Spirit in him poured out in the Name of Christ and according to his will for being truly sensible of his sins and wants â—e chiefly prayes for the pardon of sinne the effusion of grace and for the assistance of Gods Spirit that he may more firmly beleeve more soundly repent more zealously do more patiently suffer and more constantly persevere in the practice and profession of every duty Nor does he for the most part fall into prayer without meditation and preparation nor utter words without devâ—â—on and affection nor without some assurance and perswasion that God will hear and grant his requests yea he mostly takes noâ—ice of his enlargements in prayer and of the successe afterwards and is accordingly thankfull or humbled not that he measureth Gods hearing his suit by his present answer or his present answer by his own sense he will pray at least in some poor measure at all times striving against deadnesse of spirit and distractions as an heavy burthen 2. He hears the Word with attention mindes observes and remembers it carefully receives and applies whatsoever precept or promise is spoken out of the Word as spoken by God to himself in particular is astonished at the â—eepnesse of Gods wisedom power and goodnesse seriously meditating upon the the Nature Attributes Word and Works of God he layes it up in his heart ponders on it in his mind and practiseth it in his life neither will he approach unto the Lords Table without due examination and preparation 3. He is enligtned with the saving knowledge and hid things of the Gospel and to see truth from error good from evil together with his own wretched nesle by sinne and the riches of Gods free grace and mercy in Christ towards his own soul he is not ignorant of the Principles of Religion as most aged people are but is able and ready to give a reason of the hope that is in him 4. He loves and longs after a powerfull and searching Ministry above all earthly treasures as finding a greater necessity of spirituall then corporall food and therefore will take any pains or be at any cost or suffer any disgrace to injoy it 5. He is never offended at any wholsome truth be it never so untoothsome but affects that Ministry most which most layes open and rebukes his own sinne even therefore coming to the light that his deeds may be made manifest When he hears his own sins spoken against he does not apply the same unto others as is the manner of too many nor is he wise to defend the evil he does but loves to be admonished nor will he after warning and conviction from the Word go on in an evil way because his principall care is to be saved 6. He will not mock his admonisher scoff at the means to be saved nor make himself merry with his own damnation as the desperately wicked do He turns not his back upon any truth nor flies from any instruction he hateth not the light yea he loves that Minister best that most makes manifest the secrets of his heart as knowing that God is in him of a truth He will not refuse a Pardon because he dislikes the Messenger Indeed he least regards those Ministers that the world admires as well weighing what St Iohn saith 1 Ioh. 4. They are of the world therefore speak they of the world and the world heareth them we are of God he that knoweth God heareth us he that is not of God heareth not us hereby know we the Spirit of truth and the spirit of errour ver. 5 6. 7. He will not plead against God nor ask a reason of his actions if he meets with hard Scriptures he runs not into errour not is offended but suspends his judgement and blames his own blindnes you may know him from an unbeleever by this he is wise to defend the truth when he hears it spoken against but never argues against it whereas the unbeleever being prompted by Satan can most subtilly argue against the truth though he hath not a word to speak for it yea he thinks it religion enough if he can but dispute against the religious which is a manifest signe of a wicked man Briefly he neither carps nor frets against a faithfull Minister nor seeks to intrap him or pervert what he delivers but prayes for him and is ready to speak in his defence 8. He hath an high estimation of the Ministers and means by which he was converted and findes more sweetnesse in the Gospel then in any thing else in the world 9. Spirituall judgements as a famine of the Word the blindnesse of mens mindes hardnesse of their hearts c. he accounts more wofull then any judgement the world can be sensible of 10. He is not of a reprobate judgement in thinking good evil and evil good neither hath he a base esteem of Gods people and their wayes as it fares with our scoffing adversaries who look upon zeal and holinesse with the devils spectacles nor so farre from being holy himself that he hates holinesse in others or so stupidly sottish as the rude rabble who will profesâ—e that they love Christ yet hate all such as any way resemble him He will take heed of persecuting the godly either with hand or tongue and as he will not condemn the jâ—st so he will not justifie the wicked nor favour them 11. He is so farre from taking offence when none is given that he will not be offended when offences come as at the scandalous lives of professors or at the multitude of heresies that are daily broached though they grieve his very soul but when strange things happen he makes a wholsome construction thereof CHAP. V. 1. HE prayes for the enlargement and rejoyces at the progresse of the Gospel and in the common good of the Church