of the same precious promises And by vertue of this Calling we serve one and the same God are of one Church and family and have one Religion one faith one baptisme are invited guests to the same Table and Supper of our Lord are all Heirs and Co-heires of the same heavenly kingdome and therein annexed also with Christ our elder brother Finally we are brethren of the same Father the onely Spouse of the same heavenly Bridegroom and members of the same mystical body whereof Iesus Christ is the head so that the neerest and strongest communion that can be imagined is between Christians one with another and all of them with their head Iesus Christ And should not all this move us to relieve them Yea more then all this If we do good to our fellow-members the benefit will râ—dound unto our selves who are of the same body even â—s the hand giving nourishment to the mouth and the mouth preparing it for the stomacke do in nourishing it provide nourishment for themselves also Yea more then all this there is such a neare and strong union and communion with the poor together with us and with our head Christ our Saviour That he esteemeth that as doâ—â— to himselfe which is done unto them even as the head acknowledgeth the benefit done unto it which the meanest member of the body receiveth Yea in truth that is much more acceptable which we do for his poor members then if we should do it to his owne person as being a signe of greater love For it is but an ordinary kindnesse to confer benefits upon our dearest friends but to extend our bounty to the poorest and meanest that belong unto them is a signe of much greater love For if for their sakes onely we do good unto these how much more would we be ready to do it unto themselves if they had occasion to crave our help And as in this regard he much esteemeth this Christian bounty so he will richly reward it also at the day of Iudgemeut For then these mercifull men who have relieved the poor for Christs sake shall with ravishing joy heare that sentence Come ye blessed of my Father because the works of mercy which they have done to the poor Christ will acknowledge as done unto himselfe And this will more rejoyce thy soule hereafter then it doth now refresh the others body when Christ shall say unto thee Come thou blessed and inherit the Kingdome Nor will it then repent thee that thou hast parted with a small part of what God hath given thee to the poor CHAP. XXXVI And indeed what can be a more forcible reason to make our hearts relent though they be never so stony and our bowels to yearn with pity and compassion towards the poor though they were of brasse and iron Then to consider that our dear Lord and Saviour in them doth crave reliefe for who is so more then brutishly ungratefull that can turne him away empty handed Who being infinitely rich in all glory and happinesse was contented for our sakes to become poore that by his poverty he might communicate unto us his heavenly riches Who would not give Christ lodging Yea even if need should require the use of his own bed if hee remember that Christ was content so far to abase himselfe for our sakes as to make a stable his chamber and a manger his lodging that we might be admitted into his heavenly and everlasting mansions Who would deny to cloath him being naked who hath câ—â—â—hed our nakedness and covered our filthinesse with the precious robe of his righteousnesse in which we stand accepted before God and receive the blessing of eternall happinesse Who would not spare food out of his owne belly to relieve poore Christ who hath given unto us his blessed body to be our meat and his precious blood to be our drinke whereby our soules and bodies are nourished unto everlasting life Who would not leave all pleasure and profit to go and visit him in his sicknesse and imprisonment that left heaven and his Fathers bosome that he might come to visit and redeem us with the inestimable price of himselfe Yea if wise we will count it an honour whereof we are very unworthy As most unworthy we are of such an honour as to relieve hungry thirsty and naked Christ in his poor members whence the Macedonians counted and called it a favour that they might have their hand in so good a worke 2 Cor. 8.1 2 3 4. And that David thanks God that of his owne he would take an offering 1 Chron. 29.9 And this is another reason to convince men that it is most just and equall they should be liberall to the poor members of Iesus Christ. And so much touching the reasons and motives to this Christian duty Then which there cannot be either more or clearer or stâ—onger or weightier inducements to perswade to any one thing in the world then there is to this if men have either hearts or braines CHAP. XXXVII The next to be considered is The time when we are to give and that is two-fold First when an opportunity of doing good offers it seâ—fe do it speedily without delay readily entertain the first â—oâ— on with-hold not good from thy Neighbour when it is in thy power to do it Say not to him that is in present need goe and â—ome again and to morrow I will give thee when thou hast it by thee Prov. 3.27 28. When Lazarus is in need of refreshment let him not wait or lye long at thy door Luke 16.20.21 22. For nothing is more tedious then to hang long in suspence and we endure with more patience to have our hopes beheaded and quickly dispatcht then to be racked and tortured with long delayes according to that Prov. 13.12 Hope deferred maketh the heart sicke but when the desire cometh it is a tree of life For as one saith Beneficentia oft virtus que moram non patitur Beneficence is a vertue which disliketh all delayes And as Seneca telleth us Omnis benignitas properat All goodnesse is quick of hand and swift of â—oot and hateth aswell the paralyticall shaking and staggering of those who doubt whether to give or no as the gouty lamenesse of such as after they are resolved to give make but slow hast The greater speed the greater love for love can abide no lingring Then does a benefit loose his grace when it sticks in his fingers who is about to bestow it as though it were not given but pluckt from him and so the receiver praiseth nor his Benefactors bounty but his owne importunity because he doth not seem to have given but to have held too weakely against his violenâ—â— These delayes shew unwillingnesse Et qui moratur neganti proximus est He that delayes a benefit is the next door to him that denyeth it Even as on the other side a quick haâ—d is an evident signe of a free heart For proximum est libenter facientis
also in much Luk. 16 10. He that will corrupt his conscience for a pound what would he do for a thousand If Iudas will sell his Mâ—ster for thirty pence what would he not have done for the Treasury Alas there are no sins small but comparatively These things speaking of Mint and Cummin ought ye to have done sayes our Saviour and not have left the other undone Luk. 11.42 Wherefore it is with a good and tender conscience as it is with the apple of the eye for as the least hair or dust grieves and offends that which the skin of the eye-lid could not once complain of so a good and tender conscience is disquieted not only with beams but moates even such as the world accounts trifles it strains not only at Cammels but Gnats also A sincere heart is like a neat spruce man that no sooner spies the least speck or spot on his garment but he gets it washt or scrap't off the common Christian like a nasty sloven who though he be all foul and besmeared can indure it well enough yea it offends him that another should be more neat than himself But such men should consider that though they have large consciences that can swallow down any thing yet the sincere and tender conscience is not so wide A strait shooe cannot indure the least pibble stone which will hardly be felt in a wider neither will God allow those things in his Children which he permits in his enemies no man but will permit that in another mans Wife or Child which he would abhor in his own A box of precious oyntment may not have the least fly in it nor a delicate Garden the least weed though the Wildernesse be overgrown with them I know the blind world so blames the Religious and their Religion also for this nicenesse that they think them Hypocrites for it but this was Iobs comfort in the aspersion of Hypocrisie My witnesse is in Heaven and my record on high And as touching others that are offended their answer is Take thou O God who needest not our sinne to further thy work of Grace the charge of thy Glory give us grace to take charge of thy Precepts For sure we are that what is absolutely evill can by no circumstance be made good poyson may be qualified and become medicinall there is use to be made of an enemy sicknesse may turn to our better health and death it self to the faithfull is but a door to life but sinne be it never so small can never be made good Thus you have seen their fear but look also upon their courage for they more fear the least sinne than the greatest torment All the fear of Satan and his instruments ariseth from the want of the true fear of God but the more a man fears God the lesse he fears every thing else Fear God honour the King 1 Pet. 2.14 17. He that fears God doth but honour the King he need not fear him Rom. 13.3 the Law hath not power to smite the vertuous True many have an opinion not wise That Piety and Religion abates fortitude and makes valour Feminine but it is a foundationlesse conceit The true beleever fears nothing but the displeasure of the highest and runs away from nothing but sinne Indeed he is not like our hot-spurs that will fight in no cause but a bad that fear where they should not fear and fear not where they should fear that fear the blasts of mens breath and not the fire of Gods wrath that fear more to have the world call them Cowards for refusing than God to judge them rebels for undertaking that tremble at the thought of a Prison and yet not fear Hell fire That can govern Towns and Cities and let a silly woman over-rule them at home it may be a servant or a Childe as Themistocles Sonne did in Greece What I will said he my Mother will have done and what my Mother will have my Father doeth That will undertake a long journey by Sea in a Wherry as the desperate Marriner hoyseth sayl in a storm and sayes None of his Ancestors were drowned That will rush fearlesly into infected houses and say The Plague never ceizeth on valiant blood it kills none but Cowards That languishing of some sicknesse will strive to drink it away and so make hast to dispatch both body and soul at once that will run on high battlements gallop down steep hils ride over narrow bridges walk on weak Ice and never think what if I fall but what if I passe over and fall not No he is not thus fearlesse for this is presumption and desperate madnesse not that courage and fortitude which ariseth from faith and the true fear of God but from blindnesse and invincible ignorance of their own estate As what think you Would any man put his life to a venture if he knew that when he died he should presently drop into hell I think not But let the beleeving Christian who knowes he hath a place reserved for him in Heaven have a warrant from Gods word you cannot name the service or danger that he will stick at Nor can he lightly fail of successe It is observed that Trajan was never vanquished because he never undertook warre without just cause In fine as he is most fearfull to offend so he is most couragious in a good cause as abundance of examples witnesse whereof I 'le but instance two for the time would be too short to tell of Abraham and Moses and Caleb and David and Gideon and Baruck and Sampson and Ieptha and many others of whom the holy Ghost gives this generall testimony that by faith of weak they were made strong waxed valiant in battell turned to flight the Armies of the Aliants subdued Kingdoms stopt the mouthes of Lyons quenched the violence of the fire c. Heb. 11.22 to 35. Nor will I pitch upon Ioshua whom neither Caesar nor Pompey nor Alexander the Great nor William the Conquerour nor any other ever came near either for valour or victories but even Ionathan before and the Martyrs after Christ shall make it good As what think you of Ionathan whom neither steepnesse of Rocks nor multitude of enemies could discourage or disswade from so unlikely an assault Is it possible if the divine power of Faith did not add spirit and courage making men more than men that two should dare to think of encountering so many thousands and yet behold Ionathan and his Armour-bearer put to flight and terrified the hearts of all the Philistims being thirty thousand Chariots six thousand Horse-men and Foot-men like the sand of the Sea-shore 1 Sam. 14.15 O divine power of faith that in all attempts and difficulties makes us more than men and regards no more Armies of adversaries than swarms of flies A naturall man in a project so unlikely would have had many thoughts of discouragement and strong reasons to disswade him but his faith dissolves impediments as the Sunne doth dewes
