goest abroad And what Eâ—…ra Pater speakes is more surer to be accomplisht then Christs Prophesie in the Revelaâ—…ion Yea thou art so besotted and bewitcht with this kinde of superstition and Idolatry Witch-chraft rather that thou thinkest thou prosperest better in observing these divilish fopperies then if thou shouldest serve God Like those Idollatrous Jewes Jer. 44. who told the Prophet that they had found by experience that their serving of God had undone them whereas when they burned Incense unâ—…o the Queene of Heaven and powred out drink Offerings unto her and made Cakes to worship her They their Sons their Kings aâ—…d their Priâ—…ces had plenty of all things were well and saw no evill But when ever they left her to worship the true God they wanted all things and were coâ—…sumed by Famine Sword c. Jer. 44. 15. to 20. Here was a whimsâ—…e able to make the Prophet sick to heare it And yet thus it fares with thee touching what I have named and many the like which I forbeare or rather 〈◊〉 ashamed to name Nor canst thou deny but thou dost absolutely feare that thy serving of God would prove thine undoing CAAP. XVIII 1. THou dost indeed frequent the House of God at least in the forenoon accompanied with a great part of thy Family Yea thou wilt joyn with the Congregation in praying singing and hearing and therein seene more devoute in lifting up thine eyes elevating thy voice sighing c. then ordinary Againe if Authority command a â—…ast to be kept thou wilt observe it with the rest of thy Neighbours yea with those Hypocritical Iewes Esay 58. 5. thou wilt hang dâ—…n thy head like a Buâ—…rush when yet thy heart is lofty enough And fall thou wilt from meat by all meanes which is but the shell oâ—…â—…utside of fasting but not from sinne the kernell or soule thereof When thou hearest the name of Iesus read be it but the Sonne of Syrâ—…ck thou doffest thy â—…at bowest thy Knee and perhaps scrapest such a â—…g as shall disturb the whole Parish When the Gospell is read after the old manner thâ—…u standest up all the while but fittest prayer time And so when the Creed was wont to be pronounced or rehearsed which denotes that then wilt be ready to justifie stand too and maintaine those Cannons of thy faith against all opposers when none oppose them more then thy selfe The Sacrament of the Lords Supper thou so adorest that the onely receiving it makes thee as holy as David though thou differest not from a Beast more then in speaking Then wilt sing in the words of the Psalmâ—…st Unto thee O Lord doe I lift up my soule Psal 25. 1. when thy soule can no more mount up in meditation of heavenly things then a Cow is fit to flie Againe thou cryest out As the heart brayeth after the Rivers of water so panteth my soule after thee O God Psal. 42. 1. Thy word is more sweet unto my mouth then the honey and the honey Comb c. Psal. 119. when thou more regardest the getting of five shillings in money then the joy of the Holy Ghost or the peace of conscience and more prisest the filling of thy Barnes and Belly then the bread and water of life Or the light of Gods countenance For all thou dost is onely in formality and out of custom Thou prayest that Christs king dome may come and his will be done on â—…earth as it is in Heaven when thou hâ—…test nothing more then to be governed by his Lawes or ruled by his Septer Finally 2. Thou adorest Christ so often as thou commest to Church as it were with an Ave Rex in thy mouth but scoftest and jeerest at him in his Members when thou art out of it For notwithstanding all this thy profession zeale and devotion none more malicious in scossing at Religion or in accusing and persecuting the godly then thy selfe Nor can any place except Hâ—…ll yield a worse enemy to the cross of Christ then thou art hadst thou power and opportunity 〈◊〉 effect thy wicked will and wishes Neither was our Saviour in jâ—…t when he prefeâ—…ed Theeves and Harlots before the Scribes Pharisees and Elders who weâ—… meâ—… juâ—… of thy temper Mat. 21. 31. 〈◊〉 〈◊〉 I 〈◊〉 that 〈◊〉 〈◊〉 of other sinnes thou maist fall short of and be more 〈◊〉 theâ—…Theeves Harlâ—…ts â—…kards But in this sinne thou art inferiour 〈◊〉 nâ—…e Or thou maist differ from them in many things but nâ—…r in this as so instance 〈◊〉 and Ishmael Moab and the Hagaâ—… Geâ—… 〈◊〉 and Aâ—…n Amâ—…eck and the Philistâ—…s the men of Tyâ—…e and Ashar had 〈◊〉 〈◊〉 〈◊〉 Gâ—…ds yet all conspired against the true God Psal. â—…3 5. to 〈◊〉 〈◊〉 〈◊〉 Ephraim and Ephraim against Manâ—…s but boâ—…h against Iâ—…ah â—…od and Pilate two Enemies will agree so it be 〈◊〉 Christâ—… 〈◊〉 â—…ill fall in one with another â—…o fall out wiâ—…h God The Sadâ—…ces Pharisees and Herodians were Sectaries of divers and adâ—…erse fâ—…ctious 〈◊〉 all of them joyne against our Saviâ—…ur Mat. 〈◊〉 The 〈◊〉 〈◊〉 〈◊〉 Aâ—…exandrians Sileâ—…s and Asâ—…s diffâ—…r thâ—…y never 〈◊〉 〈◊〉 will joyne 〈◊〉 dispute against Stephen Acts 〈◊〉 9. The lust of the Rulers was envy Hered was curiosity Pilate popularity Iudas covetousnesse the Souldiers cruelty yet were they all consederate against Iesus All the â—…ble of the Iews hated Christ and cryed out let hâ—…m be 〈◊〉 〈◊〉 nonâ—… like the Scribes Pharisees Priests and Eldeâ—…s So now with 〈◊〉 all thâ—… are unregenerate prâ—…phane and loose persons civill and morall men doe inveterately hate Christs members for his sake and sâ—…uily intreat them but none like those that have a â—…orme of godlâ—…nesse and deny tâ—…e poâ—…er â—…here of That serve God according to the preceâ—… of men as doe foâ—…ll 〈◊〉 〈◊〉 civill Iusticiaries and 〈◊〉 Ministers For if you obseâ—… Religion hath eâ—…ver 〈◊〉 most â—…rom those which pretend and 〈◊〉 upâ—…old her And nâ—…ne have beene sâ—… bitter enemies to the gâ—…y as thoâ—… thâ—…t 〈◊〉 the same Faith and Religion with them as almost all tâ—… 〈◊〉 〈◊〉 hâ—…ve written 〈◊〉 complained What saith Iustin Marâ—…yr of hiâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Crâ—…fix that are the greatest enemieâ—… to the â—…ss of Christ And 〈◊〉 〈◊〉 of his They worâ—… the dead saints in a cold profession while they worry the living in a cruell â—…secution And Sr. Austin of his a Christian in name will most maliciously â—…e at a Christian indeed And Nazianzen 〈◊〉 his Christ is â—…oned by maâ—…er theâ—… are called Christians So that if the Bramble were made the King 〈◊〉 Trees the Vine could not meet with worse usage And the reason is â—…hen sincerity is wanting the neerer the â—…ine with any opposition the greater Eclips Who was the greatest enemy to Christ but his greatest â—…end even one of his houshold Chaplaines And who but Ieremiahs familiers waâ—…ched for his halting Of all the persecuting Emperours none were 〈◊〉 serpentinely malicious as Iulian who had formerly profest himselfe
ENGLANDS Vnthankfulness striving with Gods Goodness for the Victory as Absalom strove with David whether the father should be more kinde to the son or the son more unkinde to the father Or Enough being wel weighed to melt an heart of Adamant By R. Younge Florilegus In reference to Leviticus 19. 17. and Isaiah 58. 1. In reading whereof reflect upon your selves hearken to conscience and what concerns you apply it not to others as David did Nathans Parable 2 Sam. 12. 1 to 8. And Ahab the Prophets 1 King 20. 39 to 43. Want of application makes all means ineffectual and therefore are we Christians in name only because we think our selves Christians indeed and already good enough The fourth Impression Imprimatur Thomas Gataker CHAP. 1. 1 AWise man saith Solomon foreseeth the evil and preventeth it but fools go on and are punished Prov. 22. 3. An argument that most men yea almost all men are stark fools as will fully appear if we observe but these three things The Precepts of the Gospel Predictions Testimonies First Observe but how strict holy just and good the Precepts or Rulesâ—re by which we ought to walk Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy minde and with all thy strength Mark 12. 30. Whether ye eat or drink or whatsoever ye do do all to the glory of God 1 Cor. 10. 31. Whatsoever ye would that men should do unto you even the same do you unto them for this is the Law and the Prophets Matth. 7. 12. Thou shall not hate thy Brother in thine heart but thou shalt plainly tell him of his faults and suffer him not to sin Levit. 