and so at the graces or good successe of any member in particular and will be some way instrumentall for Christ praying for and earnestly desiring the salvation of others and likewise endeavouring to win all he can to Christ rejoycing no lesse when any good thing is done by others then if himself did it He highly respects all such as any way promote the Gospel and is thankfull to them 2. He is willing to be at cost to serve the Lord will freely administer carnall things where he partaketh of spirituall things and counts the same as a due not as a benevolence yea he thinks it most just that they who preach the Gospel should live of the Gospel and that as freely as men of other Callings which signe or character shews a world of men that professe themselves Christians to be but counterfeits 3. He beleeves impartially the whole Word of God threats and precepts as well as promises and things above the reach of reason as well as what experience hath made plain to him he feels the power and efficacy of Gods Word and Spirit perswading his conscience that his sins are pardoned in Christ and he in
of which he was hewen and is not onely humbled thereby but forced with an holy admiration to wonder at the marvellous and extraordinary change which God hath wrought in him and also instructed to trust onely to Christs obedience in whom onely our good works are accepted and for whom alone they are rewarded To shut up all he endeavours so to live as if there were no Gospel and so to dye as if there were no Law CHAP. XXIV 1. ONely it remains that you look your selves in this Glasse and â—ry your selves by this touchstone for though others may give a shrewd ghesse yet the Mother knowes best whether the Child be like the Father or no and the signs of Salvation are to be sought in our selves as the cause in Iesus Christ our Justification is to be proved by the fruits of our Sanctification and though faith alone justifieth yet justifying faith is never alone but ever accompanied with spiritual graces the beauties of the soul and good works the beauty of graces yea they are as inseparable as the root and the sap the Sun and its light and as Fire may be discerned by heat and life by motion so a mans faith may be discerned by the fruits of it Nor can any one be deceived except he desires to deceive himself for every particular man is either the Child of God or the Child of the Devil as Chrysostome hath it for there is not a mean betwixt them and there be more differences between the Children of God and the Children of the Devil then there are between Men and Beasts whereof I have named not a few for whatsoever you may find the one herein set forth to speak think or do the other does the contrary and to have the true Character of an unbeliever you need but read this Chracter of a true Believer backward understand all by the rule of contraries and be satisfied I speak this to Naturians onely for the regenerate man knowes the one to be so by what he is and the other by what he hath been neither is there one of all these signes or characters but each experienced Christian finds it in some degree written in his heart as his conscience can bear me witnesse And would you know whether you belong to Christ This will inform you you will by help from above endeavour to bring into captivity every thought and thing to the obedience of Christ 2 Cor. 10. 5. 1 Joh. 2. 4 but so have not you in the least so long as you love not or any way oppose the people of God for the very first part of conversion is to love them that love God 1 Ioh. 3. 10. yea in reason if the Image of God by faith were repaired in thee thou couldest not but be delighted with those that are like thy self And what saith S. Iohn He that pretends interest in God or Christ and keepeth not his Commandements is a lyar and the truth is not in him 1 Ioh. 2. 4. and in the third Chapter and eighth Verse he affirms plainly That all wilful Sinners are the Devils servants And indeed let men flatter themselves or pretend what they will it cannot be denyed but the fruit tells best the name of the Tree the conversation above all shewes who carries the bridle of the will whether God or Satan and did not men purposely shut their eyes and stop their ears and harden their own hearts least they should see and hear and so be converted as our Saviour himself speaks Metth. 13. 15. they could not but know that the whole Bible beats upon this It is Saint Pauls everlasting rule Rom. 6. 16. Ye are his servants to whom ye obey And Saint Peters infallible Doctrine 2 Pet. 2. 19. Of whom a man is overcome unto him he is in bondage And Saint Iohns In this are the Children of God known and the Children of the Devil whosoever doth not righteousnesse is not of God but of the Devil 1 Ioh. 3. 8 10. And after this manner does our Saviour reason with the Iewes Ioh. 8. 33 to 48. See then whose Commands ye do Gods or Satans if Satans then saith Saint Iohn Let no man deceive you through vain words for he onely that doth righteousnesse is righteous and he that doth unrighteousnesse is of the devil 1 Ioh. 3. 