10.29.30 Let the Powder-Traytors plot and contrive the ruinâ— of our state never so cunningly and closey let them go on to the utmost as there wanted nothing but an actor to bring on that Catholick dooms-day yet before the match could bee brought to the Powder their artificiall fire-works were discovered their projection prodition deperdition all disclosed and seasonably returned on their own heads And the like of their invincible Navie And of Pope Alexander the sixth who prepared a feast for diverse Cardinalls and Senators purposing to poyson them but by the providence of God they escaped and hee alone was poysoned Let Iezabel fret her heart out and swear by her gods that Eliah shall die yet shee shall bee frustrate Eliah shall bee safe Let the red Dragon spout forth floods of venom against the Church the Church shall have wings given her to flie away she shal be delivered Rev. 12. Let the Scribes and Pharisees with their many false witnesses accuse Christ never so yet in spite of malice innocency shall find abbettors and rather than hee shall want witnesses the mouth of Pilate shall bee opened to his justification Yea let Ionas through frailty run away from the execution and embassage of God's charge and thereupon bee cast into the Sea though the waves require him of the Ship and the Fish require him of the waves yet the Lord will require him of the Fish even the Sea and the Fish had as great a charge for the Prophet as the Prophet had a charge for Niniveh for this is a sure rule if in case God gives any of the creatures leave to afflict us yet hee will be sure to lay no more upon us than we are able or he will make us able to bear yea than shall make for our good and his glory Hee hath a provident care over all the Creatures even Beasts and Plants and certainly wee are more precious than Fowls and Flowers yet the Lord cares for them Will the House-holder take care to water the herbs of his Garden or to fodder his Cattell and suffer his Men and Maids to famish through hunger and thirst Or wil hee provide for his Men and Maids and let his own children starve Surely if a man provide not for his own Hee hath denyed the faith and is worse than an Infidell 1 Tim. 5.8 Far bee it then from the great Hous-holder and Iudge of all the earth not to provide for his dear Children and Servants what shall bee most necessary for them indeed wee may fear our own flesh as Saint Paul did but God is faithfull and will not suffer us to bee tempted above our strength but will even give the issue with the temptation and in the mean time support us with his grace 2 Cor. 12.9 You have an excellent place to this purpose Ier. 15.20 21. Section 2. Objection But wee see by experience that God gives wicked men power often times to take away the very lives of the godly Answ. What then If wee lose the lives of our bodies it is that wee may save the lives of our souls and attain the greater degree of glory Luk. 9.24 and so wee are made gainers even by that loss Now if God takes away temporall and gives eternall life for it there is no hurt done us hee that promiseth ten pieces of silver and gives ten pieces of gold breaks no promise Peace bee unto this house was the Apostles salutation but it was not meant of an outward peace with men of the world and Christ â—aith you shall have rest Matth. 11.28 but it is rest unto your souls Again thou hast merited a three-fold death if thou bee'st freed from the two worser spirituall and eternall and God deal favourably with thee touching thy naturall death hee is mercifull if not thou must not think him unjust Though the Devill and the world can hurt us aswell as other men in our outward and bodily estates as the Devill had power over Iob in his ulcers over his children in their death over Mary Magdalen that was possessed and over that daughter of Abrahams Luk 13. whom hee kept bound 18. years ver 16. yet they can do us no hurt nor indanger our souls they shall lose nothing but their dross as in Zachary 13.9 Isa. 12. Let them sluce out our blood our souls they cannot so much as strike let wild beasts tear the body from the soul yet neither body nor soul are thereby severed from Christ. Yea they can neither deprive us of our spirituall treasure here nor eternall hereafter which makes our Saviour say Fear yee not them which kill the body but are not able to kill the soul but rather fear him which is able to destroy both soul and body in Hell Matth. 10.28 The body is but the Bark Cabinet Case or Instrument of the soul and say it falls in pieces there is but a pitcher broken the soul a glorious Ruby held more fit to bee set in the crown of glory than here to bee trodeâ— under foot by dirtie swine and therefore so soon as separated the Angels convey her hence to the place of everlasting bliss Alas what can they do they cannot separate us from the love of God in Christ Iesus Rom 8 38.39 Yea they are so far from doing us harm as that contrariwise wee are much the better for them In all these these things wee are more than conquerours through him that loved us ver 37. Whatsoever then becoms of goods or lives happie are wee so long as like wise Souldiers wee guard the vitall parts while the soul is kept found from impatience from distrust c. Our enemie may afflict us hee cannot hurt 〈◊〉 Objection Nevertheless that which I suffer is exceeding grievous Answer Not so grievous as it might have been for hee that hath afflicted thee for a time could have held thee longer hee that toucheth thee in part could have stricken thee in whole hee that laid this upon thy body hath power to lay a greater Rod both upon thy body and soul. Again there is no chastisement not grievous the bone that was dis-jointed cannot bee set right without pain no potion can cure us if it work not and it works not except it make us sick Nay my very disease is not so painfull for the time as my remedy how doth it turn the stomack and wring the in trails and work a worse distemper than that whereof I formerly complained neither could it bee so wholesome if it were less unpleasing neither could it make mee whole if it did not â—iâ—st make mee sick But wee are contented with that sickness which is the way to health There is a vexation without hurt such is this wee are afflicted not overpressed needy not desperate persecuted not forsaken cast down but perish not how should wee when all the evill in a City comâ— from the providence of a good God which can neither bee impotent nor unmeâ—cifull It is the Lord let him do
or suffered was either to purchase fame to themselves or to merit reward by it their aym and end was not Gods glory but their own honour and glory and vertues are to be judged not by their actions but by their ends Yea they called vertue Bonum Theatrale as if a man would not be vertuous if he had not spectators to take notice of him but it is false for vertue will be as cleer in solitudine as in Theatrâ— though not so conspicuous only it may grow more strong by the observation and applause of others as an heat that is doubled by the reflection But O the difference between these naturall and meer morall men and a true Christian the Christian loves goodnesse for it self and would be holy were there no Heaven to reward it he does all and suffers all out of sincere affection and a zeal of Gods glory and the Churches good Matth. 5.16 to the end his Name may be magnified and others won and edified 1 Pet. 2.12 as most fit it is that the profit being mans the honour should be Gods And this his sincerity the rather appears in that he holds out maugre all opposition disgrace persecution c. whereas the other like wind-mills would not turn about to do any good service but for the wind of mens praises Now it is one method to practise swimming with Bladders and another to practise dauncing with heavy shooes We read of some that in the Monastery could fast whole dayes together with ease but in the desart they could not hold out untill noon but their bellies would be craving presently 4. The one doth it in faith which only crowns good actions for whatsoever is not done in faith is sin Rom. 14.23 and therefore cannot please God Heb. 11.6 the reason is this If our best actions be not the fruits of a lively faith they spring from ignorance and infidelity as herbs may do from a dunghill And its evident they have not faith for how should they beleeve in him of whom they have not heard Rom. 10.14 And it were well if all that are meer civill and morall men would look to the Rock where-out their works are hewn and to the Pit where-out they were digged for God looketh at no action further than it is the work of his Spirit but the spirit is no where but in the sons of God Gal. 4.6 and no sons but by faith in Christ Gal. 3.26 So that obedience without faith is but as the shell without the kernell the husk without the corn the carkasse without the soul which the Lord abhors as the sacrifice of fools Isa. 66.3 Whence it is that all the vertues of the Heathen are called by Divines splendida peccata shining or glistering sinnes sinnes as it were in a silken Robe 5. The sum of all Morall Philosophy is included in these two words sustain and abstain and a wicked man may restrain evill as do the godly but here is the difference the one keeps in corruption the other kills corruption 6. The Philosopher and so all civill and morall men can forbear the Christian forgive they pardon their enemies we love ours pray for them and return good for evill and if not we no whit savour of Heaven For if you love them that love you saith our Saviour what thanks shall you have for even the sinners do the same such as see not beyond the clouds of humane reason But I say unto you which hear Love your enemies blesse them that curse you do good to them that hate you and pray for them which hurt you and persecute you Matth. 5.44 Luk. 6.27 32 33. shewing that if we will ever hope for good our selves we must return good for evill unto others In which words you may note a triple injunction one to the hâ—art the treasury of love another to the tongue loves interpreter the third and principall to the hand which is loves Factor or Almoner Wherein our Saviour seems to set man like a Clock whose master wheel must not only go right within nor the bell alone sound true above but the hand also point straight without as for the motion and setting of the wheel within he sayes to the heart love your enemies for the stroke and sounding of the bell above he saith to the tongue blesse them that curse you and for the pointing of the hand or Index without he saith to the hand Do good to them that hurt you Now well may naturall men sayâ— with the winde of their naturall passionâ— and corrupt affections in rendring evill for evill but Christ the Master and Pilot of his Ship the Church hath charged all passengers bound for Heaven the Haven of their hope and Harbour of their rest like Pauls Mariners Acts 27. to sayl with a contrary wind and weather of doing good for evill and like the Disciples on the Lake of Genazereth Râ—â— through the raging waves of their enemies reproaches with a contrary breath not rendring rebuke for rebuke but contrariwise to blesse 1 Pet. 3 â—â— And the better to teach us this lesson he practised it himself adding example to precept for his word and his work like mercy and truth were together his precept and his practise like righteousnesse and peace kissed each other for when they in devilish malice sought nothing but his condemnation he in great love went about the work of their salvation when they shed his blood to quench their malice he swet water and blood to wash their souls Yea when the Iews were crucifying of him he at the same time though the torments of his passion were intollerable incomparable unconceivable solliciteth God for their pardon Luk. 23.34 Now his prayer could not but he efficacious and a pardon for such murderâ—rs was no mean good turn And this likewise is the practice of the Saints who strive to imitate their Master in all things which he did as man St Steven at the instant while his enemies were stoning of him kneeled down and prayed Lord lay not this sinne to their charge Acts 7.60 Where is one thing very remarkable he stood when he prayed for himself but kneeled when he prayed for his enemies hereby shewing the greatnesse of their impiety which easily could not be forgiven as also the greatnesse of his piety And indeed as to render good for good is the part of a man and to render evill for evill the part of a beast and to render evill for good the part of a devill so to render good for evill is only the part of a Saint Be mercifull as your heavenly Father is mercifull Luk. 6.36 It were easie to abound in examples of this kinde How often did Moses return good unto Pharaoh for his evill in praying to and prevailing with God for him to the removall of nine severall plagues notwithstanding his cruell oppression And David what could he have done for Saul that he left undone notwithstanding he so cruelly persecuted him and hunted after his life
