CHAP. I. Of God's particular Love, and Care of the Souls of the Rich.

THE Lord most High hath sent me unto you, and my Message is Gospel. If not, let it be Anathema.

The Gospel of the great Lover of Souls. Of your Souls, as truly as of any inferior Ranks. Yea, very particularly of Yours.

Indeed the Poor have his Gospel Preached to them. But they have it not confined unto them. And it is, unto the [Page 2] Preaching of the Gospel; it is not to Sal­vation by it, that the Holy Apostle saith, Not many Wise after the Flesh, not many Mighty, and not many Noble are called.

Most certain it is; that, Men of nei­ther Poverty nor Riches, are the greatest number of Heaven's Guests. But we are fully as certain, that Men of all Orders have the self-same Invitation. For to the Feast thereof, we are commanded by our Saviour, to bid every Creature. And, to proclaim, that whosoever comes unto him, He will in no wise cast out!

Yea, singularly doth the Lord, rich in Mercy unto All, invite you Rich ones. His primary Design in giving you your Riches, is to win your Hearts. By the good things of this Earth, he Al­lures and Perswades you to Heaven. By them, as by all his other Goodness, he leads you to Repentance!

For, what are Gifts, but Messengers, sent to fetch Affections to the Giver? And, is it not a Creature less ingenuous than Brutes, who is not a Friend to him that giveth Gifts? Gifts, so Useful, so Delectable, and so Rare, as your Rich­es. That Good should be rendred for [Page 3]Evil, is a Truth of some little Obscuri­ty. But, that Good should be rendred for Good; (the Good of Duty, for the Good of Bounty;) is a Truth of most Meridian-light, and incapable of doubt! But,

Are these Good Gifts, convertible to very ill Ʋses? Are your Riches, gene­rally, your Snares? Do your fat Soils, usually breed Rank Weeds? Have your Purples and fine Linen, a qualitative Touch, making proud Flesh? And, do your rich Wines less Recreate, than In­toxicate you?

This, is as True as Sad. But, whose is the Fault? He that reproveth God let him answer it! God, the Maker of your Treasures is Wise; God, the Donor of them, Gracious. Most apt he made them, to enable and engage you to his chearful Service. And, it is sure, he bestows them on you for the Purpose! Giving you sufficient direction, for the Holy Use of them.

Who doubts, but, it is by means of its own Poison, that a Spider is made more Venomous by a Flower? When Is­raelites do turn Egyptian Jewels into I­dols; [Page 4]who blameth the Jewels, the Gi­vers, or Any, beside the Idolatrous A­busers?

They are wilfully blind who see not, that God is kind, Riches are Innocent, and the Possessors of them are Peccant. The Possessors, thrô whose Lusts, that which is Good, is made Death unto them. Prosperity, apt to be a Load­stone, to draw them unto their Duty; becomes a Stumbling-stone, and occasi­on of Revolt. Their Estates, which should be as Joshua's, Leaders to Canaan, do become Pharaoh's, that will not let them stir out of Egypt. St. Austin's words are worthy of Cedar; That Ri­ches might not be thought to be the best Good, God gives them often to the worst Men; that they might not be thought to be evil Things, he gives them sometimes un­to the best Men. In short; your own Hearts do tell you, what a Price Riches are in a wise Man's Hand; tho they are so dangerous a Sword in a Mad Man's.

It is granted, you do most pronely a­buse Divine Bounty. Behold ye, there­fore, another instance of your Saviour's overflowing Kindness! What should he [Page 5]have done, that he hath not done for Rich Men?

His admirable Grace doth you the Fa­vour, to give you loud Warning of your Danger! To tell you of the Sin that dwelleth in you; and of the Temptations that do incircle you; of the beguiling Serpents in your Paradises. And, of your Deceivableness by them, into the most deadly Sin. For, that you do in­cur; when like the unruly raging Sea, you do turn the sweet showers of Hea­ven into a filthy Brine.

He proclaims it extreamly hard, for you to be Saved. Not of design to put you into a needless Fright; but unto a necessary Watch. He gives you a kind Alarm, in an aweful Exclamation; How hardly shall they that have Riches, enter into the Kingdom of God! To the Life he paints forth the Difficulty, in a pathetical Simile: that of a Camel go­ing through the Eye of a Needle. Expres­sing your Salvation to lie but just with­in the line of Possibility. And with great Prolixity, he Inculcates this. As most unwilling that, like unwary Bees, you should drown your selves, and perish in [Page 6]your Honey. As resolving, that, if by any Warning, you will be Preserved, you shall not be Lost.

Nor is this his Beacon, all your Warn­ing. No, he requireth all his Ambas­sadors, to be your like Monitors. Of any Mens Ears, especially, to Thunder in yours. Using no more Gentleness, nor any less Severity, than will do you Good!

Charge them that be Rich in this World, that they be not high-minded; nor Trust in uncertain Riches, but in the Living God, q. d.

None stand in more Jeopardy, than Men in Prosperity. The Places of none are more slippery. The Charms of no inchanted Men, are harder to be un­bound. Sampson was less strongly fet­tered by the Philistines, than they by their Grandeurs. Wherefore,

Go temper your Ministrations, to the Quality of their Spiritual Diseases; not of their secular Dignities. Dare not flatter, and fawn on them. As you va­lue their Lives, treat them not meerly with soft Suasions, and oiled Words. And with Rebukes as cold as Eli's; Not so, not so!

Take up the two-edged Sword of the Spi­rit, and call for fiery Tongues, when you deal with a Magnus, or a Dives. Storm them with Vollies of Divine Commands: Commands the aptest to tear Cedars, to break Rocks, to level Mountains. To humble an Ahab, to shake a Felix, to cast down the strong holds of a Herod's Lusts!

Speak, as Preachers sent from him, who The Text in Jo [...] 34.17, 18, 19. should be thus read. Wilt thou condemn him that is most Just; to say to a King, thou art Wick­ed; and to Princes, ye are Ʋngodly? Who accepteth not, &c. dares say to a King, Thou art Wick­ed; and to Princes, Ye are Ʋngodly! Who ac­cepts not the Persons of Princes, nor regardeth the Rich more than the Poor; Because they are all the Work of his Hands. Fear not, as need requires, to give Cordials to the Poorest of the Parish, and Vomits to the Lord of the Mannor.

Consider the Rich, as Men under the greatest Trusts; and responsible for the greatest Talents. Men, whose Conver­sion is of more mighty Influence, than meaner Mens; and is therefore of more exceeding Concernment to the Kingdom of God. By these Thoughts of them, [Page 8]be provoked to double your blows upon them.

Charge them, to know themselves to be but Men. And not to lift up them­selves in their Imagination, above their proper Region. To remember, that Mountains of Gold and Silver, do not set a Soul nearer to Heaven, or safer from Hell. To beware, of taking too much State; of looking with Disdain, and of breathing out Scorn, upon their Over­seers. Overseers, of the Holy Ghost's making, and armed with Power, to re­tain their Sins or remit them. Charge them to mortify their common, but cru­el Lust; their Lust for the pernicious Pri­vilege, of a way to Hell without any stop in it. For the unmerciful Liberty of Self-damnation, without any Contradi­ction! Finally,

Smite with the Hand, stamp with the Foot; lift up your Voice as a Trumpet: and give them no Rest, till they make God their Riches, and cease to make Riches their God. Strain with Holy Violence to set up the Kingdom of God, in the Rich of this World. Whether they will believe it, or no; shew that [Page 9]you his Ministers, do believe, that, God is not willing any should perish; but that all should come to Repentance!

One thing more must be added; the divine Care of your Souls, is illustri­ously expressed also, in the abundance of your Chastnings! For, of these fatherly Instructions, ordinarily, you have your Portions. Of these refining Fires, you have large shares. Of these Medicines, few have more Doses. God dealeth not with you as with Bastards, but as Sons. Your have his Rod and Correcti­on, to give you Wisdom. And, kindly he hedgeth up your way with Thorns; if by any means you may be kept from your fatal Folly.

Thus hath God loved you, O ye Rich of this World! Thus hath he testified, that he would have you to be saved, and come to the knowledg of the Truth! And, what will you render to the God of all this Grace? Lebanon is not sufficient, nor the Cattle on a thousand Hills!

There is no blacker Guilt than that of Ingratitude. Breaches of Law, be less contumelious, than slights of Love. If you render not Thanks, according to [Page 10]the Divine Benefits; you must expect Wrath to the uttermost, according to Babylon's Judgments; How much they have glorified themselves, and lived de­liciously, so much Torment and Sorrow give them. Wherefore fear ye the Lord and his Goodness. Amen.

CHAP. II. Of the Ways whereby Prosperity slayeth.

THE Rich hath many Friends, saith the Royal Preacher. Yea, more than be good, saith every Spectator. Many, as the Italians speak, which dwell at Pla­cenza. Which be bold to please you to your Hurt, and as fearful to offend you for your Good. Prompt to court you to Hell, and afraid to chide you to Heaven!

Sirs, Your State is like that of Men in a Great but very Leaky Ship. Unless you continually Pump, you unavoidably Perish. But, Hard Labour agrees with few of you. Nor can you much better hear of it, than Lewis the 11th could hear of Death; Death, whose Name was half the Thing to him.

And, as little do most who are about you incline to trouble you with it. One says as Cain; Am I their Keeper? No, let the Chaplain see to his Lord and La­dies Salvation! Another says as Solo­mon's Sluggard; There is a Lion in the Way, and I shall be bitten! I know that a Bee gets nothing by stinging of a Bear. Another argues like Judas; To what purpose is this Waste? It is as easy to make an old Man Young, as a Rich Man Wise.

But what Friends of God, or of your Souls, are these worse than Cannibals? To your Souls, what is their Affection, whose Silence gives Consent to your Dam­nation? Toward God, what can more prove an Infidel, than such contrariety to his Precept and Example? Wherefore,

By your leave, and whether you will or no, it is to be said as follows:

With a Corrupt Nature, common to Adam's Race, you have Trains of Temp­tations, peculiar to your own Rank. All Men have Rubs in their way towards Heaven; but, upon Ossa, you have Pe­lion. All our Lives, be continued Temptations. But yours be the most [Page 12] multiplied ones. For, what are your Estates but Superfluities? and see you not that things superfluous be generally mischievous? That rank Corn does still Lodg. Overladen Boughs do break. Blos­soms of extream Plenty, seldom come to maturity. And overgrown Bodies be the fullest of Maladies. Besides, Satan knows, that one of you is worth a thou­sand of us, for his turn; and he accord­ingly strains to get you. And, there is no Eve but what offers you an hundred Apples, for every one that is presented to your Neighbours! You are encircled with Lures sufficient, if it were pos­sible, to deceive the very Elect!

In short; your Riches are

Insomuch, that it is of little wonder they should slay Fools, and wound the Wisest of you.

