nor subtill as Bias spake wisely of her or rather not only simple as a Dove to think no evill but also wise as a Serpent to discern all things and see what is evill 2. For our tallying of words as it argues little discretion in him that doth it so it is of as little use except the standers by want information of thy innocency and his guiltinesse which gives the occasion Wherefore in hearing thy own private and personall reproaches the best answer is silence but the wrongs and indignities offerâ—d to God or contumelies that are cast upon us in the causes of Religion or the Church may safely be repayed If we be meal-mouthed in Christs and the Gospels cause we are nâ—t patient but zeal-lesse Yea to hold a mans peace when Gods Honour is in question is to mistake the end of our Redemption 1 Cor. 6.20 What saith the Apostle Ioyn with patience godlinesse 2 Pet. 1.6 for else patience without godlinesse while it receives injury of man may do more injury to God Neither is there a better argument of an upright heart than to be more sensible of the indignities offered to God than of our own dangers And certainly no ingenuous disposition can be so tender of his own disgrace as the truâ— Christian is at the reproach of his God as we see in Moses who when Aaron and Miriam offered him a private injury it is said his meeknesse was such that he gave them not a word Numb 12. But when the people had fallen to idolatry and he heard them murmur against their Maker he spares neither Aaron nor the people but in a godly fit of zeal takes on at them yea breaks the Tables in pieces Exod. 32. A meek Lamb in his own cause a fierce Lyon in Gods Yea it was alwayes his manner to plead the peoples cause to God with prayers and tears but Gods cause against the people with sword and revenge And thus it fared with David who was a man deaf and dumb and wholly senselesse at Shemei's private reproach when he cursed him cast stones at him called him murtherer and wicked man 2 Sam. 16. But not so at Goliahs publick revilings of God and his Church no not at Michols despising his holy zeal in the publick service of God 2 Sam. 6. In these cases how full of life and spirit and holy impatiencie did he shew himself to be And our Saviour Christ who suffered himself to be spit upon buffeted crowned with Thornes c. without giving an angry word but when he saw the Tempple abused he burned in a zealous anger against them took a scourge and whipt the buyers and sellers out saying Ye have made my Fathers house a den of thieves Matth. 21.12.13 3. Touching our actions whether it be in thine own cause or in the cause of God and Religion thou maist not be a revenger All that private persons can do is either to lift up their hands to Heaven for redresse of sinne or to lift up their tongues against the sinne not their hands against the person Who made thee a judge is a lawfull question if it meet with a person unwarranted True Phineas in the case of Zimry and Cozby lift up his hand and thrust them both through with a spear And when Moses saw the Aegyptian smiting the Hebrew he smote the Aegyptian but they had peculiar warrants signed from Heaven either by instinct or speciall command which we shall expect in vain Well may we flee from danger as Iacob fled from Esau Moses from Pharaoh David from King Saul Elias from Iezabel Paul from the Damascens and Christ himself from the Iews And expect to finde comfort in our flight even a City of refuge as Iacob found favour in Labans house Moses a rich Father-in-Law Elias an Angel to feed him Paul spirituall brethren to comfort him besides the holy Ghost the true Comforter But the weapons of a Christian in adversity ought only to be patience and prayer for as Theodoret saith If Muentius and Maximinian in the heat of zeal shall rayl on wicked Iulian at a Feast justly may their deaths be cast upon their petulancy but not upon their Religion Yea the Councell of Eleberis decreed that if any man did take upon him to break down the Heathens Idols and were slain in the place that he should not be reckoned among the Martyrs Indeed God so loves this heat of zeal in all the carriages of his servants that if it transports us too far he pardoneth the errour of our fervency rather than the indifferency of lukewarmnesse as may be seen in that act of Moses when being wroth with the people about the molten Calf he brake the Tables in pieces Exod. 32. Neverthelesse if we shall either out of superstition or presumption do that we have neither calling nor warrant for out of the Word such our works be our intention what it will are but the blinde whelps of an ignorant zeal and an unadvised zeal when knowledge is not made the Pilot of devotion may be more prejudiciall than a cold remissenesse Swift horses without a skilfull waggoner and full sayls without a good Pilot endanger more Object Every base nature will be ready to offer injuries where they think they will not be repaid he will many times beat a Coward that would not dare to strike him if he thought him valiant as a Cur that goes through a Village if he clap his tayl between the legs and run away every Cur will insult over him but if he bristle up himself and stand to it give but a counter-snarle there 's not a Dog dares meddle with him Answ. Neverthelesse avenge not thy self but give place unto wrath and that for conscience sake Rom. 12.19 If thou receivest wrong in thy person goods or good Name it is the Magistrates office to see thee righted and for this cause ye pay also tribute He is the Minister of God for thy wealth to take vengeance on him that doth evill and for the praise of them that do well neither doth he bear the sword for nought Rom. 13.4 5 6. 1 Pet. 2.14 Now in this case he that hath endamaged me much as you have some that will deprive men of their possessions and then perswade them to be content cannot plead breach of charity in my seeking â—â—s Restitution and because patience without discretion wrongs a good cause I will so remit wrongs as I may not encourage others to offer them and so retain them that I may not induce God to retain mine to him Have you not seen a Crow stand upon a Sheeps back pulling off wool from her side even creatures reasonlesse know well whom they may be bold with that Crow durst not do this to a Wolfe or a Mastiffe the known simplicity of this innocent beast gives advantage to this presumption Meeknesse of spirit commonly drawes on injuries and the cruelty of ill natures usually seeks out â—hose not who deserve worst but who will bear
