God alone the efficient and Christ alone the meritorious cause of salvation for know this that good workes cannot justifie us before the severe Tribunall of Almighty God our workes deserve nothing it is onely in Christ that they are accepted and onely for Christ that they are rewarded Neither is it faith which properly saves us but the righteousnesse of Christ whereon it is grounded by grace yee are saved through faith Ephesians 2. 8. It is the God of truth that speakes it and woe unto him that shall make God a lyer by grace effectually through faith instrumentally we are not justified for the onely act and quality of believing it is the justice of Jesus that justifies us which faith apprehends it was the brazen Serpent that healed not the eye that looked on it yet without a lookâ—â—g eye there was no helpe to the wounded party by the promised vertue It is true our Adversaries oppose this doctrine both with Pens and Tongues violently in the Schooles invectively in the Pulpets but come they once to their death-beds to argue it betweene God and their owne soules then grace and grace alone mercy and onely mercy Iesus and none but Iesus this their great Belweather is driven to confesse yea saith another give us this faith and then let our enemies doe their worst the Devill tempt the world afflict sinne menace death afright yet faith will vanquish all through the righteousnesse of Iesus Christ. Againe let a Minister speak against affectation of learning in Sermons they will say he condemnes learning let him tell such as live and allow themselves in drunkennesse adultery swearing deceiving c. that they are in a damnable condition and in a reprobate sense they will say he calls them râ—probates and judgeth them damned in all which they resemble the Sadd ces who tooke occasion to deny the Resurrection from that wholsome doctrine taught that we should neither serve God for reward nor feare of punishment but meerely out of obedience and love or the Iewes who when Christ spake of the Temple of his body understood him to meane the materiall Temple and thereupon tooke great exceptions Yea we have a world of such amongst us who seeme Malchus like to have their right eares cut off they heare so sinisâ—erly And rather then not carpe if the Minister but use a similitude for ornament and illustration sake borrowed from nature or history they will say he affirmes the matter thereof possitively to be true like as that simple fellow thought Pontius Pilate must needs be a Saint because his name was put in the Creede And so much to prove that the Drunkard hath neither wit nor memory § 42. HAve we yet done no I would we had I would we were well rid of these filthes but let us proceed in speaking as they doe in drinking By that time these gutmongers have gulped downe so many quarts as either of their names hath letters in it they have drawne in some fresh man who perhaps after the third health refuseth to drinke any more being of Diogenes his humor who being urg'd at a banquet to drinke more then he was willing emptied his glasse upon the ground saying if I drinke it I not onely spill it but it spills me so this mans unacustomed rudenesse and monstrous inhumanity begins a quarrell For it is an unexcusable fault or as I may say an unpardonable crime to refuse an health or not to drinke eqâ—all with the rest or to depart while they are able to speake sense and this they can almost prove for was not Pentheus son to Echion and Agave by his owne Mother and Sister torne in peeces for contemning of Bacchus his feasts hereupon many have lost their lives because they would not drinke but happily by Gods blessing and the parties patience in bearing their fowle language he hath delivered himselfe of their company at which they are so vexed that they gnaw their owne tongues for spight and call him the basest names they can thinke of Now begin they a fresh to spice their cups one while with oathes other whiles with words of Scripture which sounds most ill favouredly in a Drunkards mouth as Salomon intimates Pro. 26. 9. now raile they against Puritans for so are all abstemious men in the Epicures words or a beasts language who hold sobriety no other thing then humor and singularity Religion and good fellowship to be termes convertible Well at length they dispute the case about his departure stoutly affirming that he can be no honest man who refuseth to pledge them and to this they all agree for the utmost of a Drunkards honesty is goodfellowship and he is of most reputation with them that is able to drinke most being of the Tartarians Religion together with the inhabitants of Cumaâ—a and Guiana who account him the greatest and bravest man and most compleate and wel accomplished gallant who is able to carrouse and swill downe most yea if they can but meete with a man that like Diotimus surnamed Funnell can gulpe downe wine through the channell of his throate conveyed by a tunnell without interspiration betweene gulpes as the Crocodile eates without moving of his nether jaw they thinke him not alone worthy to be carried to Gurmonds Hall and there made free of the wide throats or large weezands company but thinke he deserves some great preferment according to those ancient presidents read of in history Where it is recorded that in the feasts of Bacchus a crowne of gold was appointed for him that could drinke more then the rest That Alexander the great not onely provided but gave a Crowne worth a Talent for reward to Prâ—machus when he had swallowed downe foure steines or gallons of wine which none of the company could equall him in though one and forty of them dranke themselves dead also to shew their willingnesse That Tiberius the Emperor preferred many to honours in his time because they were famous whoremasters and sturdy drinkers That Tiberius Câ—sar was preferred to a Pretorship because of his excellency in drinking That amongst the drink-alians in tenterbelly he that can drinke a certaine vessell of about a gallon thrice off and goe away without indenting for this his good service is presently carried through the City in triumph to that goodly Temple dedicated to god All-paunch and there knighted Yea if they might have their wills none should refuse to be drunke unpunished or be drunke unrewarded at the common charge that I exceede not my Last each man that will not pledge their healthes can beare me witnesse though I neede no better evidence then their owne lips for how oft shall you heare them commend those actions which deserve much blame and condemne others which merit great praise how
