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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34877	A supplement to Knowledge and practice wherein the main things necessary to be known and believed in order to salvation are more fully explained, and several new directions given for the promoting of real holiness both of heart and life : to which is added a serious disswasive from some of the reigning and customary sins of the times, viz. swearing, lying, pride, gluttony, drunkenness, uncleanness, discontent, covetousness and earthly-mindedness, anger and malice, idleness / by Samuel Cradock ... useful for the instruction of private families.	Cradock, Samuel, 1621?-1706.	1679 (1679)	Wing C6756; ESTC R15332	329,893	408

without great care and taking heed to your self may disorder and discompose you 2. Consider that you your self are subject to manifold errors and failings and you must not expect to meet with or converse with any that are totally free from failings and infirmities Who is there also who hath not a blind side on which he doth not see In many things we offend * Tangat memoriam communis fragilitas all sayes the Apostle Jam. 3.2 Keep alive therefore a sense of your own weakness and what need you have of forgiveness both from God and Man and that will more dispose you to patience towards others 3. Take heed of being soon angry * Multos absolvemus si prius coeperimus judicare quam irasci Sen. de Ira. He that is soon angry dealeth foolishly Prov. 14.17 Give leave to your judgement to consider before you be angry The discretion of a man deferreth his anger Prov. 19.11 Augustus was advised not to be angry at any time till he had first said over the Greek Alphabet 'T is a shame that we that are Christians should not prescribe as good Rules to our selves to keep us from falling too suddenly into Passion as the Heathens did Shall their Morality do so much towards the curing the irregularities of practice and shall not our Christianity do much more Solomon tells us Prov. 16.37 He that is slow to anger is better than the mighty and he that ruleth his spirit than he that taketh a City And the Apostle Jam. 1.19 adviseth us to be slow to anger 4. Be not angry upon every trivial occasion He that is angry without cause sayes our Saviour is in danger of the judgment Matth. 5.22 We should not be angry for any thing that is not material in it self or in its consequents We should not be angry for meer involuntary and casual offences such as without great care could not have been prevented To be angry for every toy debases the value of our anger A man must not as one sayes fire the Beacon of his Soul for the landing of every Cock-boat 5. Take heed you be not angry too often For when a man is frequently and often angry his anger grows into contempt and works no good effect Anger must be used as a medicine only now and then and that only upon just occasion 6. Take heed your anger be not too hot nor too vehement and excessive It must be serious indeed and have some life and warmth in it that it may be effectual for the reformation and amendment of the offending Person and may be a warning to him to avoid the like faults for the future But yet we must take heed of all excesses and transports of this Passion * Ira sic dicta quia hominem facit ex se ire non esse apudse 7. In your anger make no rash vows or resolutions Make no irrevocable decrees like the Laws of the Medes and Persians Say not you will never trust or never have to do with such or such a man again c. Sudden rash and desperate resolutions are very dangerous and usually men have cause to repent of them very quickly after 8. In your anger be sure to reveal no secrets formerly committed to your trust For that makes a man a Bankrupt for society ever after No man will care to have any thing to do with him who hath so little wit or honesty in his anger as to reveal what was before committed to him under the seal of secresie 9. Take heed of bitter provoking speeches when you are angry When you find your heart to begin to be hot within you then watch over your self especially and either be silent which is a good way to preserve your innocence or else give a soft answer For as Solomon sayes Prov. 15.1 A soft answer putteth away wrath but grievous words stir up anger Prov. 17.27 He that hath understanding spareth his words and is of a cool spirit I know people are apt to say words are but wind But wind you know many times kindles a fire and increases it being once kindled Prov. 21.23 The wise man tells us as coals be to burning coals and wood to fire so is a contentious man to kindle strife Fire cannot long continue if the wood and fewel be taken from it so neither will anger long endure if words and cross answers be not multiplied For such kind of speeches and perverse and provoking replies usually make a Cholerick man to proceed from anger to rage Prov. 25.15 A soft tongue breaketh the bones or as the original will bear it a man of bone that is such an one as is stiff and hard * Virum durissimum ri●idissimum Jun. an eminent example hereof we have in Abigail who by her discreet and soft speeches quickly appeased Davids furious anger 1 Sam. 25.24 And therefore well might the same wise man say Prov. 21.23 Whoso keepeth his mouth and his tongue keepeth his Soul from troubles