take me into his Kingdom of grace here and will never leave me untill he hath brought me to his Kingdom of glory hereafter Loose Libertine What you speak makes me wonder for I ever held you the compleatest man of my acquaintance just in all your dealings temperate and civil in your deportment yea I have never seen you exceed in the least or heard you swear an Oath except faith and troth and that very rarely Besides you have been a good Protestant and gone to Church all your daies Convert What you speak none that know me can contradict nor could they ever accuse me of any scandalous crime or unjust act Yea I had the same thoughts of my self and should any one have told me formerly that I was such a great sinner such a Devil Incarnate as I was I should have replied as Hazael did to the Prophet telling him of the abominable wickednesse he would e're long commit What am I a dog c. 2 Kings 8.12 13. And no wonder for as every man in his natural condition is stark blind to spiritual objects 1 Cor. 2.14 so the heart of man is deceitfull above all things even so deceitfull that none but God alone can know it as the Prophet shews Ier. 17.10 But because this is a truth that transcends your belief and because it may be of singular use to you also to know the same I will give you a short character of my former condition the which done I doubt not but you will assent unto what I have hitherto said or shall further relate Sect. XXVIII First Touching my knowledg I mean saving knowledg withouâ— which the soul cannot be good as wise Solomon witnesseth Prov. 19 2.â—â— it was such though I thought my self wiser than to make scruple of oâ— perplex my self about matters of Religion as do the Religious even as thâ— King of Tyrus thought himself wiser than Daniel Ezek. 28.3 that spiriâ—tual things were mostly represented to my understanding false and cleaâ— contrary to what they are indeed Like corporal things in a Looking-glass wherein those that are on the right hand seem to be on the left and thosâ— that are on the left hand seem to be on the right As it fared with Sainâ— Paul while he was in his natural condition Act. 26.9 which made mâ— think and call evil good and good evil bitter sweet and sweet bitter tâ— justifie the wicked condemn the just as the Prophet complains Isa. 5.20 23â— As for instance I most sottishly thought that I both loved and serveâ— God as I ought yea I should have taken it in foul scorn if any one haâ—â— questioned the same when indeed I was a Traitor to God and took 〈◊〉 arms against all that worshipped him in Spirit and in truth I was so far froâ— loving and serving him that I hated those that did it and that for theiâ— so doing I could also hear him blasphemed reproached and dishonoured without being once stirred or moved at it I loved him dearly but could never affoard to speak a word for him and likewise his Childreâ— intirely but instead of justifiing them or speaking in their defence when heard them scoft scorned and abused by wicked and ungodly men all mâ— delight was to jeer at slight and slander them where ever I came I morâ— feared the Magistrate than I feared God and more regarded the blasts oâ— mens breath than the fire of Gods wrath I chose rather to disobey God thaâ— to displease great ones and feared more the worlds scorns then his anger And the like of Christ that died for me a strong argument that I loveâ— Christ when I hated all that resembled him in holinesse Yea I so hated holinesse that I most bitterly hated men for being holy insomuch that my blood would rise at the sight of a good man as some stomachs will rise aâ— the sight of sweet-meats I was a Christian in name but I could scoff at Christian indeed I could honour the dead Saints in a formal proâ—essionâ— while I worried the living Saints in a cruel persecution I condemned all for Roundheads that had more Religion than a Heathen or knowledg oâ— heavenly things than a child in the womb hath of the things of this life oâ— conscience than an Atheist or care of his soul than a Beast I had alwaies the basest thoughts of the best men making ill constructions of whatsoever they did or spake as the Scribes and Pharisees dealt by our Saviour Sect. XXIX As O what a poor slave did I hold the man of a tender conscience to be â— yea how did I applaud my self for being zeallesse and fearlesse togetheâ— with my great discretion and moderation when I saw this man vexed for his zeal that other hated for his knowledg a third persecuted for the profession of his Faith c. For being like Cain Ishmael Eliah Michâ—l Pharaoh and Festus I thought their Religion Puritanisme their consciencâ— of sinne hypocrisie their profession dissimulation their prudence 〈◊〉 their faith and confidence presumption their zeal of Gods glory to be pride and malice their obedience to Gods Laws rebellion to Princes their execution of justice cruelty c. If they were any thing devout or forward to admonish others that so they might pluck them out of the fire conceived them to be besides themselves as our Saviour was thought to be by his Kinsfolk and Saint Paul by Festus Mark 3.21 Iohn 10.20 Acts 26.24 1 Cor. 1.18 My religion was to oppose the power of Religion and my knowledge of the truth to know how to argue against the truth â— never affected Christs Ambassadours that preached the glad tydings of salvation but had a spleen against them yea I hated a Minister for being a Minister especially if a godly and zealous one that spake home to my conscience and told me of my sins much more if he would not admit me to the Lords Table without trial and examination yea then like Ahab to Micah I became his enemy and hated him ever after would impeach his credit and detain from him his dues And are not all these strong evidences that I loved and served God and my Redeemer as I ought But to make it more manifest what a rare Christian I was I thought my self a Believer yea I could boast of a strong faith when yet I fell short of the very Devils in believing for they believe the threats and judgments contained in the Word and tremble thereat Iames 2.19 Whereas I thought them but scar-crows to fright the simple withall yea I held Hell it self but a fancy not worth the fearing Because I was not notoriously wicked but had a form of godlinesse was civil c. I was able to delude my own soul and put off all reproofs and threatenings by comparing my self with those that I presumed were worse than my self as Drunkards Adulterers Blasphemers Oppressors shedders of blood and the like counting none wicked but such Yea looking upon these I admired
each other and so were both beheaded together In the Duell of Essendon between Canutus and Edmond Ironfide for the prize of the Kingdom of England after long and equall combate finding each others worth and valour they cast away their weapons embraced and concluded a Peace putting on each others apparell and arms as a ceremony to expresse the atonement of their mindes as if they made transaction of their persons one to the other Canutus being Edmond and Edmond Canutus Wherefore in all things saith Paul to Titus shew thy self an example of good works Tit. 2.7 Under the generall of good works is included Patience as one main speciall The servant of the Lord must not strive saith Paul to Timothy but must be gentle towards all men suffering the evill men patiently instructing them with meeknesse that are contrary minded proving if God at any time will give them repentance that they may know the truth 2 Tim. 2.24 25. And it stands to good reason for first every Christian is or ought to be a crucified man Secondly Love is Christs badge the nature whereof is to cover offences with the mantle of peace And thirdly Religion bindes us to do good unto all even our enemies so resembling the Sunne which is not scornfull but looks with the same face upon every plot of earth not only the stately Palaces and pleasant Gardens are visited by his beams but mean Cottages neglected Boggs and Moates And indeed sincerity loves to be universall like a light in the window which not only gives light to them that are in the house but also to passengers in the street well knowing that the whole earth and every condition is equidistant from Heaven if God but vouchsafe to shew mercy in which case