once the Grecians were known from the Barbarians by their vertuous lives as Quintus Curtius notes Shall a wilde Olive tree growing upon the barren mounts of Gilboa and nature where neither dew of the spirit nor rain of grace falleth bear such fruit and shalt not to thou a green Olivetree in the house of God planted beside the waters of comfort bring forth this fruit of the Spirit We see that civill honesty severed from true piety humility saving knowledge sincere love to God true obedience to his word justifying faith a zeal of Gods glory and desire to edifie and win others God accepts not as proceeding from the love of our selves and other carnall respects namely to obtain praise or profit thereby So that to suffer as the Heathen did without observing other circumstances is but to imitate that foolish Patient who when the Physician bade him take that prescript eat up the paper Wherefore do not only subdue thy passions but sayl with that contrary breath of the Apostle 1 Cor. 4.12 We are reviled and we blesse and with that of St Steven who rowed both against winde and tyde not only through the raging waves of his enemies reproaches but even in a storm of stones being as earnest to save their souls as they were to slay his body Meer Civill and morall men have speculative knowledge if thine be saving it will take away barrennesse and make thee fruitfull in the works of obedience Who planteth a Vineyard and eateth not of the fruit thereof we expect this of the Earth that hath only nature and shall not God expect it of us who have sense to govern nature Reason to govern sense grace to govern reason Iesus Christ to govern all The little World Man is so the compendium and abridgement of all creatures that whatsoever is imprinted with Capitall Letters in that large Volume as in Folio is sweetly and harmoniously contracted in decimo sexto in the brief text of man who includes all Planets have being not life Plants have life not sense Beasts have sense not reason Angels have being life reason not sense Man hath all and contains in him more generality than the Angels Being with Planets life with Plants sense with Beasts reason with Angels But the beleever hath over and above Gods Spirit and faith which are peculiar prerogatives belonging to the godly which no man being a mâ—er man is capable of Here also if it were as orderly as pertinent I might take occasion to shew another peculiar and proper adjunct belonging to the patience of a Christian which a Philosopher may sooner envy than imitate yea it must put him besides his reason before he can conceive it possible namely That a Christian rejoyceth in his sufferings We rejoyce in tribulation saith St Paul knowing that tribulation bringeth forth patience and patience experience and experience hope c. Rom. 5.3 Yea he goeth yet further and saith I am filled with comfort I am exceedingly joyfull in all our tribulation 2 Cor. 7.4 which is to over-abound exceedingly with joy such an exuberation of joy as brake forth into thankefulnesse And St Iames the like saying My brethren count it exceeding joy when ye fall into divers temptations knowing that the trying of your faith bringeth forth patience and let patience have her perfect work that ye may be perfect and intire lacking nothing Jam. 1.3 4. Gods people do not only acknowledge that they suffer justly frrm God even when they suffer unjustly from men as Iosephs brethren did who were no Spies nor corners as they were accused yea they had faithfully presented their Monies for their Wheat neither had they stolen their Lords Cup yet say they justly is this evill come upon us because we have sinned against our brother Gen. 42.21 As a trespasse being committed perhaps thirty or forty years ago and no punishment till now inflicted behold thy Creditor is now come and thou must pay the debt hast thou any wrong done thee I trow not But this is not all though nature will scarce acknowledge so much for we must proceed and not alwayes continue in the nethermost Forme like drones he is not uppermost in this School of Patience who suffereth things patiently that must be suffered but he who doth it willingly cheerfully and thankefully Paulus Diaconus relates how the Empresse Irene being deposed from ruling by her own servant said I thank God who of his free mercy advanced me an unworthy Orphane to the Empire but now that he suffereth me to be cast down I ascribe it wholly to my sinnes blessed be his Name for his mercy in the one in the other for his justice And St Iamâ—s being cut into pieces limb by limb was heard to say God be thanked upon the cutting off of each member or joynt The very Heathen saith St Hierome know that thanks are to be given for benefits received but Christians only give thanks for calamities and misâ—ries But because this path leads from the way of my intended discourse and you affect not to have mee digresse come we to the sixteenth Reason CHAP. XXXI That they may follow Christs example and imitate the Patience of the Saints in all Ages 16. Reason 6. IN the sixth and last place they bear the slanders and persecutions of wicked men patiently that they may follow Christs example and imitate the patience of the Saints in all ages Christ also suffered for you saith St Peter leaving you an example that you should follow his steps 1 Pet. 2.21 And it is written of him that When he was reviled he reviled not again when he suffered he threatned not 1 Pet. 2.23 He was called of his enemies Conjurer Samaritane Wine-bibber c. was scoft at scorned scourged crucified and what not yea he suffered in every place in every part First In every place hunger in the desart resistance in the Temple sorrow in the Garden contumelies in the Iudgement-hall Crucifying without the City c. Secondly In every part his eyes run down with tears his temples with blood his ears tingled with buffetings glowed with reproaches they afflicted his taste with Gall spit in his face pierc'd his head with thorns his hands with nayles his side with a spear his heart was full of sorrow his soul of anguish his whole body was sacrificed as an offering for sinne and yet he suffered all for us to the end he might leave us an example that we should follow his steps Neither was it so much what he suffered as with what affection willingnesse and patience he suffered that did Nobilitate the merit of his sufferings As touching the first Why descended he to take our flesh but that we might ascend to take his Kingdom he descended to be crucified that we might ascend to be glorified he descended to hell that we might ascend to Heaven Touching the second What King ever went so willingly to be Crowned as he to be crucified Who so gladly from execution as he to it What
seed that they should bee Sojourneâ—s in a strange land where they should bee kept in bondage and evill intreated Gen. 15. At the end of which time even the self same day they returned from the land of Egypt that was the precise time appointed and the self same day it was accomplish'd and till then Moses undertook it in vain Why were they so long kept from it the land was their own before they were the right heirs to it lineally descended from him who was the first possessor of it after the food God will do all in due time that is in his time not in ours if at any time the Lord deliver us it is more than hee owes us Let him saith Saint Augustine choose his own opportunity that so freely grants the mercy Again hee appointed that the Iews should serve the King of Babylâ—n seventy years not a day not an hour to bee abated Ier 25.11 but at the end thereof even that very night Dan. 9. it was accomplished neither did Daniel who knew the determinate time once pray for deliverance till just upon the expiration Thirty eight years hee appointed the sick man at Bethesda's Pool Ioh. 5.5 Eighteen years to that daughter of Abraham whom Christ loosed from her disease Luk. 13.16 Twelve years to the woman with the bloody issue Matth. 9.20 Three months to Moses Exod. 2.2 Ten days tribulation to the Angell of the Church of Smyâ—na Apocal. 2.10 Three days plague to David 2 Sam. 24.13 Each of these groaned for a time under the like burden as thou doest But when their time which God had appointed was come they were delivered from all their miseries troubles and calamities and so likewise ere long if thou wilt patiently sorry the Lord's leasure thou shalt also bee delivered from thy affliction and sorrow either in the Morning of thy trouble with David Psal. 30.5 or at the Noon of thy life with Iob Chap. 42.10 to 17. or toward the Evening with Mr Glover that holy Martyr who could have no comfortable feeling till hee came to the sight of the stake but then hee cryed out and 〈◊〉 his hands for joy to his friend saying O! Austin hee is come hee is come meaning the feeling joy of faith and the Holy Ghost Acts and monuments Fol. 1995. Or at night with Lazarus at one hour or another thou art sure to bee delivered as time will determine Many were the troubles of Abraham but the Lord delivered him out of all Many were the troubles of David but the Lord delivered him out of all Many were the troubles of Ioseph but the Lord delivered him out of all Many were the troubles of Iob but the Lord delivered him out of all therefore hee can and will deliver thee out of all But if hee do not saith Shadrath Meshach and Abednego yet wee will not do evill to escape danger because Christ hath suffered more for us therefore if I perish I perish saith Hester Bee our troubles many in number strange in nature heavy in measure much in burthen and long in continuance yet God's mercies are more numerous his wisdom more wondrous his power more miraculous he will deliver us out of all Many are the troubles of the righteous Yea hee riseth higher and calls them millions for so the words may bee rendered but the Lord delivereth them out of all Psal. 34.19 How many or how great soever they bee or how long soever they continue yet an end they shall all have For the Lord either taketh troubles from them or takes them from troubles by receiving them into his heavenly rest where they shall acknowledge that God hath rewarded them as far beyond their expectation as hee had formerly punished them less than they did deserve Objection Oh! but my condition is so desperate and irrecoverable that it 's impossible I should ever get out of it Answ. There is no impossibility saith Ambrose where God is pleased to give a dispensation But bethink thy self is it worse with thee than it was with those before-mentioned and yet they were delivered Or is thy case worse than that of Ionas in the Sea yea in the Whales â—elly and yet hee was delivered Worse than Nebuchadnezzars grazing in the Forrest among beasts even untill his hairs were grown to bee like Eagles feathers and his nails like birds claws Dan. 4.31 to 36. and yet hee again reighed in Babell Worse than Iosephs when hee was thrown into a Pit and left hopeless or when sold to the Ishmaelitish Merchants and then cast into prison yet after all this his said brethren were fain to become petitioners to him Worse than Iob when hee sate scraping his soars on the dungbill had all his houses burnt all his cattell stollen and his children slaiâ— yet hee was far richer afterwards than before How rashly then hast thou judged of thy Makers dealing with thee If were more agreeable to reason and religion to conclude the contrary for both experience and reason reacheth that violent pressures like violent motions are weakest at the furthest When the morning is darkest then coms day yea usually after the lowest ebbe follows the highest spring-tyde And religion teaches that if wee love God all things even the worst of afflictions shall so concurre and co-operate to our good that we would not have wanted them for any good Wherefore hold but fast to God and my soul for thine neither affliction nor ought else shall hurt thee You know while Adam was at peace with God all things were at peace with Adam Now this doctrine well digested will breed good blood in our souls and is especially usefull to bound our desires of release for though wee may bee importunate impatient wee may not bee stay hee never so long patience must not bee an inch shorter than affliction If the bridge reach but halfe way over the brook wee shall have but an ill favoured passage Wee are taught in Scripture to praise patience as wee do a fair day at night Hee that indureth to the end shall bee saved Matth. 24 13. Whereas coming but a foot short may make us miss the prize and loose the wager wee run for and then as good never have set foot out of doors Much the better for that light which will not bring us to bed perseverance is a kind of all in all continuance is the Crown of all other graces and heaven shall bee the Crown of continuance But not seldom doth the Lord only release his children out of extreme adversity here but withall makes their latter end so much the more prosperous by how much the more their former time hath been miserable and adverse Wee have experience in Iob You have heard saith Saint James of the patience of Iob and what end the Lord made with him What end is that the holy Ghost tells you That the Lord blessed his latter end more than his beginning and gave him twice as much as hee had before for whereas at first hee had