The Counsel of the Son of Syrac is here also worthy to be considered Chap. 8. Verse 4. Contend not with a man full of words neither heap up wood on his fire For as the heaping up of wood increaseth the fire so multiplying of words increaseth anger 10. Do not peremptorily break off any business in a fit of anger Consider that nothing can be done in passion but may be done better without it For Passion is no good counsellor It usually blinds the mind and hinders due consideration and so exposes a man to do things very unreasonable 11. Ponder beforehand with your self what are the usual causes of anger that so you may take heed of them And they are such as these 1. Pride This is a great cause of anger Proud and high minded men are usually apt to be very angry and to conceive a great indignation if their judgements and understandings be not vailed unto and their wills and pleasures complied with Prov. 13.10 Only by Pride cometh contention Prov. 21.24 Proud and haughty Scorner is his name who deals in fierce wrath 2. An opinion of being contemned either in word or deed A sense of contempt or that the injury received had much of contempt in it doth usually more stir up anger than the injury it self and so the manner aggravates the matter Therefore when men study to find out circumstances of contempt in an injury received they kindle their anger to a great height If you would therefore prevent anger sever the injuries you receive as much as you can from contempt or malice and impute them to rashness weakness inconsiderateness to any thing rather than contempt which the nature of man can so hardly bear 3. Covetousness They that are eager upon the world and have their hearts set upon earthly things are apt to be very angry and cholerick when things fall out cross to their minds They are usually very angry abroad when they meet with losses and disappointments but almost

Jesuitica aequivocatio mentalis reservatio hoc ipso mendatii convincuntur quibus haec in usu sunt nimirum quia cum veram propositionem animo concipiant falsum tamen enuntient Davenant in Colos Therefore he that speaks what he thinks does not tell a lye though he may speak an untruth or that which is in it self false And in such a case what he sayes is falsiloquium but not mendacium a falshood but not a lye He offends not against moral truth or veracity because he speaks as he thinks and so he does not lye but is himself mistaken 'T is formale mendacium a formal and direct lye when we express or affirm a thing otherwise than we conceive or think with an intent to deceive 2. I come to consider the several sorts or kinds of lyes And so a lye is usually distinguished into Jocosum Officiosum Perniciosum 1. Jocosum when a man uttereth a lye in sport to make others merry To this we may apply that of the Prophet Hosea Chap. 7. Verse 3. They make the King glad with their wickedness and the Princes with their lyes They that tell lyes meerly to make others laugh are guilty of this kind of lying 2. Officiosum when a man tells a lye to help another out of some present danger or inconvenience God himself will not be served with a lye Job 13.7 Will ye speak wickedly for God Will ye talk deceitfully for him We may not lye for Gods cause or glory much less may we do it for any mans benefit * Plato was no good casuist for Christians who allowed a lye either to save a Citizen or deceive an enemy And the piae fraudes allowed among the Papists are also much of this nature 3. Perniciosum when a man tells a lye which tends apparently to the hurt or damage of another either in his life goods or good name 3. I come now to shew the great evil and malignity of this sin 1. 'T is a sin that makes men most unlike unto God God is a God of truth and cannot lye He is stiled the Lord God of truth Psal 31.5 Deut. 32.4 and Isay 65.16 That which makes men so unlike the true and holy God must needs be an odious sin One of the Antients said well that two things make us like unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak truth and to do good And surely this consideration that lying is against the holy nature of God should work in us an extreme detestation of it 2. 'T is a sin that God hath declared in his word a great abhorrence of as may appear if you consider these following Scriptures Prov. 6.16 17 18 19. These six things doth the Lord hate yea seven are an abomination to him A proud look a lying tongue c. A false witness that speaketh lyes and him that soweth discord among Brethren Levit. 19.11 Ye shall not lye one to another Prov. 13.5 A Righteous man hateth lying c. Rev. 21.8 The fearful and unbelieving and the abominable and whore-mongers and sorcerers and Idolaters and all lyars shall have their part in the Lake which burneth with fire and brimstone Rev. 22.15 Without are dogs and sorceres c. and whosoever loveth and maketh a lye Psal 101.7 He that telleth lyes shall not tarry in my sight Hose 4.1 2. Hear the word of the Lord ye children of Israel for the Lord hath a controversie with the inhabitants of the Land because there is no truth nor mercy nor knowledge of God in the Land By swearing and lying c. they break out and blood toucheth blood Zech. 8.16 17. These are the things that ye shall do Speak ye every man the truth to his neighbour execute the judgement of truth and peace in your gates c. And let none of you imagine evil in his heart against his neighbour and love no false Oath For these are the things I hate saith the Lord. Ephes 4.25 Wherefore putting away lying speak every man truth to his neighbour Col. 3.9 Lye not one to another seeing that ye have put off the old man with his deeds 3. 