19. 17. And then consider how few there are amongst us and how rare onely here and there one like rich men among the multitude or jewels among other stuff that either do or care to walk by this golden Rule Yea that instead thereof make not the World onely their God and Pleasure or Profit alone their Religion 2. Secondly Observe ô that we had the grace seriously to observe and minde but the Predictions touching the paucity fewness of those that shall be saved Strive to enter in at the strait gate for many will seek to enter and shall not be able because strait is the gate and narrow the way which leadeth unto life and few there be that finde it But wide is the gate and broad the way that leadeth to destruction and many there be that go in thereat Matth. 7. 13 14. Luke 13. 23 24. Again Many are called viz. by the outward Ministery of the Word but few chosen Mat. 20. 16. and 22. 24. Yea St. Iohn affirmeth that the whole World lieth in wickedness 1 John 5. 19. And that the number of those whom Satan shall deceive is as the sand of the Sea Revel. 20. 8. and 13. 15 16 17. Esa. 1â—… 22. Rom. 9. 27. And we finde it too true by sad experience for what eyes can but run over to see for the most part how ignorant and erroneous men are and what lives they lead for scarce one of a hundred whose knowledge belief and life is in any degree answerable to the Gospel or the Title that they bear for Christians they are called but no otherwise then the Heathen Images are called Gods because he that is a Christian indeed will strive to imitate Christ and square his life in some measure according to the rule of Gods Word 3. Thirdly Observe but the Testimonies manifesting how they must be qualified who mean to be saved O that we would but believe them for God expresly tells us That no â—…righteous person shall ever inherit the Kingdome of Heaven but that such shall have their part and portion in that lake which burneth with fire and brimstone which is the second death 1 Cor. 6. 9 10. Gal. 5. 21. Rev. 21. 8. And that without holinesse no man shall see the Lord Heb. 12. 14. And that except our righteousness exceeds the righteousnes of the Scribes and Pharisees who yet excelled our formall Hypocrites and civil Iusticiaries we cannot enter into the Kingdome of Heaven Mat. 5. â—…0 And that he will recompence every man according to his works be they 〈◊〉 evil Psal. 62. 12. Rev. 20. 13. 22. 12. Rom. 2. 6. Jer. 25. 14. and 32. 19. and 50. 29. and 51. 56. Ezek. 7. 4 8 9. and 9. 10. and 11. 21. and 16. 43. And that we shall give an account at the day of Judgement for every idle word we speak Mat. 12. 36. And that Christ will come the second time in flaming fire to render vengeance unto them that know him not and that obey not his Gospel 2 Thes. 1. 7 8. Psal. 11. 6. Yea the Lord tels us expresly that he will not be mercifull to such as flatter themselvos in an evil way but that his wrath and jealousie shall smoke against them and every curse that is written in his book shall light upon them c. Deut. 29. 19 20. And that if we will not regard nor hearken unto him when he calls upon us for repentanceâ—… he will not hear nor regard us when in our distress and anguish we shall call upon him for mercie but even laugh at our destruction and mock when our fear cometh Prov. 1. 24 to 33. See other places to this purpose Hebr. 12. 29. Deut. 4. 24. Mat. 25. 30 41 to 46. and 3. 10. 4 Nor can it indeed consist with his justice to pardon such as continue in an evil course of life neither was it ever heard that any ascended into heaven without going up the staires of new obedience that any have attained unto everlasting life without faith repentance and sanctification of Spirit For even the Thief upon the Crosse believed in Christ and shewed the fruits of his faith in acknowledging his own sin in reproving his fellow in confessing his Saviour even when all denied and forsook him in calling upon his Name and desiring by his means and merits everlasting life Besides we read not that ever he was outwardly called until this very hour Secondly though there was one saved at the last hour that none might despair yet there was but one that none should presume Thirdly the Thiefs conversion was one of the miracles with the glory whereof our Saviour would honour the ignominy of his Cross Fourthly he was saved at the very instant of time when our Saviour triumphed on the Crosse took his leave of the world and entred into his glory And it is usual with Princes to save some hainous Malefactors at their Coronation when they enter upon their Kingdoms in triumph which they are never known to do afterwards Nor was his sudden conversion ever intended in Gods purpose for an encouragement to Procrastinators And therefore no cause have we to expect that he should deal after a new and extraordinary way with us then he hath with all others and so breasâ—… the
infidelity selfe-love and such like carnall respects were no better then shining sinnes or beautifull abominations What saith Sr. Austin most excellently There is no true vertue where there is no true Religion And that conscience which is not directed by the Word even when it does best does ill because it does it not in faith obedience and love Nor will God accept of any action unlesse it flowes from a pious and good heart sanctified by the Holy Ghost 2. Whereas thou art so farre from being really religious and godly that thou hast not yet made one step towards it For the first step to Religion or Christianity is to love religion and holinesse in another but thou as thine owne conscience will beare me witnesse wilt hate scoffe at and persecute another for being holy and religious Nor canst thou indure the power of Religion in any though thou lovest a forme dearely as taking the shadow for the substance which notably discovers the deceitfulnesse of thy heart and Satans subtilty if thou hadst but eyes to see it Nor couldest thou otherwise think so well of thy selfe for thou thinkest thy selfe as good a Christian as the best Yea thou passest for and art reputed an excellent Christian by men of the World As divers will say of Morrall honest men if they goe not to Heaven Lord have mercy upon us Yea by some of oâ—… late reverend Prelates and their Creatures for they counted men religious as they were conformable to their Cannons and all the congregation is alike holy and holy enough to naturall men As Corah and his prophane consorts told Moses and Aaron when they rose up against them Numb. 16. 1. 2. 3. 3. But it is manifest enough by the word of God that thou art an ignorant formall titular stature out-side Christian And that thou hast no more of religion or godlinesse then a bare forme out-side or shadow 2 Tim. 3. 5. Tit. 1. 16. That thou art a meere Bladder empty of all true grace and onely blowne up with pride That there is not a poorer wretch upon the face of the earth then thou that with Laosicea braggest thy selfe to be rich and to want nothing when thou art wretched and miserable and poor naked Rev. 2. 17 only thou art pusâ—…t up and knowest nothing 1 Tim. 6. 4. 4. But because there is no heating thee off from thy conceited righteousnesse and selfe purity except it be by shewing thee thy unrighteousnesse and actuall impurity and because thou must of necessity know thy selfe sick before thou wilt seeke and sue to Christ the Physitian of soules I will further discover unto thee not onely thy abominable wickednesse originall and actuall of commission and omission but even the very inmost secrets of thy heart and soule which thou shalt confesse none could doe except God were with him Wherefore marke well what I say CHAP. XII 1. FIrst admit thou hadst never offended in the least in all thy life either in thought word or deed Yea admit thou couldest now keepe all the Commandements actually and spiritually yet this were nothing thou wert miserable notwithstanding Because thou broughtest a world of sinne â—…to the world with thee and deservedst to dye so soone as thou beganest to live Even when thou wast a little childe thou wert a great sinner Wee are the cursed seed of rebellious parents And are as guilty of Adams and Eves sinne being in their loynes as any Heire is lyable to his Fathers debt Rom. 5. 