who would not do his utmost Aristippus being demanded why he took so patiently Dionysius spitting in his face answered The fishermen to take a little Gudgeon do abide to be imbrued with slime and salt water and should not I a Philosopher suffer my self to be sprinkled with a little spittle for the taking of a great Whale The House of God is not built up with blowes A word seasonably given after we have received an injury like a Ruddâ—r sometimes steers a man quite into another course The nature of many men is forward to accept of peace if it be offered them and negligent to sue for it otherwise They can spend secret wishes upon that which shall cost them no endeavour unlesse their enemy yeelds first they are resolved to stand out but if once their desire and expectation be answered the least reflection of this warmth makes them yeelding and pliable and that endeavour is spent to purpose which either makes a friend or unmakes an enemy We need not a more pregnant example then the Levites father in Law I do not see him make any means for reconciliation but when remission came home to his door no man could entertain it more thankfully seeing such a singular example of patience and good condition in his Sonne Aristippus and Aeschines two famous Philosophers being fallen at variance Aristippus came to Aeschines and saies Shall we be friends again Yes with all my heart saies Aeschines Remember then saith Aristippus that though I be your elder yet I sought for peace true saith Aeschines and for this I will ever acknowledge you the more worthy man for I began the strife and you the peace When Iron meets with Iron there is a harsh and stubborn jarre but let wool meet that rougher mettle this yeelding turns resistance into embracing Yea a man shall be in more estimation with his enemy if ingenuous having vanquisht him this way then if he had never been his enemy at all Thy greatest enemy shall if he have any spark of grace yea if he have either bowels or brains confesse ingenuously to thee as Saul once to David Thou art more righteous then I for thou hast rendred me good and I have rendred thee evil as what heart of stone could have acknowledged lesse Saul would have killed David and could not David could have killed Saul and would not Besides the approbation of an enemy as one saith is more then the testimony of a whole Parish of friends or neuters And such a conquest is like that which Evagrius recordeth of the Romans namely That they got such a victory over Cosroes one of the Persian Kings that this Cosroes made a Law That never after any Kings of Persia should move warre against the Romans Actions salved up with a free forgivenesse are as not done yea as a bone once broken is stronger after well setting so is love after such a reconcilement Whereas by returning a bitter answer he makes his enemies case his own even as a mad dog biting another dog maketh him that is bitten become mad too But this is not all for happily it may and not a little further Gods glory and make Satan a loser as thus let us shake off their slanders as Paul did the Vipâ—r and these Barbarians which now conceive so basely of Gods people will change their mindes and say we are petty gods Yea will they say surely theirs is a good and holy and operative Religion that thus changes and transforms them into new Creatures The hope whereof should make us think no endeavour too much For if Zopyrus the Persian was content and that voluntarily to sustain the cutting off his nose ears and lips to further the enterprise of his Lord Darius against proud Babylon what should a Christian be willing to suffer what the Lord of Heaven and Earths Cause may be furthered against proud Lucifer and all the powers of darknesse But suppose thy patient yeelding produceth no such effect as may answer these or the like hopes yet have patience still and that for three Reasons 1. Seem you to forget him and he will the sooner remember himself 2. It oft fals out that the end of passion is the beginning of repentance Therefore if not for his sake yet at least for thy own sake be silent and then in case thou hearest further of it from another if ill beware of him but condemn him not until thou hearest his own Apology for Who judgement gives and will but one side hear Though he judge right is no good Iusticer Or lastly if not for his sake nor thine own then for Gods sake have patience and bear with him because his maker bears with thee CHAP. XXVIII Because they will not take Gods office out of his hand 5. Reasons in regard of God are three The 1 hath respect to his Office 2 hath respect to his Commandement 3 hath respect to his Glory Reason 1. BEcause he will not take Gods Office out of his hand who saith Avenge not your selves but give place unto wrath for vengeance is mine and I will repay it Rom. 12.19 Peter speaking of our Saviour Christ saith When he was reviled he reviled not again when he suffered he threatned not but
advantages to surprise it is the Piracy of Hell the Synagogue of Satan her fraight is Temtations and persecutions with all the Engines of mischief in which the Devill is Master malice the Masters-mate cruelty the Captain Murder the Cook Flattery the Calker Prophaneness a Quarter-master Riot the Steward Never-content his mate Pride the Cockson Superstition the Preacher Hypocrisie the Boatswain Coveteousness the Purser Lust the Swabber Fury the Gunner Presumption the Corporal Sedition the Trumpetter Drunkenness the Drummer Vices are the Sails Custom the Main-mast Example of the multitude the Fore-mast Lusts and passions the Cables Blindness of mind the Rudder Hardness of heart the Helme the Wisedom of the flesh the Card the Mystery of iniquity the Compass the five senses or if you will scoffing Atheists prophane foul mouth'd drunkards all the rabble of Hell are the Mariners lewd affections the Passengers little conscience the Load-stare she hath two tyre of great Ordinance planted in her heresie irreligion being either for a false God or none Oaths Blasphemy and curses are the Powder and Shot which they spit against all that worship the Lamb or fight under the ensign of Faith her Armour is carnall security the Flag in her top is infidelity the Motto There is no God but gain Her ballast which keeps her upright is ignorance most of her Tackling shee has from Rome Antichrist as Pilot steares her in such a course thaâ— she goes on swiftly proudly securely scorning and scoffing Senacharib like to hear that any Lord should deliver this poor Pinnace out of her hands yet in the sequel this silly Pink having the insurance of God's omni-presence finds not onely succour from the Stock of the Churches Praiers which like another Merchant-man comes in to the rescue but likewise that God's Almighty power and providence is near at hand as a strong Castle of defence to free her whereby she escapes even as a Bird out of the snare of the Hunter to praise the Lord who hath not given her as a prey unto their teeth that would have swallowed up all quick but delivered her from such swelling waters floods of affliction and streams of persecution as else had gone over her and even drowned her soul as it is Psalm 124 while this great Gallion though it seem like that Invincible Armado flies and having no Anchor when the storms of God's wrath arise down she sinks to desperation and perisheth in the bottomlesse pit or burning lake of fire and brimstone where wee 'l leave her to receive a just recompence of reward Imprimatur Th. Wykes Decemb. 