'T is a great perverting of that noble faculty of speech which God hath given unto man God hath given unto man a tongue to express his mind and to reveal and declare what he apprehends in his heart so that his tongue is to be the index and discoverer of his mind Now you know if the index or hand of a Clock should point to eight and the Clock presently strike ten we should say it was a lying Index and greatly out of order The case is so here when the tongue utters one thing and the mind thinks another 4. Lying is a work of the Devil and makes people resemble the Devil in a manner John 1.44 Ye are of your Father the Devil and the lusts of your Father ye will do he was a Murderer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lye he speaketh of his own for he is a lyer and the Father of it Pride Malice and Lying are the Devils sins after a more especial manner And who would be willing to be like the Devil 5. Lying is destructive to humane society 'T is injurious to all converse between man and man How shall a man know what to look for or what to expect or what to trust to if he cannot believe the persons he deals with but finds that in what they affirm to him or assure him of or promise to him they notoriously lye unto him and palpably deceive him 6. 'T is a sin condemned by the light of natural conscience The more ingenuous among the Heathens abhorred it The Apostle quoteth a verse out of Epimenides a Heathen Poet wherein he condemns Cretians for their frequent lying Tit. 1.12 The Cretians are are alwayes lyars evil beasts slow-bellies * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 'T is a reproachful a shameful sin The maddest fellows and most Ruffianly and debauched who make so little conscience of other sins yet cannot induce to be charged with a lye because 't is looked upon as a cowardly and shameful sin Whoever gives them the lye provokes them beyond all patience 'T is the cause of many duels and many times murders Hear what that excellent person Mr. Herbert saith in his Poems Lye not but let thy heart be true to God Thy mouth to it thy actions to them both Cowards tell lyes and those that fear the rod. The stormy-working soul spits lyese and froth Dare to be true Nothing can need a lye A fault that needs it most grows two thereby 8. Lying easily disposeth to perjury He that useth frequently to lye 't is to be feared he will not much stick at forswearing himself upon occasion For when the heart is once hardened in one sin it is mighty proclive to another of the like kind and nature 9. It makes a man useless in the

Holy Ghost But it seems some filthy Hereticks in that time went about to perswade those Christians at Corinth that fornication was no sin or at least no great sin and the Apostle levels his arguments against such wicked suggestions as these 11. Adulterers and Adulteresses violate the sacred ordinance of marriage and the solemn covenant they made before God and before their friends as witnesses In our form of Matrimony the man solemnly promises that forsaking all others he will keep himself only unto the woman he marries as long as they both shall live And the woman does the like unto the man And therefore Adultery in either party is the most abominable breach of faith that can be imagined and they that are guilty of it what can they expect but vengeance from God 12. The Adulterer highly sinneth against him whose wife he defileth He robs him of the heart-love and affection of his wife which is an irreparable injury Besides he brings an odious nick-name and reproach upon him And which is to be taken notice of to the shame of our Nation as Dr. Hammond well observes the innocent and injured person he is by a kind of national custom laughed at and made the object of common scorn and obloquy whilst the filthy adulterer who robbed him of his honour is in the common vogue rather applauded at least passes without any such mark of infamy and contempt One or two such ponderous guilts as this as that reverend Author phrases * See Dr. Hammonds Sermons page 175. it are enough to ruine a Nation how light soever some profane wretches make of the matter 13. By the Law of God Adultery was to be punished with death Lev. 20.10 Deut. 22.22 And whereas other crimes were not capital nor to be punished with death except proved by two or three witnesses God permitted the jealous husband to make a special trial of his wifes chastity and honesty and gave him an extraordinary way and means for convicting of her if she were guilty when no witnesses could possibly be produced against her namely she was to drink of the water of jealousie which if she were innocent did not hurt her at all but rather did her good and made her fruitful But if she were guilty then upon drinking thereof her belly should swell and her thigh rot and so the woman should be accursed among her people So that rather than God would have this heinous sin of adultery go unpunished he himself appointed an extraordinary way for the discovery of