7 8. wherefore if thou art a common Drunkard or a continual Swearer or an usual companion of Harlots or an accustomary Deceiver or a frequent â—landerer of thy Neighbour or an open and common Sabbath-breaker or canst thou boast of thy sin and mischief or defend it If thou makest no conscience of Praying in thy Family if thou callest evil good and good evil if thou hatest thy Brother for doing that which is good as Cain did Abel if Ismael-like thou mockest or Cham-like thou scoffest at the religious or usest bitter jests against them though it be under the notion of Round-heads Puritanes Sectaries Black-coats or the like if thou raisest slanders of them or furtherest them being raised if thou dost rejoyce at the secret infirmities of the godly or open scandals of Hypocrites if thou dost carp and fret against the Word refusing to heart it or withstandest the preaching of it if being a Minister thou disgracest or râ—vilest the godly in thy preaching so making sad the hearts of the righteous or justifiâ—st the wicked so strengthening them in their evil courses by preaching unto them peace if thou hast a base esteem of Gods people and their wayes and thinkest the worse of a man for scrupling small matters if thou makest Religion a cloak for villany if thou dost borrow or run in debt without care to pay again if thou delightest in cruelty if thou takest no care to provide for thine own Family if thou hadst rather the wicked should bear rule then the godly if thou art an enemy to reformation if thou hadst rather disobey God then displease great ones if thou desirest peace without any respect to truth if thou dost allow thy self in the practice of any known grosse sin if thou takest liberty to sin because God is merciful and forbears to execute judgment speedily if thou dost not believe all things to be ordered by Gods providence and in particular acknowledge him in all thou either receivest or sufferest if thou murmurest when thou wantest any thing without ever thinking of the many things thou hast beyond thy desert if thou canst hear God blasphemed and dishonoured without being moved thereat if the scandalous lives of Professors or the multitude of Heresies that are daily broached make thee think and speak evil of the way of truth if thou didst never see thy self out of measure sinful as being many wayes guilty of the breach of every of the Commandements in particular and so in a lost condition utterly despairing of all help in thy self acknowledging that thou hast deserved all the plagues of this life and of that which is to come if thou art not as
THE Whole Duty OF A CHRISTIAN OR The Character of a true Beleever that walks in some measure answerable to the Gospel his Christian profession and the millions of Mercies he hath received In reading whereof reflect upon your selves and see what comparison there is between that you are and what you should be and then with blessing from above it will much further you in your way to Heaven for therefore are we Christians in name only because we think our selves Christians indeed and already good enough 2 COR. 13. 5. The second Impression much inlarged By R. Y. of Roxwell in Essex CHAP. I. GOod works and good instructions are the generative acts of the soul out of which spring new posterity to the Church and Gospel And it is both a happy and pleasing harmony when saying and doing go both together But examples are more prevalent for the most part then precepts and acts are better expressions then words Precepts shew us what we should do but examples shew us how we may do it and that what is injoyned may be done of us because they have been done of others like our selves Example is a living and efficacious Sermon easily perswading what we intend while it proves what we perswade to be feasible Besides Examples give a quicker and deeper impression upon mens spirits then arguments And he perswades unto virtue most who liveth best Yea cerâ—ainly a speechlesse life hath more force in it then a lifelesse speech For a Christian conversation is of the Scriptures the best truest and plainest Comment or Exposition 2. Or should it be questionable in some cases yet deeds are ever of more power then words and practice more prevalent then precepts with the multitude who as they are more taken with so they are better able to judge by the sight of the eye then by the hearing of the ear When the Orthodox and Arian Bishops contended about the faith Iovinian could say Of your learning I cannot so well judge or of your subtill disputations but I can observe which of you have the better behaviours Good works are unanswerable Syllogismes invincible demonstrations And it is naturall for men to follow the Law of fact before the Law of faith a visible pattern rather then a meer audible doctrine Men are readier to live by sense and â—ight then by faith only Yea the want of sight causes not seldom the want of faith as we finde it fared with Thomas Joh. 20. 25. 3. Men are apt to carp against what the Minister speaks though he bring the Word for his warrant but the Beauty of Holinesse hath often stolen away the hearts of the gainsayers and won their affections even against their wills Religion hath a truth and a power in it people will never beleeve the truth of a doctrine in our mouthes where they see not the power thereof in our lives Nor can it be denied but that words are of more efficacy and authority when deeds follow But take some instances whereof we have ample experience And first observe how it fares between Pastors and their people for from the Pastors example they all take fire as one torch lights many Pastors are the glasse the scool the book Where peoples eyes do learn do read do look Every private Christian ought to be a common line in Christianity but the Minister is or should be as a set copy of sanctification to the rest The learned Preachers words though plain To plain men truth may preach But Pastors pious practice doth A holy life them teach 4. And so on the contrary All men like sheep are prone to go astray but if the bellweather or leading sheep takes a vagary all the flock will follow him We are apt to be led by precepts but are easily overled by evil presidents even following our guides untill we have lost our selves which occasions the holy Ghost to use that Proverb Like Priest like people Hose 4. 