4. 1640. FINIS Printed by I. Bell for Iames Crumpe and are to be sold at his house in little Bartholomews Well-yard 1657. A SHORT AND SURE Way to Grace and Salvation BEING A Necessary and Profitable Tract upon Three Fundamental Principles of Christian Religion which few do indeed know and yet he who knows them not cannot be saved Viz. How Man was at first Created How he is now Corrupted How he may be again Restored Together with the conditions of the Covenant of Grace and to whom the Promises of the Gospel belong The which well learned would keep Millions out of Hell that blindly throng thither By R. YOUNGE of Roxwell in Essex If our Gospel be hid it is hid to them that are lost in whom the god of this world hath blinded the mindes of them which beleeve not lest the light of the glorious Gospel of Christ who is ihe image of God should shine unto them 2 Cor. 4.3 4. Sect. I. AS when God created the World the first thing he made was Light Gen. 1.3 so when he makes us new creatures he first creates light in the understanding whereby the poor soul may see his spiritual misery and wretchedness which before by reason of that vail or curtain which is drawn ever every natural mans heart 2 Cor 3.14 15 16. he is so far from discerning that with Laodicea he thinks himself rich and to want nothing when yet he is wretched and miserable and poor and blinde and 〈◊〉 of all spiritual endowments Rev. 3 17. 1 Tim 6.4 As for instance it is to be observed can never be enough bewailed that generally throughout the Land people of all sorts young and old rich and poor especially the poor are so invincibly ignorant that remaining so it is impossible so far as I am able to judge by the Word of God that ever they should be saved As ask them these questions How do you hope to be saved They will answer By my prayers and good endeavours Have you never broke this or that Commandment Thou shalt have no other gods but the Lord. Thou shalt not kill Thou shalt not steal Thou shalt not commit adultery No never they thank God are you proud No not they What should they be proud of and many the like As for Original sin they know not what it means Nor is there any convincing them that they were born sinners into the world Yea let a Minister come to them upon their death-bed and question with them about their estates or ask them how their souls fare and what peace they have What will be their manner of answering especially if they have not been notorious offenders Are they a whit troubled for Sin either Original or actual Or will they acknowledge themselves in a lost condition without Christ No their consciences are at quiet and they are at peace with themselves and all the world and they thank God no sin troubles them nor ever did They have been no Muâ—therers no Adulterers no common Drunkards neither have they been Oppressors For they are so blind and ignorant that they think the Commandment is not broken if the outward gross sin be forborn Yea will they say I do not know that I have wronged man woman or child I have been a Protestant and gone to Church all my daies Sect. II. Sect. 2. Yea so far are they from being sensible of their wants that you shall hear them brag of their faith works and good meaning of their just and upright dealing the goodness of their hearts the strength of their faith hope and that they never doubted in all their lives Yea that it were pity they should live if they did not beleeve in Christ and hope to be saved by him The usual expressions of formal Christians and Protestants at large who know not what faith hope or a good heart means no more then Nicodemus knew what it was to be born again All which answers and brags of theirs do imply that they are as righteous as Christ him self or Adam in the State of innocency for he that can clear himself from pride or the breach of any one Commandment or from Original sin may clear himself from all sin whatsoever and if so what need of Christ Yea what possibility is there that ever such a soul should have any benefit by Christ Who came not to call the righteous viz. such as
bloody to him to his and thine own soul none that have eyes in their heads and open can be so sottish But Sin is like the juice of poppie called Opium which if the quantity exceed bringeth the patient into a deep sleep that he never awaketh Sinners dream they are awake but indeed they are fast asleep yea with Sardis they are dead while they think they are alive And indeed this misprision or mistake this very opinion of being in ease good enough keeps a man out of all possibility of being bettered for what we presume to have attained we seek not after Yea this conceited righteousnesse is the onely cause of all unrighteousnesse and many a man had been good if he had not at present so thought himself Until Paul was humbled to the very ground trembling and astonished he never asked Iesus what wilt thou have me to do And the like of those Converts that were prickt in their hearts at Peters searching Sermon upon their being convinced that they were the murtherers of the Lord of Life Acts 2.36.37 38. Sect. XXVI In the last place touching their Election this is an infallible truth Whomsoever God hath appointed to salvation to them he hath appointed the means also which is holiness Indeed a man may be so bold of his Predestination as to forget his conversation so he may dream himselfe in Heaven and waken from that dream in Hell Gods purpose touching the end includes the means Though God had promised Paul that his company should not be drowned yet he told the Mariners that unless they kept in the ship they should be drowned Acts 27.22 23 31. as if their safety should not be without means Rebekah had Gods Oracle for Iacobs life yet she sent him away out of Esaus reach It was impossible for Herod to hurt the child Iesus yet he must flie into Egypt And so I have shown in the last place what are the conditions of the new Covenant and to whom the promises belong which is all that I undertook Now if men will yet goe on and perish in their impenitency their blood be on their own heads and not on mine I have discharged my duty Nevertheless least the single evidence that I bring from the Word of Truth should not prove sufficient to gain your credence to what hath been spoken And because examples give a quicker impression then arguments I have one thing more to crave of thee which is that thou wilt also hear the confession of two parties in the ensuing or second part of this Discourse that were lately in thy very condition though now by the Infinite goodness of God they have their eyes opened and their hearts changed to see and know both what it is to be in the state of nature and what to be brought into the glorious liberty of the sons of God that so by a three fold cord you may be drawn to accept of salvation upon Gods own terms whereas otherwise you can no way escape his eternal wrath The ensuing or second part which I would request you to read and minde is A happy Conference between a Formalist converted and a loose Libertine intituled An experimental Index of the Heart And so much of the first Part the second followeth FINIS Sold onely by Iames Crump in Little Bartholomews VVell-yard and by Henry Cripps in Popes-head-Alley At the same places there are also to be sold