12. 14 15 17 18 19. They were the roote or stocke of all mankinde and their act was ours as the act of a Knight or Burges is the act of the whole County If they had stood and continued in that estate of innocencie and happinesse as it was put to their choise we had stood also and been for ever blessed And so on the contrary Gen. 2. 17. Insomuch that we were conceived in sin and borne the children of wrath Even condemned so soone as conceived and adjudged to eternall death before we were borne a temporall life Psal. 51. 5. God indeed made us after his owne image but by sinne we have turned that image of his into the image of Satan So that by nature be we never so milde and gentle we are the seed of the Serpent Gen. 3. 15. and children of the Devill Iohn 8. 44. Yea the very best naturall man is but a tame Devill as Athanasius well notes 2. Nor wouldest thou need any more to humble thee and make thee loath and abhor thy selfe then the cleare sight of thy guiltinesse wickednesse and wretchednesse by nature For no tongue is able to expresse what impotent pittifull and poluted wretches we are when we are in our blood Ezek. 16. 6. As Christ at the first finds us and before he hath washed us white in his blood sanctified us by his Spirit and covered us with the long white Robe of his righteousnesse As O what swarmes what litters what legions of noysome lusts lye lurking in every naturall mans heart by reason of originall sin For out of the heart naturally proceeds nothing but evil thoughts murders adulteries fornications theifts false-witnesse blasphemies c. as our Saviour shewes Mat. 15. 18. 19. Yea every imagination of the thoughts of mans heart are onely and continually evill and deceitfull above all things Jet 17. 9. and that from his youth Gen. 6. 5. and 8. 21. And we are all cut out of the same cloath So that every man hath the seeds of every sinne in his heart And we are beholding to God and not to our selves that we runne not out into all manner of enormeties even the sin against the Holy Ghost not except That we are not worse then Manasses himselfe Lord saith St. Austin thou hast forgiven me those sinnes which I have done and those sinnes which onely by thy grace I have not done They were done in our inclination to them and even that inclination needs God mercy Nor are we onely apt to all evill but we are also reprobate and indisposed to all grace and goodnesse yea to all the meanes thereof we are not onely weake but altogether so dead in sinne that we cannot stirre the least joynt no not so much as feele our deadnesse nor desire life we can no more turne our selves then we could at first make our selves And as God did at first make us so he must new make us or we shall everlastingly perish Yea except God bestow upon us daily privative grace to desend us from evill and daily positive grace inabling us to doe good we are utterly undone We have ability we have will enough to undoe our selves scope enough Hell-ward but neither motion nor will to doe good Our understandings are darkned and dulled our judgements blinded our wills perverted our memories disordered our affections corrupted our reason depraved our thoughts surprised our desires intraped and all the faculties and functions of our soules yea our very natures are no better then
thinke themselves good Christians that they are in a most â—…esperate and damnable condition even haters of God and â—…sighters â—…gainst the Lambe and all that are one his side that are called and chosen 〈◊〉 that keepe the Commandements of God and have the testimony 〈◊〉 Iesus as it is Revel. 12. 17. and 17. 14. But I have yet more to tell â—…hee of the transcendent baseness of thy wicked and deceitefull heart 2. Thou hast as thou well knowest gone to Church and heard the Word preached and read this twenty thirty or forty yeare and yet â—…hou knowest no more savingly then the childe in the wombe art as â—…norant â—…s a beast Thou knowest not experimentally the first principles of Reliâ—…ion in the midst of so much light and meanes of grace Nor 〈◊〉 thâ—… able to yield a reason of the hope that is in thee And yet let â—…a Minister that knowes thy ignorance and that thou art so farre from being holy that thou hatest holinesse in others deny thee the Sacrament out of conscience and love to thy soule thou wilt hate him as Ahab haâ—…ed Eliah detaine his dues from him and take all occasion to spit out thy spleene against him Thou hast heard the Gospell day after day and yeare after yeare which is the strong arme of the Lord and the mighty power of God to salvation The Sword of the Spirit and like as a fire or an Hammer that breaketh even the Rocke in pieces And that irresistible Canâ—… shot that is mighty to breake downe all the strong holds of Sinne and Saâ—… Quick and powerfull and sharper then any two edged sworde and which piereeth even to the dividing asunder of the soule and spirit â—…d of the joyâ—… and marrow and to the discerning of the very thoughts and secret inteâ—… of 〈◊〉 heart And yet hast stood it out and resisted instead of submitting to Chriâ—… call even refusing the free offer of grace and salvation In so much tâ—… thy heart and conscience is word proofe thunder proofe Yea judgemâ—… proofe so that nothing will doe good upon thee should Christ send oâ—… to thee from the damned in Hell or from the glorified soules in Heaven warne and invite thee to repentance Yea if thou beest never so cleaâ—… convincâ—…d from the Word that thou art in a dangerous and damnabâ—… condition as possible it is I may doe before I have done with thee 〈◊〉 thoughts thereof presently passe away like the sound of a Bell that is 〈◊〉 3. Now thou art waxen fat with the good blessings of God thâ—… spurnest with thy heele and forsakest God hat made theâ—… not regarding 〈◊〉 strong God of thy salvation but provokest him with strange Gods and 〈◊〉 abominations Christ hath raised thee from a begger to be one of the beâ—… in thy Parish but how dost thou requite him Thou wilt not if it bâ—… possible suffer a godly and conscientious Minster to be chosen or to 〈◊〉 bide where thou hast to doo But to bring in one that will flatter 〈◊〉 and flour holinesse discourage the godly and incourage the wicked thou wâ—… use thine owne and all thy friends utmost ability When thou wanteâ—… never so little thou canst murmur but thou injoyest millions of merciâ—… farre beyond thy desert which thou never cordially gavest thanks sâ—… Thou hast made vowes and promised amendment when the rod wâ—… on thy back but never cardest to perform the same when thou were 〈◊〉 leased Thou wouldst be taken for religious at least upon occasion bâ—… thou makest no conscience or reckoning of it but when it may brinâ—… thee in profit or procure thee esteeme and then it shall serve thee as Stalking Horse that thou maist the better deceive unsuspected 4. Thou art so farre from suffering for a good conscience that 〈◊〉 thou maist injoy thy immunities have the favour of great ones and gainâ—… well by it thou art for and wilt conforme to any religion the Statâ—… shall establish were it Popery it selfe resembling shel-fish that increase wheâ—… the Moone increaseth and decrease as it doth Thou art a pretended lover of Peace but a profest hater of truth Yea thou thinkest that honesty and religion consists onely in quietnesse anâ—… living peaceably amongst thy Neighbours And that there is no wisdome but in a dull indifferency nothing praise-worthy but discretion and moderation And therefore thou preferest a quiet prophanesse before a zealous devotion 5 Thou art very partiall and no lesse defective in thy obedience 〈◊〉 all for observing the second Table without respect to the First or all for outward conformity not at all for spirituall and inward holinesse of the heart Thou makest conscience of great matters nor of small as thou countest them for no sinne is small but comparatively Thou wilt not â—…re bloody oathes but faith and troth is nothing with thee Thou 〈◊〉 not justifie or defend lying yet thinkest thou maist lie a little 〈◊〉 advantage or bid thy servants say thou art abroad when thou art â—…ome Thou art no accustomary deceiveâ—… at least while thou hast plenâ—… but rather then not have to maintaine thy