OBSERVATIONS DIVINE AND MORALL FOR THE FURTHERING of knowledg and vertue By Iohn Robbinson Prov. 9. 9. Give Instruction to a wise man and he will be yet wiser teach a just man and he will encrease in learning Printed in the year M. DC XXV THE PREFACE IN framing these myne OBSERVATIONS Christian Reader I have had as is meet first and most regard to the holy Scriptures in which respect I call them DIVINE next to the memorable Sayings of wise learned men which I have read or heard and carefully stored up as a pretious treasure for mine own and others benefit and lastly to the great volume of mens manners which I have diligently observed and from them gathered no small part thereof having also had in the dayes of my pilgrimage speciall opportunitie of conversing with persons of divers nations estates and dispositions in great varietie The names of the authors specially known out of whom I gathered any thing I have for the most part expressed partly to give them their due and partly that the authoritie of their persons might procure freer passage for their worthy and wise sayings with others and make the deeper impression of them in the readers heart In the method I have been neyther curious nor altogether negligent as the reader may observ Now as this kinde of study and meditation hath been unto me full sweet and delightfull and that wherein I have often refreshed my soul and spirit amids many sad sorrowfull thoughts unto which God hath called me so if it may finde answerable acceptance with the christian Reader and a blessing from the Lord it is that which I humbly crave specially at his hands who both ministreth seed to the sower fruit to the reaper Amen IOHN ROBBINSON CAP. I. Of Mans knowledg of God THe Lord giveth wisdom and out of his mouth cometh knowledg and understanding saith Salomon and therein warneth us to lay our ear close to the mouth of God and when he speaketh once we may hear twice and having our closed hearts opened by his Spirit may attend to the words of grace and wisdom which proceed from him and are able to make us wise to salvation As all our wisdom to happinesse consists summarily in the knowledg of God and of our selues so is it not easie to determine whether of the two goes before the other But as neither can be without other in any competent or profitable measure or manner and as in vain the ey of the mind is lifted up to see God which is not fit to see it self so seem the reasons of most weight which prefer the knowledg of God to the first place For first God in his Word and Works is the rule and measure of mans goodnesse and man at his best but formed and reformed after Gods Image As in Nature the rule is before that which is to be ruled by it so must it be in our knowledg Secondly such is our in-bred pride and hipocrisie as that whilst we looke only upon our selus and upon other Creatures here below we think we are some-body for goodnesse and vertue but are then brought to that confusion in our selus which is requisite for our humiliation when we come to take some knowledg of the super-excellencie of God even as our bodily ey forth-with dazeleth being cast upon the bright Sun how quick and strong-sighted soever it seem whilst it is set onely upon earthly objects Thirdly so absolutely necessarie is the knowledg of God as that we can ascribe nothing as is meet unto him of whom and for whom we and all things are till we first know him in his Word and Works but even in our best devotions with the superstitious Athenians shall build our Altars to the unknown God and with the blinde Samaritans worship we know not what To conclude He that pretends the service of God yet knows him not in his Word and Works of Creation Redemption also wherein his face is seen is like him that counterfeits himself to be the houshold Servant of some great Lord whose face he never saw nor once came within his Court gates Some ambitious and curious wits but not able no marvail to raise up advance their notions to God his infinitenesse for the comprehending of it have laboured to depresse pull him down to their dwarfish conceptions of him and have indeed rather made him some great and giant like man or Angel then as he is in truth an infinite God allowing him an essence power and wisdom hugely great but not properly infinite and immence as though God could not be that which they cannot conceive of him The essence of God is known onely to himself but is undiscernable to all men and Angels partly by reason of its infinitenes which therefore no finite understanding can comprehend and partly for that no voice signe or form can sufficiently expresse it either to sence or reason And if God have placed such light glorie in some created bodies as that we cannot intentively fix our bodily ey upon them without dazeling what marvail is it though the ey of the understanding of all men and Angels dazle in the too curious intentive contemplation of his infinite infinitely glorious Majestie it self So as if the most wise learned Christians should with the heathen Phylosopher undertake to descry Gods being they would be compelled as he was after one daies respite to crave two and after two four so still to double the time with acknowledgment that the more they searched into it the more unsearchable it appeared Albeit the understanding of man though glorified cannot possibly comprehend Gods infinite being yet shall we coming to enjoy the blessed uision of God where of the Angels and Spirits of iust men perfited are made partakers know in a far both greater measure more excellent and immediate manner then now we do We now walk by faith not by sight as we then shall do We now see through a glasse darkly but then face to face knowing him even as we are known of him And for the present we are by the means of revelation vouchsafed us his Word Works partly within and partly without us to be led in our praiers praises meditations of God to such a being for the object thereof as in which first there is nothing which hath the least affinity with the imperfection found in any creature for the expressing whereof those attributes serve which we call negative as immortall invisible a spirit that is no body the like shewing what God is not though not what he is 2 Which is that eminently infinitely essentially which we in the creature call power wisdom goodnesse whatsoever els imports any perfection and thirdly which is that first fountain originall of all goodnes in all creatures And by these three stayers doth our understanding raise up it self frō created things
true goodnes He who gets this generall grace to have his heart indeed and seriously bent upon the course of piety towards God and innocency towards men the Lord wil not so far suffer to erre in his way as to misse of heauen in the end notwithstanding his particular aberrations of humayn frailty which God will cover under the veyl of his rich mercy by the persons sincere fayth and generall repentance CHAP. XXV Of Means MEans are so called of the middle place which they hold betweene the efficient and finall causes serving the one for the furthering and atcheiving of the other And so all creatures whether persons or things come under this account in respect of him from whom and for whom all things are God is able without meanes to doe whatsoever work of power he doth or can doe by them and the reason is playne for that he both creates and provides the meanes and also giues the blessing upon them by which they are avayleable Neyther if we minde it hath the Lord ever done greater workes then those which the hand of his power hath wrought eyther immediately or by meanes very weake and feeble which being improved by Gods omnipotency haue produced wonderfull effects Thus God and froggs could plague Pharaoh and all Egipt So can the H. Ghost and simple preaching make men wise unto salvation God often useth meanes verie weake and base not because he wants better but partly for his owne glory as first for the glorie of his goodnes that being so mightie and excellent in majestie he will vouchsafe to imploy them and secondly of his greatnes in bringing to passe what he will by them as he tould Gedeon the people were too many for