five and thirty other Pieces of Practical Divinity composed by the same Author 1660. This sheet and half with â—ower other sheets of as considerable matter are all to be had for a Penny at the Black Swan by Moorâ— gaâ—e AN Experimental INDEX of the HEART OR SELF-KNOWLEDGE In which As in a Looking-glasse the civillest of men may see what need they have of a Redeemer and that it most deeply concerns them with all speed to sue out their pardon in Christ and to rely wholly and only upon Free-grace for pardon and Salvation except they prefer an everlasting furnace of fire and brimstone in Hell before an eternal weight of superabundant glory in Heaven as all most sottishly do that by sinne and Satan are bewitched Drawn up and published for the good of all By R. Younge of Roxwell in Essex Florilegus Add this as a Third Part to the Trial of true Wisdom and those Three Fundamental Principles of Christian Religion Intituled A short and sure Way to Grace and Salvation Sect. XXVII A Loose Libertine meeting with his Friend that had lately been a Formal Christian he greets him as followeth SIR methinks I have observed in you a strange alteration since our last meeting at Middleburrough not only in your behaviour company and converse but even in your countenance What is the matter if I may be so bold Convert Truly Sir you are not at all mistaken nor am I unwilling to acquaint you with the cause if you can affoard to hear it Soon after my return into England I was carried by a Friend to hear a Sermon where the Minister so represented the very thoughts secrets and deceitfulnesse of my heart unto my conscience that I could not but say of him as the woman of Samaria once spake of our Saviour He hath told me all things that ever I did Which made me conclude with that Vnbeliever 1 Cor. 14 24 25. That God was in him of a truth nor could he ever have so done if he were not of God As the young man in the Gospel reasoned with the Pharisees touching Iesus when he had opened his eyes that had been blind from his birth Joh. 9.32 33. Whereupon I could have no peace nor râ—st untill I had further communed with him about my estate for I found my self in a lost condition touching Eternity It faring with me as it did wiâ—h those Iews Act. 2. when Peter by his searching Sermon had convinced them that Christ whom they had by wicked hands crucified and slain was the only Son of God and Lord of glory ver 36 37. And having had the happinesse to enjoy the benefit of his sage advice as I stood in need thereof God having given him the tongue of the learned to administer a word in season to them that are weary Isa 50.4 I blesse God his Word and Spirit hath wrought in me such a change and strange alteration that it hath opened mine eyes that were blind before inclined my will to obedience which before was rebellious softened my heart sanctified and quite changed my affections so that I now love that good which before I hated and hate that evil which before I loved and am delighted with those holy exercises which heretofore did most displease me and am displeased with those vain pleasures and filthy sins which in times past did most delight me Which is such a mercy that no tongue is able to expresse For till that hour I went on in the broad way and worlds road to destruction without any mistrust whereas now God hath been pleased to
transgressions have been such and so many and my ingratitude therein so great that it might have sunk me down with shame and left me hopelesse of ever obtaining pardon for them As see but some small part of my monstrous and devilish ingratitude to so good a God so loving and mercifull a Saviour and Redeemer that hath done and suffer'd so much for me even more than can either be expressed or conceived by any heart were it as deep as the Sea Touching what God and Christ hath done for me in the first place he gave me my self and all the creatures to serve for my use yea he created me after his own Image in righteousnesse and holinesse and in perfect knowledg of the truth with a power to stand and for ever to continue in a most blessed and happy condition But this was nothing in comparison for when I was in a sad condition when I had forfeited all this and my self 〈…〉 become his enemy mortally hating him and to my utmost fighting against him and taking part with his only enemies sin and Satan not having the least thought or desire of reconcilement but a perverse and obstinate will to resist all means tending thereunto he did redeem me not only without asking but even against my will so making of me his cursed enemy a Servant of a Servant a Son of a Son an Heir and Co-heir with Christ Gal. 4.7 But how have I requited this so great so superlative a mercy All my recompence of Gods love unto me hath been to do that which he hates and to hate those whom he loves Christ the fountain of all good is my Lord by a manifold right and I his servant by all manner of obligations First He is my Lord by the right of Creation as being his workmanship made by him Secondly By the right of Redemption being his purchase bought by him Thirdly Of preservation being kept upheld and maintained by him Fourthly His by Vocation even of his family having admitted me a member of his visible Church Fifthly His also had it not been my own fault by sanctication whereby to possesse me Lastly He would have me of his Court by glorification that he might crown me so that I was every way his God had raised me from a beggar to a great estate but how did I requite him I would not if possible suffer a godly and conscientious Minister to be chosen or to abide where I had to do but to bring in one that would flatter sin and flout holiness discourage the godly and incourage the wicked I used both my own and all my friends utmost ability Much more might be mentioned but I fear to be tedious Now argue with all the world and they will conclude that there is no vice like ingratitude But I have been more ingratefull to God than can be exprest by the best Oratour alive It was horrible ingratitude in the Iews to scourge and crucifie Christ who did them good every way for he healed their diseases fed their bodies inlightened their minds of God became man and lived miserably amongst them many years that he might save their souls but they fell short of my ingratitude to God in that most of them were not in the least convinc'd that he was the Messias sent from God and promised from the beginning But I have not only denied this Lord that bought me but I hated him yea most spitefully and maliciously sought on Satans and sins side against him and persecuted his children and the truth with all my might and all this against knowledge and conscience after some measure of illumination which cannot be affirmed of the Iews Yet miserable wretch that I was if I could have given him my body and soul they should have been saved by it but he were never the better for them Sect. XXXIII Lastly To tell you that which is more strange Notwithstanding all this that hath been mentioned and much more Yet I thought my self a good Christian forsooth yea with that young man in the Gospel I thought I had kept all the Commandements Nor was I a whit troubled for sin either original or actual but my conscience was at quiet and I was at peace neither 〈…〉 my self with that Pharisee Luke 18.9 to 15. and say I was not like other men not once doubting of my