selfe with credit thou 〈◊〉 lie deceive pâ—…ostitute thy chastity sell thy conscience and what 〈◊〉 poverty will constraine thee to steale Nor art thou a common â—…derel for thy owne credits sake but to lessen thy owne shame and â—…me thou wilt traduce one thou hast wronged and as much abuse him 〈◊〉 his credit as thou hadst formerly done in his substance Thou arâ—… kind 〈◊〉 thy Clients or Customers but woesully cruell to thy Debtors the poore 〈◊〉 servants and yet lookest to have thy Lord and Master in Heaven merciâ—… to thee Thou wilt not be drunk but thou wilt go five or ten times a day 〈◊〉 the Tavern or Alehouse to please a friend or customer and their spend â—…d drinke without being athirst as much as would keepe six of Christsâ—…or members from starâ—…ing and how wilt thou answer this another day 6. Thou wilt follow the example of the greatest number or the greaâ—…st men or the greatest Scollars or of thy fore-fathers though without or â—…ainst the written word Or thus Thou squarest thy life by other mens lives â—…hout respect to Christs life like some foolish Sexten that sets his Clock by â—…hers Clocks without looking to the Sun Or else thou leavest the most safe â—…d â—…ing guide of Gods Word to follow the deceiâ—…able guide of thine â—…ne carnal reason like an ignorant Pilot that sailes without a compasse CHAP. XV 〈◊〉 ANd so much to show how sarre short you fall of a privative holiness in reforming that which is evill Now see how short you â—…ome of a positive holinesse in performing that which is good for to be just 〈◊〉 the sight of God and graciously accepted of him these two things are â—…quired the meriâ—…rious part to get Heaven and the satisfactory part to esâ—…pe Hell But first make a stand here and consider whether a good Tree 〈◊〉 bring sorth all â—…his evill fruit for
They sit before thee and hear thy words but their heart goes after their coveteousnesse vers. 31. O this golden Devil this Diana hath a world of worshippers For how to gaine is every mans dreame from sun to sun so long as they have one foot out of the grave Yea it destroyes more soules then all other sinnes put together as the Apostles intimates 1 Tim. 6. 10. But were men so wise as they thinke themselves Yea did they but truly love themselves and covet to be rich indeed and not in conceit onely they would both know and believe that better is a little with righteousnesse then great Revenues without equity Prov. 16. 8. And to omit all that hath been formerly said that ill gotten goods lye upon the conscience as raw meat upon a sick stomack which will never let a man be well untill he hâ—…th cast it up againe by â—…estitution That sinne armes a man against himselfe and our peâ—…ce ever ends with our innocencie That guilt occasions the conscience many a secret wringe and gives the heart many a sore lash Or if Satan finds it advantagious to lull us a sleep for a time yet when death besiedgeth the body he will not faile to beleagâ—… the soule and that then their will be more ease in a nest of Hornets then under the sting of such a tormenting conscience And certainly did you know what a good conscience and the peace of God which passeth all understanding is you would thinke it more worth then all the worlds wealth multiplied as many times as there bee sands on the sea shore that any thing that every thing were too small a price for it That things themselves are in the invisible world in the world visible but their shadowes onely And that whatsoever wicked men injoy it is but as in a dreame that their plenty is but like a drop of pleasure before a river of sorrow and displeasure and whatsoever the godly feel but as a drop of misery before a river of mercy and glory And lastly That shallow honesty wil prove more profitable in the end then the profound quick-sands of craft and pollicy Wherefore let your conversation be without coveteousnesse and be content with that you have I mean remaining after you have faithfully and impartially given to every man his owne For God hath promised never to leave or forsake you if you will relye upon him in the use of lawfull meanes only Heb. 13. 5. And with which I will conclude bethinke your selfe now I beseech you rather then when it will be too lâ—…e when the Draw-bridge is taken up and when it will vex every veine of your heart that you had no more care of your soule POSTSCRIPT OR A necessary advertizment about Reading and Hearing Courteous Reader IF Thomas Aquinas could utterly spoile in one minute what Albertus Magnus had bestowed thirty yeares study and paines upon Or if Heroâ—…us an obscure and base fellow could easily in one night destroy the â—…mple of Diana at Ephesus which was two hundreth and twenty yeares â—…n building of all Asia at the cost of so many Princes and beautified with the labours and cunning of so many excellent worke-men Well may Satan who wants neither strength subtilty nor malice finde out a way to make void fruitlesse and frustrate what any Author with incomparable paines and â—…dy shall be able to contrive Nor can his so prevailing be thought any disparagement to the best when with one lie to our first Parents he made fruitlesse what God himselfe â—…d preached to them immediately before Gen. 3. 4. 5. Only I hold my self bound for the benefit of such as it may concern least it fare with them as it â—…d with the old World about the good counsaile of Noah Gen. 6. 7. chap. with Lots Sons in law touching the good advice of their Father Gen. 19. 14. With Rehoboam concerning the sage counsail of those Ancients 1 King 12. 8. And with Zedekia and his Princes about the Prophetical and Pathetical perswasions of Ieremiah 2 Chro. 36. 12. Who did not more slight what was at present told them for their benefit then they repented themselves afterwards when it was to late to advertize them of two things The first is that they would not turne their backs upon those Bookes and Sermons which shew them their sinnes and the punishment of them moâ—… clearly Because the viewing of our Counting Books is the best means to keepe us from miscarring in our Estates That they will not be so prone to dislike what crosseth their profits or pleasures as for the most part they are especially if it be delivered with power as I have knowne many when injoyned to read a Booke or beare a Minister preach which in probability migtht have converted them and saved their soules resemble a sullen Patient who after he is launced and searched flyes from his Chyrurgion before the binding up of his wound not suffering him to proceed to a perfect cure alleadging that they were so touched to the quick that the truth was they durst not heare or read the same any further which is an argument they prefer the pleasing of their senses before the saving of their soules and that they like a thing the worse for being the better whereas if they were wise they would love their Monitor so much the more by how much the more they smart Because wounds cannot be cured without they be searched to the quick and what wise Patient but desires that physick which is most proper for his disease and will soonest cure him And without a discovery of our disease how should there be a recovery of our health The sight of our filihyness is the first step toward cleanness Wholsome medicins will for the present bite and offend yet afterwards they bring health and pleasure And certainly it is better to heare of their sinnes then be damned for them The Law Waspe like stings shrewdly but Satan that Hornet will sting much worse And he that will not at the first hand buy good counsaile cheap shall at the second hand buy repentance over deare For to fly from the light and reject the meanes as it ever argues a guilty conscience For none fear shun and hate the light but evill doers John 3. 19 20 21. so it leaves men without hope That sin is past cure which turnes from and refuseth the cure Deu. 17. 12. Pro. 29. 1. In reason if those murderers of the Lord of life Acts 〈◊〉 23. had refused to hear Peters searching Sermâ—…n they had never been prickt in their hearts never been saved verle 37. 41. And take this for a rule is ever you see a drowning man refuse helpe conclude him a wilfull murderer But they that have no reason will hear none neither is any light sufficient where the eyes are held through unbeliefe and prejudice The second thing that most Hearers and Readers would be minded and admonished of is that when they hear Sermons or