1. Your Riches are Blinds. The Fa­culty and Habit of Reason they do not destroy. But the Ʋse and Exercise of it they do sadly suppress. For, their specious Vanities do perpetually court your Senses; perpetually incur your Eyes, your Ears, and your Mouths. And thrô them make way into your Fancies. By whose quick and mighty Inspiration, they do easily raise your Passions, and allure those blind Powers to their embraces. Which being gain­ed, your Minds are presently bribed and blinded; your Understandings, given to be your Guides; constituted God's De­puties to order your Lives; made the Eyes of your Souls, to direct in all your Duties; to inhibit from Evil, and to in­stigate you unto Good; to testify your Innocence, or your Guilt in every Pra­ctice; and to approve or condemn you accordingly: these your Understandings are darkned by your Passions, your blind, but burning Passions; the smoke of whose Furnace puts out their Eyes, [Page 14]making them either to stand Neuters, or turn Parties for your Lusts. Utterly to neglect their Office, or act most contra­rily to their Duty.

Thus, do your Riches murder your very Thoughts, as Herod, the Infants. Especially, as Pharaoh, all your Mascu­line ones. Thus, they do hold you en­tertaining your Fancies, and treating your sensual Appetites. Which is the Business and Pleasure of Asses and Apes; not of Angels and Men. Thus they serve you, as the Athenians did the Men of Egina, cut off your Thumbs, and disable you to every thing that is Man­ly; every thing, save pulling an Oar in their Galley. Miserable servitude! wherein you are all Fancy, no Thought. And are set upon your Cash, as Swine on their Draff; without one look Up­wards. Great Men do not know, the Rich do not consider!

2. Your Riches are Opiats. Your Con­sciences feel them such. Your Consci­ences, which are inseparable Faculties of your Souls. Which are Laws in them, and more unalterable than the Medes and Persians. Are Witnesses also; Wit­nesses, [Page 15]not to be made away with. And are Judges; Judges for Life, and not durante beneplacito. But, these, (thank your Riches) are all asleep in your Breasts. For, as your Inheritances, and your Purchases do give you great Pow­er to Command, they do take from you all Will to Obey. Their Dust, as hath been said, puts out your Eyes. And, as it is said of the Belly, an unthinking Mind hath no Ears. While you see not the Lord over you, you hearken not to any of his Messengers. If Conscience then as such, be importune and trouble­some; loquacious, and imperious; what Peace? It is next and immediately un­der God and his Christ, supream Mo­derator and Governour. And its words are of Terror, greater than you can bear. Neither is there any Peace to be had, unless it be humbly Obeyed, or utter­ly Suppressed. Your high Estates make your Minds too high for the first. And furnish you with means to still the roa­ring Lion that troubles you. To give Sleep to that, which would take it from you.

A continual Feast of your Senses ef­fectually does it. And your Riches do, all the Year long, hold this continual Feast. For, whatsoever your Eye, or any other Sense desires, you keep it not from them. The Rarities of the Earth, the Air, and the Water, are your com­mon fare. Velvets, and Tissue, your or­dinary Raiment. Very Paradises, your plain Gardens. Stately Palaces, your constant Dwelling houses. It's true, these things, tho they do never satisfy, do soon cloy. What is most sweet, by frequent use becomes Insipid. But, by Variety, and Vicissitude, you prevent that. The Se [...]vants of your Pleasure, do take off the weariness of one, by bringing you another. Insomuch, that Conscience can never find you at home, and at leisure to be spoke with. And ha­ving not [...]ing to do with any, but with your Selves; or with your Selves, but in the business of your Souls; for want of Company and Business, it falls asleep. And what should be your Seer, becomes Blind. What should be your Crier, is a dumb Dog, that cannot bark, sleeping, lying down, and loving to slumber.

[Page 17]3. Your Riches are Fewel. Fewel to your Lusts, and vicious Desires. Desires, partly Brutish, and partly Devilish. Brutish and sordid, of things that are below Men; Devilish and Proud, of things that are above Angels. These, make the Ʋniversity, in which all Sins are bred and educated. These are the Wombs that bear, and Duggs which give Suck unto all. But, never so much as when high fed; when pricked with Pro­vender. Which they always are, with­in every Rich Door. The Furniture of your Houses, consisting of little beside Blandishments. Blandishments, that foment Lust's Warmth to Heat; their Heat, to Fire; their Fire, to Flame! Flame, swift as Lightning, and only less extinguishable than that of Hell. From all the Elements you do fetch in alluring Objects. Lavishing Gold out of the Bag, for such whose Smoke doth most darken your Minds, and Fire en­liven your Lusts. Camerades, you must have few, more than ingenious Brutes. Ingenious, to spring many games of Fol­ly, and to disguise the Guilt of all, and their Ignominy. Whose servile Tongues, [Page 18]and mercenary Hands, be Artists to dress your sensual Pleasures, and raise your languishing Appetites. These, with their much fair Speech, do cause you to yield. With the flattering of their Lips they do force you.

4. Your Riches are Bellows. Bel­lows to your angry Fires. And, no less than unto your Lusts; which, have not more Hell in them, than your Wrath. Wrath, which whether close and Buried, or open and Burning; whether the hasty one of a Wasp, or the more Slow, but severer one of a Lion; always is a mor­bid Passion, always a deadly Gangrene! A Fever in the Heart, that kindles Fire in the Eyes; and if not check'd, gives the Face the paleness of Ashes. Makes Reason drunk; and like an hasty Ser­vant, to post away without its Errand. And, as an ill Dog, to break out upon Friends, just as on Thieves. Yet this Fire do your Riches blow up. Your Plenty promotes this Anger, as much as any Desire. For, have you not felt it? Indignities, and storming Provocations, have place in your highest Regions. Ca­ligula is ever and anon called a Dotard [Page 19]by a Cobler; a Belizarius is sometimes, fain to beg Farthings. You mortal Gods are not above Contempts and Crosses. Nay, you do meet with most, thô your Stomachs can digest them least. Your Names are greater than ours; and capa­cious of more Slanders. Your secular Purposes are more than ours; and you are liable to more Disappointments. Your Self-esteem also, and carnal Desires, appear more exorbitant than ours. And, consequently, your Calenture must be higher under every Injury. Yea, under any just Slight, or Frustration. Because no Serpents do more twine and wreath about each other, than Anger and Re­venge do about Pride and Lust. Espe­cially, Pride, as yours is, armed with Power; and Desire, as yours is, edged with Expectation. By this means; your larger Walks have more pricking Briars, and grieving Thorns; as well as more beautiful Lillies, and sweeter Roses, than ours. Your numerous Families, are, oftner than ours, boiling Furnaces. Boiling with Wrath and Bitterness, and running over with Clamour and Evil-speaking. The way of Peace they know not.

[Page 20]5. Your Riches are Extinguishers. Not kindling or blowing up impure Fires, more than they quench Sacred ones. Opulence, is a more notorious Enemy to Devotion, than want of Bread! De­votion, is highest Estimation of the Al­mighty; Supream Love, profoundest Reverence, constant Dependance, most entire Obedience! But, feel you not what a weight thick Clay is of? And how hard­ly, you, that are laden with it, can turn your Eyes, to any of these? Alas, your Possessions do take the full possession of your Souls! Of your Minds and Me­mories, of your Thoughts and Cares. Insomuch, that, as at Bethlehem, there is no Room in your Hearts and Houses; but the Lord of the World must out into the Stable, and be laid in the Manger. As little as they do cost, Good words are more than is allowed him there, by all of you. And they are the most that is allowed, by one of an hundred. If any thing be said to him in your Closets, the Door had need be shut for very Shame. The Complement of your Knees, at Morn and at Night, are unreconcileable to your Speech and Action all Day. [Page 21]Wherein, he is plainly out of your Thoughts; and his Name is seldom, but very contumeliously in your Mouths. So truly saith the renowned old Chan­cellor of Paris; God hath the least Rents from those who hold his greatest Farms. And, whereto is this owing? Why, the Prince of Tyrus is told, Thy Heart is lift­ed up, because of thy Riches! And, he who best knows, saith also of others; Because they have no Changes, therefore they fear not God. And, O memorable words! They spend their Days in Wealth, THEREFORE they say unto the Almigh­ty, Depart from us. Yea, when you are disposed to speak, you do say as much your selves; Jer. 2.31. We are Lords, we will come no more unto thee, O God! Were it otherwise, no Saint had ever deprecated Riches. But, without all peradventure, it is only possible to pos­sess, and altogether impossible, to serve, God and Mammon!

6. Your Riches are Iron Bars. As from all Christianity, so especially from its Cross. From all kinds, and degrees of Suffering for it. Your Salvation, it's true, is wholly bought by your Redee­mer's [Page 22]Sufferings; but it is not to be re­ceived without your own. And, you perfidiously desert his Cause, if, at his call, you do not promptly take up his Cross. You are no more than Flatterers, if in resolution, you be not his Martyrs. Neither can you reign, if you will not suffer with him!

But, faring deliciously every Day, weds you to Pleasure and Delicacy; makes you too tender to be blown on, by any adverse Wind. Like a Palsy, it slackens the Nerves, and loosens the Joints of your Souls; makes them Frightful. And, like a startling Beast, causes you in your Fright, to leap down a Precipice to avoid a Shadow! To turn aside and take the bite of a Viper, to avoid the prick of a Pin. To throw your selves into eter­nal Flames, to scape the Sufferings that be, comparatively, lighter than Fea­thers! It seduceth you into Conceits, that the Hill of your Prosperity, is the Mount of Transfiguration; and there's no good Life on any lower Ground. That, Death, is a very Hell; and a poor Life, is a very Death. That plain Food, makes but a durable Famine; that ordi­nary [Page 23]Clothes be but Grave-Clothes. And not to be worshipped by the World, is to be buried by it. So Timorous are you made by your Riches; and thereby, Treacherous. Fearful, Ʋnbelieving, and Abominable!

7. Your Riches are Nets and Bands. Those, wherein Satan takes and holds you. He, and his Angels, cannot hurt you by immediate Impressions. It is by Objects without, that they work on your Affections within. They are notable Movers in your Sins, but, not without Gold and Silver Engines. By these, they do so move your Wills, as to take you Captive at their own. And, hold you as fast as their Malice can wish. The De­vil is stiled the God of this World, as reigning in the deluded Men of it. But, delude you he cannot, nor obtain or e­stablish his Throne in you, but by using worldly things to effect it! With these, he did set upon the first; yea, and the second Adam. Imagining, as it seems, that Holiness it self might be made to sin for this World's Glory. This made the Primitive Christians to su­spect Riches; insomuch, that, Trypho the Jew, derided them as Fools, and [Page 24]Men afraid of Temporal good Things!

Richly your Estates furnish Satan with materials for your Ruin. With the abundance of this World, to lay a­mort your Care of the next. With the Comforts of this Life, to make Snares for your Eternal one. Agrippina gave Claudius his fatal Poison in his most be­loved Meat. And, with these things that do most please you, Satan doth most effectually poison you. Yea, he makes you to take his very Office out of his Hands, and turn Tempters to your selves. Thus are Riches kept to you owners thereof, to your Hurt! Thô the Cock must crow loud that awakens you to see it. Yet, the very Turks themselves have a saying, That the World is but a Carcass, and they who feed on it are Dogs. Lastly.