the wisest men many of the wise and the ancient and the learned with Nicodemus are to learne this lesson that except they be borne againe they cannot enter into the kingdome of Heaven Iohn 3. 4 9. and they that give themselves to be so bookish are often times so blockish that they forget God who made them Now as our Saviour said to him which thought he had done all One thing is behind Luk. 18. 22. so may I say to these who thinke they know all one thing is behinde and that is the true knowledge of God of Christ of themselves and how they may be saved and hee which knowes not thus much although I cannot say he is a starke foole yet I may truely say hee is halfe a foole and halfe a wise man as Ona-Centaure was halfe a man and halfe an Asse for all learning and knowledge without this is but as a wodden Diamond in a Lattin ring and others who know lesse and are lesse learned may be more wise It was a true and just reprehension wherewith the High Priest snib'd the Councell as they were set to condemne Christ and a great deale better then hee meant it Ye know nothing at al Iohn 11. 49. hee spake right for if wee know not the Lord Iesus we know nothing at all our knowledge is either nothing or nothing worth What saith Aristotle no more then the knowledge of goodnesse maketh one to be named a good man no more doth the knowledge of wisdome onely cause any person properly to bee called a wise man saving knowledge of the trueth workes a love of the trueth knowne yea it is an uniforme consent of knowledge and action hee onely is wise that is wise for his owne soule he whose conscience pulleth all hee heares and reades to his heart and his heart to God who turneth his knowledg to faith his faith to feeling and all to walke worthy of his Redeemer he that subdues his sensuall desires and appetites to the more noble faculties of reason and understanding and makes that understanding of his serve him by whom it is and doth understand he that subdues his lusts to his will submits his will to reason his reason to faith his faith his reason his will himselfe to the will of God this is practicall experimentall and saving knowledge to which the other is but a bare name or title for what is the notionall sweetnesse of honey to the experimentall tast of it It is one thing to know what riches are and where they be and another thing to be master of them it is not the knowing but the possessing of them that makes rich Faith and Holinesse are the nerves and sinewes yea the soule of saving knowledge the best knowledge is about the best things and the perfection of all knowledge to know God and our selves as being the marrow pith or kernell of Christianity and it is much to know a little in this kinde What said Aristippus to one that boasted how much hee had learned learning consisteth not in the quantity but in the quality not in the greatnesse but in the goodnesse of it Wee know a little gold is of more worth then much drosse a precious stone is a very little thing yet it is preferred before many other stones of greater bulke yea a little Diamond is more worth then a rockie mountaine so one drop of wisdome guided by the feare of God is more worth then all humane learning one sparke of spiritual experimental and saving knowledge is worth a whole flame of secular wisdome and learning one scruple of holinesse one drame of faith one graine of grace is more worth then many pounds of naturall parts But learning and grace do not alwayes keepe company together yea oh Lord how many are there that have a depth of knowledge yet are not soule wise that have a library of Divinity in their heads and not so much as the least catechisme in their consciences No rare thing for men to abound in speculation and be barren in devotion to have full braines and empty hearts clear judgement and defiled affections fluent tongues but lame feet yea you shall heare a flood in the tongue when you cannot see one drop in the life But see how justly they are served they might bee holy and will not therefore though they would bee soule wise yet they shall not the scorner seeketh wisdome but findeth it not Pro. 14. 6. Let them know never so much they are resolved to be never the better and they which are unwilling to obey God thinks unworthy to know § 51. NO wicked man is a wise man for as God is the giver of wisdome so hee reveales himselfe savingly to none but his children the godly First God only is the giver of it For as no man can see the Sunne but by the light of the Sunne so no man doth know the secrets of God but by the revelation of God Mat. 16. 16 17. to know the mysteries of the Kingdome of Heaven wee must have hearts eyes and eares sanctified from above Deut. 29. 2 3 4. Ps. 111. 10. Luk. 24. 45. Ioh. 15. 15. Rom 8. 14. 15. No learning nor experience will serve to know the riches of the glory of Gods inheritance in the Saints to know the love of Christ which passeth knowledge Eph. 1. 17. 18. and 3. 19. for as meere sense is uncapeable of the rules of reason so reason is no lesse uncapeable of the things that are supernaturall Yea the true knowledge of the nature and state of the soule must come by his inspiration that gave the substance As the soule is the lamp of the body and reason of the soule and religion of reason and faith of religion so Christ is the light and life of faith 2. God reveales himselfe savingly to none but the godly and such as he knows will improve their knowledge to his glory even as husbandmen will not cast their seed but into fruitfull ground which will returne them a good harvest the secrets of the Lord saith David are revealed to them that feare him and his covenant is to give them understanding Psa. 25. 14. these secrets are hid from the wicked neither hath hee made any such covenant with them the faithfull are like Moses to whom God shewed himselfe Exod. 3. like Simeon that imbraced Christ in his armes Lu. 2. 28 like Iohn the beloved Disciple that leaned an his bosome Ioh. 13. 25. like the three Disciples that went with him up the mount to see his glory Matth. 17. like the Apostles whose understandings he opened Luk 24. 45. and to whom hee expounded all things whereas to unbelievers he speakes all things as it were in Parables Mar. 4. 34. see this in Abrahams example shall I hide from Abraham that thing which I do saith God Gen. 18. 17. As if this were an offence in God if he should tell the righteous no more then hee tells the wicked They which love God
saith S. Iohn know God but they which have not this love know not God though they have never so much knowledge besides 1 Iohn 4. 7. Yea suppose a man be not inferiour to Porcius who never forgat any thing he had once read to Pythagoras who kept all things in memory that ever hee heard or saw to Virgil of whom it is reported that if all Sciences were lost they might bee found in him to Bishop Tunstal whom Erasmus called a world of knowledge to Aristotle who was called wisdome it self in the abstract to that Romane Nasica who was called Corculum for his pregnancy of wit that Grecian Democritus Abderita who was also called wisdome it selfe that Britaine Guildas called Guildas the sage that Iew Aben Ezra of whom it was said that if knowledge had put out her candle at his braine shee might light it againe and that his head was a throne of wisdome or that Israelitish Achitophel whose words were held as Oracles to Iosophus Scaliger who was skil'd in thirty languages yet if he want faith holinesse the love of God and the Spirit of God to be his teacher he shall not be able reallyâ— and by his owne experience to know thâ— chiefe points of Christian religion sucâ— as are Faith Repentance Regenerationâ— the love of God the presence of the Spiâ— rit the Remission of sins the effusion oâ— grace the possession of heavenly comforts not what the peace of conscience and joy in the Holy Ghost is nor what the communion of Saints means when every one of these are easie and familiar to the meanest and simplest believer Now will you know the reason the feare of the Lord saith Salomon is the beginning of wisdome Prov. 1. 