course of his so just and so long continued proceedings Yea he binds it with an Oath that whomsoevr he redeemeth out of the hands of their spiritual enemies they shall worship him in holinesse and righteousnesse all the dayes of their lives Luk. 1. 73 74 75. 1 Pet. 2. 24. Which Scriptures sufficiently shew that they who in life wil yield no obedience to the Law shall in death have no benefit by the Gospel Nor ought any indeed to profess Christ or once to name him witâ—… their mouths except they depart from iniquity 2 Tim. 2. 19. 5. The which Scriptures if they be true and they fall short of the Devils that deny it Iam. 2. 19. what manner of persons ought we to be in all holy conversation and godlinesse as the Apostle speaks 2 Pet. 3. 11. And yet most men live as if the Gospel were quite contrary to the rule of the Law as if God were neither to be feared nor cared for as if they were neither beholding to him nor stood in awâ—… of him both out of his debt and danger yea as if there were no God to judge nor Hell to punish nor Heaven to reward And which mightily aggravates their sin and will add to their torment let some Boanerges be sent unto them with a message from God it fares with them as with the Adder no charming can charm them The strongest commands the loudest denunciations of judgements the shrillest and sweetest promulgations of mercies will do no good upon them For while they are in Dalâ—…lahs lap and lie sleeping like Drones by the hearth of hell they think themselves as safe as if they were in Abrahams bosom Their Adamantine hearts will neither yield to the fire nor to the hammer admit of no impression yea let them hear of never so many judgments they tremble and releâ—…t no more then the seats they sit on or the stones they tread on Even the declaration of sins denunciation of judgements description of torments and the like no more stir them then a tale moves one in a dream their supâ—…ne stupidity is no more capable of excitation then the Sea Rocks are of motiâ—…n or the Billowes of compassion which would make one even tremble to think of it CHAP. II. 1. But what is the reason why men make no more use of these Predictions of this warning but that as neer as can be computed one of two are lascivious or voluptuous two of three drunkards â—…n Gods account nine of ten cruel unjust persons nineteen of twenty swearers twenty nine of thirty Athiests thirty nine of forty ignorant wretches forty nine of fifty covetous ninety nine of an hundred open or secret enemies to the power of Religion and contemners of holinesse For certainly what God in these three particulars hath revealed in his Word cannot be unknown to any among us that hate not the light for every house almost hath a Bible and Christ hath continued his Gospel amongst us now neer upon an hundred years with such supply of able Ministers that no Nation under Heaven may compare with us 2. I might give you many reasons of this as that they were born stark dead in sin and they thank God they are no changelings that they are as good as their Fore-fathers or those among whom they live and they neither desire to be better nor wiser yea it were a ridiculous singularity so to be That the custome of sin hath brawned their hearts and blinded their minds That they 〈◊〉 as Satan their God 2 Cor. 4. 4. and Father job 8. 44. and King or Prince Eph. 2. 2. would have them to do That they will either not hear the Word for I think I may say that one half of the men and women in the Kingdome come not once a year within the Church-doors I mean the poorer sort that do not know they have soules It were good they were compelled to hear the Word preached for the wicked like sullen children would not forsake their play for their meat but for the Rod of Correction And many Saints in heaven might now confess that they had not known God but for the Laws First compulsory means brought them to the feast whereof once tasting they would never leave it Compel them to come in c. Luk. 14. 23. Or if they do hear the Word and understand it in some measure they will not apply it to themselves That they will not receive the truth in love that they might be saved are therefore given over to strong delusions to believe lies That they will not by any means that Christ can use understand be converted and saved therefore they shall not understand nor be converted nor saved Isai. 6. 9 10. Matth. 13. 15. That they harden their own hearts whereupon their hearts are more hardned That because they will not regard nor retein God in their thoughts God gives them over to a reprobate minde Rom. 1. 28. That because they will not take the Spirits counsel the Spirit gives them up to walk in their own counsels Ier. 9. 14. That they wil believe Satan rather then God therefore God delivers them up to Satan so to be deluded that the light of the glorious Gospel shall not shine unto them 2 Cor. 4. 3 4. Eph. 2. 2. 2 Thes. 2. 9 10. 1 Tim. 4. 7. That they are not as they ought and as it was in the Primitive times cast out of the Church and all Christian society by excommunication as dirt into the street 1 Cor. 5. 4 5. 1 Tim. 1. 20. Rom. 16. 17 18. 2 Thes. 3. 6. 1 Tim. 6. 5. 2 Tim. 3. 5. That they do as their flattering False Prophets teach them That they think they have as good hearts as the best and therefore follow that deceitful guide That they are not verâ—…t in the Scriptures at least they understand not the spirituality of the Word nor have they the Spirit to convince them of sin But I have largely handled these upon other occasions wherefore I will passe them and onely give you this one and I pray minde it 3. Wicked men and such are all natural and unregenerate persons whether loose Liberlines or rich worldlings or civil Iusticiaries or formal hypocrites or profound humanists or cunning Politicians are so blockish and void of spiritual understanding that they will not believe what is written till they feel what is written nothing will fully confute them but â—…re brimstone Sin shuts their eyes and only punishment can open them Nor will they once think of Heaven till with that rich man they are tormented in the flames of hell but even that rich man that had so little care of his own soul during life when he was in hell-torments took care for his Brethrens not out of charity but because as he had by his perswasion ill example bin the occasion of their greater sin so they by continuing in those sins should be the occasion of his more grievous torment
the binding up of his wound Or how should not that sin be past cure which strives against the cure certainly salvation it selfe will not save those that spill the potion and fling away the plaister O if these Adders had not stopt their ears how long since had they been charmed I grant they have reason so to do such as it is For will a Leper take pleasure in the searching of his sores and Satan the like for if they could clearly see the loathsoâ—…esse of their impieties it were not possible not to abhor them not to abhor themselves for them but their blindnesse makes them love their own filthinesse as Ethiopians do their own swarthinesse §2 And to tell you the truth though I speak against my self haâ—… I not a further reach in it it were an unreasonable motion in me if I should request mindes prepossest with prejudice to hear reason Since the World and the Devil hath so forestalled their judgements therewith against Gods people and goodnesse it self that they resolve never to be better then they are And where Satan hath set this his porter of prejudice though Christ himself were on earth that soul would make an ill construction of whatsoever he did or spake as we see in the Scribes and Pharisees who when he wrought miracles reputed him a sorcerer when he cast out Devils thought it to be by the power and Prince of Devils when he reproved sinners he was a seducer when he received sinners he was their favourer when he healed the sick he was a Sabbath-breaker and the like yea they counted him the greatest offender that offended not once in all his life which would make a wise man suspect 〈◊〉 own judgement or the common fame and to examine things throughly before they condemn one whom they know no evil by Yet this is the case of these men of most men for even as an ill stomack turnâ—… all it receives into ill humours or as a Spider converts every thing she ears into poison so they whatsoever they hear of or see in the godly So blinding themselves with prejudice that like Pyrrhon they will not believe what their eyes see and their ears hear Yea I would fain know what means can possibly be used that shall be able to reclaim them They will neither be softened with benefits nor broken with punishments Gods severity cannot terrifie them nor his kindness mollifie them Yea should these fools be brayed in a mortar among wheat with a â—…stle yet they will not depart from their wickednesse as Solomon expresseth 〈◊〉 Prov. 27. 