9. Isa. 24. 2. That doctrine is divine indeed That by good works proves words More harm do ill examples breed Then good words good affords 5. And the like of Governours the facts of eminent persons become examples those exâ—mples Laws Vnto the exâ—mple of the King The world does frame in every thing Augustus a learned Prince filled Rome with scholars Tyberius filled it with dissâ—mblers Constantine with Christians Iulian with atheists Let Ieroboam only set up Calves in Dan and Bethel the poople are presently down on their knees yea every one like beasts in heards will go a lowing after them Yea if Saul do even kill himself his Armour-bearer will do the like The Leaders example is a Law to the followers Whence it hath ever been the dangerous policy of Satan to assault principall men both in Church and Commonwealth knowing the multitude as we say of Bees will follow their master 6. And the same might be shewn of Parents and Masters We are led by whom we are fed without any respect to him that feeds both them and us A sick head makes a distempered body a blinde eye endangers all the other members c. whereas piety in a Parent or Master like Aarons oyntment runs down to the skirts of his family Psal. 133. 2. Whence that usuall phrase of the holy Ghost The man beleeved with all his houshold Joh. 4. 53. Acts 16 33 34. 7. But that those whom precepts do not so effectually move are not seldom induced by examples will best appear by the induction of particular instances We reade that more infidels were won to the Christian faith by the vertuous and holy lives of the primitive Christians then by the doctrine which they taugâ—t they made the world to reade in their lives that they did beleeve in their hearts and caused the Heathen to say This is a good God whose servants are so good Yea as â—ozomen observes the devouâ— life of one poor captive Christian maid made a King and all his family imbrace the Christian faith Cicilia likewise a poor virgin by her vertuous life and gracious behaviour in her martyrdom was the means of converting four hundred to Christ And we reade that St Albon receiving a poor persecuted Christian into his house by only observing his holy devotion and unblameable life was so much affected therewith that he became both an earnest professor of the faith and in the end a glorious Martyr for the faith All which considered namely 〈…〉 never shine so much as when they are lively engraven or 〈◊〉 in some eminent person I have thought good to reduce 〈◊〉 or almost all the Evangelicall Precepts into a particular and familiar example that so it may serve not only for a set copy of sanctification but as a fit person or pattern for each mans imitation and incitation You may suppose him another Nathaniel in whose heart there is no guile Joh. 1. 47. Or another Samuel who was able to acquit his sincerity before God and man 1 Sam. 12. 3. Or another Iob an
prophane and vain bablings all foolish and unlearned questions which are endlesse all strife about words which is to no profit all Jewish fables and commandments of men and genealogies which breed vain janglings rather then godly edification which is by faith all brawlings and contentions about the Law as being unprofitable and vain He will not be spoyled through Philosophy or great shewes of learning He doteth not about froward disputations and things that ingender unto more ungodlinesse as well knowing that the words of these false Apostles and teachers of lyes fret like a Canker poyson mens judgements and pervert their simple and superstitious hearers but rather studies to have a good conscience and faith unfained Whereas it is the portion of all rotten hearted and hypocriticall Professors to be given up ro errour and to beleeve lyes In brief he will entertain nothing which is contrary to wholsome Doctrine and nâ—t according to the glorious Gospel of the blessed God Yea if there be any that erre concerning the truth or having a shew of gâ—dlinesse deny the power of it he turns away from such Again he is not for Paul nor Apollos nor Câ—phas but for all that bring the Word for their warrant And those who will not suffer wholsome Doctrine but having their ears itching do after their own lusts get them an heap of Teachers turning their ears from the truth being given unto fables are farre from being of his minde He is none of those that creep into housâ—s and lead captive simple women laden with sins and led away with divers lusts that subvert whole families by walking in craftinesse and handling the Word deceitfully and that teach things which they ought not for filthy lucres sake even delighting themselves in their deceivings that beguile unstable souls by promising them liberty and are themselves the servants of corruption being men of câ—rrupt mindes that resist the truth and are reprobate concerning the faith He will reject him that is an Heretick after once or twice admonition knowing that he who is such is perverted and sinneth being damned of his own self He is no causer of division or dissention in the