8. Your Riches are Toils and Chains. Such wherewith you your selves, do take and hold Multitudes to their Sor­row. As they do make you easy Tro­phies of the Tempter; so next unto him, they make you the greatest of Tempters. For, whatever their Wills be; Poor-folk, and Yeomen, are Babies at seducing. [Page 25]You, of the Gentry, and Nobility, are Plenipotentiaries. Your great Dung­hils, (for no other are your great Estates) are heaps of Worms and Flies, to angle for any simple Fishes. Your Cellars and Pantries do draw in whole Shoals of them. Making your Words, the very worst of them, a Law of Iniquity to City and Country. No Examples do move so as yours. Tully's Observation is most true, The Manners of a Countrey do lie at your Mercy. Your Examples, can set up Vices or Vertues. [Corrum­pere mores Civitatis vel corrigere possunt, Cic. de Legib.] Your Practices do dis­guise Vices, and gild them with a very Creditableness. If a Churchman be busy, his Reproof is quash'd with your Authority. Or, if an Head be broke by any Reprover, your Smile is a consi­derable Plaister. No small Matter will make a Tenant afraid, of being as wick­ed as his Landlord. This you know, O ye Jeroboam's, who do sin, and make all Israel to sin.

But, be it sadly acknowledged, Lords and Gentlemen; Prosperity, hath been all which it has been said to be, unto [Page 26]the very Clergy also. Constantine's Gift, was a Dose of Poison; tho given with a good meaning. Shepherds, as well as Sheep, are baned with too high Feed. Like Horses, we grow unruly when pampered. Except but here and there a rare Exemplar of Mortification, the Sons of Levi do become as the Sons of Eli, they turn very Hophni's and Phi­neasses, when they have Benjamin's Mes­ses. When they do very much more than live by the Altar, their scandalous Lives make Men to abhor their religious Offerings. The Heads are extraordinary, whom high Places do not make Giddy. The best of Men are most afraid of them. We cannot name many a Sampson, but the Dalilah of Opulence hath been too hard for him, and shaved his Locks. Queen Elizabeth dared to say, that she spoiled a Preacher when she bestowed a Mitre. All the World sees it; too much Oil, as well as too little, spoileth the Lamps of the Temple. Strabo calls a rich City of Egypt, Neeropolis, a Town of dead Men. Because so very many Dead, were therein kept Embalmed. And, every Rustick hath it in his Mouth; [Page 27]that, where the Benefice is Fat, the Mi­nistry is Lean, if not Amort.

But, Sirs, to do you Justice, very few of you do this way spoil us. Rarely it is, that you Patrons do kill Incumbents with kindness. Many are starved, for every one that is surfeited. They may be as studious as the great Calvin, and leave their Inventory as slender as his; which amounted but to sixty Pounds, with his very Library thrown in. Thô ma­ny a hopeful Son of the Church be O­verlaid, they are very many who take their Deaths in Patmos, not in Arabia Foelix. And whose Service would be valuable, if their Stipends were not con­temptible. You very well know, that, thô by Office they are Angels, by Na­ture they are Men. And, their Bodies be not as Cameleons. Nor are their Books, to be bought for so little, or to be sold for much more, than Songs. Albeit, a Minister without those Ʋten­sils is but a Workman without his Tools. In a word; till their Families are de­cently maintained, and their Libraries competently furnished, you may not look to see your Priests clothed with [Page 28]Righteousness, and hear your People shouting for Joy.

But to return to your selves. None of your Souls are taken from you by Force. All, which are taken by Satan, are by your own Hands sold to him! And, for what? Poverty and Sorrow are no good Sterling; nor do you ever part with your selves for them! Wealth and Mirth be the only Coin that's Currant; the only Price, at which you let your Souls go. Nec quisquam Animi causa fit malus, saith Seneca. None are so prodigal of their Service, as to serve the Devil grat is. Esau, will have red Pottage for it; Ahab, will have a Vine­yard; Gehazi, will have Sheep and Oxen; Achan, will have a Golden Wedg; Ju­das, will have three Pound eight Shil­lings and Sixpence, (unto that Sum of ours, came his Thirty Pieces;) Demas, will try the Market; and have as much as he can get. In these things therefore, in these is your Danger. As it was ex­claimed by a dying Miser; In rich Grass, laid all my Snakes!

You shall scarcely read of one in an Age, like unto Job. Who feared God, [Page 29]and eschewed Evil, when he was the Prince of the East, more than when he was Poor to a Proverb! Or, like unto Jehosaphat; who, then, when all Judah brought him Presents, and he had Riches and Honour in abundance; had his Heart lifted up in the ways of Jehova. The Enjoyments which usually fuel Mens diabolick Lusts, enflamed his Seraphick Love. Genteel and Noble, most Men are like Hannibal; in Wars victorious, but with Pleasures vanquished. In Af­fliction, they Pray; in Prosperity they Blaspheme! The very Man after God's own Heart, was less exactly after it, up­on his Throne, than in his Exile. Mul­titudes we have known, like to the Lamps in the old Roman Tombs. Which as long as they were kept low and close, burned and shone with a Light very Glorious: But as soon as taken up, went out with a Stench.

Rarely are hail Consciences held in the contagious Air of secular Pomp. White Silver draweth black Lines in all Hands. Yellow Dust is choaking in all Throats. And, as Mercury, it kills Men that come by it ever so Honestly, if they use it not [Page 30]as carefully. Opinion it is, that gives it its Worth, and Opinion is sufficient also to make it your Death. For Covetous­ness, the Canine Appetite after it, is not more mortal than Fondness, and im­moderate Esteem of it. To covet your Neighbours Vineyard, is a Sin very hai­nous; but to overvalue your own, is not at all less. The Causes and Effects of both, are alike malignant. It is said that the Runnagate from our Saviour, went away because he had great Posses­sions; (had them in Possession, and in Admiration) It is not said, nor can it be concluded, that he coveted greater Possessions! Wherefore,

Awake, Sirs, and look out! A fronte Lupus, a tergo Praecipitium; Before and Behind, [...]. your Dangers are great. Plato's Thun­der, is without a Bolt; he has falsely said, ‘It's im­possible for you to be eminently Good;’ Rich Abraham, was as Good on Earth, and is as Great in Heaven, as poor La­zarus. Except but Hell, one would have looked for a Saint any where, sooner than in Nero's Court. Yet in [Page 31]that Cage of all Uncleanness, there lived some Birds of Paradise. Us (que) adeó difficil­limum est magna­rum rerum Con­tubernio, non cor­rumpi. Your Seneca's words are very Sun-beams; ‘To keep Chaste in the bed of Prosperity, is of ex­tream Difficulty.’ You may be saved, it is most sure; yet, so as by Fire. No Men take the Kingdom of Heaven, but the Violent; or any way, but by Force. Nor may you, Rich, look to take it but by special Force and Violence. Up then, and be Doing; and God speed you. For your Eyes are Witnesses, the most do sleep the sleep of Death. And if here and there, one of you do stand by Grace; yet, Thousands at his side do fall, (God knows whither) and Ten thousand at his right Hand! Is this an hard Censure? And is it said to your Monitor, as it was said to our Saviour; Thou art a Samari­tan, and hast a Devil? I dare, in his Name, to reply in his words; I have not a Devil, but I honour my Father! My Father, of whom ye say that he is your God!

CHAP. III. To the Dissolute and Profane.

DEvils are not all of them equally Outragious; nor are all their Children alike Vicious: some are chief of Sinners; and farther from God's Kingdom than others. And the name of this sort among you Rich, is Legion; for they are many. And, unto them I now turn me.

You are they, who have turned your selves upside-down! Deposed the Man, and Enthroned the Beast in you. Who have fallen out with Reason, Judgment, and Conscience. And have taken Sense, Fancy, and Passions, for King, Lords, and Commons. Supposing the former to be Sicilian Tyrants; and these latter to be least Dread, when most Soveraign. Glorying therefore in your Bodies made Channels for your Lusts, and your Souls made Slaves to both. You are the [Page 33]Men, who value alike the Holy Bible, and the Alchoran; the Lord's Prayer, and an Ave Maria; the Ten Commandments, and the Laws of China; the Holy Sacra­ments, and Ropes of Sand. Who mind no more Heaven and Hell, than the Elysian Field, and Stygian Lake. Who deem it to be base, and below the strain of your Spirit, to trembleat the Divine Word. Or to fear its Judgments de­nounced, before you feel them Executed. Despising all Arguments, but Storms and Whirlwinds, Flames and Thunderbolts!

Who, to the utmost of your Power, do cast out of your Thoughts, him that hath Power to cast you into Hell Torments. Who do banish your Omnipresent Maker out of your Minds. Racking your weak Brains to serve your ill Humours, and to perfect their Mastery over your Consciences. To possess you of the Heroical Perfection of Scoffing at Reli­gion! And of exposing what you name the squeamish Folly of Devotion. Who do make use of Pasquils and Bottles to mortify natural Principles, and to exhi­larate your Frenzy. That as King John said of his Buck; look how Fat it is, tho [Page 34]it never heard Mass; You may boast what a Paradise you have found, without looking into a Church. And what undi­sturbed Lives you have, tho they are like the Sheet in Peter's Vision, full of all unclean Things.

Whose God, is a Trinity of Colours, Tastes, and Sounds. Whose Business, is, therewith, to entertain your Senses. Whose Schools, are Play-houses. Whose Books are Cards and Romances. Whose Language, is profane Swearing and Swag­gering. And whose Life, (if a Life it be) is Rage, Riot, and Sleep.

Who are Ahabs, that have perfectly sold your selves. Reserving no more, than the poor Ruines of your reasonable Nature. Ruines, which are not Mutes; but loud Witnesses against you; as you do know to your Sorrow. For as small as Bees are; getting their Stings into the Nose of a Bear, they torment him. As small as Mice are; creeping into the Trunk of an Elephant, they make him very uneasy. And, as small as the Re­liques of your Reason are, they do make every Felix to tremble, as oft as they can get an Hearing from you. They do [Page 35]together shame your Rebellion against them, and extort your Veneration of them.

For railly and break Jests, as fast as you break Laws, if you please; but know ye Sirs, Abdicated Reason is Rea­son still. Neither are you able to let go your Esteem of it, as Tragically as you do use it. Somewhat there is with­in you, which will still prefer Hands and Feet above Horns and Hoofs. And, if for no other end; you would have an Humane Spirit to cater for your Brute Flesh. Notably you do darken Counsel by words without Knowledg. The words of your Mouth are as a strong Wind. But as Zophar asked a great Prince, you are asked; Should your Lies make Men hold their Peace, and when you mock should no Man make you ashamed? God forbid. For there is yet some Hope concerning you.

Insomuch, that, he who made you doth appeal to this relict of Reason in you. And so must all, who attempt to restore you. To call you home from Grass, and perswade you to turn, and be Men again!