stick in filthy mud But thou dreamest of a saith without doubting which some doting by boast they have but as no righteousness can bee perfect without sin so no assurance can bee perfect without doubting Take the evenest ballances and the most equall weights yet at the first putting in there will bee some in-equality though presently after they settle themselvs in a 〈…〉 is a cloud that often hinders the Sun from our eyes yet it is still a Sun the vision or feeling of this comfort may bee somtime suspended the Union with Christ is never dissolved An usuall thing with beleevers to have their ebbing and flowing waâ—ing and waning Summer and Winter to bee somtimes so comfortable and couragious that wee can say with David Though I were in the valley of death yet would I fear none ill Psal. â—3 4 otherwhiles again so deâ—ded and â—â—jected in our spirits that wee are like him when hee said One day I shall die by the hand of Saul 1 Sam. 27.1 Somtimes so strong in faith that wee can overcome the greatest assaults and with Peter can walk upon the swâ—lling waves by and by so faint and brought to so low an ebbe that wee fall down even in far less dangers as Peter began to sink at the rising of the winde Matth. 14.29.30 And indeed if the wings of our faith bee clipp'd either by our own sins or Satans temptations how should not our spirits lye groveling on the ground Sect. 9. But thirdly and lastly for I hâ—â—â—â—n suppose thou art at the last-cast even at the very brink of despair and that thy conscience speaks nothing but bitter things of Gods wrath hell and damnation and that thou hast no feeling of faith or grace yet know that it is Gods use and I wish wee could all take notice of it to worke in and by contraries For instance in creating of the world hee brought light out of darkness and made all things not of somthing but of nothing clean contrary to the course of Nature In his preserving of it hee hath given us the Rain-bow which is a signe of rain as a certain pledge that the world shall never the second time bee drowned Hee caused waterâ— and feâ—cheth hard stones out of the mid'st of thin vaâ—ours When he meant to blesseâ— Iacob hee wrestled with him as an Adversaâ—yâ— even till he lamed him When he meant to preferr Ioseph to the Throne hee â—â—rew him down into the Dungeon and to a golden chaine about his neck he laâ—ed him with Iron ones about his legges Thus Christ opened the eyes of the blind by annointing them with clay and spittle more likely to put them out And would not cure Lazarus till after hee was dead buried and stunk again no question to teach us that wee must bee cast down by the Law before wee can bee raised up by the Gospell that wee must dye unto sin before wee can live unto righteousness and become fools before wee can â—ee truly wise In the work of Redemption hee gives life not by life but by death and that a most câ—â—sed death making that the best instrument of life which was the worst kind of death Optimum seciâ— instrumentum vitae quod eraâ— pessimum moriis genus In our effectuall voâ—ation hee calls us by the Gospell unto the Iews â— stumbling-block and unto the world meer foolishness And when it is his pleasure that any should depend upon his goodness and providence hee makes them feel his anger and to bee nothing in themselvs that they may rely altogether upon him Thus God works joy out of fear light out of darkness and brings us to the Kingdom of heaven by the Gates of hell according to that 1 Sam. 2. 〈◊〉 â— 7 And wherein does thy case differ Hee sends his Serfeant to 〈◊〉 thee for thy debt commands thee and all thou hast to bee sold. But why onely to shew thee thy misery without Christ that so thou 〈◊〉 seck so him for mercy for although hee hide â—â— is futherly affections as Ioseph once did his brotherly his meaning is in conclusion to forgive thee every â—arthing Matth. â—8 26 27. And dost thou make thy flight sufferings an argument of his displeasure for shame mutter not at the matter but bee silent It is not said God will not suffer us to bee tempted at all but that wee shall not bee tempted above that wee are able to bear 1 Cor. 10.13 And assure thy self what ever thy sufferings bee thy faith shall not fail to get the victory as oil over-swims the greatest quantity of water you can powr upon it True let none presume no not the most righteous for hee shall scarcely bee saved 1 Pet. 4.18 yet let him not despair for hee shall be saved Rom. 8.35 Onely accept with all thankfulness the mercy offered and apply the promises to thine own soul for the benefit of a good thing is in the use wisdom is good but not to us if it bee not exercised cloth is good but not to us except it be worn the light is comfortable but not to him that will live in darkness a preservative in our pocket never taken cannot yield us health nor baggs of money being ever sealed up do us any pleasure no more will the promises no nor Christ himself that onely summum bonum except they are applied Yea better there were no promises than not applied The Physician is more offended at the contempt of his Physick in the Patient than with the loathsomness of the disease And this I can assure thee if the blood of Christ bee applied to thy soul it will soon staâ—ch the blood of thy conscience and keep thee from bleeding to death 1 Ioh. 1.7 But secondly instead of mourning continually as the tempterâ—ids â—ids thee rather rejoice continually as the Apostle bids thee 1 Thes. 5.16 Neither think it an indifferent thing to rejoice or not to rejoice but know that we are commanded to rejoice to shew that wee break a commandement if wee rejoice not Yea wee cannot beleeve if wee rejoice not for â—aith in the commandements breeds obedience in the threatnings fear in the promises comfort True thou thinkest thou dost well to mourn continually yea it is the common disease of the innocentest souls but thou dost very ill in it for when you forget to rejoice in the Lord then you begin to muse and after to fear and after to distrust and at last to despair and then every thought seems to be a sin against the holy Ghost Yea how many sins doth the afflicted conscience record against it selfe repoâ—ting for breaking this commandement and that commandement and never repenteth for brâ—â—â—ing this commandement rejoice evermore But what 's the reason Ignoranceâ— thou thinkest thy self poor and miserable and onely therefore thinkest so because thou knowest not thy riches and happiness in Obâ—â—st for else thou wouldest say with the Prophet Habbakuck in the want of all other things I will rejoice in the
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
for love of Christs Gospel True I went under the notion of an honest man and a good Christian I was baptized into the faith and made a member of Christs vivisible Church but I was so far from indeavouring to perform what I then promised that in effect I even renounced both Christ and my Baptism in persecuting him and all that sincerely professed his Name thinking I did God good service therein Ioh. 16.2 Gal. 1.13 14. Phil. 3.6 Nor was it for want of ignorance that you thought so of me for by nature be we never so milde and gentle we are all the seed of the Serpent Gen. 3.15 and children of the Devil Ioh. 8.44 Yea the very best moral man is but a tame Devil as Athanasius well notes But it is a true proverb the blind eat many a flie and all colours are alike to him that is in the dark Loose Libertine So much the worse is my condition for my conscience tells me there is not a word you have spoken of your self but I can justly apply the same unto my own soul and a great deal more For whereas you have been a moral honest man so that none except your self could tax you for breaking either Gods Law or mans I have been so wicked and prophane that I could most presumptuosly and of set purpose take a pride in my wickednesse commit it with greedinesse speak for it defend it joy in it boast of it tempt and inforce to it yea mock them that disliked it As if I would send challenges into Heaven and make love to destruction and yet did applaud my self and prefer my own condition before other mens saying I was no dissembler yea I hated the hypocrisie of Professors I do not justifie my self and despise others like the Puritanes I am not factious schismatical singular censorious c. I am not rebellious nor contentious like the Brownists and Anabaptists I am a good fellow and love an honest man with my heart c. and as touching a good conscience I was never troubled in mind as many scrupulous fools are I have a good heart and mean as well as the precisest But now I see the Devil and my own deceitfull heart deluded me so that my whole life hitherto hath been but a dream and that like a blind man I was running headlong to Hell when yet I thought my self in the way to Heaven Just as if a beggar should dream that he were a King or a◠if a traitor should dream of his being crowned when indeed he was to be beheaded the case of Laodicea Rev. 3.17 the young man in the Gospel Luk. 18.20 21. and that Pharisee spoken of Luk. 18.11 12. Sect. XXXV Convert It was not your case alone but so it fares with the worst of sinners Only it much rejoyces me that it hath pleased God to open your eyes to see all this in your self For flesh and blood hath not revealed it unto you Yea we are naturally so blind and deaf and dead in sin and in soul that we can no more discern our spiritual filthinesse nor feel sin to be a burden than a blind Aethiopian can see his own blacknesse or than a dead-man can feel the weight of a burthen when it is laid upon him Act. 28.27 Isa. 6.9 10 And this common experience shews for if you observe it who more jocond confident and secure than the worst of sinners they can strut it under an unsupportable Mass of oaths blasphemies thefts murthers adulteries drunkenness and other the like sins yea can easily swallow these spiders with Mithridates and digest them too when one that is regenerate shrinkes under the burden of wandring thoughts and want of proficiency But why is it they are dead in sin Ephes. 2.1 Revel 3.1 Now lay a mountain upon a dead-man he feels not once the weight To a Christian that hath the life of grace the least sin lyes heavy upon the conscience but to him that is dead let his sins be as heavy as a mountain of lead he feels in them no weight at all Again They are 〈…〉 for what the eye seeth not the heart rueth not Security makes worldlings merry and therefore are they secure because they are ignorant A dunce we know seldome makes doubts yea a fool saies Solomon boasteth and is confident Prov. 14.16 neither do blind men ever blush And the truth is were it not for pride and ignorance a world of men would be ashamed to have their faces seen abroad For take away from mens minds vain opinions flattering hopes false valuations imaginations and the like you will leave the minds of most men and women but poor shrunken things full of melancholy indisposition and unpleasing to themselves Ignorance is a veil or curtain to hide away their sins whereupon they are never troubled in conscience nor macerated with cares about eternity but think that all will be well The Devil and the flesh prophesie prosperity to sin yea life and salvation as the Pope promised the powder-traitors but death and damnation which Gods Spirit threatens will prove the crop they will reap For God is true the Devil and all flesh are lyers When we become regenerate and forsake sin then the Devil strongly and strangely assaults us as he did Christ when he was newly baptized and Pharaoh the children of Israel when they would forsake Aegypt and Herod the children when Christ was come to deliver his people Whence commonly it comes to passe that those think best of themselves that ave least cause yea the true Christian is as fearfull to entertain a good opinion of himself as the false is unwilling to be driven from it They that have store of grace mourn for the want of it and they that indeed want it chant their abundance None so apt to doubt their adoption as they that may be assured of it nor none more usually fear then they that have the greatest cause to hope We feel corruption not by corruption but by grace and therefore the more we feel our inward corruptions the more grace we have Contraries the nearer they are to one another the sharper is the conflict betwixt them now of all enemies the spirit and the flesh are nearest one to another being both in the soul of a regenerate man and in all faculties of the soul and in every action that springeth from those faculties The more grace the more spiritual life and the more spiritual life the more antipathy to the contrary whence none are so sensible of corruption as those that have the most living souls Sect. XXXVI Now for remedy of the contrary there cannot be a better lesson for carnal men to learn than this All the Promises of God are conditional to take place if we repent as all the threatenings of God are conditional to take place if we repent not But wicked men as they believe without repenting their faith being meer presumption so they repent without believing their repentance being indeed