7. as if the first lesson to be wise were to be holy For as the water ingendereth yce and the yce ageine ingendereth water so knowledge begets righteousnesse and righteousnesse again begetteth knowledge It is between science and conscience as it is betweene the stomack and the head for as in mans body the raw stomack maketh a rheumatick head and the rheumaticke head maketh a raw stomack so science makes our conscience good and conscience makes our science good It is not so much scientia capitis as conscientia cordis that knowes Christ and our selves whence Salomon saith give thine heart to wisdome Pro. 2. 10 and let wisdome enter into thine heart Proverbs 4. 4. Againe if it be ask'd why the naturall man perceiveth not the things of the Spirit of God S. Paul answers he cannot know them because they are spiritually discerned 1 Cor. 2. 14. and indeed if they be spiritually discerned how should they discerne them that have not the Spirit Now if it be so that men may bee exquisitely wise and incomparably learned in the worlds opinion and yet very fools in the judgement of heaven if not many wise men after the flesh are called but that a great number of them go the wrong way yea if God turnes their wisdome into foolishnesse that abuse their gifts and reveales himselfe savingly to none but such as feare and serve him then is their no safety in following their example or in building our faiths upon their judgements Indeed we are too prone to imitate the learned and to thinke we go safe enough if wee tread in their steps although they tread awry for say wee they know the will of God what hee requires and practise what they thinke will bring them to happinesse especially so much as is absolutely necessary to salvation and they do so and so or else they speake not as they think because they do not as they speake for none live worse then many of them But should this be should we thinke ever the better of error though a thousand of the learned should countenance and maintaine the same no one Micaiah a single Prophet speaking from the Oracles of God is more worthy of credit then 400. Baalites 1 Kin. 22. 6 12 13 14 17 22 23. One Luther a mean man is worthy to bee believed before the Pope and so many legions of his creatures which were throughout Christendom for what hee wanted in abbettors was supplyed in the cause yea did not Paphnuti us a weak scholler shew more wisdome in defending the truth against the whole Councell of Nice then all those great Clarks and learned men to his great renowne and their everlasting shame Did not Pharaoh find more wisdome in Ioseph a poore Hebrew servant and receive more solid advice from him wherby a famine through out the whole world was prevented then hee could in all the Wisemen and Southsayers of Egypt Gen. 41. 8. to 32 Did not Nebuchadnezzar finde more depth in Daniel a poore captive Iew then he could in all the wise men of Babylon Daniel 2. and 4 yes and the reason is one eye having sight is better then a thousand blind eyes and one poore crucified thief being converted had a clearer eye then all the lews Rulers Scribes and Pharisies who being naturall and wicked condemned and crucified JESUS CHRIST In the Councell of Trent there was of 270. Prelates 187. chose out of Italy and of the rest the Pope who was himselfe Moderator and his creatures excluded and tooke in whom themselves would and none else what marvaile then if they concluded what they listed Yea how many Schollers in all ages of the world have resembled Trajan who was endued with great knowledge and other singular vertues but defaced them all by hating Christianity and opposing the power of godlinesse How many are so farre from doing good that they doe great hurt with their gifts and not seldom the more gifts they have the more harme they do For as the best soyle commonly yeelds the worst aire so without grace there is nothing more pestilent then a deepe wit Wit and learning well used are like the golden earerings and bracelets of the Israelites abused like the same gold cast into a molten Idoll then which nothing more abominable No such prey for the Devill as a good wit unsanctified great wits oft times mislead not only the owners but many followers besides as how many shall once wish they had been born dullards when they shall finde their wit and learning to have barred them out of heaven And let them looke to it for as in respect of others their offence is greater for better many Israelites commit adultery or idolatry then one David or Salomon The least moate that flies in the Sun or between our eyes and the light seemes a greater substance then it is and the more learned the person the more notorious the corruption as the freshest sommers day will soonest taint those things which will putrifie so in respect of themselves their sinne is and their punishment shall bee greater for the more glorious the Angels excellency the more damnable their apostacie If the light become darknesse how great is that darknesse If Achitophel prove a villaine how mischievous is his villany Putrified
repenteth c. for hee can take liberty to continue his sensuall lusts by a warrant of Scripture what is written for his consolation hee turnes to poyson making of his restorative Physicke a drinke to intoxicate him to desperatenesse yea he can apply Christ's Passion as a Warrant for his licentiousnesse not as a remedy and takes his Death as a Licence to sin his Crosse as a letters Patent to doe mischiefe so they not only sever those things which God hath joyned together sin and punishment and joyne together what God hath severed sinne and reward but even turn the grace of God into want onnesse as if a man should head his Taber with his pardon Wherein the Divell deales with them as once with our Saviour Cast thy selfe downe headlong for the Angels shall beare thee up so plung your selves into this or that sinne the mercy of God shall helpe you out poyson thy selfe here is a counterpoyson break thy head here is a plaister surfeit here is a Physitian Upon which ground the most impudent and insolent sinners Drunkards Adulterers Swearers Mammonists c. presume that though they live like Swine all their life long yet a cry for mercy at last gasp shal transform them into Saints as Circe's charmes transformed Men into Swine We are all willing to believe what we wish The Divell makes large promises and perswades his they shall have what they desire but ever disappoinrs them of their hopes as what a liberty what wisdome did hee promise our first Parentsâ— when indeed hee stole from them that liberty and wisdome they had even as Laban promised Iacob beautifull Rachel but in the dark gave him bleare-ey'd Leah or as Hamor promised the Sechamites that by their circumcision all the goods of the house of Israel should be theirs wheras in deed the goods of the Sechamites fell to the house of Israel Diabolus â—entitar â—t fallat vitam pollicetur â—t periâ—at saith S. Cyprian The condition of an inconsiderate worldling is much like as Alchymists who projecting for the Philosophers stone distils away his estate in Limbecks not doubting to find that which shall do all the World good yea hee dares promise his friends before hand Gold in whole Scuttles but at last his glasse breaks and himselfe with it Thus when Agag was sent for before Samuel he went pleasantly saying the bitternesse of death is past but his welcome was immediately to be heâ—en in peeces 1 Sam. 15. 