This being my attempt; Rise, I be­seech you, and make it yours too. Up, [Page 36]and strain, and try, whether it be as impossible to you to think, as to fly; and to be moved by Thoughts, as to be re­covered without them! There is (you rich Men do know) a Civility due to Strangers. As very Strangers as you, and your Reason, and your Consciences are grown; yet, for once, give them a patient Hearing! Hear, and do not inter­rupt them while they are speaking. Hear, and answer, every one of you; Bray not and bark not, but answer what is asked; they do ask you Man by Man, in your Cowley's Strain;

Thô Strangers they be, they are of no inferiour Quality. They are Judges; and have their Commission from the Supream King. They are by the Father of your Beings, made your Guardians; and without their keeping, he will not keep you. Neither are they your E­nemies; no, but your inward Friends, and your very selves! If they shew you a Sword, it is to stop your Passage [Page 37]in Harms way; as the Angel's was to stop Balaam. If they call you out of a pleasant City; it is but to fetch you, as Lot, out of a Burning one. They utter no harder saying to any Man living, than St. Paul's to the Jaylor; Do thy self no Harm!

A Lunatick is said to have clasped a­bout the middle of a Sophi, upon Paul's Steeple; saying, Come let us leap down! Nay, said the Sophi; that every Child can do. But let us go down, and try if we can leap up. Mad are the Men, who are for leaping down; Men of Sense, are for leaping up; even as high as Heaven.

Yea and know it for your Comfort, Sirs! As high as Heaven is, more than a few have been raised up to it, by this pair of Thoughts;

Godliness is Profitable to all Things.

To all desirable things; all, at which Wisdom can aim, as its Ends; and which it will prosecute with studied Means. Seneca brands you for Mad, [Page 38]if these you do not know, and pursue. Mad, and as fit to be kept in the Tower, as other Lions. Or in Bedlam, as other People who are beside themselves. In Amsterdam, there be Houses of Cor­rection for the Debauched of both Sexes. The Raspelhuis for Men; and the Spin­huis for Women. And, Dr. Brown re­porteth, the rich Hollanders to be so Wise, as to have their extravagant Chil­dren taste the Discipline of them: A pity it is, that rich English men do [...]ot the same. If Sober you be, you must necessarily seek, as your Moralist thinks,

• Honour,
• Peace,
• Pleasure,
• Riches,
• Health,
• Courage,
• Victory over the fear of Death!

1. But, Honour would you have, and Eminency, which is stiled a second Pa­trimony. Not the Rich, but the Wise do inherit Honour. Sensuality, makes your Name as Carrion. Religion makes it as a precious Ointment. Precious, and preferrable to Riches, Peace and Life it self. Life, which it far our­lives; and which, without it, is useless [Page 39]and comfortless. Be it then considered; Is there any Foundation for Honour without Religion? Who, besides Idiots, do esteem Ships for their Carving and Painting? Or Swords for their gawdy Hilts and Scabbards? Or Men for their Titles and Estates? Sober Minds do judg of Ships by their Sailing; Swords, by their Cutting; and Men, by their Reasoning and Acting! Say then nextly; What attribution of Honour can be made to a Man that is Wicked? To think him Good, is to mistake him; to call him so, is to call black, white; and crooked, streight!

Sirs, your Places of Dignity are things extrinsecal; and can claim no more than outward Respect. The Cere­monies of Cap and Knee, they do make your due; and but little else. For Cop­per is not Gold, tho it be Money; Stamp doth not alter Metal. A Beast of the Town, is as very a Beast, as any of the Field; and worse, thô he be Knighted or Lorded. Among Pagans, as well as Christians, it has been ever so judged. What Eulogies gave the Heathens to a poor Socrates, and Epictetus? And how [Page 40]did they brand a Rich Nero, and Helio­gabalus? In the Sacred Writings, An­tiochus Epiphanes is named the Vile. An­tiquity had an Art to embalm dead Bo­dies, but not wicked Names. These, could never be kept from Putrefaction. The Gospel buried the Rich Sinner's Name! But, honourably mentions the poor Saint's; The Beggar named Laza­rus, was carried by Angels into Abra­ham's Bosom. Rich, or Poor, A wick­ed Man is Loathsome, and cometh to Shame. But, Righteousness doth exalt a Nation. The Renowned Virgin Aga­tha, being asked, why she stained the Glory of her illustrious Parents, by her Severities exercised on her self, made answer, that Christianity was Nobility and Glory.

It is true; Irreligious Men are Moles; blind and incompetent Judges. Infi­nite Wisdom and Truth, stiles them Bears, and Vipers, also; hurtful things and hateful. Not is it to be expected that they should be forward to praise their Opposites. But it is most worthy of your notice; that the Lustre of Re­ligion is such, that Moles themselves [Page 41]cannot but see it. And, Vipers them­selves cannot but inwardly venerate it. Otherwise what should make the blind­est and basest of Men, to counterfeit Re­ligion? None do go to the cost, or do take the Pains, to counterfeit any thing that is not precious. And, what should be the Reason, that incarnat Devils do not revile Religion; but as they do dis­guise it, and put it under the name of Hypocrisy, and of Superstition? Yea, and as oft as they come to themselves, they do loath themselves. During the reign of Vice in them, they provoke others to sin, that they may abolish, or lessen, their own Shame, by making it common.

2. Peace and Quietness who craves not? But all the World sees, they are not the Rich, but the Righteous who are delivered out of all their Troubles. Va­nity and Voluptuousness, are open foun­tains of Plagues and Vexations. Neg­lected Duties, violated Laws, and inju­red Neighbours, do drown Mannor­houses, yea, and Palaces, in Conten­tions and Woes. As on the contrary, there is no Ark of safety, like the Pra­ctice of Piety. Religion makes a Cot­tage, [Page 42]a safe and sweet Habitation. In­nocence and Repentance, do make a Musick Room of a Prison. The discreet Apo­stle asks not, Who is he that will harm you if you heap up Gold? But, if you fol­low that which is Good? The Invisible Ruler of the World, makes himself known by his Judgments, upon the Richest that do contemn him. And, Worms themselves will turn; the Poor, whom you tread on as Down-Hedges, do not unfrequently bite your Heels. But, Earth as well as Heaven favours Religion! God loves, and makes the worst of Men to be at Peace with a Good one!

Indeed, Times there are, wherein the Lord of both, sees Good, to try who is of his Side! And, in these, the better the Man, the greater his Persecution. But, what then? Be it under Affliction by his own Hand, or under Persecution by Men's, all is one. He never fails to supply Good Men with Courage, and to support them with Comfort! Such, as render them rather Objects of En­vy than of Pity. And of such, more than of any, it is said; Let me die their [Page 43]Death, let my last End be as theirs! There is such a Spirit of Glory rests upon sin­cere Christianity in Tribulation, as well as out of it. Such a Vertue internal Holiness hath, to expel Fears, and to re­joice in Hopes. But, be the Kings of the Earth ever so much nursing Fathers, and Queens nursing Mothers; without Practical Religion, there can be nothing but a Hell upon Earth. Without, you will have Fightings; and within, you will have Fears. Feeling the Curse that goeth over the Face of the whole Earth, by which every one that Stealeth is cut off on this side, and every one that Sweareth is cut off on that Side!

3. If you ask for Pleasure, look no further. Here it is; here it Lives, it Moves, and it has its Being. They who have taken the largest draughts of all Wines, will tell you so, and be Vou­chers, that the Sweetest and Richest are from our Saviour's Vineyard. We are agreed, I suppose, what Pleasure is. That, it is founded in the congruity of Objects, unto Faculties. And, consists in the satisfying Ʋse of the things which we possess. Nor will it be denied, but, [Page 44]that the more noble the Objects, and the more capacious the Faculties be, the more satisfying, and transporting the Delights must be. Else the Pleasure of Brutes, and very Insects, might be thought to equal Mens and Angels. As readily also it must be granted; that, tho vitiated Faculties have peculiar Gusts, to which, very nauseous things are grateful, and pernicous ones are pleasant: Yet in such Cases, Men are beholding to their Distempers for their Delights. And, their Pleasure, as it proceeds from Delusion, it partakes of it. True Satisfaction and Complacence; ri­sing only from proper Objects, and re­gular Faculties. When the Light is pure, and the Eye is sound; the Food whole­some, and the Stomach good. Where­fore,

Whether it be Vertue or Vice, whose Ways are Pleasantness, judg ye. Yea, whether Vertue promotes not Pleasure, Naturally, as well as Morally? Whe­ther, as it best deserves it, it doth not most work it? There is no sensible Plea­sure from which it doth restrain you; but such as is below and against you. [Page 45]Such, as hath incomparably more Sting, than Honey. And, is together opposite to your Reason, and to your Interest. It multiplieth intellectual, and refineth animal Pleasures. Providing against their natural Emptiness and Vanity; of which they are apt, quickly to satiate you, and worse. It teaches you to use them, so as to enjoy them. To eat so, as not to surfeit; to drink so as not to vo­mit; to embrace so, as not to rue it. Let the fattest and fairest of your Counte­nances be looked on, whose Tables groan under Stalled Oxen; and the Countenan­ces of such, whose Feast is a Dinner of Herbs. Presently, it shall be seen, in whose Faces the Oil of Joy doth most shine. Boast not of your Sports and Diversions; what of them is Moderate, Religion al­lows. And whatever is more, doth not recreate, but waste you. Glory not in your grosser Shames; like, Claudius his Mushrooms, tho Pleasant, you do know they are Poisonous. Like the stately Horse of Cn. Seius, they are attended with this mischief; that, whoever has them is sure to suffer by them. Their luscious Honey, breeds a Choler so [Page 46]deadly. Dissoluteness was never with­out Vultures on its Liver. But, the Sun will want Light, and the Sea Wa­ter, when Religion's destitute of Plea­sure! For,

Repentance it self, Self-denial, and Mortification, are a very Canaan. There's Milk and Honey flowing in them, as lit­tle as you think it. Because, the Vices that made them disagreeable, being re­moved; Mens Natures being changed, and Faculties rectified; the Disproportion is removed, and an Agreeableness is in­duced. What? Is it not Pleasure to the sound Man to Walk; tho it was Torture to him when Lame? Is it not gladly that Men keep the Cup from their Mouths, when they are thoroughly cu­red of their Dropsies? In the midst of Laughter, your Hearts are sorrowful: but, in the midst of Sorrows, Penitents Hearts are joyful. Yet, if it were o­therwise, a Wise Man would choose to bear the Pain of his Medicine, rather than of his Disease!

Are many pretenders to Sanctity, very sowre? Many, who are thought to be Religious, bitterly morose? What then? [Page 47]So are Multitudes of you, who are Ir­religious. And, all who understand their Religion or themselves, will ac­knowledg; that, it is not Christianity, but the want of it, that gives Men their Melancholy. For, they cannot but know; that Chearfulness is both a Re­ward, which Divine Bounty bestows on the Religious; and a Duty, which Di­vine Wisdom requires from them. In a word, suppose Vice to be as pleasant as ever it was conceited; he that leaves Vertue for it, he leaves the Sun for a Gloworm, and a Canaan for Cabul!