him to saue Israel by when men make wars they geâ—t the powerfullest helps they can therein bewraying their owne weaknes whereas God on the contrary wanting no mans help oft times makes choyse of weake meanes as needing none Partly the Lord doth this for the means themselvs that they which God so farr honours specially for good to men should not be despised and partly for others that none should be overmuch affected with or to them To trust to means is Idolatry to abuse them want of wisdom or of conscience or both to neglect them eyther desperatenes when a man is without hope of good by them or presumptuous tempting of God when he expects good without them or sloath when he will not trouble himself with them With all which unthankfulnes to the Lord is joyned who provides them as helps against our infirmities and therewith profane sawcines also if with the contempt of the means which we have we long after such as we have not as did the Israelites in the wildernes in loathing manna and lusting after flesh and the Iewes in despiseing Christs miracles upon earth and desiring to see a signe from heaven of him We must then as one sayth mingle our owne sweate with faith to make a sweete odour withall to God For though his power be not bound to means yet his will bindes us to such as he in mercie affoardeth partly as helps of our fayth which need such glasses wherein to see Gods helping hand and partly to exercise our obedience and partly to stir up our diligence And this we must do the rayther for that when God purposeth good to or by a man eyther he commonly provides him means accordingly which when opportunity servs he expecteth he should use in good conscience for atteyning to the good unto which they as it were lead him which to neglect is to disobey a kynde of reall calling from God In the carefull use of naturall means we shew most wisdom and that we are not like beasts without understanding and of supernaturall means prayer and the like the most grace and that we are not as men which know not God A man must be sure in his most carefull use of means alwayes to bear in mynde the end for which he useth them that he be not like the messenger who so myndes his way as he forgets his errand To sever the means and end to which they lead ordinately is vanity in all courses in divine matters mere madnes He that sinning without repentance looks to escape hell separates the end from the means He that without fayth and obedience lookes for heauen separates the means from the end which he aymes at Both would pervert Gods word and work of providence CHAP. XXVI Of Labour and Idlenes GOD who would have our first father even in innocency and being Lord of the whole world to labour though without payne or wearisomnes in dressing the Garden and when he had sinned to eat his bread with the sweat of his brows would haue none of his sinfull posteritie lead their life in Idlenes no nor without exerciseing themselvs diligently in some lawfull calling or other I say diligently For as poore men play for recreation now and then so do rich men work But that sufficeth not For God who hath in the naturall body appointed unto every member its office and function which it is constantly to exercise would have no member in any societie or body of men ordinarily unimployed Neyther doth that man how great or rich soever keep a good conscience before God who makes labour but an accessorie and not a principall and that which takes up his ordinarie tyme. Man is borne to sore labour in body or minde as the spark to fly upward In heauen is onely rest without labour in hell restles payn and torment and as sin makes the earth which is between both liker to hell then heauen so God for sin hath given to the sons of man soar travail to afflict them upon earth And that in most wise and gratious providence considering the mischiefs that come by idlenes as The weakning of the endowments of nature whereas labour brings strength to the body and vigour to the mynde yea the consumption of grace as rust consumes the iron for want of using yea whereas idlenes brings bodily poverty like an armed man it brings not onely spirituall povertie in graces with it but withall a legion of vices like so many armed divels puffing up the flesh with pride and makeing the heart Sathans anvile who is commonly least idle when men are most whereon to forge a thowsand vanities and sinfull lusts as having a fit opportunity to perswade men to doe evill when he findes them doing nothing that so they who will not sweat in earth eyther with the labour of the hand or heart though king Alphonsus sayd that God and nature had given kings hands as well as other men might sweat in hell and that if they will not bear their part in the payns of men they might partake in the payns of the Divils Whereas on the contrary if we doe that which is good and well done though with labour and
certain destruction We must therefore in this scrutiny neither trust our selvs nor any other creature but God alone in the testimony of his Word Spirit which knows makes known the minde of God and by which we may unerringly learn First what the tokens of his love are and secondly who they are which partake of them and thirdly that we our selvs are of that blessed number Now amongst them all there is none so certain and infallible though those of feeling be more joifull as the gracious work of true repentance in the mortifying of the old man in his sinfull affections and in the quickning power of Christs Spirit to willing though weak obedience to all Gods Commandments As we may certainly know that the Sun shines by the beams and heat thereof below though we climbe not into Heauen to see so may we haue certain knowledge of Gods gracious love towards us without searching further then our own hearts and waies and by finding them truly and effectually turned from sin to God As God may so far hate some evill in a person for example the Adultrie of David and other sins accompanying it as to punish the same severely in this World and yet not hate the person himself so may he on the other side love some good in a man so far as to reward it highly in this life and neverthelesse not love but hate the person-in whom it is found as may be seen in the zeal of Iehu for the Lord against wicked Ahab and his House And if our narrow and partiall hearts can upon occasion hold and preserve this difference between persons and things how much more may and doth the same right well stand with the distribution of rewards and punishments made by the most holy and wise God As then when the Lord manifests some signes of his anger at us and hatred against the evils in us we must take heed we conclude not presently that therefore we in our persons are hated of him and cast-awaies except the evils raign in us without repentance so must we on the other side take more care considering how by selflove we are commonly in more danger thereof that we câ—oclude not of the love of God towards our persons from everie effect of some kinde of love and likeing of some particular good things in us and not except those good things be such as make us good also as Faith and holines do trans-forming us as it were into their Nature and kinde as in the Parable of the Wheat and Tares the good Seed is expounded the Children of the Kingdom because they grow of the good Seed of the Gospel and by their regeneration as it were turn verie Word and Spirit CAP. III. Of Gods promises THe promises of God are a kinde of midle thing between his purpose and performance of good unto them whom he loveth And as wicked Iezabel could not satisfie her hatred of Elyas the Prophet in intending evill to him and executing it upon him in time as she could unlesse with all she thundred out against him terrible threatnings in the mean while So much lesse can the love of our good God satisfie it self in a gracious purpose of good towards us in his heart and actuall performance of it accordingly in due time except with all he make it known unto us before hand both for our present comfort in the knowledg thereof and for the ground of our hope and expectation of the good things promised and accordingly to be receaved at his