sensible how evil and wicked it is that so thou maist have a more humble conceit of thy self lay to heart these three particulars 1 The corruption of our nature by reason of Original Sin 2. Our manifold breach of Gods righteous Law by actual sin 3. The guilt and punishment due to us for them both This being done thou wilt see and find thy necessity of a Redeemer And it is thirst only that makes us relish our drink hunger our meat The full stomach of a Pharisee surcharged with the superfluities of his own merits will loath the honey-comb of Christs righteousnesse This was it which made the young Prodigal to relish even servants fare though before wanton when full fed at home No more relish feels the Pharisaical heart in Christs blood than in a chip But O how acceptable is the fountain of living waters to the chased hart panting and braying The blood of Christ to the weary and tyred soul to the thirsty conscience scorched with the sense of Gods wrath he that presents him with it how welcome is he even as a special choice man one of a thousand And the deeper the sense of misery is the sweeter the sense of mercy is Sect. XXXVIII Then if you would be satisfied for time to come whether your Repentance and conversion be true and sound these particulars will infallibly inform you If you shall persevere when this trouble for sin is over in doing that which now you purpose it is an infallible sign your repentance is sound otherwise not If thou dost call to mind the Vow which thou madst in Baptism and dost thy endeavour to perform that which then thou didst promise If thou dost square thy life according to the rule of Gods Word and not after the rudiments of the world If thou art willing to forsake all sin without reserving one for otherwise that one sin may prove the bane of all thy graces even as Gideon had seventy Sons and but one Bastard and yet that Bastard destroyed all the rest that were Legitimate Judg 9.5 Sin is like the Ivy in the wall cut off bough branch body stump yet some strings or other will sprout out again Till the root be pluck't up or the wall be pulled down and ruined it will never utterly die Regeneration or new birth is a creation of new qualities in the soul as being by nature only evil disposed Gods children are known by this mark they walk not after the flesh but after the spirit Rom. 8.1 If Christ have called you to his service your life will appear more spiritual and excellent than others As for your fails 't is a sign that sin hath not gained your consent but committed a rape upon your soul when you cry out to God If the ravished Virgin under the Law cried out she was pronounced guiltlesse A sheep may fall into the mire but a swine delights to wallow in the mire Great difference between a woman that is forced though she cries out and strives and an alluring Adulteresse Again The thoughts of the godly are godly of the wicked worldly and by these good and evil men are best and truliest differenced one from another Would we know our own hearts and whether they be changed by a new birth Examine we our thoughts words actions passions especially our thoughts will inform us for these cannot be subject to hypoâ—â—risie as words and deeds are Sect. XXXIX Then by way of caution know that a child may as soon create it self a man in the state of Nature regenerate himself We cannot act in the leasâ— unlesse God bestows upon us daily privative grace to defend us from evil and daily positive grace inabling us to do good And those that are of Christ teaching know both from the word and by experience that of themselve they are not only weak but even dead to what is good moving no morâ— than they are moved that their best works are faulty all their sins deadâ—ly all their natures corrupted originally You hath he quickned that werâ— dead in trespasses and sins Ephes. 2.1 Yea we are altogether so dead in sinâ— that we cannot stir the least joynt no not so much as feel our own deadness nor desire life except God be pleased to raise and restore our souls from the death of sin and grave of long custom to the life of grace Apt we arâ— to all evil but reprobate and indisposed to all grace and goodness yeaâ— to all the meanes thereof My powers are all corrupt corrupt my will Marble to good but wax to what is ill Insomuch that we are not sufficient of our selves to think much lesse 〈◊〉 speak least of all to do that which is good 2 Cor. 3.5 Joh. 15.4 5. I we have power to choose or refuse the object to do these well we have no power We have ability we have will enough to undo our selves scopâ— enough hell-ward but neither motion nor will to do good that must bâ— put into us by him that gives both power and will and power to will Finally Each sanctified heart feels this but no words are able sufficiently to expresse what impotent wretches we are when we are not sustainâ—ed So that we have no merit but the mercy of God to save us nothinâ— but the blood of Christ and his mediation to cleanse and redeem us nothinâ— but his obedience to inrich us As for our good works we are altogether beâ— holding to God for them not God to us nor we to our selves becausâ— they are only his works in us Whatsoever thou art thou owest to him that made thee whatever thoâ— hast thou owest to him that Redeemed thee Therefore if we do any thinâ— amisse let us accuse our selves if any thing well let us give all the praise 〈◊〉 God And indeed this is the test of a true or false Religion that which teacheth us to exalt God most and most to depresse our selves is the true that which doth most prank up our selves and detract from God is thâ— false As Bonaventure well notes Sect. XL. Now to wind up with a word of exhortation if thou beest convinced are resolvest upon a new course let thy resolution be peremptory anâ— constant and take heed you harden not again as Pharaoh the Philistinâ— the young man in the Gospel Pilate and Iudas did resemble not the iroâ— which is no longer soft than it is in the fire for that good saith Gregâ—â—ry will do us no good which is not made good by perseverance If wiâ—â— these premonitions the Spirit hath vouchsafed to stir up in thine heart anâ— good motions and holy purposes to obey God in letting thy sins go quench not grieve not the Spirit 1 Thes. 5.19 Return not with the Dog to thy vomit lest thy latter end prove seven-fold worse than thy beginning Matth. 12.43 45. O it is a fearfull thing to receive the grace of God in vain and a desperate thing being warned of a rock willfully to cast our selves
not onely dulls and dams up the head and spirits with mud but it beastiates the heart and being worse then the sting of an Aspe poisoneth the very soul and reason of a man whereby the faculties and organs of repentance and resolution are so corrupted and captivated that it makes men utterly uncapable of returning unlesse God should work a greater miracle upon them then was the creating of the whole world Whence Austin compares it to the very pit of hell out of which when a man is once â—allen into there is no hope of redemption That Drunkennesse is like some desperate plague which knowes no cure As what saies Basil Shall we speak to drunkards we had as good speak to livelesse-stones or sencelesse plants or witlesse beasts as to them for they no more believe the threats of Gods Word then if some Imposter had spoken them They will fear nothing till they be in hell-fire resembling the Sodomites who would take no warning though they were all struck blinde but persisted in their course untill they felt fire and brimstone about their ears 〈…〉 That there is no washing these Blackmores white no charming these deafe Adders blind men never blush fools are never troubled in conscience neither are beasts ever ashamed of their deeds That a man shall never hear of an habituated inâ—atuated incorrigible cauterized Drunkard that is reclaimed with age 6. Br. That as at first and before custome in sin hath hardened these Drunkards they suffer themselves to be transformed from men into swine as Elpeâ—or was transformed by Circos into a hogge so by degrees they are of swine transformed again into Divels as Cadmus and his wife were into serpents as palpably appears by their tempting to sin and drawing to perdition That these Agents for the Divel Drunkards practise nothing but the Art of debauching men that to turne others into beasts they will make themselves divels wherein they have a notable dexteritie as it is admirable how they will winde men in and draw men on by drinking first a health to such a man then to such a woman my mistris then to every ones mistris then to some Lord or Ladie their master their magistrate their Captain Commander c. and never cease until their brains their wits their tongues their cies their feet their sences all their members fail them that they will drink until they vomit up their shame again like a filthie dog or lie wallowing in their beastlinesse like a bruitish swine That they think nothing too much either to do or spend that they may make a sober man a drunkard or to drink another drunkard under the table which is to brag how far they are become the divels children that in case they can make a sober and religious man exceed his bounds they will sing and rejoice as in the division of a spoil and boast that they have drenched sobrietie and blinded the light and ever after be a snuffing of this taper Psal. 13.4 But what a barharous gracelesse and unchristian-like practice is this to make it their glory pastime and delight to see God dishonored his Spirit grieved his Name blasphemed his creatures abused themselves and their friends souls damned Doubtlesse such men have climbed the highest step of the ladder of wickednesse as thinking their own sins will not presse them deep enough into hell except they load themselvs with other mens which is Divel-like indeed whose aime it hath ever been seeing he must of necessitie be wretched not to be wretched alone That as they make these healths serve as a pulley or shooing-horn to draw men on to drinke more then else they would or should do so a health being once begun they will be sure that every one present shall pledge the same in the same manner and measure be they thirstie or not thirstie willing or not willing able or unable be it against their stomachs healths natures judgments hearts and consciences which do utterly abhor and secretly condemne the same That in case a man will not for company grievâ—usly sin against God wrong his own bodie destroy his soul and wilfully leap into hell-fire with them they will hate him worse then the hangman and will sooner adventure their blood in the field upon refusing or crossing their healths then in the cause and quarrel of their Countrie 7. Br. How they are so pernicious that to damne their own souls is the least part of their mischief and that they draw vengeance upon thousands by seducing some and giving ill example to others That one Drunkard maâ—◠〈…〉 a multitude being like the Bramble Iudg. 9.15 which first set it self on fire and then fired all the Wood. Or like a malicious man sick of the plague that runs into the throng to disperse his infection whose mischief out weigh's all penaltie And this shews that they not onely partake of the Divels nature but that they are very divels in the likenesse of men and that the very wickednesse of one that feareth God is far better then the good intreaty of a Drunkard That which sweet words they will tole men on to destruction as we tole beasts with sodder to the slaughter-house And that to take away all suspition they will so molsifie the stiffnesse of a man's prejudice so temper and fit him to their own mould that once to suspect them requires the spirit of discerning And that withall they so confirme the profession of their love with oaths protestations and promises that you would think Ionathan's love to David nothing to it That these pernicious seducers divels in the shape of men have learned to handle a man so sweetly that one would think it a pleasure to bee seduced But little do they think how they advance their own damnations when the blood of so many souls as they have drawn away will be required at their hands For know this thou tempter that thou doest not more increase other mens wickednesse on earth whether by perswasion or provocation or example then their wickedness shall increase they damuation in hell Luk. 16. 27.28 Non fratres dilexit sed seipsum respexit And this let me say to the horror of their consciences that make merchandise of souls that it is a question when such an one coms to hell whether Iudas himself would change torments with him 8. Br. That the Drunkard is so pleasing murtherer that he tickles a man to death and makes him like Solomons sool die laughing Whence it is that many who hate their other enemies yea and their friends too imbrace this enemy because he kisseth when he betraieth And indeed what fenceâ— for a pistol charged with the bullet of friendship Hence it is also that thousands have confest at the Gallowes I had never come to this but for such and such a Drunkard For commonly the Drunkards progresse is from luxiory to beggerie from beggerie to thieverie from the Taverne to Tyborne from the Ale-house to the Gallows Briefly That these