33. The rich man resolves when he hath filled his Barnes then soule rest but God answers no then soule come to judgement to cverlasting unrest Luk. 12. 19. 20. The hope of an hypocrite is easily blown into him and as soone blowne out of him because his hope is not of the right kind yea it is presumption not confidence viz. hope frighted out of it's wits an high house upon weak pillars which upon every little change threatens ruine to the inhabitant for a little winde blowes down the Spiders-web of his hope wherby like the foolish builder he comes short of his reckoning That heart which Wine had even now made as light as a feather dyes ere long as heavie as a stone 1 Sam. 25. 36 37. § 143 IT is Sathans method first to make men so senselesse as not to feele their sins at all and then so desperate that they feele them too much In the first fit men live as if there were no Hell in the last they dye as if there were no Heaven While their consciences are asleepe they never trouble them but being stirred by Sathan who when he sees his time unfolds his Ephemerides and leaves not the least of all theit sinfull actions unanatomized but quoats them like a cunning Register with every particular circumstance both of time and place they are fierce as a mastive Dog and ready to pul out their throats This Serpent may bee benummed for a time through extreamity of cold but when once revived it will sting to death The Divell is like Dalilah who said to Sampson the Philistims be upon thee when it was too late and she had taken away his strength Iudges 16. Wicked men are altogether in extreams at first they make question whether this or that be a sin at last they apprehend it such a sin that they make question whether it can bee forgiven either God is so mercifull that they may live how they list or so just that hee will not pardon them upon their repentance no meane with them betweene the Rocke of presumption and the Gulfe of despaire now presumption encourageth it selfe by one of a thousand and despaire will not take a thousand for one If a thousand men be assured to passe over a Foord safe and but one to miscarry desperation sayes I am that one and if a thousand Vessels must needs miscarry in a Gulfe and but one escapes presumption sayes I shall be that oneâ—as we read of but one sinner that was converted at the last howre of millions that had lesse iniquity yet have found lesse mercy But see further the strength of their argument The Thiefe was saved at the last howre and therefore I shall Thou maist as well conclude the Sunne stood still in the dayes of Ioshua therfore it shall doe so in my dayes for it was a miracle with the glory whereof our Saviour would honour the ignominy of his Crosse and wee may almost as well expect a second crucifying of Christ as such a second Thiefes conversion at the last howre Hee were a wise man that should spurre his Beast till hee speake because Baalams Beast did once speake yet even so wise and no wiser is hee that makes an ordinary rule of an extraordinary example Againe the Thiefe was saved at the very instant of time when our Saviour triumphed on the Crosse tooke his leave of the world and entered into his glory Now it is usuall with Princes to save some heinous malefactors at their Coronation when they enter upon their Kingdomes in triumph which they are never knowne to doe afterwards Besides the Scripture speaks of another even his fellow in that very place and at that very instant which was damned There was one faith S. Augustine that none might despaire there was but one that none should presume That suddaine conversion of one at the last howre was never intended in Gods purpose for a temptation neither will any that have grace make mercy a Cloak or warrant to sinne but rather a spurre to incite them to godlinesse well knowing that to wait for Gods performance in doing nothing is to abuse that Divine providence which will so worke that it will not allow us idle and yet by Sathans policie working upon wicked mens depraved judgements and corrupt hearts in wresting this Scripture it hath proved by accident the losse of many thousand soules The flesh prophesies prosperity to sin yea life and salvation as the Pope promised the Powder traitors but death and damnation which
it selfe and not now and then but continually Whether we seare our own corruptions as well as Sathans temptations Whether we esteem the Word as if God immediately spake to us in particular c. So likewise if our saith be true our obedience is constant like the fire of the Temple which never went out Rev. 21. 7 and universall making conscience of all Gods Commandements one as well as another the first table as well as the second and the second as well as the first Matth. 5. 19. for a regenerate minde cannot consist with a determination to continue in any one sin as when Christ cast out one divell we read that he cast out all even the whole Legion Marke 5. 12. God loves those best that stick closest to his Word in every tittle and as Parents most affect those children that most resemble them so doth God It is true saith Saint Augustine God gives us Commandements impossible to nature that wee may the rather seeke unto him for grace and corruption will mix with our purest devotions imperfection swayes in all the weake dispatches of our palsied soules In all we do we something doe amiss And our perfection imperfection is Neither is it to any man given to be absolute in any thing yea the very best of us have not done one action Legally justifiable all our dayes so that we are as farre from perfection as the center of the earth is from the circumference which semediameter or space is judged by the most expert to bee three thousand five hundred miles What then because we cannot obey in all shall we obey in nothing if we cannot performe our duty as we ought let us do our good will and endeavour what wee can for it is better to hault in the right way then runne in the wrong especially when God expects no more then wee can do and accepts of what we are willing to doe for if we purpose before hand not to sin and in the act doe strive against sinne and after the act be sorry for the sinne sin shall never bee laid to our charge if wee hate our corruptions and strive against them they shall not be counted ours It is not I saith Paul but sin that dwelleth in me for what displeaseth us shal never hurt us and wee shall bee esteemed of God to be what we love and desire and labour to be Now let this point bee argued in the Court of the conscience for although others may give a shrewd guesse yet the mother knowes best whether the child bee like the Father or no Say whether thou art guilty of these graces or not guilty He who makes not conscience of sin hath no true faith and the true method of grace is first cease to do evill then learne to do well Isa. 1. 16. 