4. Are Riches of any account with you? Or, hath their Familiarity bred Contempt? If those Hedges, which keep you from being trampled on by your Neighbours, be in much request, please you to consider; Godliness hath the Promise of the Life that now is. And, in its Left Hand are Riches. i. e. The Possession, and use of this World's Goods, and Contentment with them! For, a Man is no more enriched with them, than a Chest is, if he doth but possess, and not use them. And, Ʋse without Content, is as bad as Possession without [Page 48] Ʋse; Poverty it self can be no poorer, than the Man who has not set a limit to his Desire. But, Religion it is, that teaches the true Art of Getting and Keep­ing; and no less of Ʋsing, and Enjoy­ing your Portion under the Sun. Sen­suality brings to a Morsel of Bread, and clothes a voluptuous Heir with Rags. Accordingly, for the most part you do see, Families, Cities, Nations, the most Religious, to be the most Prospe­rous. The most illustriously and durably Prosperous. Farthest from bare Feet, and Wooden Shooes. Richest themselves, their Children, and their Childrens Children!

Is Religion open-handed and liberal? Yes, and its Liberality is a laying up Treasure in the safest Bank. A lending it out, upon the best Interest. Making Friends in the Court of Heaven with it; and making the continual Feast of a good Conscience with it. Which, doth as little tend to Poverty, as scattering of rich Seed in the most fertile Soil!

Doth Vice appear a plain way to O­pulence? It doth so; Sordid Living, Fraud, and Oppression, are the beaten [Page 49]Road, and do seem to be the Direct one: But they are the quite contrary. For, commonly, they do make Poor; and, lastingly, they do never make Rich. Penury, starves a Thousand, for every one that it does fatten. Fraud, is a Partridg that sits upon Subventaneous Eggs, and hatcheth not. Or if otherwise, the infamous Brood is but short liv'd. The Gain of the Oppressor, hastens to the Collectors for the Poor. Oftime's Mens Malice, or Justice, but always Divine Vengeance, crusheth all three. And, let the Mines of one India, and the Spices of the other, be gained by a loose Man, he shall still be a poor One! But,

It will be asked; And are not the Communion of Saints the Poor of this World, also? The answer is easy. Com­paratively, they are Poor; of lower Condition, than you whose abundance is generally your Destruction. But, absolutely they are Rich. For, their little is Good, and better than your great Riches. Their Appetites, are Health­ful; yours, are Canine, and Dropical. Their Enough is a Feast; and your [Page 50] Feasts are not Enough. They are as Having nothing, yet, Possessing all Things. And, besides; the Poverty of Good Men, is not always owing to their Goodness. Defect of Diligence, and of Providence, and of various Duties, brings them into their Straits. Nor would they be so needy, if they were more holy. Drowsiness bringeth some to their Rags. And, prevailing Pride, giveth others a Fall. Rarely it is, that Saints do want Necessaries; and that they lay the Blame on any thing, so much as on their Sin, when they do want them!

5. Health, the Life of Life, must needs be a Pearl, and precious with you. And, will you nor believe your Eyes? Or, can you chuse but see, Religion gives Health to the Navel, and Marrow to the Bones? In its Hand, is the length of Days, with the Sweetness of them. Youth, it beautifies, and sweetens; and, it makes the most, and the best, of Old Age! Puts a rare Balsam into all Blood. Mortifies the VICE, that by natural Ef­ficacy works Disease. Prevents wild Passions of Mind, and all intemperance of Body; which give the Humours a [Page 51]Ferment, that sometimes createth pre­sent Sickness; and always disposeth for future. A Chearful Mind it imparts, which doeth good like a Medicine. And if any such be, is a Catholicon, both for Cure and Prevention.

All Experience doth verify this The­ory. The best Learned King of Israel makes his Appeal. Who hath Wo? Who hath Sorrow? Who hath redness of Eyes? They that tarry long at the Wine. In the Old Testament, he was the Meekest Man, whose Eye, when Old, was not Dim; and his Natural Force was not abated. In the New Testament, he was the Disciple, whose Thoughts, and Writings ran all upon Divine Love, who enjoyed a more vigorous Old Age than his Brethren. All Ages are witnesses, how generally, vitious Lives are short Ones. How Surfeits and Debaucheries inflame Blood, spend Spirits, and cut Lives in halves. You do know, that much will not be given you, for a Lease of a Lewd Man's Life! Temperance is the best Physick, saith Bishop Sanderson. And the Precepts of Christ well observed, would prevent as many Diseases as his [Page 52]Miracles cured; saith grave Mr. Lukin.

6. Courage, to look dangers in the Face, is a covetable Excellence. This World is a rough Sea. The vicissitudes of Calm and Storm, are as constant as those of Night and Day! And it is an ill thing to be without this Anchor, when Billows do roar. But, except a Reli­gious one, there is no Spirit of Boldness, and of a sound Mind. It is true, a Wild Man may have the Metal of a Blind Horse. Yet, the most of them do fear the Deity in a Tempest, which they deny in a still Weather. And, it's only the Righteous Man, who is bold as a Lion, i. e. with a Strength and Sagacity suf­ficient to his safety. Vice, raiseth Tu­mults in your Minds; and cannot lay them. It is a thing too exorbitant, to be other than impotent. Religion, as it is a Heavenly Wisdom and Strength, to prevent Causes of distracting Fear; so it carries in it a Power to overrule the blind Passions; which otherwise, will distract us without any Cause. Vice doth darken, deform, and debilitate your Spirit. Religion, enlarges your Mind, exalts your Wills, eradicates your base [Page 53]Passions. Maketh your Souls to bear the change of Affairs, as a sound Body doth the change of Weathers; without much Prejudice and Impatience. For, (what an ill Man can never be) a Good Man is, satisfied from himself. His Heart not condemning him, he hath Con­fidence toward God! A Confidence, ex­celled by nothing but the beatifical Vi­sion. And, such as gives the sublimest Comforts in the lowest Conditions. Whereas, in all such, wicked Mens Fears do use to be proportionable unto their Guilts. It is certain, that a Ga­laxy was never found in their Globe. Furies, in the Pagan-dialect, do haunt and scourge them. Terrors are upon them, as the Sacred Scripture speaks; Darkness is hid in their secret Places; a Fire not blown shall consume them. In­deed,

Wit and Courage, are the things, whereof vicious Men do singularly make their Boasts. As thô their Minds were the Clearest, and their Hearts the Stou­test of any. But, alas, no Geese are so filly, no Hares of such Pusillanimity. Where is their great Wit, who know [Page 54]nothing of their true Interest? And do pursue no higher Delights, than the inglorious ones of Swine and Goats. Proud of their fat Quails, and not a­shamed of their famished Souls. Where is their Valour, who fear and fly from Vertue's warfare? Tho they must suf­fer a present Hell, and a Future, for their running from it. Who dare not say Nay to a Lust, or to a loose Compa­nion; no, tho they bid them to run up­on the Pikes of their Conscience, and the Mouth of Heaven's Cannon, and upon more Deaths than one! Their Wit and Courage, if they must be said to have either, are just like an Ulcer; the big­ger the worse. Being no other than Dis­eases, and Reproaches.

7. Finally, is Happiness in the next World desired? you have no Lucid inter­val in this World, but without doubt it is so. For, tho, while you are dozed, you may dream; and when best a­waked, you may wish there were no Fu­ture State; you are not able to dispos­sess your selves of the Belief, that there is one! Noctu & Sibi, saith Seneca; In the Night, and when you are Alone; [Page 55]when you, and your Selves, do, and must, come together; you cannot think Atheists to be Orthodox, and Religious Men to be Fanaticks. No more than you can think the Prisoners in Bedlam to be the Sages of the City, and the Mer­chants upon the Exchange to be the Idi­ots and Lunaticks. Mentiuntur qi di­cunt, saith the Pagan Ecclesiast, A Lie will not choak such as say that they think there's no God, and no Life to come!

Sirs, Is there any where a Man, but there is a Conscience? Does any one act, and not reflect upon his Actions? Is there ever a Party, but what is his own Judg too? And,

Can there be a Conscience without a Law? How come Men to make Consci­ence of any thing, if they be under no Law or Obligation? And, why should they, if they be accountable to no Au­thority? Conscience, without Law, is of no Force. And, can you tell,

What is a Law without a Sanction? Without a Confirmation by Rewards and Penalties. What is a Law when dis­armed of this? What is it more than the Sign of a George on Horseback over [Page 56]a Door, which neither commands any Body in, or keeps any one out? Law, and Punishment are Relatives; and mutually connote each other, in the common Sense of all the World. Where­ever Precepts be the Rule of Subjects Duty, Sanctions are the Rules of Prin­ces Process. And, doubt you but that,

A Sanction implies a Judg? A Judg, without whom, Precept and Sanction were vain. And might be disregarded, without Loss, or Hazard. But, say al­so;

If there be a Judg, must there not be a Judgment-Day? A Day of solemn Trial, and final Judgment. Wherein, he who now rules the World with Patience, will judg it in Righteousness? Who can wink so close, but he must see this?

But, what, if the Doctrine of this Dooms-day, were of any Ʋncertainty? What, if it did admit of Question, and were no more than a probable Opinion? What, if, (as one speaks) there were an even lay between the Negative and Affir­mative? Would not Wisdom, bid us stick to the safest side of the Question; and make that Hypothesis the Rule of [Page 57]your Life? Inasmuch, as, if no such Day do come, Good Men must fare as well as Bad ones. But, if it doth come, they must fare as much better, as Rivers of Eternal Pleasure, are more sweet than a Lake of unquenchable Fire! [...], said Euripides; and it was often repeat­ed by Pyrrhon himself, Who knows but to Die is to Live? To return then;

Religion, which is the only Salt, to season and sweeten this Life, is the only means to be thought of, for securing the next.

Phrenzy it self cannot imagine, that Contempt of the Supream King, is the way to Preferment in his Court! Or, that, he who is only Wise, will set Crowns of Glory upon Fools? That he will make them happy for ever, who disdain to seek his Acquaintance and Favour! And do as plainly love Earth, more than Heaven, as they love Heaven more than Hell!

The Future Blessed State, is a Penny, which the Lord of it thinks too much for any, but Labourers in his Vineyard. Yea, Labourers to the Death therein. It is a Treasure that he gives to none, [Page 58]but such as part with their Sins, and are disposed to part with their Lives, for it. It is that Joy of his, which no one must have, but they who do faithfully improve his concredited Talents. It is that Feast, whereto none are admitted, but such as have on them the Wedding-Garment, i. e. Imputed Righteousness, Inherent, and Practical! It is that Prize, which none obtain, but they who accomplish their Race. It is that Crown, which none must receive, but they who fight and conquer Flesh, World, and Devil. It is that House of the King, wherein no Man gets a Man­sion, but he who enters in at the Strait­gate of Christianity. It is that Inheri­tance, which belongs to none, but to new-born Children, as well as Adopted ones. And to such as not only are Chil­dren, but do walk as Children of the Most High! Wherefore, in every re­spect, Blessed are they who hear the Word of God and keep it!

Ask you, now, seriously, What you shall do? Or, derisorily, What it is that you can do? And, whether it be pre­sumed in what hath been said, That [Page 59] disordered Clocks can set themselves to rights? Or, dead Men recal their Lives? And, Men, whom Satan hath bound for many Years, can loose, and let themselves go?