Church CHAP. XIV 1. BUt he wins many to the truth for he is charitable wisâ—es all good and happy like himself and accordingly proves a means of bringing many to Heaven and that two wayes First whereas others by their evil example are a means to destroy many he by his good example is a means to save many For he is upright and sincere hearted to God and man He is none of those that professe God with their words and with their works deny him He is not double-tongued but as he thinks in his heart so he speaks with his mouth and as he is led by his conscience so his conscience is led by truth In fine he is known from another man only by the holinesse and uprightnesse of his life and conversation Yea all may read in his life that he beleeves in his heart and are forced to say This is a good God whose servant is so good or This is a good holy and operative Religion that this changes and transforms men into new Creatures For his life is like a precious and sweet perfume whose savour spreads it self and is pleasant to all that come near Yea he sowes those good works that remain to posterity and are reaped by succession and he shall be happy in making others so But secondly as the wicked draw all they can to Hell by their allurements and subtill perswasions so he drawes all he can to Heaven by his admonitions and sweet compellations He loves the soul of his Neighbour and therefore he will tell him of his faults and the Judgements of God due unto the same Yea rather then let one go headlong to destruction he will violently pluck him out of the fire for he hath not only zeal but courage to do good tâ— he is not lukewarm nor will he suffer discretion to eat up his devotion as it fares with common professors For he had rather hazzard the censure of some then hindeâ— the good of others Yea rather then be guilty of other mens sins by his cowardly silence he can afford to be despised and thought out of his wits by the world reputed a fool and pointed at in the streets For he prefers Gods favour before all the worlds and his glory before his own credit Not that he wants wit or deserves contempt for his zeal is mixed with discretion and he makes knowledge the pilot of his devotion but his love to God is such as he cannot bear with them that are evil His righteous soul is vexed with seeing and hearing the uncleanly conversation of their unlawfull deeds Yea it cuts his very heart to hear Christ so wounded with oathes blasphemies and reproaches who is the life of his life and soul of his soul And his love to sinners also for his zeal against them is a sweet compound of love and anger for though he hates the vices of a wicked man yet he loves his person he can chide him sharply and yet at the same time pray for him heartily Whereby he not seldom saveâ— his brother for he findes favour in the sight of God and prevails with him for things hard to be obtained As when â—tevens prayer prevailed for persecuting Paul and our Saviours prayer for his murtherers 2. He hath low and mean thoughts of himself therefore the Lord makes him excell and shews his strength by him He abhors to think himself better then others because God blesseth him more with outward blessings or hath bestowed more inward gifts and graces upon him then upon others well knowing that God resisteth the proud and giveth grace to the humble He is not lifted up nor cast down with mens flatteries or slanders He forgets his good deeds and therefore God remembers them he remembers his evil deeds therefore God forgets them He is not envious nor given to striâ—e but of a meek and quiet spirit peaceable gentle and easie to be intreated He affects rather plainnesse then pomp and will rather refuse places of honour then eagerly pursue after them He never stands so secure but he will take heed least he fall and prefers an humble fear before a presumptuous confidence He makes conscience of small sins least they should prove wedges to greater When he is tempted to evil the fear of God keeps him innocent And it is alwaiâ—â— in his minde that God seeth all things and is ever beholding him He will neither deny nor deminish nor justifie his sinne nor shift it off to others If he havâ— falne inâ—o an evil he will beware of doing it the second time well knowing that there is no laying hold of the Promises without making conscience of and obeying the Precepts CHAP. XV 1. SO you have in part seen how he loves and fears and serves the Lord and seeks his glâ—ry and the good of others but which is
this North-pole or Load-star but by the wavering uncertain and moveable stars of custome example reason and good intentions sailes without a Câ—mpasse and may look every minute to â—e swallowed up in the Ocean of sin and judgement nor will any that have grace in their hearts make custome example or the badnesse of the times a cloak to excuse their conformity in evill courses but rather a spur to incite them to be so much the more carefull not to be swayed with the common stream and happy is that man who makes anothers vices steps to climbe to Heaven by as it fared with righteous Lot and so doth every wise and good man as why should they not make this use of the corruptions of the times when even the mud of the world by the industrious Hollander is turned to an usefull fuel If the Air be generally infectious had we not need to be so much the more strict in our Diet and carefull in the use of wholesome preservatives Nor is singularity in such cases onely lawful but lawdable when vice growes into fashion singularity is a vertue and when sanctity is counted singularity happy is he that goeth alone and resolves to be an example to others yea most happy is he that can stand upright when the world declines and can indeavour to repair the common ruine with a constancy in goodnesse that can resolve with Ioshua Whatever the world doth yet I and my house will serve the Lord Josh 24. 