22. Yea the more these Anviles are beaten upon the harder they are 3. The change of means whether the Word Iudgements Mercies or the like do but obdure their hearts instead of melting them as we see by many examples The nine plagues could not prevail with Pharaoh Yea they hardened his heart the more When Jesus cried with a loud voice and yielded up the ghost the vail of the Temple rent in twain from â—…op to the bottom the earth did quake the Graves did open themselves and the dead Saints came forth and went into the holy City the Sun was forsaken of his light c. as if all were sensible of their Makers suffering when as the generality of the people that had heard his preaching and seen his many miracles yea those great Clerks the Scribes and Phaâ—…es were altogether insensible and worse then all the rest of the creatures The very stones of the Temple were soft in comparison of their stoâ—… hearts and they which were dead in their graves were alive to those which were dead in their sins Leâ—… Malchus be smitten to the ground with the words of our Saviour let him have his right ear cut off and miraculously healed again by him whom he came to apprehend yet he will be one that shall lead him bound to Pilate Let the Sodomites be all struck blinde for contesting with Lot and his two Angels they will not cease seeking his doore to break it open until they feel fire and brimstone about their eares Genes 〈◊〉 And let men look to it for If they will not believe Moses the Propheâ—… Christ and his Apostles they would not believe though 〈◊〉 should send an Angel from the living in Heaven or a Messenger from the dead in Hell to warn them as Abraham tells Dives Luke 16. 31. Yea let God himself forbid Balaam to go with Balaks messengers to curse the children of Israel yea let an Angel stand in his way with a drawn sword to stop him yea let him hear his beast speak under him yet he slights all I might instance other examples as what a warning had Hazâ—…el given him by the Prophet of all the abominable wickednesse he should commit 2 Kings 8. 12 13 c. And likewise Ahab who was told from the Lord that if he went to war he should perish yet neither would take warning but went on and sped accordingly And also of the Oâ—… world so that one were as good speak to liveless stones or senselesse plants or witless beasts as to such men for any thing they will be bettered by it Yea reason once debauched is worse then bruâ—…shnesse I see the savagest of all creatures Lions Tygers Bears c. by an instinct from Goâ—… came to seek the Ark as we see swine foreseeing a storm run home crying for shelter not one man do I see except Noah and his family So none bâ—…t the well-affected whose hearts it pleaseth the Lord to change will be the better for what they have heard of Gods goodness and their ingratitude see 1 Sam. 10. 26. 4. They have been too long sick of sin to be recovered and will rather be confounded then reformed they have brazen browes stiffe necks uncircumcized eares blinded eyes 〈◊〉 and heavy hearts obduraâ—… souls as strong as a stone and as hard as a neather mil stone Ezek. 11. 1â—… by reason whereof it comes to passe that those who are filthy will be filthy still in spite both of Law and Gospel Yea they are stark dead to all ordinary means which is an infallible signe of their eternal ruine as they may see both by testimonies Deut. 17. 12. Prov. 29. 1. and 1. 24 25 26. Heb. 10. 28. Hos. 4. 14 17. Isai. 57. 17. And likewise by pregnant examples 1 Sam. 2. 22 to 26. 2 Chron. 25. 16 20. What should I more say If thou beest an habituated sinner blinded or forestalled with prejudice resolved to go on in thy wickedness and do as others do without either conscience of sin or guidance of reason Thou are dead in sin and not onâ—…ly dead as â—…us daughter was Matth. 9. 25. Nor onely dead â—…id out and coffin'd as the wiâ—…owes son of Naâ—…m was Luke 7. â—…4 But dead coffin'd and buried as Lazarus vvas Iohn the 11. 39. even till thou stinkest in the nostrils of God and all good men So that I have no other message to
to us For to us the one cannot be without the other We shall never inherit part of his glory in Heaven if we do not take his glories part upon Earth And with God it is much about one whether we be doers of evil or no hinderers For if we must not see our neighbours Ox nor his Sheep go astray or fall into a pit but we must reduce him and help him out of it Deut. 22. 1. We are much more bound to help our Neighbour himself from dropping into the bottomless pit of Hell And what know we but we may win our brother and so save his soul Matth. 18. 15. Again thou art an usual companion of Harlots thy summum bonum is a Punk and thou wilt rather burn in hell then marry All thy felicity is in a Tavern or Brothel-house where Harlots and Sycophants rifle thy estate and then send thee to rob Thou art one of those that St. Peter speaks of thou hast â—â—s ful of adultery that cannot cease to sin Thou gazest upon every fair â—ace and lustest after every beautiful woman Thy speech is lewd and â—â—scene thy discourse scurrility lascivious thy behaviour Thou art a freâ—â—ent slanderer of thy Neighbour an open Sabbath-breaker Canst boast â—f sin and mischief and if need be defend it 3. Like the Salamander thou art never well but in the fire of conâ—ention And art apt to quarrel yea kill a man for every foolish trifle â—e it but for the wall or refusing to pledge thee as if thy honour were of â—ore worth then thy soul Yea the Devil hath so blinded and bewitcht â—hee that thou thinkest every wrong or disgraceful word quarrel just â—nough to shed blood that true valour consists onely in a brave revenge â—nd being implacable that patience is but an argument of baseness and â—herefore thou wilt rather suffer a sword in thy bowels then a lie in thy â—â—roat I confess thou wilt fight in no quarrel but a bad one and sooner â—n thy Mistresses defence then in thy Makers 4. Thou art of a reprobate judgement touching actions and persons esteeming good evil and evil good Prov. 17. 15. and 29. 27. Isai. 5. 20. Thou doest stifle thy conscience and would'st force thy self to believe if it â—ere possible that in case men will not swear drink drunk conform to â—hy lewd customes and the like they are over-precise and to forbear â—vil is quarrel sufficient for thee Thou speakest evil of all that will not â—un with thee to the same excess of riot 1 Pet. 4. 4. making them a by-word â—o the people Job 17. 6. and a song amongst thy fellow Drunkards Psal. 69. 12. Thou art so desperately wicked that thou wilt mock thy admonisher scoff at the means to be saved and make thy self merry with thy own damnation 5. Instead of hating the evil thou doest and thy self for doing it â—hou art glad of it rejoycest in it boastest of it yea pleadest for it and applaudest thy self for thy wickedness God is not in all thy thoughts except to blaspheme him and to spend his dayes in the Devils service And rather then abridge thy pleasure thou wilt hazard the displeasure of God Thou doest not honour but art stubborn and disobedient to thy parents a Rioter c. If they stand in need of thee thou wilt not nourish or maintain them as they did thee in thy need Thou takest no care to provide for thine own family but drinkest the very blood of thy Wife Children and Servants and art therein worse then an Infidel Thy greatest delight is in devillish cruelty as to see the poor innocent Creatures fight pick out one anothers eyes and tear each others flesh Yea to see two men fight and kill one another thou accountest but a sport or playing 2 Sam. 2. 