it Nay before this law was given it seems it was in use among Gods own people to punish adultery with death For Judah adjudged Tamar his daughter in law to be burnt for this sin as appears Gen. 38.24 14. The very Heathens by the light of nature adjudged adultery to be a capital crime and to deserve death For instance Nebuchadnezzar roasted two men in the fire for it as we read Jer. 29.23 And of them shall be taken up a curse by all the Captivity of Judah which are in Babylon saying the Lord make thee like Zedekiah and like Ahab whom the King of Babylon roasted in the fire because they have committed villany in Israel and have committed adultery with their neighbours wives and have spoken lying words in my name which I have not commanded them Among the Athenians Draco's Law made adultery capital Among the Romans 't was a law of the Twelve Tables Moechum in adulterio deprehensum necato so also by the lex Julia it was made capital Thus we see that the punishing adultery with death seemed a thing very fit and just and a matter of common equity among the more civilized Nations and was not meerly a judicial Law proper and peculiar to the Common-wealth of the Jews only Other Nations that did not inflict death upon adulterers yet punished them with tortures almost as bitter as death The Aegyptians decreed that the nose of the adulterer should be cut off and the adulteress should be beaten with a thousand stripes almost to death * Diodor Sicul. lib. 1. cap. 6. Zaleucus the King of the Locrenses made a Law that the adulterer should loose both his eyes Which Law his own Son transgressing that he might be just in keeping up the vigor of the Law and yet shew some mercy to his Son Aelian var hist lib. 13. he caused one of his Son's eyes to be put out and one of his own By which it plainly appears what a detestation was in the hearts of civilized Pagans guided only by the light of natural conscience against this sin And so much of the first particular the odiousness of this sin and the great reasons we have to abhor it 2. I come now to answer the vain excuses that men who are addicted to this sin are apt to make for themselves There is no sin so odious but love to it and frequent committing of it will in a sort reconcile even the judgment to it and make it seem either no sin or but a little sin and easily pardonable Let us consider therefore what are the excuses such men do usually make for themselves 1. They alledge that Poligamy or having more wives than one was practised among the Jews Answ One man and one woman were conjoyned in the Primitive institution Gen. 2.24 compared with Matth. 19.5 For this cause shall a man leave Father and Mother and cleave to his wife and they twain * Tò duo non exprimitur Gen. 2.24 sed necessario subauditur nam de duobus tantum ibi sermo est non pluribus unde dictum uxori suae non uxoribus suis Hinc damnatur Polygamia ut quum dictum est uxori suae numero singulari not they three or four shall be one flesh And the special reason why plurality of wives was connived at among the Jews was for the fuller peopling of that Nation they being the only people in Covenant with God and being but few among many enemies encompassing of them their strength and safety depended much in an ordinary way upon their number and increase and therefore some inordinancy was connived at for their multiplication but never absolutely allowed or approved of But though their having more wives than one for the aforesaid reasons was connived at yet fornication was punished severely among them and adultery with no less punishment than death 2. They alledge that David was an Adulterer and Solomon had many wives Answ David sinned heinously therein and 't is easier to forbear this sin than to undergo the sorrows and punishment that David underwent for it For besides the bitterness that his Soul was in for it his Son Absolom rebelled against him drove him out of his Kingdom and openly defiled his wives And this sin is left as a perpetual blot upon his name and memory As for Solomon his sin was so great that it almost ruined him and his Kingdom Ten of the twelve Tribes fell off from

takes the edge off from sufferings that they cannot wound and hurt us Whereas he that frets and rages makes that troublesome to him which else would not be so As in case of reproachful words which in themselves neither hurt our bodies nor lessen our estates but the great danger of them is if they drive us into anger For then our anger may run us into abundance of other sins Whereas he that meekly passes them by is never the worse for them nay the better as God orders it For he shall be rewarded for his Patience And so much of the excellency and benefits of meekness 16. Another Direction is this Be humbled seriously before the Lord for all former irregular and exorbitant Passions thou hast been guilty of and seek pardon of them in the blood of Christ and pray earnestly unto the Lord to keep thee from falling into the like again and to give thee the wisdom which comes from above which is first pure then peaceable gentle and easie to be intreated and full of good fruits And when thou art surprized on a sudden with any unexpected accident or violent temptation that is apt to disorder thee then send up a fervent ejaculation to heaven as a speedy messenger for help and