hands in their time He haveing by his promise bound over unto us both his love and truth and other Attributes for performance And herein the Lord provides verie graciously for his poore Servants who are oft-times brought into that distressed state both outward and inward as they have verie litle els save the promises of God wherewith to comfort themselvs Which yet are sufficient if we improve them as we ought considering first his love moveing him to promise and the unchangeablenesse of it secondly his wisdom directing him to promise nothing unfit thirdly his power enabling him and fourthly his truth bindeing him to all performance In regard whereof God hath made himself a debtor though not by receaving from us yet by promising unto us promise being as we say due debt God ever performeth what and as he promiseth and not one good thing for another as some think no not Heauenly for Earthly nor a greater good for a lesse For howsoever so to do might stand with his bountie and goodnesse yet his truth bindes him to his Word which is Truth Spirituall good things necessarily accompanying Salvation he promiseth absolutely unto his other good things ordinarily upon condition Which considering that through our abuse of them they may prove prejudiciall to our Spirituall man if so be the Lord should promise absolutely as the former it were many times indeed not to promise a benefit but to threaten a hurt rather And truly we may observe in the dangerous fals miscariages of the wise Salomon unto whom temporall good things were absolutely promised in the fullest measure and accordingly performed how graciously our wise and good God provides for our slipperie state in scantling his promise of good things of that kinde to our Spirituall skill and care of useing them for the advantage of our true and eternall happinesse We are therefore first to beware that we expect not absolutely temporall prosperitie lest by so doing we both wrong the Lords truth and our own Faith in the things promised indeed by doubting of them because we have failed of obtaining of other things by us presumed of but not promised by the Lord. Secondly We must as firmly beleeve and expect the performance of temporall promises as the Lord hath made them as of eternall For albeit his loue do not manifest it self in like degree in promiseing both yet his truth is alike bound to exhibit both being once promised Neither is that person in earnest with God who pretending Faith for eternall good things yet dare not trust his Word for temporall Such as despise Heavenly things and loue earthly usually pretend their trusting of God for the former of which they are indeed profanely secure but will trust themselvs and their own fingers for Earthly which in truth they set by I must therefore thus conclude with my self touching those matters Seeing God hath promised all good things to them that love him If this or that bodily good thing good in it self be indeed for my good I shall receave it from him in due time And if I receave it not it is a reall testimonie from him that indeed it is not good for me how much soever I desire it As Gods goodnesse shines most clearly in his promises so mans perversnesse abuseth and misapplieth them above all other parts of his Word A great many divide Gods promises from the other parts of his revealed
by occasion of temptation practise some particular and the same grosse evils Out of which in time he recovers himself by repentance Who not foolish himself will say that David was simply a fool even when by occasion of speciall temptation of Satan he did a verie foolish act in numbring the people We are not therefore to measure a persons state by some one or few acts done as it were by the way and upon instance of some strong temptation but according to the tenour and course of his life Els what wise man should not be a fool also Or what fool should not be a wise man What Nabal should not be liberall yea bounteous when he makes a feast like a King A Rebell lurking in a Kingdom may by some advantage watched and taken prevail against the lawfull King in a conflict or two and yet for all that not raign in the Kingdom so may the treacherous flesh lurking in a Spirituall man get the masterie in some combat and yet not therefore drive the Lord quite out of his Kingdom there Yea the same flesh ever lusting against the Spirit even in them which are led of the Spirit and leading them into captivitie to the law of sin doth oft so far prevail in them as to captive them in some particular by-paths both of judgment and practise not so easily discerned all their life long For who can understand his errours And for these particular enormities whether actions or courses of godly persons howbeit considering them in themselvs and in their externall acts there appear in them no difference from those of the same kind practised by men utterly godlesse yet is there a great difference in Gods ey not onely in the person of the doer in Gods account but also in his own heart and affection even in the verie doing of them In which the Lord sees the inward struglings of grace though alas too weak by the persons default tending and bending the clean contrarie way and therein plainly differencing the doer from the profane contemners of God doing the same things in whom there is either altogether peace without any strife and resistance whilst the strong man keeps the house or that resistance which is meerely of naturall conscience terrifying with fear of punishment onely without the hatred of sin which is though too weak and feeble in the other Although it be a greater work of grace to become of vicious and evill good and vertuous then so to continue or to grow therein yet considering the mightie and many enemies of our salvation and the great stumbling stones in our way and with these the heavie clog of our own corruption which we draw after us it will be and is found a matter of no small difficultie not to be wearie of well doing nor to faint before we come to reap in due time that which we have formerly sown to the Spirit And this the experience of all ages confirmeth in which there are few which do the first works and leav not their first love fewer that bring forth more fruit in old age and are fat and green And yet we know that albeit of the labourers in the Vineyard who receaved ech his pennie some entered sooner and some later and some not till the very last hower of the day yet all continued their labour till the evening So for our selvs we must make account that at what time soever any begins onely he that continues to the end shall be saved And indeed it is a great honour to God when a good man notwithstanding all discouragements either from within or from without persevers in the course of goodnesse begun and gives not over till he come at the Goal how tirering soever his way be Such a one shews that the Lord is faithfull and that there is no unrighteousnesse with him To which purpose the saying of Polycarpus is verie remakable who being provoked by the Proconsul to blaspheme Christ answered that he had served him now eightie and sixe yeeres and had never had hurt by him in any thing why then should he speak evill of him On the contrarie he that departs from the Lord in the course of godlinesse formerly held greatly dishonours him as the Servant doth his Master in leaving him before his time be out Such a one makes shew as if out of judgment and experience he disliked goodnesse and therein really accuseth God as if he had found some evill in him or at least not that good which he promised and the other expected And to that purpose the Lord in great indignation expostulates with the Iews and asks What iniquitie they or their Fathers had found in him that they were gone from him after their vanities It is dangerous in course of Religion and godlinesse to fall forward by errours preposterous zeal or other misguidance yet not so much as to fall backward by an unfaithfull heart The former may break his face thereby and loose his comfort in a great measure both with God and men but the latter is in danger utterly to break the neck of his conscience as old Ely brake his neck bodily by falling backward