salvation I ever refused to do what my Maker commanded and yet confidently hoped to escape what he threatned Nor did I doubt of having Christ my Redeemer and Advocate in the next life when I had been a bitter enemy to him and his members in this life Here was blindnesse with a witnesse as it is not to be believed how blind and blockish men are that have only the flesh for their guide especially if they have hardned their hearts and seared their consciences with a customary sinning As I could give you for instance a large catalogue of rare examples how sin hath besotted men and what stark fools carnal men are in spirital things be they never so wise for mundane knowledg But least it should be taken for a digression or excursion you shall have a list of them by themselves the which I will add as an Appendix to this Discourse or Dialogue In the mean time I have given you a brief of my manifold provocations and great ingratitude to my Maker and Redeemer for otherwise I might be endlesse in the prosecution thereof It remains that I should in like manner lay open my original defilement which is the fountain whence all the former whether sins of commission or sins of omission do flow But touching it be pleased to peruse that small Tract intituled A short and sure way to Grace and Salvation Or Three Fundamental Principles of Christian Religion by R. Y. from page 4. to page 10. Sect. XXXIV Loose Libertine If this hath been your case no wonder it hath startled you for to deal plainly with you as you have done with me what I have heard from you makes me also tremble For is such honest moral men that live so unreprovably as you had done go not to heaven what will become of me that have been openly prophane and notoriously wicked all my time Yea it contented me not to do wickedly my self and so damne my own soul but I have been the occasion of drawing hundreds to Hell with me by seducing some and giving ill example to others the infection of sin being much worse than the act As how many have I drawn to be Drunkards and swearers and whoremongers and prophane persons insomuch that the blood of so many souls as I have drawn away will be required at my hands Yea my life hath been so debauched and licentious that I have brought a scandal upon the Gospel and made it odious to the very Turks and Infidels Rom. 2.24 Convert Alass what I did that was morally good or what evil I refrained was more for self-ends or more for fear of mens Laws than
succession shall reap them and we shall be happy in making them so so on the contrary wicked men leave their evill practises to posterity and though dead are still tempting unto sin and still they sin in that temptation they sin so long as they cause sin This was Ierobâ—ams case in making Israel to sin for let him be dead yet so long as any worshiped his Calves Ieroboam sinned Neither was his sin soon forgotten Nadab his son and Baasha his successour Zimri and Omri and Ahab and Ahaziah and Iehoram all these walked in the wayes of Ieroboam which made Israel to sin and not they alone but millions of the people with them So that it is easie for a mans sin to live when himself is dead and to lead that exemplary way to Hell which by the number of his followers shall continually aggravate his torments As O what infinite torments doth Mahomeâ— indure when every Tuâ—k that perisheth by his jugling does dayly adde to the pile of his unspeakable horrors And so each sinner according to his proportion and the number of souls which miscarry through the contagion of his evill example And look to it for the bloud of so many souls as thou hast seduced will be required at thy hands and thou must give an account for the sins perhaps of a thousand Thou doest not more increase other mens wickednesse on Earth then their wickednesse shall increase thy damnation in Hell Luk. 16. 9. § It were easie to goe on in aggravating thy sinne and wretchednesse and making it out of measure great and the souls that miscarry through the contagion of thy evill example numerous For is not the Gospell and the name of God blasphemed among the very Turks Iews and Infidels and an evill scandall raised upon the whole Church through thy superlative wickednesse and other thy fellows Yea does not this keep them off from embracing the Christian Religion and cause them to protest against 〈…〉 and all such wicked and prophane wretches are not like dirt in the house of God thrown out into the street by excommunication Or as eâ—â—ovements and bad humours in mans body which is never at case till it be thereof disburthened as Austin well notes That they are not marked with a black coal of infamy and their company avoided as by the Apostles order they ought Rom. 16.17 2 Thess. 3.6 14. Eph. 5 5 7. 1 Cor. 5.5 11. 1 Tim. 1.20 That they are not to us as Lepâ—rs were among the Iews or as men full of plague sores are amongst us We well know the good husband man weeds his field of â—urtfull plants that they may not spoil the good corn And when fire hath taken an house we use to pull it down lest it should fire also the neighbours houses Yea the good Chirurgion cuts off a rotten member betimes that the sound may not be endangered Nor will the Church of England ever flourish or be happy in her Reformation until such a course is taken MEMB. 4. Swearer Sir I unfainedly blesse God for what I have heard from you for formerly I had not the least thought that swearing by faith â—roth or any other creature was so grievous a sin â—s you have made it appear from the Word And I hope it shall be a sufficient warning to me for time to come 1. § Messenger If so you have cause to blesse God indeed For all of you have heard the self-same Word but one goes away beâ—tered others exasperated and inraged wherein Will only makes the difference And who makes the difference of Wills but God that made them He that creates the new heart leaves a stone in one bosome puts flesh into another 2. § Of hearers there are usually four sorts Mat. 13.19 to 24. as first an honest and good heart will not return from hearing the word unbettered Yea he will so note what is spoken to his own sin that it shall increase his knowledge and lessen his vices As who by looking in a Glasse shall spy spotâ— in his face and will not forthwith wipe them out A wise man will not have one sin twice repeated unto him And these may be resembled to wax which yeeldeth sonner to the seal then steel to the stamp But 3. § Secondly others are like Tullies strange soil much rain leaveâ— them still as dry as dust Or the Wolfe in the emblem which though she suckt the Goat kept notwithstanding her wolvish nature still For speak what can be spoken to them it presently passes away like the sound of a Bell that is rung Let testimonies and examples nâ—ver so much concern them they prove no other then as so many characters writ in the water which leave no impression 〈◊〉 hinde them Who may be resembled to an Hour-glasse or Conduâ—t that which in one hour runneth in the same in another hour runneth out again Or the Smiths Iron put it into the fire it is much sofined again put it into the water 't is harder then before Yea let them never so much smart for their sins they will return to them again untill they perish Resembling some silly flye which being beat from the candle an hundred times and oft singed therein yet will return to it again untill she be consumed Prov. 23.35 