15. It was Noahs happinesse in the old world that he followed not the worlds fashions he believed alone when all the world contested against him and he was saved alone when all the world perished without him It was Lots happinesse that he followed not the fashions of Sodome It was Abrahams happinesse that he did not like the Chaldeans Daniels happinesse that he did not like the Babylonians It was good for Iob that he was singular in the Land of Vz good for Nicodemus that he was singular among the Rulers as now they all finde to their great comfort and exceeding great reward yea it was happy for Reâ—ben that he was opposite to all his Brethren happy for Caleâ— and Ioshua that they were opposite to the rest of the Spies happy for the Iewes that their customes were divers and contrary to all other people though Haman was pleased to make it their great and hainous crime Ester 3. 8. Happy for Luther that he was opposite to the rest of his Countrey and no lesse happy shall we be if with the Deer we can feed against the winde of popular applause if with the Sturgion or Crab-fish we can swimme against the stream of custome and example if with Atticus we can cleave to the right though losing side or if we do not we shall misse of the narrow way and consequently fail of entering in at the strait Gate for the greatest part shuts out God upon Earth and is excluded from God elsewhere Matth. 7. 13 14. And indeed if Iesus Christ and his twelve Apostles be on our side what need we care though Herod Pontius Pilate all the Rulers the whole Nation of the Iews together with a world of the Romish Faction be against us and certainly if thou wert not a fool thou wouldest hold it better to be in the small number of Christs little flock which are to be saved then in the numerous herds of those Goates that are deâ—â—â—â—ated to destruction and so much for answer to Satans first plea or objection But CHAP. 29. 1. Secondly he hath a worse and more dangerous delusion then this For if he see a man convincd that he is nothing so as he ought to be that he may keep him still impenitent he will say unto him Trouble not thy self with these things dost thou not know that God is mercifull and that Christ came into the world to save sinners witnesse the Thief upon the Crosse who was heard and saved by him at the very last hour and upon this ground a world of men in a carnal presumption go on to destruction without ever bethinking themselves for say they Let the worst that can come repentance at the last hour and saying Lord have mercy upon me will make all even otherwise God is not so good as his word who â—aith At what time soever a sinner repenteth c. But let the argument be well scann'd and this will be â—ound as sottish deceitful and dangerous as the other wherefore that Satan who is alwayes a liar may not by his cunning delusions gull you of your souls and plunge you into everlasting horrour consider with me in the first place that as God is mercifull so he is also just and true and speaks as he meanes in his Word yea he is truth it self and his Word is the ground and touch-stone of all truth wherefore If any spirit or an Angel from Heaven crosse the written Word we are to hold him accursed Gal. 1. 8 9. Now we shall finde that salvation is not more promised to the godly in any part of the Bible Old Testament or New then eternall death and destruction is threatened to the wicked as you may see Iohn 5. 28 to 47. Heb. 12. 29. Deut. 4. 24. and 29. 19 20. 1 Cor. 6. 9 10. Gal. 5. 21. Revel. 21. 8. 2 Thess. 2. 12. Ier. 16. 13. Matth. 7. 13 14. 25. 34 41. Iames 2. 13. I Iohn 3. 6. Luke 13. 24. 1 Pet. 4. 18. yea God hath sufficiently manifested his justice and severity already in punishing sin and pouring vengeance upon those that have provoked him as upon the Angels our first Parents and all the race of Man-kinde upon the old world upon whole Monarchies and Empires upon whole Nations Cities and Families upon divers particular persons as upon Pharaoh Nadaâ— and Abihu Chora Dathan and Abiram with their 250 Captains and many thousand of the Children of Israel upon Hamam and Balaam Saul and Doeg Absalom and Achiâ—ophel Ahaâ— and Iezabel Sâ—enacharib and Nebuchadnezzar the two Captains and their fifties Herod and Iudas Ananias and Saphira with a world of others yea how severely hath he dealt with his own children when they sinned against him viz. with Moses and Aaron and Eli who wâ—re in singular â—avour with him yea with David a man after Gods own â—eart and that after his sin was remitted and lastly with his own Son that no sin might go unpunished which may make all impenitent persons tremble for if God were so just and severe to his own Son that nothing would appease him but his death on the Crosse how can the wicked his enemies look to bespared and if Gods own Servants who arâ— as dear and near to him as the apple of his own eye or as the signet on his right hand suffer so many and grievous afflictions here what shall his adversaries suffer in Hell But because thou shalt have nothing to object wilt thou believe Christ himself whom thou thinkest