from his seat and dyed Are there not many Elyes in all Ages And as the least declension from God is dangerous so is totall desperate neither will God ever forgive that sin or give repentance to any so sinning but hath utterly excluded everie such a one out of the otherwise infinite bounds of his mercie in Christ. The Preaching of the Word of God is the means to beget Faith and grace but for the nourishing and encreasing thereof we must therewith joyn the observation in our places of whatsoever Christ hath appointed his Apostles to teach in the vse whereof as the sanctified means for the obtaining of that end we shall keep our selvs in the fear of God and not fall from our stedfastnesse and withall grow in grace and in the acknowledgment of the Lord Iesus if not in bulk yet in firmnesse as when the body leavs growing in bignesse it knits better then before Neither indeed can we be safe from being drawn away from God otherwise then by continuall drawing nearer unto him For our way to Heaven is up a hill and we drag a Cart load of our corruptions after us which except we keep going will pull us backward ere we be aware The Holy Ghost in those vehement exhortations of the faithfull to perseverance inforced with so many promises and threatnings both shews therein mans pronenesse and danger in himself to fall away and also affoards the means by which God will preserv his sanctified ones from Apostacie using the same as Evangelicall conducts of grace for his working of that perseverance in them which he requires of them and that rather by our being apprehended of Christ as the Apostle speaks then by our apprehending him As the Father leading his weak Childe in
fruit shall be cut down and cast into the fire The oppositions intended in Scriptures are diligently to be observed upon mistaking whereof errour followeth upon neglect maimed obedience For example The Apostle in teaching that there is but one God the Father and one Lord Iesus Christ doth not oppose the Father to the Son nor the Son to the Father for either is God either Lord but both to all whether Creatures or Idols So where Christ bids his Apostles baptize them that beleev he doth not exclude their infants but such as beleev not the Gospel being preached unto them Likewise where Paul saith of the incestuous man that he was rebuked of many he opposeth not many to all as some conceav but to one viz. himself Lastly He that will expound the Scriptures ought in honour of the graces of God bestowed upon other men and in conscience of his own infirmitie with the holy use of other means to joyn the reading and searching of the commentaries expositions of such speciall Instruments as God in mercie hath raised up for the opening of them and edifying of the Church thereby remembring alwaies that the Word of God neither came from him nor to him alone He that depends too much upon other mens judgment makes as if the Word of God came not to himself at all He that neglects it as if it came to him onely Of which two evils the latter is so much the worse as arrogancie in a mans self is more odious both to God and men then either slacknesse in examining or dulnesse in discerning or excessive fear of departing from the opinion specially receaved of others It is strange and lamentable that in the great profession of the Scriptures made in our dayes so many should be ignorant of the difference between the Law and the Gospel of which two heads the Scriptures consist making the Gospel nothing els but a more favourable and easie Law and thereby transforming grace into nature a promise to be receaved into a commandment to be fulfilled and the offering of new life even the life of Christ into the exacting of old and due debt onely God as an absolute Lord gives his holy Law saying Do this and live and therein properly exacts obedience as a naturall debt of the reasonable creature thereunto enabled by creation But as a gracious Father publisheth the Gospel in it offering help to the miserable and helplesse creature and working withall according to the election of grace power will to receav the help and hand offered This if many considered as they ought they would not as they do plead the power of mans free-will in Spirituall things against the free grace of God nor exclude as some of them do the infants of beleevers from the covenant and baptism of the Church as though God could not shew grace because they cannot shew free-will to receav it The utmost ordinarie means of revelation of Gods will for mans salvation and happines is the Gospell When the Law written in mans heart by creation was almost worn out God gave it written in tables of stone But life and freedom from sin and death being impossible to the Law in that it was weak through the flesh and all men by it whether considered as written in tables of stone or of the heart by creation comming short of the glory of God it hath pleased the same God by the Gospell of his son Christ to provide a gracious remedy that the sick to death by the justice of the Law might be cured yea the dead revived by the grace of the Gospell and mercy of God therein And other remedy besides and beyond this for the obteyning of salvation God hath not revealed He that fulfils not the righteousnesse of the Law violates Gods justice but remaining obstinate against the grace of the Gospel also he despises with Gods justice his mercy and his authority in both And what remains for such but a fearful expectation of the work of his terrible power of the revelation of his wrath from Heaven against all specially such ungodlinesse of men For if the word of the Law spoken by Angels was steadfast and everie transgression and disobedience receaved a just recompence of reward How shall we escape if we neglect so great salvation of the Gospel which at first began to be preached by the Lord and was confirmed to us by them that heard him CAP. IX Of Authoritie and Reason AVthoritie leads us to the Authour of a thing and bids us rest in his word whether for credence to his relation or obedience to his commandment Reason wils us to look to the thing it self and to the arguments for or against it taken either from common sense or naturall principles and conclusions or other undoubted grounds of truth or goodnesse of matter The ground in Authoritie is in a sort personall in Reason reall It is a kind of impeachment of Authoritie to examine the Reasons of things so is it a prejudice to Reasons work to call Authoritie to counsell save onely when God speaks for then the Authoritie justifies the Reason and Reason bids receav the Authoritie and do all things commanded without reasonings The Authoritie and credit of him that relates a matter whether man or Angel yea or God himself makes it not the truer in it self but the more readily to be beleeved by them that hear it The testimonie of God in his Word that in the beginning he made the World of nothing and will judg men and Angels at that day by Iesus Christ is onely therefore true in it self because God indeed hath done the one and will do the other but is therefore by us to be beleeved as true because he so testifies in his Word Divine Authoritie is to sway with us aboue all Reason yea Reason teacheth that God is both to be beleeved and obeyed in the things for which man can see no Reason And hence it is that the Lord hath so severely punished mens transgressing his Laws of Ceremonies and Divine Institutions called by the Schoolmen voluntarie precepts for that in commanding of them Gods absolute Authoritie most clearly appears and mans pure obedience in observing them Humain Authoritie hath more or lesse weight according to the worth of the person or other circumstances But as the moneys of all men high and low good and bad are alike so are the Reasons The meanest mans Reason specially in matter of Faith and obedience to God is to be preferred before all Authoritie of all men I say specially of Faith yet not excluding other subjects For though I will and ought to do some things simply because I am commanded yet I will not therefore simply beleev that any thing is good in it self And albeit I am bound to obey humain Authoritie in sundry things for the commanding of which I know no Reason yea know there is no Reason yet know I Reason for mine