Sirs, You shall not be set about ought, that is either unnecessary, or impossible. It is true; being corrupted in your no­blest Parts, you can never restore your selves. In the Body, no Principles of Constitution can cure a Gangrene. And, in the Soul, when the Ʋnderstanding and Will are vitiated, nothing of their own can restore their Rectitude. Because, the Mind that should direct, is more than Ignorant; even Erroneous. And, the Will that should Command, is more than Impotent; even Malicious. Yea, and Sin, as deadly as it is, doth not smart, but stupify you; whereby your Vices, even the most cruel and sangui­nary ones, be made like Soldiers Arms; not at all uneasy, or any more a Burden to them than their very Limbs. And, more than that, they be even Ornaments in their Sight. Of that Mind was he, who said concerning profane Swearing; That it was a pity that such a good Grace [Page 60]of Speech should be any Offence? In short; if ever you are Saved, you must be new Created. And none but Almighty Pow­er, can produce a New-Creature. Yet, know ye, Sirs,

God your Redeemer is before-hand with you. He giveth you more Pow­er to recover your selves, out of the Snare of the Devil, than you make use of. The Schools of Calvin and Arminius, do agree in this, that so much Power is given unto every Man, as serves to ju­stify God's Commanding Man, and to con­demn Man's Disobeying God; who as you know, promiseth you, that the Dili­gent Hand shall make Rich. Yea, and he hath given you this abundant Encou­ragement, to seek supernatural Grace; he hath said it, ‘The Meek he will teach his Way.’

The Meek are Men humble enough, to desire the Favour to receive his Com­mands; and the Grace to keep them. To desire it, with congruous Grief and Shame of their Apostacy. And with entire Submission to his Gospel-way of Salvation; which is by Repentance, Faith, and new Obedience. Let it be [Page 61]told, if it be known, who did ever thus seek, and not find Eternal Life? Or, why should it not be hoped, that the Mountains of your Spirits by this time are levelled? And that you are more than almost perswaded to the Holy Am­bition aforesaid.

If so; upon the Writer be the Re­proach, if you find it lost Labour.

To off with the Vipers which have fast­ned upon your Hands. The vain and vile Companions, whose Tongues are more venomous than Vipers Teeth. And whose chosen Company are under God's extream Curse; A Companion of Fools shall be destroyed.

To commence Friendships with Men of shining Faces. Holy Wisdom makes the Face to shine. And, Wise Mens Associates, have the reversion of Wis­dom unto Salvation! He that walks with Wise Men shall be Wise.

To take a Guide while you travel in Turky. This World, is Turky; a wild and strange Countrey. And he who has opened you a way through it unto Heaven, he has appointed you Ministe­rial Guides to lead you therein. Guides, [Page 62]guided themselves by that Heavenly in­fallible One; whose Conduct you may expect in your due use of them. Guides, of whom your Saviour hath said, He that heareth them, heareth him; and he that despiseth them, despiseth him.

To be very often upon bended Knees. To pray is to desire, as Malefactors de­sire their Pardon; and, as Lepers de­sire their Cure. A short-liv'd Vapor, cannot be such a Prayer. But, what is sincere and without ceasing, it is never failing. It hath the promise of the King; and therefore is sure to take the Kingdom of Heaven! Ask, and ye shall receive.

To take the Oath of Allegiance, i. e. Your Baptismal Covenant and Oath. Whereto, your thorow Consent, and sutable Walk, are all real Religion. The Lord have Mercy on the mad Mul­titudes; of which, some do place their Religion in no better than the very Spots and Blemishes of Religion. And others in no more, than the meer Fashi­on and Dress of it. Vain is their Reli­gion, by whom this Oath is not taken; tho their Sect be ever so strict. Be their [Page 63]Christianity of this or that Form, Christ shall profit them nothing. Their Hearts be not cleansed by the Inspiration of the Holy Ghost; but deluded by some Angel of Light, or of Darkness. Baptism doth now save us; not the putting away of the filth of the Flesh, but the answer of a good Conscience towards God, by the Resurrection of Jesus Christ. Finally, it shall not be lost Labour.

To keep your Hearts at your right Hands. To join Contemplation and Action, in all things of Religion. Not to consider what you do, is most Inhumane; and not to perform the Duty you have con­sidered, is most Profane. It is an Un­clean Creature, that either chews not the Cud; or, if it does, divideth not the Hoof. To act without Counsel, is to go upon four Feet. To consult, and not to act, is to send your Brains a Woolgathering. Whatever your Hand finds to do, do it with all your Might!

Your Holy things, you must do, with Holy Thoughts and Pains. Strain the Nerves of your Mind, and of your whole Man. And, of all things, look you well to your Aims. Never go ye into [Page 64] the Church, as Boys go into the Thames; not to wash and cleanse, but to divert themselves. Hear Sacred things, stri­ving to understand; make Religious Vows, resolving to perform them; de­siring no longer to live than you do so!

Look on Flatterers as so many Mur­derers; turn you from them; and from your very selves, when you turn Flat­terers to your selves. Be not the Apes of such a Monster as Vitellius, who upon the Approach of his Ruin, raised no other Fortification, but that of a drunken Mirth, which kept out the Noise and Report, but hastned the Stroke of it. Remember, that wilful Sin, if any, must be your Death. Being that, neither God's Decrees, or Satan's Devices, do com­mit any rapes on your Souls. If you do not all that is here named, as many as are, themselves, any wiser, must pronounce you Wilful, and tremble at your hastning Wo! Every Prisoner in Hell, cries out of his Will. Not complaining that his Judg was an hard Master, but his Heart was an hard Milstone. Not able to say that he perished thrô meer Deceivable­ness, or otherwise than thrô his willing­ness to be deceived!

And, may it not now be hoped, that your Minds are inlightned too much to be incensed against this Advice? That your Enmity against your God is abated, and your Fear of him encreased? Just­ly, or otherwise it is hoped so. And for the just and true Conquest of both your Fear and Enmity, you are present­ed with these Considerations.

The God to whom you are called is as merciful as can be desired. For, he is In­finitely so.

Indeed; our Misery, and not our Sin, is the Object of his Mercy. Sin, is most contrary to his Government, yea, to h [...] Godhead; and cannot but be the Ob [...]ect of his vindictive Hatred. Pec­ca [...]um est Deicidium, Sch. Our Misery, is the Object of his Mercy. Of the blessed Compassion, of which, he pro­videth a new and living Way of Salvati­on; and, being provided, he is most ready to save the very chief of Sinners, turning into that way.

Insomuch, that let us suppose any sin­gle one, to have committed all the Sins of Adam, and of his whole Progeny. The vast [Page 66]Ocean would not so easily and presently quench one spark of Fire, as the Divine Mercy would forgive all those Sins, up­on the Sinner's believing on Christ Jesus.

The Blood of our Saviour is as Satis­factory and Meritory, as can be desired. For it is as the Holy Oracles name it, the Blood of God, i. e. of him, who is God equal with the Father, as well as Man, like unto his Brethren. And, this hath given more honour to God, than hath been taken from him by the Sins of Devils and Men. So that, without the least loss to his Glory, God may save the worst Soul that Repents, and Be­lieveth on him that shed this Blood. And, in giving the Crown of Heavenly Glory, God giveth no more than his Son hath bought and paid for.

The Power of the Holy Ghost to con­vert, and to comfort, is as great as can be desired. For he is God equal with the Father and Son; and cannot but be Omnipotent. If we are Hells of Sin and of Sorrow; he can make us Hea­vens of Purity and of Joy. Of Satan's [Page 67]Dunghils, he can make us God's Tem­ples. There be no Hearts, but what he can cleanse by his Inspirations.

The Precedents and Examples of the most bloody Sinners saved, are as great as can be desired. Sirs, as bad as your selves have been saved by the Mercy of the Father, by the Merits of the Son, and by the Power of the Holy Spirit. For, Manasses, a Monster of Impiety and Villany, is now a Star in Glory. And, not a few of them who murdered our Redeemer on Earth, are now with him in Heaven. What a Catalogue have we 1 Cor. 6.9, 10, 11. Fornicators, Ido­laters, Adulterers, Effeminate, Abusers of themselves with Mankind, Thieves, Drunkards, Revilers, Extortioners.

The Promises made to save other Rebels, are as great as can be desired. For, there is not any one sort of them to be named, but, upon their Repentance and Faith, have Salvation promised to them. Yea, as great Salvation, as any other. And, lest any should imagine themselves to be excluded, most, if not all sorts, are expresly mentioned. Mentioned in the great and precious Offers and Promises [Page 68]of Salvation, upon their Conversion!

The very Name of God is as sweet and encouraging as can be desired. The Name, expressing his good Affection towards the most hainous Sinners, when relent­ing and returning. For, it was this that was given his Servant Moses, for the heartning of such. Merciful, and Gracious, Longsuffering, and abundant in Goodness, and in Truth, keeping Mercy for thousands, Forgiving (both) Iniqui­ty, Transgression, and Sin. A Name, one would think, sufficient to drive De­spair out of this World. And, confine it to Hell, its proper Seat.

The Commands of God for the worst of Sinners to hope, and to repent, are as great and as bright as can be desired. None are more absolute, none more express. The words of a late excellent Author are Sun­beams. ‘To prescribe Repentance with­out a foundation of Forgiveness, were inconsistent with God's Excellencies.’ Nor is there any Cause why any Man under a call to Repentance, should doubt of Forgiveness. Unless God be ready to forgive the Sins of Penitents, his Pa­tience is meerly subservient to Wrath, [Page 69]and a Resolution to destroy. But, this would reflect unspeakable Dishonour on him. If a Man deal thus, it is a token of as evil a Mind as can be in him.

The Intreaties God sendeth to the most lewd Sinners, to turn to him, are as kind as can be desired. As significative, I mean, of his astonishing Love, and de­sire of their Salvation upon his graci­ous Terms. O bottomless Depth, and amazing Height of Divine Love! God beseeches. God prays you to be re­conciled and saved. Soveraign Maje­sty, even courteth Worms. Infinite Mercy wooeth very Vipers.

The Parable in which God hath given the Picture of his Heart towards Peni­tents, is as moving as can be desired. Luke 15. Review it; behold, a Bro­ther of yours, an horrid Prodigal, relents and humbles himself. And, what's the next News? His most merciful Father beholds him; com­passionates him; runs toward him; falls on his Neck and kisses him; calls for the best Robe for him; for a Ring; for Shooes on his Feet; and for a Feast to be made.

The Wall of Fire God has made to keep you from your pernicious Follies, is as aweful as can be desired. For, this Wall is Hell; and Hell is Torment of Extre­mity unto all Eternity. Wherewithal wo'd you then be held from your de­structive Courses, if the Fear hereof will not curb your Lusts?

The Kingdom God offers you, to draw you to his Love and Service, is as rich as can be desired. For, it is high as Hea­ven, durable as Eternity, delightful as Joy in Extasy! And, lastly,

The Admonition given you of all these Particulars, is as plain as can be desired. That, which you have the refusal of in the Sacred Oracles, is a very Light and Lamp. And, what you have in Ecclesiastical Writings, is not given in Clouds and Darkness. Both are set be­fore you in such a Light, that none of you can be blind, save only those who will not see. Neither, can the most violent of you take Hell by any Force, without loving Darkness rather than Light!