17 for as we die to nature ere we live to glory so we must dye to sin ere we can live to righteousnesse there can be no fellowship between light and darknesse Christ and Belial the Arke and Dagon cannot lodge under one roof the house must first be cleansed ere it can be garnished in a payre of Tables nothing may well bee written before the blots and blurs be wiped out the good husbandman first stubs up the thorns and puls up the weeds then soweth the good seed if the wax receive a new image the old doth cease at least as the increase of light makes a decrease of darknesse it being impossible that two things of contrary natures should bee together in one subject the one not expelling the other either wholly or in part so it is betweene grace and corruption In a word if thou canst say I deprecate all sin I repent heartily of that is done I abhor to commit it I earnestly pray against it I strive with all my power to avoid it I thirst for more grace I am ready to all good works I rest wholly and onely on my Saviours merits thou mayest goe on and say I therefore rightly believe I believe and therefore am justified I am justified therefore called I am called therfore elected I am elected therefore I shal be glorified Otherwise if thou beest as it were a dead man continuing under the burthen of notorious crimes without forrow or feare or remorse or care of amendment Ephes. 2. 1. If thou art a drunkard if thou art frequent in the language of hell viz. swearing cursing 6 without feare or sorrow or striving to leave it if thou delightest to boast of sinne and mischiefe or seekest to defend it Psalâ—2 â—2 1 if thou art of a reprobate judgement touching actions and persons esteeming good evill and evil good if the divell hath so bewitched thee that thou preferrest hell to heaven and blamest those that do otherwise if thou imitatest a bad stomack in turning every thing to an evil construction so making a temptation of every thing Titus 1. 15. if Ishmael like thou mockest or Cham-like thou scoffest at the religious or usest bitter jests against them Psal. 1. 1. Ephesians 5. 4. if thou raisest slanders of them or furtherest them being raised Psalme 4. 2 and 31. 18. and 35. 20. as the red Dragon Revelation 12. cast a flood of water out of his mouth after the woman when hee could not reach her with his clawes verse 15. or any way opposest them for the opposition of goodnesse gives thee the title of wickednesse which alone is the enemy thereof and shewes thou art a souldier of the great Dragon who goes out to make warre with that blessed seed that keepe the Commandements of God Revel 12. 17. these or any one of these especially the last shew that thou never camest where regeneration repentance and faith grew that thy soule like Venus Altar in the I le Paphos was never yet rained upon by grace from above for if the Image of God by faith were repaired in thee thou couldest not but bee delighted with those that are like thy selfe thou couldest not but love the godly because they are godly for the very first part of conversion is to love them that love God 1 Iohn 3. 10. And in vaine shall a mans heart absolve him that is condemned by his actions for vertue and vice are both Prophets forewarning us of things to come the one of certaine good the other of paine or penitence § 151. BUt behold an other starting hole For if the evill spirit sees thee convinc'd of the necessity of repentance he will perswade thee to deferre it untill hereafter knowing that if he can prevaile therein it is all one as if thou hadst never purposed to repent at all for as experience may informe us not one of a thousand which take this course ever attaine unto it for either they adjourne the time prefixt from next yeare to next yeare c. or else they attaine not to that repentance which is true and sound But see the particulars laid open Thou promisest thine owne soule that thou wilt
irregular Physitian who prescribes a wholsome diet to others when himselfe feeds foully and surfets with intemperance which in reason is to play the foole and to imitate the Miletians who as Aristotle writeth were not fooles but did the selfe samethings that fooles were accustomed to doe wherein this is all the difference a man shall be the rather punished and the more because he hath knowne good and done evill for knowledge without grace will but sinke men lower in Hell And great reason shall all such have who either know and believe not or believe and repent not or repent and amend not or amend and persevere not in well doing to cry out upon their death-beds as Tully did in his latter age would God I had never known what wisdome meant Again as themselves are never the better for their great wisdome and learning so no more are others for commonly they resemble dark Lanthornes which have light but so shut up and reserved as if it were not and what is the difference betwixt concealed skill and ignorance It is the nature and praise of good to be communicative whereas if their hidden knowledge do ever looke out it casts so sparing a light that it onely argues it self to have an unprofitable being Wee know the Unicorne hath buâ— one horne but hee doth more good with that then other beasts do with two so an holy man doth more good with a little knowledge then a worldling with a great deale yea he thinks himselfe as happy in giving light to others as in receiving it into himselfe Now suppose a mans greatest learning be religion and his knowledge only lyes in the best things as the weaker vessell may hold the better liquor yet a competent estate well husbanded is better then avast patrimony neglected Never any meere man since the first knew so much as Salomon many that have known lesse have had more command of themselves True it is in some kind of skill they out strip even the best of Gods people who if they are put to it may answer as Themistocles did when one invited him to touch a Lute for as he said I cannot siddle but I can make a small Town a great State so may the godly say wee cannot give a solid reason in nature why Nilus should over flow only in the Summer when watersare at the lowest why the Load-stone should draw Iron or incline to the Pole-starre how the heat of the stomack and the strength of the net her chap should be so great why a flash of lightning should melt the Sword without making any impression in the Scabbard kill the child in the wombe and never hurt the mother how the waters should stand upon an heape and yet not overflow the earth why the clouds above being heavie with water should not fal to the earth suddainly seeing every heavie thing descendeth except the reason which God giveth Gen. 1. 6. and Iob 26. 8. but we know the mystery of the Gospell and what it is to be borne anew and can give a solid reason of our faith wee know that God is reconciled to us the law satisfied for us our sins pardoned our soules acquitted and that we are in the favour of God which many with their great learning doe not know And thus the godly are proved wiser then the wisest humanist that wants grace § 158. SEcondly they are wiser then the most cunning Politician that lives For to judge aright the greatest Politician is the greatest foole for he turnes all his religion into hypocrisie into statisme yea into atheisme making Christianity a very footstoole to policy Indeed they are wiser in their generation then the children of light and are so acknowledged by the Holy Ghost Luk. 16. 8. But why not that there is a deficiency of power in the godly but will for could not David go as far as Achitohpel could not Paul shew as much cunning as Tertullus yes surely if they would But because their Master Christ hath commanded them to bee innocent as Doves they have vowed in an Heroicall disposition with Abraham Gen. 14. 