is or can be false in Divinitie The truth in the inferiour facultie is subordinate to that in the superiour in all things and comes short of it in many things but can in nothing be contrarie unto it seeing God and his Spirits work cannot be contrarie to himself I ad though the truth be uttered by the Divel himself yet is it originally of God When he speaks a ly he speaks of himself but when he speaks the truth he speaks of God who so far useth or rather abuseth him as to utter and professe that which he hateth We ought to reverence excellent men but the truth more as Dionisius said of Nepos and Aristotle of Plato and Socrates And good reason seeing a main cause of our reverencing of men is their knowledg and profession of the truth No prescription say the Lawyers lies against the King say we with the Father against the truth which by the Verdict of a great King himself and his Nobles with him is greater then the King no space of time no patronage of person no priviledg of place from which blind or simple custom commonly getting footing and growing into use by succession is brought to coap with truth it self and that the most violently where the persons are the most bruitish and godlesse But our Lord Christ called himself Truth not Custom neither is Falshood Errour or Heresie convinced by Noveltie but by Truth This Truth is alwayes the same whilst The God of Truth is in Heaven what entertainment soever it finde with men upon Earth It is alwayes praise-worthy though no man praise it and hath no reason or just cause to be ashamed though it oft go with a scratcht face They that fight against it are like the Floods beating upon the strong Rocks which are so much the more miserably dashed in pieces by how much they are the more violently carried Though Fire and Sword assault it yet will it not be killed or dy and though by violence it be buried quick yet will it rise again and if not before yet when all Flesh shall rise again and when Truth which was first and before Falshood and Errour shall be last and abide for ever We must love and attain to the knowledg of the Truth in our selvs First Lest we be Clouds without rain promising that to others which we our selvs want and must in our places afterwards make manifestation and profession of it and not be like the grave insatiable in receaving in and barren in returning any thing back but must be alwayes readie as we see hope of doing good to propagate it like the Phylosopher who being found fault with for disputing with all that he met with wished that the bruit beasts also could understand him that he might impart something even to them yea in our kind like God himself that gives wisdom to all that asks it of him and to Christ the Lord that Word of God and true Light which inlightens everie one that comes into the World and sometimes even when we see no hope of doing good if dutie bind us though hope fail us that so the non-proficients may have cause rather to complain of themselvs for not learning then of us for not manifesting the truth unto them And albeit all truth is not to be spoken at all times A fool uttereth all his mind but a wise man keeps it in for afterwards yet nothing not true at any time or for any cause He that hath but a right Philosophicall spirit and is but morally honest would rather suffer many deaths then call a Pin a Point or speak the least thing against his understanding or perswasion A man in pleading for the Truth may shew his judgment and understanding best in the matter but his grace and godlinesse in the manner when he handles a good cause well and the Lords cause after the Lords manner Sometimes men pretend Gods Truth and zeal for it when indeed they make their pleas for Truth serv onely for hackneys for their lusts to ride on whither they would have them Sometimes men seriously intend Truth and yet mingle both with their good intention and it may be true assertion also such their personall corruptions and distempers as Christ looseth more by their inordinatenesse that way then he gaines both by their sound knowledg and fervent zeal of and for his Truth The most account a ly more shamefull then sinfull and therefore make it a matter of great disgrace to take the ly specially in the hearing of others and yet make it no matter of conscience to make the ly before God and his Angels Ah foollish People thus to honour your selvs and other vile men your likes more then God himself and the Angels with him and with all base in your Pryde who will rather bear the ly at your own mouth then at an others When a man speakes against his knowledg his own heart tels his tongue it lyeth which to put up quietly argues both a gracelesse and an abject spirit Whereas both grace and true courage also may be shewen in bearing the ly at an others mouth by overcoming such indignation and anger ryseing thereat as is harder to conquer then a Citty The Divell is the father of lyes which whilst they in the womb of whose heart he begets them impute to other and better causes mooveing them thereunto they are but like harlots who for theyr credits sake father theyr bastards upon honest men Many things even good may occasion lying as all good may do all evill but no thing can bring it forth and cause it save the womb of our own corrupt heart imprignated by the divell Now if both by the Law of God and light of nature it be an abhominable confusion for a woman to lie down before a beast what is it for man or woman to prostitute themselvs to Sathan for the gendring of so mis-shapen a monster as a ly is And very rightly is a ly called monstrous considering both the divels kindes of which it comes and also the disproportion in it often between the speach and the thing spoken and alwayes between the tongue and heart of the speaker Neyther doth the goodnes of the meaning though never so good excuse the evill of the doing when as a ly is told He that tels a ly for God is an accepter of persons and God wil surely reprove him saith Iob. And no marvayl Since his own heart condemnes him God which is greater then his heart and knoweth all things will condemn him much more And if a ly told that through it the truth of God may more abound to his glory procure just condemnation what may they expect that use to ly for meaner though good ends He that tels a ly for a good end puts the Divell into Gods service which neyther his truth needs nor his holynes will endure but he that tels a ly for an evill
to be The advised consideration partly of the cause and partly of the end which the Lord will make aboundantly sweetens all the sowrnes of the reproaches which he suffers and such a one may know himself to have atteyned to the highest pitch of Christianitie and conformitie with Christ when for wel-doing he is ill dealt with It is kingly sayth one say we Christian like to do well and to be ill spoken of Yet is it not enough that when we are slaundred we be from under the desert of it directly but we must withall consider whether we have not drawn it upon our selvs deservedly in regard of God by slaundering others that so God payes us home in our kinde or by some other scandalous sin which the Lord will punish in us by slaunderous tongues as he did David by Shemei or whether we have not given vehement occasion of mens suspecting us and so accusing our selvs as one sayth of suspicion what marvayl if others think and speak evill of us CHAP. XLII Of Flatterie THE reproof by Diogenes is not more known then just upon flatterers that as tyrants are the worst of all wild beasts so are they of all tame And yet there is and the same verie common a worse beast then eyther of them severally to wit a monster-gendred of them both Men flatter their superiours or others able to oppose them to the intent they may tyrannize over their inferiours the more freely without danger or fear and so become both flatterers and tyrants A man needs no other flatterer then his own partiall heart to infatuate him Notwithstanding though few would rayther buy a false then a true glasse to see their faces in yet how fewer are there so truely haâ—eing their own vices as that