14 to 17. 6. Thou wilt borrow or run in debt with every one but never carest to pay or satisfie any one except it be thy Hostess for drink left she should never more trust thee Thou wickedly spendest thy pâ—… mâ—…ny in riot and upon Dice Drabs Drunkenness Thou hast never tâ—… wit to think upon sparing until thou comest to the bottom of the Pursâ—… like an hoâ—…-glass turned up thou never leavest running till all be oâ—… Shouldest thou live never so long thou wilt never attein to the years 〈◊〉 discretion thou wilt never become thine own man until thou hast no 〈◊〉 thee nor ever see want until thou feelest it Thou art onely witty 〈◊〉 wrong and undo thy self and which is worse then all if death finâ—… thee as banquerout of spiritual as of worldly goods it will send thee an eternal Prison Thy pride so swels thee and makes thee look so big as if the river of thy blood would not endure to be banked within tâ—…chanâ—…l of thy veins Thou must have shift of attire though thou can not shift thy self out of the Merce's books until thou hast sold the othâ—…Farm or Lordship thou wilt pay the whole reckoning that thou may 〈◊〉 be counted the best man a bare head in the streets does thee more gooâ—… then a meals meat Thou wilt soon bring a noble to nine pence an inheriâ—…ance of five hundred pounds per annum to five hundred shillings Thâ—… arâ—… a vain glorious fool and scornest any employment or to be of aâ—… calling which is a pride without either wit or grace 7. As gâ—…od men by their godly admonition and vertuous examplâ—…draw all they can to Heaven so thou by thy subtile allurements and vâ—…cious example drawest all thou canst to bell For as if it were too 〈◊〉 to damn thy own soul or as if thine own sins would not press thee dâ—… enough into hell thou doest all that possibly thou canst to entice aâ—… enforce others to sin with thee for thou doest envy â—…ate scoff aâ—… nicâ—… name â—…ail on and slander the godly that thou mayest flowt them out 〈◊〉 their â—…aith damp or quench the spirit where thou perceivest it is kindleâ—…disourage them in the way to heaven to make them ashamed of thâ—… hoâ—… conversation and religious course pull them back to the world thâ—… so thou mayest have their company here in sin and hereafter in to mâ—…nt 8. Thou fearest a Jayl more then thou fearest hell and standest mâ—… upon thy sides smarting then upon thy soul Thou regardest more tâ—…blasts of mens breath then the fire of Gods wrath and tremblest more the thought of a Serâ—…ant or Bailiff then of Satan and everlasting perdâ—…tion Thou takest incouragement from the Saints falls and sins of Goâ—… people to do the like when they should serve thee as Sea-marks to maâ—… thee beware Yea thou doest most sordidly take liberty and incouragâ—…ment to go on more securely in thy evil courses because God is mercifuâ—… and forbears to execute judgment speedily and to defer thy repentance bâ—…cause the â—…hief upon the Cross was heard at the last hour Thou wilt boldlâ—…do what God forbids and yet confidently hope to escape what he
heavy burden Dost thou not desire outward blessing so much as Gods blessing upon them more a contented minde then a great Estate And in praying to God dost thou not neglect to use the meanes And having attained thy end dost thou ascribe the praise thereof wholly to the free mercy of God in Christ and not to thy wisdome industry c. As thou prayest for deliverance when thou art in distresse so art thou accordingly thankfull when delivered and so when thou hast obtained any temporall good thing And as God blesseth thee more or lesse so dost thou doe good and the more rich art thou the more rich in good works and more ready to distribute and communicate 6. Dost thou love to heare Christs voyce and know when he speaketh and when the tempter Dost thou receive and apply whatsoever precept or promise is spoken out of the Word as spoken by God to thy selfe in particular Dost thou read and heare to the end onely that thou maist know savingly believe rightly and live religiously Doth each Booke and Sermon in thy desire increase thy knowledge and lesson thy vices Dost thou impartially believe the whole word of God precepts and menasses as well as promises And by this thou maist know and be infallibly informed whether thou beest a believer or no thy faith in the commands if thou hast it will breed obedience in the threatnings fear in the promises comfort Dost thou feele the power and efficacy of Gods Word and Spirit perswading thy conscience that thy 〈◊〉 are pardoned in Christ and that thou art in favour with God trusting in him and casting thy selfe wholly and onely upon him for pardon and salvation Art thou often and grievously assaulted with feares and doubtings and often in combate between the flesh and the spirit the spirit in the end getting the upper hand Hast thou a sweet and sanctified peace in thy conscience 〈◊〉 arising from the assured forgivenesse of thy sinnes A sound and strong joy in the Lord and in his word through beleeving 7. Dost thou declare thy faith by thy works thy invisible beliefe by thy visible life Art thou inflamed with the love and estimation of God and of Christ especially upon the returne of thy prayers or the obtaining of some mercy Art thou not dumb in publishing his praise noâ—… backe ward to justifie him in his judgements Dost thou prefer Gods favour before all the worlds and his glory before thine owne credit Iâ—… it grievous to thee to heare him blasphemed and dishonoured Does iâ—… cut thy very heart to heare Christ so wounded with Oathes Blasphemies and reproches who is the life of thy life and soule of thy soule Doâ—… thou omit no opportunity of doing good nor doe evill though thou haâ—… opportunity Aâ—… thou willing to be at cost to serve the Lord Dost thoâ—… freely administer carnall things where thou pertakest of spiritual things and count the same as a due not as a benevolence Dost thou thinke iâ—… most just that he who preacheth the Gospell should live of the Gospell and that as comfortably as men of other callings 8. Dost thou intirely love and highly esteem Gods people Not out of any carnall or selfe ends but for their graces the truths sake and because they are borne of God Art thou prone to justifie them and speake intheir defence when thou hearest them reviled slandered or contemned by wicked and ungodly men though thou incur their displeasure by it Dost thou seeke the good and to promote the peace of the place thou â—…st in And canst comfort thy selfe with this that in thy very calling and publique imployments thy aime and indeavour is not more at profit or credit then at the glory of God and good of others Hâ—… thou an 〈◊〉 reable and publike spirit delighting to dâ—… good offices Arâ—… them active to pleasure others willing to make thy selfe a servant to all thâ—… 〈◊〉 in â—…ed of thee Dost thou reioyce at the progresse of the 〈◊〉 and â—…n the common good of the Church and so at the graces or good successe of any member in particular Dost thou 〈◊〉 desire the salvation of others and indeavour to win all thou 〈◊〉 to Christ Art thou zealous to admonish reclaime and reduce theâ—… 〈◊〉 〈◊〉 and goe astray and to save those among whom thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thâ—…ulnesse to God and thy Redeemer and out of love to 〈◊〉 〈◊〉 〈◊〉 according to thy ability relieve Christs Members for his saue and give â—…cke a considerable part of all thou hast to 〈◊〉 and acknowledge thy selfe onely a Steward not an owner of whâ—… thou dost possesse Dost thou expresse thy love and thankefulâ—… 〈◊〉 God by 〈◊〉 his â—…ommands As thou hast once beene the servant of 〈◊〉 so art thou now become the servant of righteousnesse And as thou hast been 〈◊〉 to Satan so art thou now as active to serve Christ and as 〈◊〉 in good workes as thou hast formerly been in evill 〈◊〉 Doâ—… thou â—…ember thy vow in Baptizme being 〈◊〉 to performe what thâ—… 〈◊〉 then promise and so 〈◊〉 as thou 〈◊〉 〈◊〉 of performing the 〈◊〉 art thou or 〈◊〉 thou 〈◊〉 〈◊〉 to be 〈◊〉 Art thou not 〈◊〉 in thy obedience but universall making