Sirs, your Lives are Vapours, your great Estates are great Snowballs. Those [Page 71]are vanishing, these are melting. Your carnal Comforts, like your drunken serving-Men, will be out of the way, when you do most need them. For your rotten Sticks be not Fire, your Gloworms be not Stars; your shining Dust is not Heaven. And your present excuses of Sin, like other Thieves, at the approach of Light, will be sure to be gone. Neither are your Breakfasts of it, so full of Honey, as your Supper will be of Gall. Vanities, are very Changelings. Absalom's Hair, now is his Pride; but, anon it is his Halter. Jezabel's Paint, makes her Face a heap of Charms for a while; but, 'tis not long before 'tis washed off with her Blood, and she is trod under Foot. He­rod's Robes are now resplendent and Roy­al; but by and by they are over-run with Vermin, which eat up his miserable Ma­jesty like Carrion; and make a sad Fi­gure of his Sceleton. Sirs; say not that I roll in railing Rhetorick, and tumble in ugly Tropes. You do hate no Boanerges now, as you will hate your Parasites one Day. The Day wherein the Root of your Merriments will be found [Page 72]to be Rotteness, and their Blossom shall rise up as the Dust. Wherefore, haste, haste, Gentlemen! The worst of Men are willing to be Good, as Austin was to be Chaste. And, the most of them do stay till they are in the Jaws of Hell, before they consider what is the worth of a Soul. Wherefore, you are left with the words of the best Master, spoken to the worst Servant; very kindly they are spoken to you; ‘What you do, do quickly!’

Then may it be said to you that live in Prosperity, Peace be unto you, and Peace to your Houses, and Peace unto all that you have; as David's Youths were commanded to greet the Great Man of Maon, whose Possessions were in Carmel.

Be doing therefore, good Sirs! and say not of your humble Monitor, as Cardinal Mattheo Langi, concerning Luther, viz. That thô the Romans needed a Scouring, it was not fit that they should take it from so sorry a Hand. Forgive me the Apostrophe, in which I leave you.

So that our Worshipful, our Honoura­ble, and our Right Honourable Lepers, [Page 73]may be cleansed, and made wise to Sal­vation,

Send O my Lord I pray thee, by the Hand of him whom thou wilt send!

Make no long tarrying, good Lord; but send some Eliphaz or other, with a more radiant Eloquence to tell them, that, They are destroyed from Morning to Morning! They perish for ever with­out any regarding it; their Excellency which is in them goeth away. They die even without Wisdom. O send, before it be said to this Gallant, and to that,

The Fruits that thy Soul lusted after, are departed from thee; and all the things which were Dainty and Goodly, are de­parted from thee; and thou shalt find them no more at all. In one hour thy great Riches are come to nought! Thy Soul is required of thee; and whose shall the things be which thou hast provided?

May such as are deaf to a lesser Ti­mothy, be made to hearken to a greater Paul or Peter! And they who have been as wicked, turn to be as wise, as that Son who said to his Father, I will not! but afterward, he repented, and went.

CHAP. IV. To the Formal and Hypocritical.

THE highest Elements are the pu­rest; the topmost Boughs of Trees, bear the soundest Fruit; and the Hill-Countries have much the cleanest ways. But, Men of highest Degrees, be not so much of cleanest Morals. Great is their Britain, or painted Nation. He is, generally, but a Pict among them, who is not a very Saxon; not more than a Pretender to Religion, if any less than an open Enemy to it. To every such Pre­tender God Almighty speed this Chap­ter!

Gentlemen,

It is not Apostolical to bite poor Mens Sores, and lick yours. Nor is it pos­sible in your Case, to decline Lance and Caustick. What must profit you, is the Plainness which you name Rude­ness; the Liberty, which you deem to be Cruelty; the very Method, where­in the Holy Prophets and Apostles hewed [Page 75]their Hypocrites. Not, ala-mode Talk; which as Pills lapped up in Pap and Sugar, have no bitter Relish, nor any sweet Effect.

You have therefore what follows. And, with the self-same Accent, to your Worships of every Opinion, and Senti­ment, Episc. Presb. Independ. &c. It being no extraordinary Matter, with whom you run; whose Cry you follow; and whose Shibboleth you have taken to pro­nounce. For, without the true Scope and Substance of Religion, all external Formalities are equal Fooleries. And, their most punctual Observance is no wiser than Domitian's business, in catch­ing of Flies. Like the antient Pha­risees, you may glister with your Phy­lacteries and Tephilims. And reverence your selves, as highly as any Spanish Alumbrados or domestick Dreamers; but, Serpents be Serpents, thô their Skins be ever so richly painted. And, could Men perswade themselves that they were really Gods, their Conceit would make them but so much the worse Men. Wherefore, know ye, Sirs, that,

You have two Classes; one, of gross, and another of close Hypocrites. The Gross, who are less blind, but more mad. Who do use Art and Fiction, to make their Mock Religion. Knowing, how far they are from the Holy State, and the Walk, which they counterfeit. As he, who upon the Stage acts the Part of a King, knows himself to be none. The close Hypocrites, are you sick of the Jaundies; to whom all things do seem golden, and rich. And, who do therefore think, as you speak, when you call your selves Christians; thô you neglect and hate God's Christ. Neglect his Grace, and hate his Govern­ment; and are no more his pardoned Favourites, or consenting Subjects, than Turks and Tartars. But, are much black­er Sinners than either; because, you have Means; and you, if you would, might know both your Saviour and your selves.

The things, which both of you pre­tend, is to be Children of God, and Heirs of Heaven. For, the least of true Chri­stians are no less. The Cloaks you do put on, are more and less fine. It con­tents [Page 77]not some Papists, to be common ones; but they must enter some parti­cular Order. And, it will not serve all of you, to be common Protestants; some of you must be of this or that Sect. And Opinion, Party, and way of Wor­ship, are your most cheap, but least ser­viceable, Cloak. Wherefore, some of you do go to the cost of a demure Coun­tenance, and a reformed Life, and very many Works of Piety, Justice, and Charity!

Abundance of Snow is laid on, to make your Dunghils look like Gardens. Very many white Feathers are used to hide your black Skins. More than a few Flowers are procured to strew your Corps. And to what end is this? To be Cesar's Friends, when Cesar is God's Friend. But, mostly, for fear of a Power superior to any Cesar. To e­scape the flaming Sword of Conscience; that is not to be averted without some Image of Holiness. And sometimes, to gratify the Concupiscence of Vogue and Praise. Carnal ends, of your false Dealings, all of them. And, such as are demonstrative of a Mind, to per­sist in a carnal sinful State! For, it's [Page 78]sure, he loves a Dunghil, that adorns it; a Blackamore, that puts him in a fine Dress; and a Corps, that strews Flow­ers on it. It is most certain, when you go to charge in whitewashing and paint­ing an old rotten House, you do not mean to pull it down. While you keep a stir to make you seem what you are not, you have no intention to make your selves what you ought to be! And, what you must become, or it had been better you had never been born. For the Name of Religion which you get without any Merit, you hold without any Profit.

But, by what Witchcraft are you held from all manner of Thought? Or, not­withstanding this, do you sometimes think hereof? Sc. How you should take it, if your Servants did set upon your Tables no more than the Hair of your Oxen; the Feathers of your Fowls; the Shells of your Fish? Giving the best of all three, to your sworn Enemies. No better do you serve, and no less do you mock your great Master! Putting him off with no more than false shews of Honour, Love, and Worship. Be­stowing [Page 79]the Estimation of your Minds, the Affection of your Hearts, and the Obedience of your Lives, upon your Idols! This is your dealing with I AM THAT I AM.

The Heathen World was not so blind, but it saw this; God being a Spirit, is to be worship'd in Spirit. The Cere­monious Jewish one was taught, that the true Circumcision was that of the Heart. And, shall any of the Christi­an World doubt it? Thus speaks the Gospel Covenant; I will write my Law in their Heart.

Deceive not your selves with Con­ceits, that all is well, and you have the inward parts, as well as the out­ward ones of Christianity. You know, that a dead Man hath inward Parts. But, what then? He hath them dead; and so, hath no inward Man. You have likewise many rare Parts in you; but the Misery is, they are dead. In short, it is a dead Body wherein the Soul lives not. And a dead Soul it is, wherein the Holy Ghost lives not. That Holy work­er of Grace, with all the Graces which are his Holy Works. Dead you are [Page 80] if you dwell not in God, and God in you!

Until you love God, and nothing else, but for God's sake; it is but in degree, that you differ from the worst of Men. So as Toads do differ from Asps. But, it is in Nature and Kind that Men truly Good do excel you. So as Wheat excels Chaff, and Children excel Dogs. And plainly it must be said. The Lord hath not yet given you an Heart to per­ceive, and Eyes to see, and Ears to hear! To hear his Word and do it. The Son of Perdition, was first a close Dissembler, and afterwards a bold Traitor. Not afraid to go straitway from the Holy Sacra­ment to the Execution of the most ac­cursed Project. There is a just Fear of many of your selves. Will it please you therefore to observe particularly?

There is a specious Repentance, in which you may perish. Judas, perished in his. He had a deadly Sorrow for Sin, but no godly one. And so may you. You do grieve for your Sin! And so does every Felon, when he comes to Tyburn. You do turn, and cast away your Transgres­sions! And, so do Seamen cast their be­loved Goods to the Sea's bottom, in a [Page 81]Storm. Yet they venture their Lives, to get them up again, in a Calm. Know it, Sirs; as there is a trembling of Heart which is a true saving Grace; there is al­so, a trembling of Heart, which Divines, as well as Physicians, do call a dangerous Disease. Pejus poenituit quam peccavit [...]das, saith St. Austin. You repent not unto Life, if you count not, that, to dishonour God is worse than Death. And, if you break not off your Sins, as a Prisoner doth his Irons; with a de­sire they may never come on any more.

There is a Sense, in which you may be­lieve and be damned. Devils do believe and tremble. And what are your Thoughts of Simon Magus? You may believe the Gospel as a History; so you do the Gazette. And who questions, but the History of it is believed also by Beelzebub? Your Faith is vain, and you are dead in your Sin, if you do not rely on it, as it is a Promise of Grace; and do not conform to it, as it is a Rule of Life! The Faith is damning, which, like Rachel, thô it be beautiful, is bar­ren!

There is a Worship, of which you may give God much, and not honour him at all. Ephraim and Judah, gave him that, which he named Lies and Deceit. You do verbally confess Sins! But, is it not without lamenting them? You ask for Grace! But, it is possible you may not be in much Pain till you have it. You speak God's Praise! But so you may do, and give him none; for, what the Heart does not, it is all undone. Hecatombs without Hearts, are the Sacrifice of Fools.

There are rare Gifts, which you' may have; and use to the Profit of others; and yet perish your selves. The Son of Per­dition, had others Gifts beside the Bag. And, for Idleness he was never taxed, that we read. Spiders, the Naturalists say, have eight Eyes. Have you Eyes that are clear? So hath many a veno­mous Creature. Do you excite others to do good? So do Drums and Trumpets, which abide senseless themselves. Swenk­field, had no small gift of Prayer; and was a great Alms-giver; yet he was a Monster.