All those Beasts which went into the Arke 〈◊〉 came likewise ou◠〈◊〉 4. § Thirdly another sort will very orderly hear the Word and delight in it so long as the Minister shall rove in generalities preach little or nothing to the purpose But if once he touch them to the quick drive an application home to their consciences touching some one sin of theirs as John Baptist served Herod then they will turn their backs upon him and hear him no farther as those Jews served our Saviour Ioh. 6.66 The Athenians Paul Acts 17.16 to 34. and Ahab Micaiah 1 King 22.8 5. § Sore eyes you know are much grieved to look upon the Sun Bankrupts cannot abide the â—ight of their counting books nor doe deformed faces love to looke themselves in a true Glasse For which read John 3.19 20 2â— But let such men know that to flye from the light and reject the means puts them out of all hope That sin is past cure which turns from and refuseth the cure Deut. 17.12 Prov. 29.1 As what is light to them that will shut their eyes against it or reason to them that will stop their Ears from hearing it If those murtherers of the Lord of life Act. 2.23 had refused to hear Peters searching Sermon in all probability they had never been prickt in their hearts never been saved ver 37 38. And take this for a rule if ever you see a drowning man refuse help conclude him a wilfull murtherer 6. § Fourthly and lastly for I passe by those blocks that goe to Church as dogs do only for company and can hear a powerfull Minister for twenty or thirty years together and minde no more what they hear then the seats they
cause the Earth to swallow down a third quick while they are blaspheming him they would be as far from beleeving as they were before as the examples of the old world the Sodomites Pharaoh Balaam Ahab Belshazzar Malchus and those great Clerks the Scribes and Pharisees together with thousands of the Iews sufficiently manifest Yea it is easier for a man possest with many Devils to be dispossest to raise one from the dead or to turn a stone into flesh in which God should meet with no opposition then perswade an habituated Swearer to beleeve these ensuing prâ—â—pts predictions testimonies of the Gospell or any other saving truth Mat. 5.20 12.36 25 30 to 46. 2 Thess. 1.7 8 9. 2.12 Heb. 12.14 29. Rev. 20.12 to the end Deut. 29.19 20. Prov. 1.24 to 33â— 14. § Well may they beleeve what the World the Flesh and the Devil suggests unto them As Satan that he may make smooth their way to perdition will perswade the most impudent and insolent sinners Drunkards Adulterers Blasphemers Sabbath-breakers Bloodthirsty Murtherers Persecuâ—ters of the Godly and contemners of Religion that they may take liberty to continue their sensuall lusts by a testimony of â—cripture and apply Christs passion 〈…〉 head his drum of Rebellion with his pardon they live as if the Gospell werâ— quite contrary to the rule of the Law or as if God were neither to 〈◊〉 feared not cared for Hence they exercise their saucie wits in prophâ—â—â— scoffs at Religion and disgrace that bloud whereof hereafter they would givâ— a thousand worlds for one drop hence they tear heaven with their blasphemieâ— and bandie the dreadfull name of God in their impure and polluted mouths by their bloody oaths and execrations hence they are so witlesse graceâ—lesse and shamelesse as to swear and curse even as dogs bark Yea the have so sworn away all grace that they count it a grace to swear and at so far from beleeving what God threatens in his Word against sin anâ— what is affirmed of his justice and severity in punishing all wilfull and imâ—penitent sinners with eternall destruction of body and soul that they presâ—sume to have part in that merit which in every part they have so abused to be purged by that bloud which now they take all occasions to disgrace to be saved by the same wounds and bloud which they swear by and so often swear away to have Christ an Advocate for them in the next life wheâ— they are Advocates against Christ in this that heaven will meet them aâ— their last hour when all their life long they have galloped in the bearer rode toward hell And that though they live like swine all their life long yet one cry for mercy at the last gasp shall transform them into Saints Anâ— this is the strong faith they are so apt to boast of viz. presumption not confiâ—dence Or rather Hope frighted out of its wits For not withstanding al this in beleeving the Scriptures they fall short of the Devils themselves For the Devils doe really beleeve that God is no lesse true and just then he â—word â— mercifull as his Word declares him to be and thereupon they tremble a S. Iames hath it Iames 2.19 whereas these men beleeve not a word thaâ— God speaks so as to be bettered by it 15. § And no marvail for their wont hath been to beleeve Satan raâ—ther then God as did our first parents Gen. 3. Therefore now afteâ— they have rejected all means of grace when they are so crusted in their vilâ—lanie that custome is become a second or new nature God that he may puâ—nish their hardnesse and excesse in sin with further obduration not onlâ— delivers them up to Satan the God of this world who so blindes their mindes and deludes their understandings that the light of the glorious Gospell of Chrisâ— shall not shine unto them 2 Cor. 4.3 4. Eph. 2.2 2 Thess. 2.9 But he giveâ— them up even to a reprobate judgment to the hardnesse of their hearts and tâ— walk in their owne connsels Psal. 81.11.12 Rom. 1.21 to 32. And betteâ— be given up to Satan as the incestuous Corinthian was then thus to be given up For he was thereby converted and saved as God used the matter making the Scorpion a medicine against the sting of the Scorpion the Horseleecâ— a means to abate the vicious and superfluous bloud so ordering Satans crafâ— and malice to ends which himself intended not Whereas these are given over as a desperate Patient is given over by hiâ— Physitian when there is no hope of his recovery As thus Because they wilâ— not receive the truth in love that they mights be saved for this cause God give 〈…〉 damned who beleeve not the truth but take pleasure in unrighteousnesse they are the very words of the holy Ghost 2 Thess. 2.10 11 12. If any would see more touching to wofull condition of a deluded worldling and how Satan guls wicked men with a world of misprisions that he may the better cheat them of their souls Let them read The Drunkards Character and The Cure of Misprision for in this I study all possible brevity being loath either to surfeit or cloy the Swearer who is commonly short breath'd in well-doing and lâ—st adding more should hinder him from hearing this for Satan and his corrupt heart will not condescend he shall hold out to hear his beloved sin so-spoken against MEMB. 5. 1. § Only I will insert a few notions aphorisms or conclusions touching the former point of Gods forbearing to punish the most stagitious sinners when they so horribly provoke him together with some pregnant examples of some that he hath executed Martiall Law upon even in this life Cornelius Gallus not to mention many nor any that every Author sets down dyed in the very act of his filthinesse as Plutarch well notes Nitingall Parson of Crondall in Kent was struck dead in the Pulpit as he was belching out his spleen against religion and zealous professors of the Gospel It was the usual imprecation of Henry Earl of Schuartzbourg Let me be drowned in a Iakes if it be not so and such was his end You may remember one Lieutenant of the Tower was hanged it had wont to be his usuall imprecation as he confessed at his death Earl Godwin wishing at the Kings Table that the bread he eat might choke him if he were guilty of Alphreds death whom he had before slain was presently choked and fell down dead Yea his lands also sunk into the Sea and are called Godwins sands where thousands since have made shipwrack It was usuall with Iohn Peter mentioned in the book of Martyres to say if it be not true I pray God I may rot ere I dye and God saying Amen to it he rotted away indeed A Serving-man in Lincoln-shire for every trifle used to swear Gods precious bloud and would not be warned by his friends to leave it insomuch that hearing the bell tole in the very