22. that the King of Sodome shall not make them rich no crooked or indirect meanes shal bring them in profit they will not be beholding to the King of Hell for a Shoo tye and hereupon the Foxes wiles never enter into the Lions head But take these Politicians as they are in their owne Element and it may peremptorily bee spoken of them as one speakes of women that in mischiefe they are wiser then men neere upon as that old Serpent the Divell yea they are so arted in subtilties through time and practise that they will have trickes in their sconces to over-reach the Divell himselfe indeed he hath one trick beyond all theirs for like a cunning fencer hee that taught them al their tricks kept this one to himselfe namely how to cheat them of their soules But to go on These are not wise as Serpents according to our Saviours counsell but wise Serpents that is wise in evill not wise in that which is good or if you will wise in goods not wise in grace For as that old Serpent seemed to boast that he was richer then Christ when he said all these are mine so the politician may truly say for the most part I am wiser then my plain dealing neighbour by five hundred pounds but see their wisdome displayed They are such cunning dissemblers that like Pope Alexander the sixth what they think they never speake why is this cast away saith Iudas crafty cub he would have had it himself as the Fox would disswade other beasts from that booty which hee meanes to make his owne or like a fellow that rides to the pillory they go not the way they looke they will cut a mans throat under colour of curtesie as Vlysses by gold and forged letters was the means of stoning Palamedes even while he made shew of defending him and then to wipe off all suspicion from themselves their gesture and countenance shall be like Iulius Caesar's who seeing Pompie's head fel a weeping as if he had beene sorry for it when by his onely meanes it was cut off so like Rowers in a Boat whilst in their pretence they looke one way in their intent they go the quite contrary It is observed of the Fox that he will stand by the river and let his taile play in the water till the Fish come flocking about it and then with a jerke he swoopes them out with his paw these are such Foxes they will not looke towards the booty they ayme at yea they are so politicke that no man shall be able to determine either by their gesture vvords or actions what they â—esolve for their vvords like an Italian Torch vvill prove your bane vvhen they seeme to give you most light and best direction they vvill say as Elisha to the Syrian Army follow me and I will lead you to the man whom yee seeke vvhen they lead
Fooles will beleive this before the feeles it and before it be too late Secondly like David's Foole he saith in his heart there is no God Psal. 14. 1. yea as if he were a brute beast he will beleive nothing but what he is led to by sense For suppose you tell such a covetous Laban or cruell Pharaoh that God seeth him when he is contriving his secretest plots against his people and withall takes notice of his oppression Gen. 31. 12. Exodus 3. 7. he will not regard it for Marius-like he esteemes it a great point of vertue to be skillfull in cosenage and Mammon is all the god he worships yea and herein he applauds his choyce no lesse then that Popish dolt did who having got the picture of St. Franc is curiously painted in his Closset said they talke of the Rhode at Rome and our Lady of Lauretta and Katherine of Sienna and Iames of Compostella but I have a picture at home meaning yellow pictures worth ten of them Thirdly Idiot-like bray him in a Morter as wheate is bray'd with a Pestell yet he will not depart from his foolishnesse Pro. 27. 22. for let God send never so many messengers to him and plagues upon him as he did upon Pharaoh he will not depart from his sinnes he must retaine if not all yet at least this his beloved sinne untill he is overwhelmed in the bottomlesse Ocean of his wrath yea let him heare even our Saviour himselfe say that he shall give an account at the day of judgement for every idle word Matth. 12. 36. yet he will goe on in his helliâ—h plots and perswade himselfe he shall give no account at all or let some Prophet of the Lord tell him what traines are laid to catch his soule and how many Principalities spirituall wickednesses and powers of darknesse lye in ambush against him Ephes. 6. 12. As El sha disclosed the traines and ambushments of the King of Syria against the King of Israel 2 King 6. 9. 10 which was as good a peece of service as could be he makes nothing on 't he shall speede as well as his fellowes and indeede so he shâ—ll even as Laban or Nabol or Dives doe in Hell if in due time he repent not and so restore what he hath wrongfully gotten as the worst of them would doe if they were suffered to returne out of Hell to their former riches Now that thou mayst repent while the day of thy life lasteth take one motive from the damned in Hell who would gladly repent now but cannot St. Augustin asketh this question what we thinke the rich glutton in Hell would doe if he were now in this life againe would he take paines or no quoth he would he not bestir himselfe rather then returne into that place of torment againe yes his teares should even strive with the sand in the hour-glasse he would doe any thing to seeke the Lord while he may be found Wherefore to day if ye will heare his voice harden not your bearts Yea as our Saviour Christ said to forewarne all revolters Remember Lot's wife so say I to forewarne all Arch-politicians and cunning Machevillians of the world remember poore Naboth's Vineyard § 160. FOurthly vertue is in farre lesse esteeme with the cunning Politician then riches As it fares with a naturall foole he is so farre from selling all that he hath to buy the rich Pearle of faith with the wise Merchant Matth. 13. 46. that he will sell this rich Pearle and all other grace to boote to purchase the triviall commodities of white and red earth and good reason as temporising States-men politicke Machevilians and hypocriticall Ambidexters thinke who make a shew of Religion but in their hearts laugh at it he knowes no other coyne he desires no other stampe yea to be rich thinkes this worldling is to be three parts of the way on-ward to perfection Indeed gold is the onely coverlet of imperfections t' is the fooles curtaine that can hide all his defects from the world yea from himselfe for though he have a want of all good and which is worse a sense of want of that want yet he thinkes himselfe in a very good estate and so much neerer to Heaven for having abundance of earth And yet if God did not give to some of them their riches in wrath he would not deny them the use of their owne as how often are men baser by being wealthier like Pierce Gavistone who as the Chronicle reports the more he was enriched the worse was his estate or whether it be that they have not so much wit as to know their money will buy them all necessaries of meate drinke apparell and the like or whether by a just judgment of God the Devill makes them his drudges to get and bring him in gold as the King of Spaine doth the poore Indians that he may keepe it in banke for the next prodigall to spend as ill as the other got it as how oft is that spent upon one Christmas revelling by the Son which was fourty yeares a getting by the Father I know not but sure I am that though with that Priest 2 King 12. 