men scoff and scorn you and why is it But because you delight no less in goodness then they do in lewdness Because you in great love to their souls will be at the cost to give them Books thereby to convince them of their swearing and cursing and use the likeliest means to stop them in their way to destruction because you would draw them to heaven as they do many to hell A grievous fault if a wise man may have the judging of it As I pray consider of it you that have brains It s no fault in them to be perjured but for you to keep your vow and promise which you made in your baptism is both a crime and shame It hath ever been the worlds great quarrel we refuse to pledge them in their wicked customes and will rather obey God then men As wherefore was Cain wroth with his brother Abel and afterwards flew him but because his own works were evil and his brothers good 1 John 3.12 Wherefore was holy David had in derision hated standered contemned and made a by-word of the people a song of the drunkards But because he followed the things that were good and pleasing to God and in him put his trust Psal. 11.2 and 22.6 7 8. and 37.14 and 69.10 11 12. Why were all the just in Solomons time had in abomination and mockt of the wicked but because they were upright in their way and holy in their conversation Prov. 29.27 Or those numberless number of Martyrs Rev. 6.9 even killed but for the word of God and for the testimony which they maintaineâ—t That great Dragon the Devill and his subjects make war and are wroth with none but the woman and her seed which keep the Commandements of God and have the testimony of Iesus Christ Revel 12.17 Lot vexed himselfe because he saw men bad these because they are good not because Gods Law is broken but because others keep it better then themselves It is the cursed zeale of these men to maligne the good zeale of all men But Sect. 3. Secondly men hate scoffe and scorne you but who are they not such as these a crew of Drunkards Psal. 69.12 or a sort of vitious persons following their owne lusts 2 Pet. 3.3 Or a company of abject persons Psal. 35.15 like those enemies Acts 17. lewd fellows of the baser sort ver 5. A rout of prophane godlesse irreligious Atheists and ignorant fools that do no more know the power then Turks and Heathens know the truth of godlinesse Psal. 14.1 to 6. And it is a shrewd suspition that he who is a mocker is an Atheist It well becomes him to mocke at Religion that denies a God And its evident enough that he denies a God that mocks at godliness However take this for a rule As Cham was worse then Noah whom he derided and Ishmael worse then Isaac whom he mocked and Saul worse then David whom he persecuted And Iezebel worse then Naboth whom she defamed and murthered So they that are wont to jeere and persecute others have greater faults themselves and cause to be jeered and despised by others the which they know not how to cover but by disgracing of others And let them but spye as they are as Eagle-eyed to our faults as they are pur-blinde to their owne the smallest spot in a good mans face it shall excuse all the sores and ulcers in their bodies Again Sect. 4. Thirdly why do these and the Devill hate you but because God hath chosen you Why are you a thorne in their eyes as Iob was in the Devils but because you fare better then they As why did Cain envy and hate Abel but because the Lord had respect unto Abel and to his offering but unto Cain and his offering he had no respect Gen. 4.4 5. Wherefore did Saul so hate and persecute David but because he was so praised and preferred of the people before himselfe And the Lord was with David and prospered him in every thing he tooke in hand 1 Sam. 18.7 8.12 13.28 29. Davids successe was Sauls vexation Yea he found not so much pleasure in his kingdome as vexation in the prosperity of David And so of his brother Eliabs envy and ill will to him 1 Sam. 17.28 And of the Elder brothers envy in the parable to his younger brother when his father so kindly entertained him Luk. 15.25 26 27 28. which is meant of the Iewes envying the Gentiles conversion Envy is sicke if her neighbour be well and the good mans honour is the envious mans torment As it fared between Haman and Mordecai and as hereafter the glory of Christ shall add to such Reprobates confusion when they are driven to confesse This is he whom we once had in derision But Sect. 5. Fourthly are you scoft scorn'd for goodness a great matter our Saviour Christ was far wose dealt withall Yea his whole life even from his Cradle to his Grave was nothing else but a continued act of suf 〈…〉 Saboth-breaker c. was scoft at scorned scourged crucified and what not Yeâ— he suffered in every place in every part In every place hunger in the Desart resistance in the Temple sorrow in the Garden contumelies in the Judgement Hall crucifying without the City c. In every part his eyes ran downe with teares his temples with blood his eares tingled with buffettings glowed with reproaches They afflicted his taste with gall spit in his face pierc't his head with thornes his hands and feete with nailes his side with a spear his heart was full of sorrow his soule with anguish his whole body was sacrificed as an offering for sinne And yet he suffered all for us to the end he might leave us an example that we should follow his steps Neither was it so much what he suffered as with what affection willingnesse and patience he suffered that did nobilitate the merit of his sufferings And the Disciple is not above his Master Matth. 10.24 25. Shall wee then thinke much to taste of that Cup of which our Saviour dranke so deep Christ wore a Crowne of Thornes for me and shall I grudge to weare this Paper cap for him said Iohn Huss when they put a cap upon his head that had ugly Devils painted on it with the Title of Heresie The Apostle gives a generall testimony of all the Saints in the Old Testament saying some endured the violence of fire some were wrack'd others were tryed by mockings and scourgings bonds and imprisonments some stoned some hewen in sunder some slain with the sword and the like being such as the world was not worthy of as you may read Heb. 11. Yea our Fore-fathers here in England most willingly under-went those fiery trials and shall any of Christs band shrinke under the burthen of an ayery tryall onely Neither have any of Gods Children from the first to the last been exempt from suffering what you do namely tongue-persecutiou And it is an everlasting rule He that is borne after the
in under Sin Satan and Hell I know you think your selves wise men and Christians good enough yea what but your high thoughts and good opinion of your selves hath brought you to become scorners of your Teachers and Instructors and more of their godly instruction As proud men are wont to admire their own actions but to abate the value and derogate from the esteem of others every whit as basely to vilifie other mens doings as they over-highly prise their own as Iulian observes Bnt consider it rightly and this alone could you be taxed with nothing but this not onely shews you to be foolish and frantick but so ingrateful and wicked withal as if your wickedness and unthankfulness did strive with Gods goodness for the victory as Absalom strove with David whether the Father should be more kinde to the son or the soâ—â— more unkinde to the Father As what can you alleadge for your selves or against your Pastors Are they any other to you then those three Messengers were to Lot that came to fetch him out of Sodom that he might not feel the fire and brimstone which followed Gen. 19. Or then the Angel was to Peter that opened the iron-gates loosed his bands brought him out of prison and delivered him from the thraldom of his enemies Acts 12. 3 ¶ What wrong do they do you They beg and dig they dig and beg as that good Vine-dresser did whose Mattock kept off the Masters Ax Luke â— 8 9. They beat their brains they spend their spirits pour out their prayers plot and contrive all they can to save your precious souls were you but willing to be saved They bring you the glad tidings of salvation would furnish and endow you with the spiritual invaluable and lasting riches of grace and glory They are content to waste themselves like a candle that they may give light unto and bring others to Heaven 1 Cor. 9.19 2 Cor. 12.15 And do you instead of honoring respecting and rewarding them hate traduce and persecute them This is not for want of ignorance For you shew just as much reason in it as if those blinde deaf diseased possessed distracted or dead persons spoken of in the Gospel should have railed upon our Saviour for offering to cure restore dispossess recover and raise them again And had not they great reason so to do For shame think upon it For did you know and rightly consider that you cannot be nourished unto eternal life but by the milk of the Word you would rather wish your bodies might be without souls then your Churches without Preachers You would not like so many Mules suck their milk and then kick them with your heels But this most plainly shews that you are so far from knowing the necessity and worth of the Word of life that you do not know you have souls which makes you as little care for them as you know them Otherwise how could you make such a mighty difference between your bodies and souls As had any of you but a leg or an arm putrified and corrupt you would even give money and think your selves beholding too to have them cut off Because it is the onely way and means to preserve the whole body And if so what love and thanks can be too much that is exprest to them who would would we give them leave pluck our Souls out of Satans clutches and bring us to eternal life Nor can he ever be thankfull to God who is not thankfull to the instrument or means by whom God does or would do him good Yea more That man I dare boldly affirm cannot possibly have any interest is Christs blood who is not forced with Admiration to say How beautifull are the feet of them that preach the Gospel of peace bring glad tidings of good things and publish salvation Rom. 10.15 Isa. 52.7 But to prove and cleer this see both Examples and Testimonies 4 ¶ First Examples The Galatians are said to have received them as Angels of God yea even as Christ Iesus and that to pleasure them they would if it had been possible have pluck'd out their own eyes and have given the same unto them Gal. 1.14 15. and thought it their duty to communicate unto them in all their goods Gal. 6.6 And likewise the Romans Rom. 15.27 Yea by the Apostles testimony we that are converted do owe even our own selves unto our spiritual Pastors Phil. 1.9 and the like of other Churches Insomuch that Luther speaking of the Primitive times and of Christians in general says that so soon as the Gospel took root in mens hearts the glad tidings of salvation by Christ was so sweet to them that in comparison hereof riches had 〈◊〉 relish And Acts. 〈…〉 and â— 34 35 〈…〉 same And indeed who ever knew what Conversion and Regeneration was who hath tasted of the powers of the world to come and enjoyed the joy of the Holy Ghost and that peace of conscience which passeth all understanding but would rather have their bodies want food and the Firmament want light then that their souls should want that light and spiritual food of the Gospel by which they are nourished and do live For far better be unborn then untaught as Alexander a meer Heathen could say That this is the one onely thing necessary and which Believers prize above all you may see by what holy David says of it Ps. 27.4 84.1 to 11. 119.103 One thing have I desired c. Oh how sweet is thy word unto me c. As turn but to the places and see how he expresseth himself for I may but touch upon things And the like of wise Solomon Pro. 8.10 True to you that are strangers to and utterly unacquainted with these soul-ravishing enjoyments these things will appear impossible as the like did to Nicodemus touching Regeneration Ioh. 3.4 and to that multitude of Iews touching Stephens vision when he told them how he saw the heavens opened and Iesus standing at the right hand of God in glory Which they were so far from believing that it made their hearts brast for madness to gnash their teeth stop their ears cast him out of the city and stone him to death Acts 7.54 to 60. They could not possibly believe that he should see what was hid to every one of them But this I can assure you even you my friends beyond all exceptions That if ever the mask of prejudice be taken from before your sight or if your eyes shall be opened before you drop into Hell you will have other thoughts of these things and so of the Publishers of them and be clean of another minde yea you will loath what you now love and love what you now loath Yea I dare refer my self in this case to the very damned in hell For what else made Dives being in those torments desire Abraham that one might be sent unto his brethren from the dead to give them warning and to acquaint them with his success but