they had not rayther seek or at least enterteyn such freinds as may rayther cover their faults by flatterie then cure them by faythfull reproofs And this benefit men of a poore and despised condition may set against divers miseryes incident thereunto that they are thereby out of danger of being much flattered Every one will be bould to call a poore man fool or knave and to speak of and to him all the ill which he knows more also Whereas the rich and mightie in the world are for the most part soothed up to their destruction as the fat ox is clawed by the same hand that strikes him down And this is just from God upon the most of them because they desire rayther to be pleased by flatteries then bettered by hearing the truth Few coming near Davids order will say as he did Let the righteous smite me it shall be a kindenes let him reprove me it shall be a pretious oyl Where yet the excuse is not nothing which the Phylosopher makes that as worms soonest breed in soft and sweet woods so gentle and noble spirits do most easily admit flatteryes He that reads the Epistles dedicatorie of learned meâ—s books in all faculties divinitie not excepted if eyther he knew not the contrarie by experience or suspected not how easily ambition the canker of learning and mother of flatterie might grow in learned mens breasts would soon be brought to think that almost all the great men in the world were so good so vertuous so religious such so wise and worthy patriots as nothing more could be wished or hoped for But how oft God and men know whilst they labour to honour many of them unjustly do they most justly shame themselvs in proclayming those things of their benefactours to the world with all confidence which a modest man that knows the persons cannot read without blushing and giving men just cause to suspect as Lactantius speaks of a Philosopher in Bithynia writing against Christians and pouring out himself into the prayses of persequuting princes that oft times they write their books rayther to flatter in their prefaces then for other matters prosequâ—ted in the treatises themselvs Flatterie is in all cases and persons a base sin and which will make one man dog-like to fawn upon another for a morsell of bread But in the ministers of Gods holy word above all other men it is most pernitious For whereas in other cases a man makes himself a claw-back in this he makes God himself in whose name he speaks no better what in him lyes Besides that he turns into deadly poyson the onely sovereign medcine of the soul. This made the Apostle take God to witnesse that he never used flattering words and to protest against others that they in doing it served not the Lord Iesus but their own bellyes Such are not to be accounted the servants of Christ whom they make their stayl nor yet of their flattered Lords and maysters how lowd soever they professe themselvs their obedient servants but they have a base mayster whom they serve and are ashamed to own their belly and the divell in it It is not for nothing that the prophets and Apostles have so thundered against the flatterers of the mightie who both look so much for it as that they think themselvs half maligned and envyed if they be but sparingly flattered and yet are so deeply endangered by it Here notwithstanding we must beware that to avoyd the note of flatterers we become not raylers affecting to speak evill of dignities eyther in pride as many scorn to flatter that is love to revile or out of discontentment in our selvs or to nourish it in others CHAP. XLIII Of Suspicion SVspicion as it is commonly taken is as it were a looking under an hidden thing with an inclination to judg it evill and amisse It sets the person suspected in a kinde of middle state but something bended the worse way and neyther quit because he is suspected nor condemned because he is but suspected He that should deal by all persons and things as Caesar did by his wife whom he put away because she was suspected of uncleannes though solemnly cleared in judgment should leav himself neyther friend nor wit nor honestie neyther For all these and whatsoever els he hath that good is are subject to unjust suspicion by others Suspicion indeed how unjust so ever is a blemish and so may justly occasion refusall where there is free libertie but not rejection in way of punishment This is to right a former wrong by a second greater Some suspect all men and some none both are in fault the former in the more sinfull fault the latter in the more honest but more dangerous to themselvs And yet even for that there want not who by causlesse suspicion teach their servants friends yea wives and children also to deceav them For many respecting more their credit with men then a good conscience before God by being suspected though causlesly grow desperate yea think themselvs half priviledged to deceav them that suspect them seeing that by so doing they but become that which they
of the spirit of God which searcheth the minde of God and so acquaynts him therewith in whom it dwels and also because such a disposition hath fayth not onely joyned with it as a companion but as the very parent of it which fayth on mans part ever presupposeth a promise on Gods From the use and fruit of this heavenly grace of prayer nothing can keep him that keeps himself in the favour of God though many things can from other exercises of religion Not want of fellowship of men nor solitarines of place nor depth of dungeon nor darknes of the night nor thicknes of wals neyther but his devout prayers will finde way of ascending unto God Blessed be his name who hath provided for his poore servants in their most dolefull and desolate estate this ready means of divine comfort whereof they in whom his spirit dwels cannot possibly be deprived Prayer in secret and by him that is alone with God hath these advantages above that which is publique and in the church First that it is lesse in danger of the taynt of hypocrisy The proud Pharisee as well as the humble publican goes to the temple to pray And the hypocrites love to pray standing in the Synagoguâ—s and in the corners of the streets that they may be seen of men He that prayes in secret doth it to be seen of God Secondly In private a christian may descend to such particulars as in publique or before others he will not nor ought to mention Thirdly He may in private use such expressions and outward manifestations for the better passage of his hearts affection specially being perplexed with sorrow or fear as before others were unseemly and immodest In that day of the great mourning in Ierusalem when they shall look upon him whom they have peirced and shall mourn for him in bitternes everie house and family shall mourn apart and their wives apart On the other side publique prayer wants not its prerogatives as first that it is performed in the order and ordinance of the church which the other is not Secondly that in the Church and Congregation many agreeing touching a thing to be asked have a speciall promise that it shall be done for them of their father in heaven upon whom they set by their prayers as it were in a troup Lastly in our publique prayers and prayses of God we do give testimonie of his providence in governing the world and all our affayrs and that he is present with his Church and hears their requests for the convinceing of Atheists and Epicures and confirmation of others in beleeving undoubtedly his care over his people and servants CHAP. XLIX Of Oaths and Lots THere is great affinity between an Oath and a Lot Both the one and other serv to end controversies and cause contentions to cease not easily or conveniently otherwise to be decided In both men as it were renounce themselvs and all other creatures and appeal to Gods speciall providence In an oath we appeal to God as a wise and righteous witnesse and judg knowing what is truth and hating and punishing falshood and lyes In a Lot we appeal to God as to an absolute Lord for the disposing of persons and things by his more singular work of providence unto which alone he that casts the Lot referrs himself if he mock not both God and man wholy renounceing his own wit and skil every way for the furthering