9. they can put a world of gold and silver into their chests yet they cannot take it out againe to doe themselves good for the Devill keepes the key as Iehoash the King of Israel did of that chest vers 10. So that a covetous griper is like Tantalus who standeth up to the chin in water and hath all kinds of fruits hanging over his head but is not suffered to tast them Or like an Asse who is laden with gold but feeds upon thistles Or like the Indians who though they have all the gold amongst them yet are the most beggerly and naked people alive For what is he other then a rich begger or a begger in the midst of his riches when upon all his estate there is set a spell and his wealth sayes to him in effect touch not tast not handle not But O fooles incomparable Aristippus cared onely for the body as if he had had no soule Zeno but for the soule as if he had had no body Achitophel for his family alone as if he had had neither body nor soule of his owne to care for but these care neither for soule nor body nor family for he both tyres and starves them but for a little mucke to leave behind them Fiftly as a foole can finde in his heart to be surety for a stranger yea yeild himselfe to Prison for anothers enlargment Pro. 17. 18. so the politick worldling and cruell oppressor can finde in his heart to goe to Hell for another he will damne his owne soule to leave his Sonne rich yea what a deale of paines and care doth the covetous man take for his owne damnation he scarce weares a good garment or eates a liberall meale or takes a quiet sleepe but torments himselfe to get that for getting whereof he shall
refuse to defend an unjust cause as Marcellinus records and thus it fares with all that are truly religious There is not any one quoth the sincere Christian either in blood or otherwise so neare unto me but if he fall from God I will fall from him why our Saviour Christ hath taught me both by precept and example that I should acknowledge none so as to be led by them for my brother sister or mother but such as do the will of my Father which is in heaven Matth. 12. 46. to 51. Whereas on the contrary in things lawfull nothing rivits hearts so close as religion it unites them together as glew doth boards together it makes a knot even betweene such as never saw one anothers face that Alexander can not cut yea Tyrants will sooner want invention for torments then they with tortures bee made treacherous How many have chosen rather to embrace the flames then to reveale their companions and brethren in Christ There is no friendship like the friendship of faith There is Amor among Beasts Dilectio among Men Charitas among Christians that is their peculiar nature makes husband and wife but one flesh grace makes them even one spirit and it is a question whether naturall Parents are to be loved above spirituall we know that Christ preferred his spirituall kindred to that of the flesh and major est connexio cordium quà m sanguinum saith Beza Why should wee love them more that brought us into this sinfull and miserable world then those that bring us into a better world where is neither sinne nor misery why them that live with us on earth but a while equall to them that shal live with us in heaven for ever But to goe on Surely as grace in her selfe is farre above nature so is she likewise in her effects and consequently unites in a farre more durable bond Christians hearts are joyned one to another with so fast a glew that no by respects can sever them as you may see in that paire of friends Ionathan and David none had so much cause to disaffect David as Ionathan none in all Israel should be such a looser by David's successe as he Saul was sure enough setled for his time only his successor should forgoe all that which David should gaine so as none but David stands in Ionathan's way to the Crowne and yet all this cannot abate one dramme of his love As also in Ruth and Naomy whom nothing but death could part Ruth 1. If you will see other examples looke Rom. 1. 10 11. 1 Thes. 2. 17 19. 20. Galâ—thians 4. 18 19. Act. 20. 37 38. and 16. 15. Luke 4. 42. 2 Kings 2. 4. 9. and 4. 9 10. As grace is the greatest attractive of love so is it the surest bond it is like varnish that makes â—eelings not onle shine but last Where God uniteth hearts carnall respects are too weake to dissever them since that which breakes off affection must needs be stronger then that which conjoyneth it and why doth S. Iohn use these words once to the elect Lady 2 Iohn 1. 2. and againe to Gajus 3 Iohn 1. whom I love in the truth but to shew that to love in the truth is the only true love Indeed religion is the surest cement of all societies the loser joynts of all naturall and civill relations are compacted and confirmed by the sinewes of grace and religion and such a lose joynted friendship cannot hold long which wants the nerves of religion Wherefore give mee any foe rather then a resolved Christian no friend unlesse a man truly honest § 205. BUt here it will be objected That wee hate and contemne all who are not like our selves that wee remember them so much to bee sinners that in the meane time we forget them to bee men and brethren I answer This were to dash the first Table against the second whereas they are conscious of both alike A charitable heart even where it hates there it wisheth that it might have cause to love his anger and indignation against sinne is alwayes joyned with love and commisâ—ration towards the sinner as is lively set out Mark 3. 5. and Philippians 3. 18. where S. Paul tells us of them weeping that are enemies to the crosse of Christ and Mar. 3. 5 That our Saviour while he looked upon the Pharisies angerly mourned for the hardnesse of their hearts Zeale is a compounded affection of love and anger When Moses was angry with the Israelites and chid them sharply at the same time he prayed for them heartily And Ionathan when he was angry with his Father for vowing David's death did still retaine the duty and love both of a Sonne to his Father and of a subject to his Soveraign A good man cannot speake of them without passion and compassion yea they weepe not so much for their own sinnes as we doe according to S. Chrysostome's example O that our prayers and teares could but recover them Those that are truly gracious know how to receive the blessings of God without contempt of them who want and have learned to be thankful without over lines knowing themselves have beene or may be as wretched and undeserving as S. Augustine speaks A true Christian can distinguish betweene persons and vices offenders and offences and have no peace with the one while hee hath true peace with the other love them as men hate them as evil men love what they are not what they doe as God made them not as they have made themselves not so hate as to be a foe to goodnesse nor so love as to foster iniquity It is a question whether is worst of the two to be vices friend or vertues enemy Now saith Augustine He is not angry with his brother that is angry with the sinne of his brother yea if we hate the vices of a wicked man and love his person as the Physitian hateth the disease but loveth the person of the diseased there is nothing more praise worthy as saith the same Father And another It is the honest mans commendation to contâ—mne a vile person And another I know no greater argument of goodnesse then the hatred of wickednesse in whomsoever it resides yea David makes it a note of his integrity Psal. 31. 6. and 139. 21. 22. and 26. 4. 5. and in Psal. 15. He is bold to ask the Lord this question Who shall dwell in thy Tabernacle who shall rest in thy holy mountaine the answer he receives is this 1. He that walketh uprightly and worketh righteousnesse 2. And speaketh the truth from his heart 3. Hee that slandereth not with his tongue nor doth evill to his neighbour nor receiveth a false report against his neighbour But the fourth is Hee in whose eyes a vile person it contemned while hee honoureth them that feare the Lord and he cannot be sincere who doth not honour vertue in raggs and loath vice though in a robe of State So that as the Prophet asked