in the former Part shewn and shall further amplifie in this As tell me may not God justly another day call Heaven and Earth to witness against us that he would have saved us yea did woo us to accept of salvation saying Turn ye turn ye from your evil ways for why will you die ô people of England Ezek. 33.11 But we would not be converted nor saved As thus § 3 Whereas God hath offered us a pardon in tendering Christ unto us upon the condition of faith and repentance even his own Son to be a means of our reconciliation which is such a spectacle of unspeakable mercy as might ravish our souls with admiration We are so far from accepting it thankfâ—lly that we not onely refuse and contemn it but in a manner deride the offer of it our selves oppose the Gospel of glad tydings and persecute Christ in his Members either with hand or tongue or both We are so far from being holy our selves most of us that we hate holiness in â—thers For if any become Religious and conscionable and will not for company grievously sin against God wrong their bodies destroy their own soules and wilfully leap into Hell-fire with us we envy hate censure scoff at nick-name rail on and slander them that we may flout them out of their faith damp or quench the spirit where we perceive it is kindled discourage them in the way to heaven baffle them out and make them ashamed of their holy profession and religious course and consequently pull them back to the World that so we may have their company here in sin and hereafter in torment Nor do we so serve the most sincere onely in whom the graces of Gods Spirit do as apparently shiâ—â—t as the Sun at noon-day to the dazling of their eyes But we condemn all that have more religion then an Heathen or more knowledge of heavenly things then a childe in the wombe hath of the things of this life or more conscience then an Atheist or care of his soul then a Beast That live religiously and will not revel it with us in a shoreless excess for Round-heads and Puritans a name so full of the Serpents enmity as the egge of a Cockatrice is full of poison § 4. And in all which is worst of all we have caused others to do the same abominations by our evil example Yea worse yet then all this our abominable wickedness hath brought such a scandal upon our Religion and the Gospel that it is even abhorred of the Heathen and the great and glorious Name of God blasphemed among them Yea what else but the unchristian-like behaviour of Christians hath caused the Turks and Iews and many among our selves even to protest against their own conversion Or what else hath alienated the Indians from the Christian Religion making them to refuse the Gospel but this that they saw our lives more savage then those Savages themselves yea it hath made those poor souls resolve that whatsoever Religion the Christians were of they would be the contrary thinking it impossible that such beastly and bloody dâ—eds could proceed from any true Religion Or that he could be a good God who had such evill sons Whereas in the Primitive times more of them were won to the faith by the holy lives of Christians then by the Doctrine which they taught for it caused them to say This â—s a good God whose servants are so good CHAP. VI. § 1. ANd thus according to my scantling I have spread before you what God and Christ hath done for us and how we have again required him Though God who searcheth the heart and trieth the reins knows infinitely more by us and sees what strange monsters what ugly odious hideous fiends what swarms what litters what legions of noysome lusts are couched in the stinking styes of every one of our deceitful hearts and findes that if all our thoughts did but break forth into action we should not come far short of the Devils themselves And certainly if we shall compare the numberless number of our great and grievous abominations wherewith our Land is filled from corner to corner with the many means which God hath afforded for our reclaiming it will be found that no Nation under heaven did ever more provoke the Lord. Nor hath he ever strove more with any Nation to reclaim them then he hath done with us for when neither mercies nor any ordinary means would serve the turn he hath at several times visited us with several judgements to try what they would do But we have been so little moved therewith that instead of becomming better we have bin the worse for them as appears at this day and more audacious in declaring our sins as if with Sodom we took a pride in them to the great dishonour of our Redeemer and his Gospel and to the hardening of all that hear of it so that our horrid sins are grown up unto heaven in regard whereof we may justly be confounded and ashamed to lift up our eyes unto him who is a Lord so great and terrible of such glorious Majesty and infinite purity Now he that hath ears let him hear and he that hath wit let him consider and lay it to heart how thankful a people we are And not onely ye ô inhabitants of this our Jerusalem and Judah would I have to judge between Christ and his Vineyard what he could have done for us more then he hath done Isaiah 5.4 to 8. But heare ye also ô heavens and give eare ô earth be astonished at it and horribly afraid that this foolish people and unwise should so requite the Lord Jer. 2.11 c. Isai. 1.2 to 9. and Verse 15 to 25. Deut. 32.6 c. Oh my Brethren Englands unthankfulness hath striven with Gods goodness for the victory as Absalom strove with David whether the Father should be more kinde to the son or the son more unkinde to the Father We have been fatted with his blessings and then spurned at his precepts resembling the Leopard who wrongs them most that give him most fodder § 2. But why do I call it unthankfulness when our sin is many degrees beyond ingratitude it self For not to confesse a benefit is the utmost confine of unthankfulnesse meer ingratitude returnes nothing for good but we return evil yea the greatest and most malicious evil for the greatest and most admired love Argue with all the World and they will conclude there is no vice like ingratitude But we are more ingrateful to God then can be exprest by the best Oratour alive It was horrible ingratitude which the chief Butler shewed to Ioseph Gen. 41.9 which the nine Lepers shewed to Christ Luk. 17. 17 18. which the men of Succoth and Penuel shewed to Gideon Iudg. â— 6 8. which those five spies shewed to Micha Iugd. 18.14 18. It was worse which the Israelites shewed to Gideons seed Iudg. 9.17 18. which Michael Thraulus shewed to Leo the Emperour which Iustinianus shewed