of this chance event or Lot rayther then that Some may be and are too scrupulous in both But a thousand times more are too profanely prodigall of the one and other In an oath we desire God as the searcher of hearts and patron of truth to testifie with us that we deceav not and withall to take vengeance on us if we do deceav It is a part of Gods worship though much used civily as civill things are religiously in which we make clear and solemn confession of Gods presence wisdom truth justice and omnipotency There is in it no shadow of any shadow or type and therefore no colour why it should not be morall and perpetuall and as lawfull for us now as for the Church before Christ. It must be taken in truth in wisdom and in righteousnes In truth of thing so the same known to him that takes it in an oath assertory and with firm purpose of heart in an oath promisorie There are sayth one three bonds or degrees of confirmation of truth First a bare affirmation Secondly an assertion Thirdly an oath In the first of the three we onely give our word as they say by yea or nay and whatsoever is above this to wit in ordinary communication is of evill When our bare word will not be taken and the weight of the matter requires it we do pawn our best jewels as our truth fayth and veritie in an asseveration as Christ our Lord confirmed divers his weightie sayings with a doubled Amen But now if men will not accept of our pledg neyther we procure God for our surety in an oath unto whose justice we also enter counter-bond for punishment by him if we deceav And an oath being the strongest bond of truth that is and so avowed by God himself who when he would confirm unto the heyrs of promise the immutabilitie of his counsayl when he had no stronger bond interposed an oath and sware and when he had no greater to swear by sware by himself it followeth that they who are eyther without conscience what they swear or can dispence or be dispensed with in their consciences having sworn though to their own hinderance are both impious towards God and treaâ—herous to men and such as do really out-law themselvs from all humayn societies as neyther deserving credit with them nor fellowship amongst them Secondly we must swear in judgment with prudent consideration of the thing together with the circumstances to which we so streytly bynde our selvs as in an oath promissorie first that it be possible unto us els we mock both men to whom and God by whom we swear Secondly that the thing be lawfull which we tye our selvs unto To bynde our selvs to that which is evill by an oath is to make sure work to do evill Lastly the matter must be of some weight and such as becomes the Majestie of God whom we thus far interest in it Now what Christian heart any way tender of Gods glorie bleeds not at the worlds impietie this way which fears not to call the glorious majestie of God to witnesse upon such trifling occasions as for which no wise man but would be ashamed to call his meanest neighbour yea or servant eyther Lastly we must swear in righteousnes that is both according to his meaning being made known unto us to whom and for whose satisfaction we swear as also for warrantable and good ends as the glory of God our own and others
good his satisfaction to whom we swear and for the ending and not the beginning of strife els we prostitute Gods name eyther to our own or other mens lusts Common and light swearing argues such a degree of irreverence of Gods Majestie as we may truly boldly say that the heart of a common and customary swearer is voyd of all grace and true fear of God And in weighing with my self with admiration and horrour the customarie swearing amongst so many considering that there is nothing in it as in other sins eyther profitable or pleasant or of credit in the world or that brings eyther reasonable or sensuall good I have made account that besides imitation of one another and custom which makes it half naturall to some and a conscience guiltie of want of credit in others which moves many to swear that they may be beleeved and want of wit in not a few who strive by accessory oaths to supply their defect of matter or other inabilitie of speach there is in this swearing veyn a deeper mysterie of mischeif then ordinary and that indeed men take it up specially in the divels intention who sets them a work and not a litle in their own in direct opposition of God and because he in his law hath so severely prohibited it If God had not in his word so expresly and severely forbidden it as he hath done certeynly there would not be the least part of it used that is Gracelesse men seem therein to affect a professed contempt of God and withall an opinion from men that they fear nothing neyther God nor divell as they say But God will make them feel that fear not the guilt of taking his glorious name in vayn which all creatures ought to honour and reverence This sin being directly against Gods majestie he reservs by his providence the punishment of it ordinarily to himself spiritually by hardnes of heart and impenitencie in this life usually to the end thereof and both bodily and ghostly by hell-fire for ever Where it is also like that the divels and damned men do and will swear and curse in their utter rejection from God and intollerable torment and so make their sin and course of blaspheaming as endlesse as their punishment for it CHAP. L. Of Zeal ZEal is by some well defyned the heat and intention of all affections and not eyther any one simple affection or composition of divers I add of the understanding also So men meditate zealously and love zealously and hate zealously and rejoyce zealously and mourn zealously and with great intention of heart The like is to be sayd of all the rest of the affections As nothing lives without naturall heat so neyther lives he the life of Christ indeed who is destitute of christian zeal to warm him in his affections and actions specially in matter of Gods worship and service in which whether wrong or right luke-warmnes is odious and loathsom The Lord will spue out of his mouth the luke-warm whether wyne or water Worldly wise-men despise zeal as prejudiciall to wisdom discretion So Festus judged Paul mad Michall accounted David as one of the fools for the singular zeal of God which they manifested But even this foolishnes of God is wiser then men Yet is it certeyn that men of great knowledg and judgment do seldom make that manifestation of Zeal which weaker persons do The former have their spirits most in their brayns and are exercised specially in the disquisition and discerning of truth from falshood and of good from evill The latter have them most in their hearts and accordingly give themselvs to the affectionate pursuit of that which they conceav to be true and good and alike to the avoyding and impugning of the contrarie Some deceav others by the pretence of zeal which they put on for their advantage as stage-players do vizours till their part be played And thus Ismaell deceaved the fortie men of Samaria with his crocodiles tears Also there are not a few who deceav both others and themselvs by seeming to both eyther to have the Zeal of God which they wholly want or much more then they have And of this number was Iehu how loud soever he cryed to Ionadab Behold the zeal which I have for the house of the Lord whereas in truth that which most set him awork was zeal for his own house though it may be he thought not so Besides craftines in this Iehues zeal there are two other properties the one suspitious where it is found and the other odious The former is a furious march against evill without an answerable pursuit of and affection unto the contrarie good Many are vehemently carryed against Antichristian devises in truth or so appearing unto them in whom yet appears litle love and affection to that which is of Christ in their own judgment Such are rayther carried by their own flesh then led by the spirit of God The other is crueltie To be aright and truely zealous cannot but be good seeing so many and those wise men desire at times to seem so though they be not True zeal must be for God and from God and according to God and having God both for beginning