conscience of every duâ—… and all that God commands the 〈◊〉 〈◊〉 as well as the second and â—…he second as well as the first even the 〈◊〉 things either required 〈◊〉 forbidden in the Word Art thou as carefull to 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 sinne or least appearances or 〈◊〉 〈◊〉 of sinne a actuall sinne it 〈◊〉 Dost thou make 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 that all under thee doe the 〈◊〉 Dost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and â—…up Gods worship therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and in 〈◊〉 thy children and 〈◊〉 〈◊〉 them 〈◊〉 fear the Lord Nor wilt thou approach the 〈◊〉 Table without due exâ—…ination and prepartion 9. Art thou just and 〈◊〉 in thy dealâ—… dost thou not detaine â—…ges nor workemens 〈◊〉 a crying 〈◊〉 that this City groanes unâ—… When thou hast-prejudiced thy Neighbour wilt thou willingly and without compulsion satisfie for the damage If thy conscience tells thee that thou hast any way wronged another though there be none to witnese against thee and it be unknowne to the party himselfe that suffers the damage wilt thou make satisfaction and never thinke thou meritest by it If thou findest any thing dost thou desire and indeavour to finde out the owner that thou mayest restore it Wilt thou not compound with Creditors for 〈◊〉 shillings in the â—…nd when thou â—…t able to pay all Before thou usest the extreamiâ—… either of Law or Armes Dost thou offer conditions of Peace and before thou â—…lest to blowes by what reason will doe and after that yield some part of thy â—…ight rather then do wrong contend goe to law or make war Dost thou hate gifts and desire rather to buy what thou wouldst have then that it be given thee choosing to eatâ—…thing owâ—…e breed and
downward his hope and inheritance cannot be above And they that expect no life after this will make as much of this as they can Secondly If a coveteous man doe repent he must restore what he hath wrongfully gotten which perhaps may amount to half or it may be three parts of his Estate at a clap which to him is as hard and as harsh an injunction as that of God to Abraham Gen. 22. 2. Sacrifice thy Sonne thine onely Sonne Isaac Or as that of our Saviours to the young man Luke 18. 22. Sell all that ever thou hast and distribute unto the poore And is there any hope of his yielding No Coveteousnesse is Idolatrie Ephe. 5. 5. Col. 3. 5. And Gold is the coveteous mans God and will he part with his God a certainty for an uncertainty No A godly man is content to be poore in outward things because his purchase is all inward but nothing except the assurance of heavenly things can make us willing to part with earthly things Neither can he contemne this life that knowes not the other and so long as he keepes the weapon evill gotten goods in his wound and resolves not to plucke it 〈◊〉 by restoring how is it possible he should ever he cured Whence it is that we shall sooner hear of an hundreth Malefactors contrition at the Gallows then of one coveteous Mizers in his bed To other sins Satan tempts a man often but coveteousnesse is a fine and recovery upon the purchase Then he is sure of him as when a Jaylor hath lockt up his Prisoner safe in a Dungion he may goe play Thirdly Coveteous men are blinde to all dangers deafe to all good instructions they are besotted with the love of money as Birds are with their haue Yet they resolve against their own conversion The Sâ—…es and â—…harisees who were coâ—… eâ—…us shutâ—… 〈◊〉 stopt their eares and 〈◊〉 wâ—…doed their hearts against all our Saviour did or said Yea they 〈◊〉 at his preaching And of all sorts of sinners that Christ preached unto he was never scorned nor mockt but by them when he preached against coveteousness Luke 16. 14. And well may rich wordlings scoffe at Christs poor Ministers when they thinke themselves as much wiser as they are richer And commonly the cunning Politiâ—…ion is wiser then his Pastor or indeed any of his plaine dealing Neighbours by five hundreth if not five thousand pounds These things considered no wonder that our saviour expresly affirmeth that it is easier for a Camel to goe through the eye of needle then for a rich man that is a coveteous rich man to enter into the Kingdome of Heaven Luk. 18. 25. and the Apostle That no coveteous man can looke for any inheritance in the Kingdome of Christ and of God Ephe. 5. 5. 1 Cor. 6. 9. 10. Secondly Hence it is that in all the Word of God we read not of one that was coveteous but Hypocrites as Laban and Naball and Iudas and the rich Foole and the Pharisees For though Zacheus before he met with Christ knew nothing but to scrape yet so soone as Christ had changed his heart all his minde was set upon restoring and giving Luke 12. 8. which also was a 〈◊〉 〈◊〉 his curing of him that was sicke of me deal Palsie Mâ—… 9. 2. to 7 And Christ did some miracles which none of his Apostles were able to doe Mat. 17. 16. And indeed it is a sinne so damnable and inconsistent with grace that of all sinnes the children of God have cleared themselves from coveteousnesse when they would approve their integrity before God and Men Thus did Sâ—…el 1 Sam. 12. 3 and Ieremiah Chap. 15. 10. and Paul Acts 20. 33. and Ioh Chap. 31. 24 28. and Agar Prov. 30. 8. and David Psal 4 6 7. and Solomon 1 King 3. 5 9. and Zacheus and in fine all that sâ—…ue God 1 Cor. 7. 30. 31 32. Their expressions are very remakeable but I may not stand so repeate them We find many acts of deception in the the Saints infirmity in those acts But coveteousnesse that idolatrous sinne we find not Once Noah was drunk with wine never drunk with the World Lot was twice incestuous never coveteous Peter denyed his Master thrice it was not the love of the World but rather the feare of the World that brought him to it for he had denyed the World before he denyed his Master Once David was overcome with the flesh never with the World Grace may stand with some transient acts of naughtinesse but never with coveteousnesse those were acts avarice is an habite Coveteousnesse is â—…at idolatrie which makesit out of measure sinfull and more hamous then any other sinne as appeares Col. 3. 5. Ephe. 5. 5. Ioh. 31. 24 28. Jer. 17. 5. 1 Tim. 6. 9. 10. Fornication is a soule sinne but nothing to this that pollutes the body but covetousnesse defileth the soule and the like of other sinnes Yea it is such a fordid and damnable sinne that it ought not once to be named among Christians but with detestation Ephe. 5. 3. Nor ought coveteous persons to be admitted into Christian society 1 Cor. 5. 11. Thirdly From hence it is that the whole Bible all the Serons men hear yea the checks of their owne consciences and the motions of Gods spirit judgements mercies and what else can be named prove altogether ineffectuall And that their is so small a part of the world scarce one of an hundreth that runs not a whoring after this Idoll and is not in too great a degree coveteous That from the least even unto the greatest every one is given unto coveteousnesse and to deale salsly ser. 6. 13. and 8. 10. For I may speake it with seare and trembling where shall we find a just Cato Rom. 13. 7. Where can we meet with a sincere â—…ngle heatred Nathaniel in whose spirit there is no 〈◊〉 John 1. 49. where with a Iob an upright and just man Joh 1. 1. Where with a Samuel that can be acquited by himselfe in private by others in publique by God in both 1 Sam. 12. 3. where with a Paul that can say I have coveted no mans silver nor gold Acts 20. 33. and 24. 16. where with one that does unto all others as he would have others doe unto him as our saviour requires Mat. 7. 12. Where is a Jonathan 1 Sam. 23. 16. 17. or an Eliezer Gen. 15. 2. to be heard of that is not troubled at but can rejoyce in their welfare by whom themselves are deprived of great honour and Revenues O that I could be acquainted with three such men And yet justice is the mistresse of all vertues and the truest triall of a good man For as the Touch-stone tryes Gold so Gold tryes men and there is little or no danger of that soule which will not bite at a golden hook Ministers wonder that their Sermons take no better That among so many Arrows none should sit the marke but God tells us the reason Ezek. 33.