Cor. 4.12 4. § But this is not one half of thine offence For whom doest thou curse Alas the Creatures that displease thee are but Instruments thy sin is the cause and God the author 2 Sam. 16.11 Psal. 39.9 10. Gen. 45.8 Ioh 1.21 from whom thou hast deserved it and ten thousand times a greater crosse but in stead of looking up from the stone to the hand which threw it or from the effect to the cause as Gods people doe thou like a mastiff â—og settest upon the stone or weapon that hurts thee But in this case Who are you angry withall Does your horse the dice the rain or any other creature displease you Alas they are but servants and if their Master bid smite they must not forbear they may say truly what Rabshekeh usurped Isa. 36.10 Are we come without the Lord and all that hear thee may say as the Prophet did to Senacherib 2 King 19.22 Whom hast thou blasphemed and against whom hast thou exalted thy self even against the Holy One of Israel 5. § Besides why dost thou curse thine enemie if he be so but because thou canst not be suffered to kill him For in heart and Gods account thou art a murtherer in wishing him the pox plague or that he were hanged or damned Nor will it be any rare thing at the day of judgment for cursers to be indicted of murther For like Shimei and Goliah to David thou wouldst kill him if thou durst thou doest kill him so far as thou canst I would be loath to trust his hands that bans me with his tongue Had David been at the mercie of either Shimei or Goliah and not too strong for them he had then breathed his last Nor is it commonly any sin committed or just offence given thee that thou cursest Who could have lesse deserved those curses and stones from Shimei then David Yea did not that head deserve to be tonguelesse that body to be headlesse that so undeservedly cursed such an Innocent as after it fell out For the curses and stones which Shimei threw at David rebounted upon Shimei and split his heart yea and at last knockâ— out his brains and the like of Goliahs curses which is also thy very case For 〈…〉 Curser meant it Prov. 26.2 yea though thou cursest yet God will blesse Psal. 109.28 â—ut thy curses shall be sure to rebound back into thine own brest Psal. 7.14 15 16 Prov. 14.30 Cursing mouths are like ill made Piâ—â—eâ— which while men discharge at others recoil in splinters on their own faces Their words and wishes be but whirlwinds which being breathen forth return again to the same place As hear how the Holy Ghost delivers it Psal. 109. As he loved cursing so shall it come unto him and as he loved not blessing so shall it be far from him As he cloathed himself with cursing like a garment so shall it come unto his bowels like water and like oil into his bones let it be unto him as a garment to cover him and for a girdle wherewith he shall always be girded v. 17 18 19. Hear this all ye whose tongnes run so fast on the Devils errand you loved cursing you shall have it both upon you about you and in you and that everlastingly if you persevere and go on for Christ himself at the last day even he which came to save the world shall say unto all such Depart from me ye cursed into everlasting fire prepared for the Devill and his Angels Mat. 25.41 Where they shall do nothing but curse for evermore for they no farther apprehending the goodnesse mercie and bounty of God then by the sense of their own torments the effects of his justice shall hate him and hating him they shall curâ—e him Rev. 16.11 They suffer and they blaspheme there is in them a furious malice against him being cursed of him they re-curse him they curse him for making them curse him for condemning them curse him because being adjudged to death they can never find death they curse his punishments because they are so unsufferable curse his mercies because they may never taste them curse the bloud of Christ shed on the Crosse because it hath satisfied for millions and done their unbeleeving souls no good curse the Angels and Saints in heaven because they see them in joy and themselves in torment Cursings shall be their sins and their chief ease Blasphemies their prayers Lacrymae their notes Lamentation all their harmony these shall be their evening songs their morning songs their mourning songs for ever and ever And indeed who shall go to Hell if Cursers should be left out Wherefore let all those learn to blesse that look to be heirs of the blessing 7. § But to be in Hell and there continue everlastingly in a bed of quenchlesse flames is not all For this is the portion even of Negative and vicelesse Christians if they be not vertuous Of such as do not swear exexcept they fear an oath That abound in good duties if they do them not out of faith and because God commands them that he may be glorified and others edified thereby Whereas thou doest supererogate of Satan in damning many souls besides thine own Thou hast had a double portion of sin to other men here and therefore must have a double portion of torment to them hereafter The number and measure of thy torments shall be according to the multitude and magnitude of thine offences Rev. 20.12 13. 22.12 Luk. 12.47 Mat. 10.15 Rom. 2.5 6. And those offences if I could stand to aggravate them by their severall circumstances would appear 〈…〉 With thy swearing and cursing thou doest not only wound thine own soul worse then the Baalites wounded their own bodies for thou wilfully muâ—therest thine own soul and that without any inducement as hath been proved But thou art so pernicious that this is the least part of thy mischief for thou drawest vengeance upon thousands by thy infectious and damnable example as how can it be otherwise Thou doest not only infect thy companions but almost all the heaâ— or come near thee Yea little children in the streets have learnt of thee to rap out oaths and belch out curses and scoffs almost as frequently as thy self and through thy accustomary swearing learned to speak English and Oaths together and so to blaspheme God almost so soon as he hath made them And not only so but thy example infects others and they spread it abroad to more like a malicious man sick of the plague that runs into the throng to disperse his infection whose mischief but-weighs all penalty It is like the setting a mans owne house on fire it burnes many of his neighbours houses and he shall answer for all the spoil So that the infection of sin is much worse then the act 8 § Nor wilt thou cease to sin when thou shalt cease to live but thy wickednesse will continue longer then thy life For as if we sow good workâ—
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
sweat even drops of blood A mercy bestowed and a way found out that may astonish all the sons of men on earth and Angels in Heaven Wherefore ô wonder at this you that wonder at nothing That the Lord should come with such a price to redeem our worse then lost souls and to bring salvation to us even against our wils The Lord Iesâ—â— Christ being rich for our sakes became poor that we through his poverty might be made rich 2 Cor. 8.9 Even the eternal God would die that we might not die eternally ô the deepness of Gods love ô the unmeasurable measure of his bounty ô Son of God who can sufficiently express thy love Or commend thy pity Or extol thy praise It was a wonder that thou madest us for thy self more that thou madest thy self man for us but most of all that thou shouldest unmake thy self that thou shouldest die to save us § 3. And which is further considerable It cost God more to redeem the world then to make it In the Creation he gave thee thy self but in the Redemption he gave thee himself The Creation of all things cost him but six dayes to finish it the Redemption of man cost him three and thirty years In the Creation of the World he did but only speak the word in the Redemption of man he both spake and wept and sweat and bled and died and did many wonderful things to do it Yea the saving of one soul single is more and greater then the making of the whole World In every new creature are a number of miracles a blinde man is restored to fight a deaf man to hearing a man possest with many Devils dis-possest yea a dead man raised from the dead and in every one a stone turned into flesh in all which God meets with nothing but opposition which in the Creation he met not with § 4. But the better to illustrate this love consider that salvation stands in two things First in freedome and deliverance of us from Hell Secondly in the possession of Heaven and eternal life Christ by his death merits the first for us and by his obedience fulfilling the Law merits the second The parts of our Iustification are likewise two the remission of our sins and the imputation of Christs righteousnesse And to this would be added first Conversion which comprehends both Faith and Repentance Secondly Sanctification the Parts whereof are Mortification that is dying unto sin and Vivification which is living unto righteousnesse Thirdly Glorification begun and perfected which is freedome from all evil here and the perfection of all good and happiness in heaven § 5. What shall I say God of his goodnesse hath bestowed so many and 〈◊〉 great mercies upon us that it is not possible to expresse his bounty therein for if we look inward we finde our Creators mercies if we look upward his mercy reacheth unto the heavens if downwards the earth is full of his goodnesse and so is the broad Sea if we look about us what is it that he hath not given us Air to breath in Fire to warm us Water to cool and cleanse us Clothes to cover us Food to nourish us Fruits to refresh us yea Delicates to please us Beasts to serve us Angels to attend us Heaven to receive us And which is above all Himself and his own Son to be injoyed of us So that whithersoever we turn our eyes we cannot look besides his bounty yea we can scarce think of any thing more to pray for but that he would continue those blessings which he hath bestowed on us already Yet we covet still as though we had nothing and live as if we knew nothing of all this his beneficence We are bound to praise him above any Nation whatsoever for what Nation under Heaven enjoyes so much light or so many blessings as we above any creature c. God might have said before we were formed Let them be Toads Monsters Infidels Beggars Cripples Bond-slaves Idiots or Mad men so long as they live and after that Castaways for ever and ever But he hath made us to the best likenesse and nursed us in the best Religion and placed us in the best Land and appointed us to the best and only inheritance even to remain in blisse with him for ever yea thousands would think themselves happy if they had but a piece of our happinesse for whereas some bleed we sleep in safety others beg we abound others starve we are full fed others grope in the dark our Sun still shines we have eyes ears tongue feet hands health liberty reason others are blinde deaf dumb are sick maimed imprisoned distracted and the like yea God hath removed so many evils from us and conferred so many good things upon us that they are beyond thought or imagination For if the whole Heaven were turned into a Book and all the Angels deputed Writers therein they could not set down all the good which Gods love in Christ hath done us For all those millions of mercies that we have received from before and since we were born either for soul or body even to the least bit of bread we eat or shall to eternity of which we could not well want any one Christ hath purchased of his Father for us and yet God the Father also hath of his free grace mercie given us in giving us his Son for which read Psal. 68.19 and 145.15 16. and 75.6 7. Yea God is many times working our good when we least think upon him as he was creating Adam an help meet for him when he was faâ—â— asleep And as much do we owe unto God for the dangers from which he delivereth us as for the great wealth and dignities whereunto he hath alwayes raised us Now if we are so bound to blesse God for his external temporal inferiour earthly perishing benefits what praise do we owe for the lasting fruits of his eternal love and mercy and how thankful should we strive to be which shall be the next thing treated of Now what should we render unto the Lord our God so good and gracious in way of thankfulnesse for all these his mercies for favours bestowed and deliverances from danger binde to gratitude or else the more bonds of duty the more plagues for neglect The contribution of blessings require retribution of thanks or wil bring distribution of plagues Neither could we possibly be unthankful if we seriously thought upon what God gives and what he forgives For in reason hath he contrived so many wayes to save us and should not we take all occasions to glorifie him hath he done so much for us and shall we denie him any thing that he requireth of us though it were our lives yea our souls much more our lusts We have exceeding hard hearts if the blood of the Lambe cannot soften them stony bowâ—ls if so many mercies cannot melt them Was Christ crucified for our sins and should we by our sins crucifie him again