and end and rule of direction it cannot but it self be good and godly It must be for the Lord and for the furtherance of his glorie in the obedience of his will and in mans salvation and not for our own or other mens by-purposes And if it so fall out that by one and the same thing Gods cause and our own profit credit or other worldly advantage be promoted we had need keep a jealous eye over our selvs that we serv not our turn on God by making his ends as it were a bridg to our own as Iehu did Secondly as the fire of the altar came from heaven so must our coal of zeal be fetched thence as being the work of Gods spirit in our hearts in the use of prayer meditation upon the word of God read and heard the examples of others godly as it were ryding in the fierie chariot of Elyas and the like holy means by which this divine fire is kindled and nourished in mens breasts Thirdly it must be according to God both for the qualitie of the matter and quantity of the intention of affection For the former It is good alwayes even then and then onely to be zealous in a good matter and that neyther lightly presumed nor partially conceipted so to be but certeynly known els we burn not sweet incense with holy fire but dirt and doung in stead thereof Our zeal also must be apportioned to the object and that not onely considered in it self but also in the circumstances attending upon it in regard whereof things not alwayes the most good or evill in themselvs may justly deserv at our hands a great bent eyther of love to them or hatred against them And amongst other circumstances we must be carefull
a great evill be committed in a small matter Hereupon he that but gathered sticks on the Sabaoth with a high hand viz. in contempt of Moses and of God in him was to be stoned to death without mercy The sin is also greater as the temptation or occasion is lesse and therefore the rich man that having many sheep of his own took his poore neighbours lamb to enterteyn his stranger withall was adjudged worthy of death whether we take the words as they seemed to David or as Nathan meant them Likewise the forecasting of evill exceedingly aggrevates it as with him who devised mischeif upon his bed and after set himself in a way to practise it Others are overtaken by sin but such overtake sin So doth it not a litle if men sin that they may sin as it seems many swear that they may swear and as Austin confesseth of himself that being a boy he stole apples and cast them away when he had done He stole that he might steal Lastly sin becomes more sinfull if it have scandall and offence of men or other damage joyned with it Yet even for the least sin if any sin by any being against Gods infinite majestie may be accounted litle if God should presse the same upon the conscience and suffer Sathan to urge it to the full it would be a burthen intollerable and such as neyther the heavens could bear for the angels that sinned were cast from thence nor paradise for Adam for transgression was driven from thence nor the earth for that swallowed up Dathan and Abiram for their sin neyther could any men or angels undergo it without being born down into the bottom of hell by it and there onely it rests as in its proper center Happy are they who in the sense and feeling of the intollerable burthen therof come to Christ by fayth that he may ease them The sin against the Holy Ghost which shall never be forgiven in this world or the world to come is not onely committed by them who have sometimes professed the gospell but by others also though never coming so far but being convinced of the truth thereof do maliciously hate blaspheme and persecute it and therein sin against the work of the Holy Ghost in their own hearts And this Christ insinuates against the Scribes Pharisees who yet never came to professe Christianitie The reason of the 〈◊〉 of this sin is not any deâ—ect eyther in the mercy of God or merâ—â—s of Christ as though the evill in it were greater then the good in them but for that God hath sâ—t those boâ—nds of his grace and mercy that he will never voâ—câ—â—afe fayth and repenâ—â—â—ce to that person who once so despyteth his spirit in that its holy work And considering how oft the Scriptures speak of this sin not onely for warning of persons in themselvs but also for direction â—oâ—ching others so â—inning it is to be feared that the same is more ordinarie where the gospell is preached then the most make account of and that many malitiously haâ—eing and persequuting specially after some singular profession made and forsaken true and conscionable gospellers would do the same by the gospell it self if they were not restreyned by fear of men and shame of the times The Lord oftens punisheth men in the same kinde wherein they have sinned and causeth to be â—eaâ—â—d unto them with the measure wherewith they meat to others Thus he drâ—â—â—ed Phâ—raoâ— in the sea who had formerly drowned the Israelitish infants and served king Aâ—oâ—â—bezek as he had served other kings before And this God doth to make his justice the more conspicuous and that mens punishments may be as glasses wherein their sins may be seen more clearly if not for their repentance yet for the warning of others When I seriously weigh and consider the fearfull greivous punishments which God so good and gratious hath partly exequuted in this life as upon the old world Sodom and Gomorrah Corah and his company and the like and partly threatned as in the end of this life in the soul so in the end of the world both in soul and body and the same for measure intollerable and endles in continuance Lord think I what sin can procure such punishment But when on the contrarie I consider the horrible contempt of God his word even in them to whom it is dayly and diligently offered Lord think I what punishment can be sufficient for such sin What is it then Man is fearfully wicked in sinning and God fearfully just in punishing where by fayth and repentance mercy is not obteyned My flesh trembleth for dread of thee and I fear for thy judgments CHAP. LIII Of Rewards and punishments by men MEN that are able and ready accordingly to reward the vertues of good men and well-deserving do therein not onely give them and God in them their due but doe give others incouragement also to apply themselvs to vertuous courses which finde so good acceptance and reward at mens hands specially at theirs who are of place and abilitie in the world Whereas on the contrarie for such to favour wicked and leaud persons is really to invite and perswade men to evill and litle better then plainly to hyre both them and others to doe naughtily The former in that their approbation and remuneration of goodnes and vertue bear the Image of God who plenteously rewards the well-doers the latter plainly resemble the divell who offered Christ the glorie of the kingdoms of the earth if he would fall down and worship him It is a known and approved saying that by rewards and punishments societies are preserved And of these two though occasion of rewards be more to be desired yet the exequution of punishments is more diligently to be looked unto for the preserving of humayn societies The reason is because whereas vertue as the phylosopher sayd rewards it self or more truely if it be true expects it reward from God vice and vileny on the contrary can be restreyned in the most and worst onely by the fear of punishment Neyther serv humayn laws to make men good but to keep them from such outrages and extreamities of evill as into which otherwise they were in danger to break The speciall use of the law of God it self where by his spirit he puts it not in mens minde and writes it not in their hearts is to restreyn lawlesse persons as murtherers whoremongers and the like how much more of mens There is then a mercifull crueltie when men save by severitie the persons themselvs that are punished and others also the punishment reaching to one or a few and the fear and warning to many There is on the other side a cruell mercy when men by spareing spoyl both the persons offending and others who by their impunity take boldnes to offend This foolish pitty spoyls the cittie if the magistrate use it so doth the