succour in that time of danger 17. Lastly Set a high price and value upon quietness meekness and a calm frame of Soul 1 Thes 4.11 Study to be quiet and to do thy own business And so much of the directions for the right regulating of our anger 4. I come to consider the excuses * Vitia nostra quia amamus defendimus malumus ea excusare quam excutere Sen. that those that are prone to be angry do use to make for themselves 1. They are ready to say that their afflictions are so great and so heavie that they cannot bear them with any patience And therefore they may say as Jonah did that they do well to be angry and that it is better for them to dye than to live Answ Be silent all flesh before God What art thou O Man O Worm that thou repliest against God Aaron had two Sons destroyed at one stroke by fire from Heaven And they both dyed for ought appears to the contrary in their sin and that is a sharper affliction than ever thou mettest with And yet the text sayes Lev. 10.3 Aaron held his peace he uttered not one word of murmuring or discontent against the Almighty To murmur against God is to throw a stone upward that will be sure to fall on his head that threw it Take heed therefore of inward repining or outward murmuring against the Almighty how heavy soever his hand be upon thee Shall a living man complain sayes the moanful Prophet Lam. 3.39 Man suffereth for his sin God is alwayes just though his wayes to us are sometimes amazing and past our finding out 2. They are ready to say that the provocation upon which they were angry was so great that flesh and blood could not bear it Answ Flesh and blood neither in a natural nor a moral sense except it be changed can enter into the Kingdom of God 1 Cor. 15.50 And the Apostle tells us that they that live after the flesh shall die Rom. 8.13 and that not a temporal death only but an eternal And Gal. 5.24 He tells us that all that are Christs have in some good degrees though not all equally crucified the flesh with its corrupt affections and lusts * Sanabilibus aegrotamus malis Sen. 3. They are ready to say that they are Cholerick by nature and therefore they cannot help falling into Passion Alas how can they will they say except God give them patience Answ A Cholerick temper I confess may strongly dispose them to anger but cannot necessitate them to it And if they did pray earnestly to God for the assistance of his grace and set a watch over themselves they might bring themselves into better order But some people seem to expect that God should do all for them and neither earnestly beg grace from him to help them nor endeavour seriously in the power he vouchsafes to them to mortify the corruptions of their hearts If a great reward were propounded to a Cholerick man on condition he abstained from falling into any unseemly passion for one day whatever provocation were offered him surely he would do it And if a man may by great watchfulness abstain one day for a temporal reward why should he not do it the next day and the next after that out of obedience unto God There are several gracious Christians that are not easily frequently or furiously angry nor mis-behave themselves in their anger by word or deed Do you endeavour to do so likewise 4. They are ready to say that such a man was excessively hot and angry with them and why should not they be so with him Ans No man must go about to cure an evil with an evil or to correct a vice by a vice fire is not quenched by fire nor anger with anger 'T is more Christian-like to give place to wrath and and overcome evil with good CHAP. X. Of Idleness THE Prophet Ezekiel Chap. 16.49 tell us that this was the iniquity of Sodom Pride fulness of bread and abundance of Idleness neither did she strengthen the hands of the Poor I wish abundance of Idleness were not at this day a sin found in England as well as in Sodom and that among the wealthiest and those of the best rank and quality in the Nation whose education one would think should have taught them better things Seneca complained of old that men spent their time either in nihil agendo or aliud agendo or male agendo either in pure idleness and doing nothing or doing things of small moment and consequence or in doing things evil and wicked I wish this were not too true of many among us in these dayes who either idle and squander away their precious time or unusefully and impertinently imploy it or else imploy it in sin and wickedness little considering that diligence in doing evil is but a making haste to hell A discourse therefore that tends to shew people how necessary it is to their happiness that they should well imploy their time and not foolishly and carelesly squander it away I hope cannot be unseasonable The Apostle Ephes 4.15 16. makes circumspect walking and redeeming time to be the great Character to distinguish those that are wise from those that are foolish See that ye walk circumspectly sayes he not as fools but as wise redeeming the time This is the Subject therefore that I shall now speak to and in the handling of it I shall shew 1. What is meant by redeeming time 2. For what purposes especially it is to be redeemed 3. From what we must redeem it 4. What are the reasons and motives that should press this duty upon us 5. I shall give some directions as to the manner how we should redeem it