in sinne Many examples of monsters and superlative sinners Sathan works men by degrees to this height ofimpiety and not all at once Cuâ—tâ—me of sin takes away the â—ense of sin Againe God hath proclaimed an enmity betweene the wicked and the godly for so long as the world endures Sathan is their King and they must seeke his wealth 〈◊〉 honour all they can and strive to enlarge his kingdome by winning all they can from Christ by a continuall wâ—rre and skirmish As they have not bene waiting 〈…〉 in any age They would have our company in torments No thiâ—g hut our 〈…〉 the herpenâ— and is â—eede Good men draw all they can 〈◊〉 heaven wicked all they can to â—ell They shall answer for soule-murther Reve. 2. 14 Other reasons why they would have our company in the burning lake 1 Being out of hope themselves they are loth others should fare better then they 2 They thinke it will be some ease and comfort in misery to have companions But this will ad to the pile of their torments The Devil beholding to whores but farre more to drunkards for none helpe to people hiâ— inferanall kingdome like them VVe should be as zealous and industrious to win soules to God Their punishment A description of the last judgement and of hell The same further amplified Drunkards shal have a double portion of vengeance to other men The drunkards sinns aggravated by the circumstances First the civily righteous have hel for their portion buâ— drunkards are notoriously wicked 2. His sins are against knowledge and conscience 3. He sins not of infirmity but presumâ—â—ously and of set purpose 4. His sins are so open and scandalous that the Gospel is dishonoured and 〈◊〉 God blasphemed 5 He commits many sins one in theâ— eck of another and multiplies the same sins often 6 He sins against mercy the abundance of meanes and the many warnings which others never had The severall wayes whereby God calls to repentance The same further amplified Even this booke will be a witnesse against them when their consciences are awakened And then perhaps the gate of mercy wiâ—â— be shâ—t Want of consideration the cause of all impiety neglect of obedience 7. He not onely commits foule crimes but drawes others into the same sinnes 8. They abuse and persecute not the evill but the good who are to God as the Apple of his eye That the use their tongues only a frivâ—lous excuse Some can better abide ast ake then others ascoffe â—hat is done to the godly Christ takes as done to himselfe And well bâ— may for their hatred is against God and Christ. Though they are so blind that they think they love God â—â—â—hom they wrong aâ—e their best friends to whom they owe their very lives 1 By their iâ—nocency The â—eligious keeps off judgementâ— fâ—om them â— by their prayers In their 〈◊〉 they will sue to the godly and desire them a loâ—e to pray for them Of which many examples â—ho count it a sin to cease praying for their greatest enemies Wicked mens thoughts touching the religious not the same in distresse as â— prosperity Their ingratitude and great â—olly 10 Their siâ— is not against the â—fe of body or estate but agaiâ—st she soules of men Aâ—objection answered None â—ut counterseits wil be beaten from Christs standard by their scoffes and reproacâ—es Their intention of soule murther shall be rewarded as if they â—ed doâ—e the same actually 11. Their sin doth not extend it se fe tâ—â— this or thâ—t person only but to milions yea after ages But the drun kard hath â— shift to evade al this and what else can be spoken 1. He can apply Christs passion and Gods mercy as a war rant for his liâ—â—ntiousâ—â—sse The hope of an bypocrite is easiâ—y blowne into him and as sooneblown out of him VVicked men are altogether in eâ—treames either God is so mercifull that they may live how they list or so just that be will not pardon them upon their repentance Objection of the thief upon the crosse answered Object God in mercyis in finitly transcendent Answ. But this makes nothing for such as love their si is better â—hen their soules His mercy rejorceth against justice but destroyeth not his justice His mercy is a just mercy And therefore hath equally promised all blessiâ—gs to thosewhich keepe his commande ments and threatned all manner of judgements to those that break them VVicked men believe no part of Gods word really and in deed All the promises in tailed to believers and limited with the condition of faith repentance One part of the covenanâ— of grace is that we â— wil forâ—ake the Divell and all his workes constantly believe c. Mark 61. 16. Object What it is to be born againe Answ. What to repeâ— and bel eve how we may know whether we have or not Corruption wilmix with our purest devotion But he can repent when sicknes comes Death may be sudden and give â— maâ— no leaâ—â—e to be sickâ— 2 Or if death be not sudden repentance is no easie worke and late repentance is seldome true 3 Or suppose thou offer thy best devotions to God wil be accept of thy dry bones wheÌ„ Sathan bath suk'd out all the â—arrow Admonition not to deferâ—e repentance Objection that most men are of a contrary judgement and practics VVhere of a double reason First few men beleeve the whole written word 2 Ignorance is thâ—cause of all sinne Râ—ghtly a â—anknows no more then be practiseth He that hath saveing knowledge bath every other grace Ob. That the strictest lovers are â—eldome the â—sest men â—â—swered Worldly men count wisdome felly and folly wisdoâ—e They not alwayes the wiseâ— which know most The religious man wiâ—er than the bâ—maâ—iâ—t Several misprâ—sions of wisdome 2. Wiser then the most cuuning â—oliâ—â—â—â—s The câ—â—ning politician a foole in 6. particulars First be is without foresight and never thinkes of the reckoning he is to give 2 He will not beleeve exceâ—t his senses say ameâ— to it 3 Bray him in a morter he will not depart from his folly viz. his 〈◊〉 4. He cares more for a little muck to leave behind him then for soule or bedy 5. Hee caâ— finde in his heart to goe to Heâ— so his son 〈◊〉 be left rich 6 H◠〈…〉 trifles before things of greatest worth Worldly men are penny wise and pound â—oolish But it is otherwise with the godly Iudeed though the divell makes fooles of them yet he makes them wise enough to make fooles of any that will trust them They are wise men in foolish things and foolish men in wise things They may be called subtile persons but not wise men except we take the greatest â—olly for the greatest wisdome And even such fooles are the voluptioâ—s 6. Helpes to saving knowledge First discâ—rdâ—al fiâ—â—hy lusts and affections 2 Get an humble heart 3 Procure the eye of a lively faith 4 Be conâ—stant in prayer for the spirits helpe But pray not