found by ample experience that many have a minde to read good Books yea a zeal such as it is to reclaim others from evil so it may cost them nothing who otherwise have no stomack to either For when the like was to be given about swearing and cursing even the better sort of men and women could fetch them by a thousand a week from all parts of the Kingdome But since they have for some reasons been sold for eight a penny not one of an hundred could finde in their hearts to give that peny were it to save eight of their friends souls which shews both how they love money and what hollow-hearted devotion they have The Lord discover the same unto them There is over against the High Constables short of Shoreditch Church of this first part or division to be given freely together with the cure of cursing and swearing provided they that desire them can read very well for otherwise they will so nick-name words and make it such non-sense that one would rather his lines should never be read then so brokenly And I could wish that men would not fetch them for base ends as one did formerly fetch many hundreds of that against Swearing and Cursing onely to save the buying of waste Paper though he had many fair pretences of sending them to Graves-end Canterbury Dover and all other places where Sea-men resorted which being found out made the Donor with-draw his gift until now It was I think a most wicked act for which he deserves to be stigmatized and made an example to others And let men take heed of abusing things Dedicated to holy uses for they are the sharpest kinde of edged tools and therefore are not to be jefted with Neither will God so be mocked The end of the first Division POSTCRIPT AUgustiâ—e that his ignorant hearers might the better understand him would sometimes speak false Latine and I for my accidental Readers good have and that purposely done as absurdly in another kinde viz. used the same expression in one Tract when I have deemed it weighty and convincing that may be found in another which to many will not be discernable though obvious enough to some Who may if they please censure it and me for it But presuming that the more charitable and ingenuous would not have it otherwise it shall not much trouble me LONDON Printed by R. and W. L. for Iames Crump in Little Bartholomews Well-yard A LEAFE From the TREE of LIFE Wherewith to heal the NATION of all Strife and Controversie and to settle therein PEACE and UNITIE By R. Younge a Roxwell Bee whose sting is as Soveraign as its Honey is sweet and whose Enemies have no less cause to love him then his Friends Sold by Iames Crump in Little Bartholmews Well-Yard and Henry Crisps in Popes Head-Alley 1661. CHAP. I. Reverend Sir SOme time since I heard you upon Ier. 51.9 We would have healed Babilon but she would not be healed c. What change it hath wrought in me I forbear to mention But certainly Satan and the World fear they have lost the one a subject or prisoner the other a limbe or member ever since for whereas they never molested me formerly â— now as if I were rescued out of Satans clutches that Lyon foams and roars and bestirs himself to recover his losse And as for my old acquaintance they so envy to see themselves casheered and so mortally hate me for that I will no longer continue miserable nor run with them as I have done to the same excesse of riot 1 Pet. 4.44 that they make me weary of my life as the daughters of Heth dâ—d Rebeckah Gen. 27.46 Yea I am so scoft at and scorned both by Parents Friends and Enemies that it not only hinders me from doing the good I would or appearing the same I am but it almost beats me off from being religioâ—s back to the world And certainly he must be more spirit then flesh that can contentedly make himself contemptible to follow Christ be pointed at for siâ—gularity endure so many base and vile nick-names have his Religion judged hypocrisie his godly simplicity silliness his zeal madness his contempt of the world ignorance his godly sorrow dumpishness and the like malicious and mischievous constructions made of whatsoever he speaks or does For my part I could better abide a stake God assisting me then the mocks 〈◊〉 â—nd scorns which every where I meet withall It is death to me to be 〈◊〉 â—s it fared with Zedâ—kiah Jer. 38 19. Nor is there above Hell a 〈…〉 â—ishment in my jâ—dgement then to become a Sanâ—â—â— a subject of 〈…〉 â—ampson I doubt noâ— found 〈…〉 â—tion of his goods nor his banishment nor the wounds he received in his body were so grievous to him as one scornful word from his enemy Ctesiphon Yea doubtlesse our Saviours car was more painfully pierced then either his brows or hands or feet It could not but go deep into his soul to hear those bitter and gâ—rding reproaches from them whom he came to save A generous nature is more wounded with the tongue then with the hand CHAP. II. Minister I Grant there is no such rub in the way to Heaven as this Satan hath not such a tried shaft in all his quiver he gets more now by such discouragements and the reproaches that are cast upon Religion then he did formerly by fire and faggot for then the blood of the Martyrs was found to be the seed of the Church Others Phaenix like springing out of their ashes Whereas now multitudes of souls are scoft out of their Religion by wicked men many being apt with Peter to deny their Religion when they come in company with Christs enemies and with David to dissemble their faith when they are amongst Philistines lest they should be mockt have so many frowns and frumps and censures and scoffs be branded with that odious and stigmatical name of an hypocrite c. Yea S. Austin confesseth that he often belied himself with sins which he never committed lest he should be unacceptable to his sinfull companions which makes our Saviour pronounce that man blessed that is not offended in him Matth. 11.6 But for all that a wise man will not be scoft out of his Money nor a just man flowted out of his Faith The taunts of an Ishmael shall never make an Isaac out of love with his inheritance Yea for a man to be scoft out of his goodness by those which are lewd is all one as if a man that seeth should blindfold himself or put out his eyes because some blinde wretches revâ—le and scoff at him for seeing Or as if one that is found of limbs should limp or maim himself to please the criple and avoid his taunts And know this That if the barking of these currs shall hinder us from walking on our way to Heaven it is a sign we are most impotent cowards Yea if our love be so cold to Christ that we are ashamed
we cannot miscarry if we trust to his Yet this is to be considered that God does not work upon us as upon blocks and stones in all and every respect passive but converts our wils to will our own conversion He that made thee without thy self will not justifie nor save thee without thy self Without thy merit indeed not without thine endeavour When those deadly waters were healed by the Prophet the outward act must be his the power Gods he cast the salt into the spring and said Yhus saith the Lord I have healed these waters there shall not be from thence any more death or barrennesse Elisha was the Instrument but far was he from challenging ought to himself Wherefore be sure to use that power which Christ shall give thee and then my soul for thine he will not be wanting on his part And amongst other thine endeavour exercise Prayer Omit not to beg of God for the grace thou wantest and praise him for what thou obtainest Abhor to attribute or ascribe ought to thy doing trust only to Christs obedience in whom only what we do is accepted and for whom only it is rewarded Now you are to know that as no Sacrifice was without Incense so must no service be performed without Prayer And Prayer is like the Merchants Ship to fetch in heavenly commodities It is the Key of Heaven as St Austin terms it and the Hand of a Christian which is able to reach from earth to Heaven and to take forth every manner of good gift out of the Lords Treasury Whatsoever ye shall ask the Father in my Name saies Christ believing he will give it you John 16.23 Matth. 21.22 Unto fervent Prayer God will deny nothing It is like Sauls Sword and Ionathans bow that never returned empty Like Ahimaaz that alwaies brought good tydings It is worth the obseâ—ving how Cornelius his serious exercise of this duty of Prayer brought unto him first an Angel then an Apostle and then the Holy Ghost himself Hast thou then a desire after that happinesse before spoken of seek first to have the asistance of Gods Spirit and his love shed abroad in thine heart by the Holy Ghost Wouldst thou have the love of God and the asistance of his Spirit ask it of him by Prayer who saith If any of you lack in this kind let him ask of God that giveth to all men liberally and upbraideth not and it shall be given him James 1.5 Wouldst thou pray that thou maist be heard Ask in faith and waver not for he that wavereth is like a wave of the Sea tost of the wind and carried away Vers. 6. Wouldst thou have faith be diligent to hear the Word preached which is the sword of the Spirit that killeth our corruptions and that unresistable Cannon-shot that battereth and beateth down all the strong holds of sinne and Satan Rom. 10.17 Unto him therefore that is able to do exceeding abundantly above all that we can ask or think I commend thee CHAP. XIV Lastly For conclusion of this point Wouldst thou be a contented and Happy man then strive to be a Thankefull man and when God hath the fruit of his mercies he will not spare to sow much where he reapes much Wouldest thou become thankefull then bethink thy self what cause thou hast by calling to mind and considering what God and Christ hath done for thee As first That he is the Authour of thy natural life For in him we live and move and have our being Act. 17.28 Secondly Of thy spiritual life Thus I live saies Paul yet not I now but Christ liveth in me Gal. 2.20 Thirdly Of thy eternal life 1 Joh. 1. He is the way the truth and the life John 14.6 The resurrection and the life John 11.25 Or more particularly thus In the first place He gave us our selves and all the creatures to be our servants yea he created us after his own Image in righteousnesse and holinesse and in perfect knowledge of the truth with a power to stand and for ever to continue in a most blessed and happy condition and this deserves all possible thankfulnesse But this was nothing in comparison For when we were in a sad condition when we had forfeited all this and our selves when by sinne we had turned that Image of God into the Image of Satan and wilfully plunged our souls and bodies into eternal torments when we were become his enemies mortally hating him and to our utmost fighting against him and taking part with his only enemies Sin and Satan not having the least thought or desire of reconcilement but a perverse and obstinate will to resist all means tending thereunto He did redeem us not only without asking but even against our wils so making of us his cursed enemies servants of servants sons of sons heirs and coheirs with Christ Gal 4.7 Here was a fathomlesse depth a wonder beyond all wonders 2. But that we may the better consider what an alms or boon God gave us when he gave us his Son Observe that when neither Heaven Earth nor Hell could have yielded any satisfactory thing besides Christ that could have satisfied Gods justice and merited Heaven for us then O then God in his infinite wisdom and goodnesse did not only find out a way to satisfie his Justice and the Law but gave us his Sonne his only begotten Son his only beloved Son out of his bosome And his Son gave himself to die even the most shamefull painfull and cursed death of the Crosse to redeem us That whosoever believeth in him should not perish but have everlasting life John 3.16 The very thought of which death before he come to it together with the weight and burthen of our sinnes put him into such an Agony in the Garden that it made him to sweat even drops of blood A mercy bestowed and a way found out that may astonish all the sonnes of men on earth and Angels in Heaven Wherefore O wonder at this you that wonder at nothing That the Lord should come with such a price to redeem our worse than lost souls and to bring salvation to us even against our wils The Lord Iesus Christ being rich for our sakes became poor that we through his poverty might be made rich 2 Cor. 8.9 Even the eternal God would die that we might not die eternally O the deepnesse of Gods love O the unmeasurable measure of his bounty O Son of God! who can sufficiently expresse thy love Or commend thy pity Or extol thy praise It was a wonder that thou madest us for thy self more that thou madest thy self man for us but most of all that thou shouldest unmake thy self that thou shouldest die to save us 3. And which is further considerable It cost God more to redeem the world than to make it In the Creation he gave thee thy self but in the Redemption he gave thee himself The Creation of all things cost him but six daies to finish it the Redemption of man cost him