There are very religious Affections, which you may have, and yet be dead in Sins. John Baptist's Disciples for a Season re­joiced in his Light. Do your Lamps burn? So did the foolish Virgins for a time. Do you sometimes shed Tears at a Sermon? So have some that lived the while in Fornication. It is no new thing, for Mens Hearts to thaw in the Sun, and freeze in the Shade. One day to sigh and groan in the Congregation, and the next to rant and roar in the Tavern!

There is a Love of the Saints, which you may have and be none your selves. The Heathens, which shewed St. Paul no small kindness, were not Saints. You love them because they love you! But do not even the Publicans so? You love them for some or other Gift of theirs, which charmeth you. But, do not you so love your Hounds and Hawks? You are of the World which hates the Saints, if you love them not, because they love God and are beloved of God. And, if you command not your selves, even then to love them, when you contradict your doubtful Opinions, and tell you of [Page 84]your unquestionable Sins. There be Le­gions of strange Spirits, that love not the King, and yet lavish away Money on his Servants. That say of God's Ser­vice what a weariness is it. Yet will say to a Servant of his, as Herod to the Damsel, Whatsoever thou shalt ask I will give thee.

There is a lovely Sincerity, which you may have, and yet be damned for Hypo­crisy. Saul, had a natural and laudable one, before his Conversion; and while the Wrath of God abode upon him. You have true and honest Hearts, as to many moral Acts! And had not Abimelech as honest an one as you? Julian the Apo­state was of a Conversation very strict; and it appears not but, that, of a long time, be thought as bad as he spake! All Sincerity is not godly. There is a wild Olive of it, as well as a true.

There is an unbroken Quietness, which you may have, without any true Peace. Dives, had just such; his Prologue speaks Quietness; Soul take thine Ease! But, God's Epilogue speaks a distance from Peace; Thou Fool this Night thy Soul shall be taken against thy Will ( [...], [Page 85] est poscere à Notente. Casaub.) You have no Sin, that troubles you! It may be so. You name your Sleep in Sin a sweet Rest! No doubt but it seems so. And, you do think it a good Blessing of God's sending! Most Dreamers do dream so. But verily, Sirs, if God sends such a Rest and Quietness, he sends it as he sends Sword and Pestilence! He sends it in Wrath, and for Vengeance. For never is he so angry with a Man, as when he saith, Let him alone! And when he asks, Wherefore should he be stricken any more? Wherefore,

Is there not a Cause, think ye, for this Advice? That either you turn Christians, or throw away your Christi­an Names! Naomi, being sunk into a Condition that was contrary, threw off hers; Call me no more Naomi, but Marah. Why should Goats be called Sheep, thô found in their Skins? Skins which very Wolves may put on, and often do so, for a Season. Do not wilfully continue dead, if you obsti­nately desire a Name to live. Come then quite out of Egypt, if you must needs think your selves in Canaan. The [Page 86] Devil speaks as kindly as Pharaoh, I will let you go, only you shall not go far, Exod. 8.28. Flesh, World, and Devil, do brook all but thorow Religion. Go therefore, go.

Pray that you may receive your Sight! You know nothing yet, but the Words and the Gestures of Religion; the Na­ture, the Truth, and the Goodness of it, your Eyes behold not. Nicodemus knows nothing of Regeneration.

Learn what is the Sinful, and what is the Holy State; There is no third; eve­ry Man is in one of the two. Every Man is a Saint, and hath the Holy Spirit; or he is a Samaritan, and hath a Devil. The Sinful State is that, wherein a Man hates, and is hated of God. The Ho­ly State is that, wherein God and Man are reconciled. A Man loves God, and is loved of him. In the first, God and Man are opposed as Fire and Wa­ter; In the second, God and Man are endeared as Father and Son! Make your Judgment then, and your Choice! In order whereto,

Believe the Fountain of Truth, against the Father of Lies. Conclude, the [Page 87]Scriptures to be true, every word. And be assured of all they say, as of the things which you see with your Eyes. Value them, read, follow, and prefer them, above the Light of the Sun!

Act the parts of Men, in your endea­vours to be Saints. Use your Reason, in your pursuits of Religion. God, en­livens Men by awakening their Reason. Satan, murders them by holding it in Sleep. What is your Sin, indeed, but Ʋnreasonableness? Want of Considera­tion, is most, or all Mens Damnation. It can never be well with you, till Rea­son corrects the errors of Sense; and Faith corrects the errors of Reason. For Reason is but a Rule, by the Word and Spirit ruled. Yet as soon will God give you to see with your Eyes shut, as to judg with your Reason un­exercised. Indeed, crack'd Heads be Sockets for new Lights; but it's because all such be false ones.

Resolve that the Concerns of Eternity, shall have the best of your Time. That no Mills of secular Business, or Circles of sensual Pleasure, shall have your best Hours; or your deepest Thoughts. [Page 88]No, but, the Morning, (that is the Graces Friend as well as the Muses) shall always be taken up in Sacred Business. And, of other Seasons, All the Fat shall be the Lord's; He hath but one Day in seven; let him not have less than one Hour in seven, every Day.

Take fast hold of faithful Reprovers. Are there none near you? Send for them, as Cornelius for Peter. And, when you have them, let them not go! Keep them, as more needful to your Souls, than Butlers and Cooks for your Bodies. Turn them not away for cry­ing Fire, Fire, when you and yours are nigh unto burning.

Beware of the Phrenzy of the Atheni­an Beggar. Who could not be perswad­ed, but all the Ships in the Harbour were his. Tormenting Fears do not half the hurt of presumptuous Hopes. Who will have his Arm taken from his Shoulderblade, unless he believe it to be gangreen'd? Or, who of you will run that he may obtain, if he presumes himself to have ran and obtained al­ready? Deceitful Hopes avert from all endeavours, and the very desires that be requisite to Salvation.

Often compare the Gain of Godliness, and the Profit of Sin. The Natures, the Ʋses, the Durations, of the one and the other. Draw up a Catalogue, or Inventory of them; Or read them of­ten in Authors, that have drawn them up to your Hand. And, then,

Night and Day consider the Danger of Delays. Tell your selves, that, a fu­ture Repentance, is not a Preparation for the Judgment to come. And, that, it is no Repentance at all, which is not en­tire without Reserve, and present with­out Delay. God's voice, to every Man of you, is this; Arise, lest thou be con­sumed. Escape for thy Life; look not be­hind thee! Haste therefore, and,

Do the Act which is the most momentous one of your Life! The act, before which, the Wrath of God abideth on you! And, after which, there is no Condemnation to you! With Judgment, Sincerity, and Gratitude, give your selves to God in Christ! Join your selves in Covenant unto the Father, Son, and Spirit! For, there is no other God in Heaven, but the Triune! And, the Socinian is but a more subtle sort of Mahometan. Lear­ned [Page 90]Dr. Pocock observed, that our Savi­our was more honoured in Turky than in Cracovia! In short; Mr. Howe's De­cimo of Self-Resignation, is a Diamond. And, so is Blessed Allein's Manual of Conversion?

Being made God's Temples, keep Por­ters at your Doors. You do no sooner join unto the Lord in the Gospel-Co­venant, but you become Sacred Tem­ples, of the Holy Ghost. And, becom­ing such, it concerns you to set a strict Watch. That no unclean thing enter you. That, Things and Persons, and whatever is Ʋnholy, be put out of your Society! For, If any defile the Temple of God, him will God destroy. But,

Think it not enough to abstain from Sin. You do not think it enough for your Servants, to forbear smiting you, without serving you. And, what, if, from this Hour, you never sinned any more? Stocks, and Stones, do not com­mit any Sins. So very poor a Praise it is to die unto Sin, if you live not unto God! Would you appear the Children of God? You must abound in the Work of the Lord. And, be holy, as well as harmless.

Look not for the Aids which God hath promised, without the use of all Means which he hath required. He hath said, he will give Wisdom, and Will, and Pow­er, to do good. But, not, unless you ask. He hath not said, you shall find unless you seek. Yea, seek with the whole Heart. And, Watch daily at Wis­dom's Gates, and wait at the Posts of its Doors! God had given his Apostle all that sailed with him; Yet, without scru­ple, he pronounced, that, Except they a­bode in the Ship, they could not be saved! Acts 27.

Aim as high as Perfection. No sen­sual Man, covets less than perfect Health, and Strength, and Beauty. Nor does any spiritual one, crave less than per­fect Knowledg, Love, and Obedience. He is not Holy enough to be admitted into Heaven, who desires no more than needs for his Admission. Solomon calls it despising of a Man's Soul, to be content with low Attainments for it. And, to be stingy, and pinching, and sparing of Pains to accomplish it. Sincere Love of God aspires to fulfilling of the Law of God! It's the Bond of Perfectness; [Page 92]and that which holds all our Faculties, and Powers in the pursuit of it. In Religion, he that designs but a Medio­crity, is under the reigning power of Hypocrisy. A true Christian thinks not himself a sufficiently good Man, till he is as holy as the best Angel.

Whatever you are doing, remember you are dying. Lamps are wasting as soon as they burn; and we are dying, as soon as we live. How often, in the Womb, is Life spent before Breath is drawn? It's sure, we are on our way toward ano­ther World, before we are born into this, and as long as we breath in it. It is dying that we live. And, there's no Dweller on the Earth, but what is a Passenger. As in a Ship under Sail, whatever Men are doing, they are cer­tainly and swiftly passing. It is Dying, that you eat, drink, and sleep; Dying that you buy, sell, or game; Dying, that you read, hear, or pray. And it is a great need that you have of Death in your Thoughts, to quicken you to care of your Ways. Dr. Bates his Trea­tise of the four last Things, was ate, and drank by the best of Queens. Happy [Page 93] England, when our Nobility, and Gentry entertain themselves as wisely!

But alas! Titius is in danger of the Sea breaking in upon all that he hath. With much cost he builds a Wall to keep it out. Only, he leaves a huge Gap in his Wall. Yet, many see the Wall, who see not the Gap; and therefore do admire the Work, and praise the Man. But Sempronius, a less negligent, and more skilful Observer, spies the Gap. And, is sick to see the absurdity of the Wall, and the Folly of Titius. Predicting his Ruin, unless the Gap be stopp'd with Expedition!

Lords and Gentlemen, the Case is your own! There be vast Gaps in the Walls of your most operous and sump­tuous Religion. And, these you are called to have effectually stopp'd! Ask not, any of you, (for you are already told) What is your Trespass, and what is your Sin, that you are so hotly pursued? Elijahs must tell Ahabs, that they and their Fathers Houses have troubled Israel; in that they have forsaken the Command­ments of the Lord, and have followed Baalam. And, if a very David shall [Page 94]cloak his Sin, Nathan must say plainly, Thou art the Man. Wherefore, be it your care, that, you be not driven one Day to say; We are very guilty concern­ing our plain Monitor; in that we saw the anguish of his Soul, when he besought us to stop our Gaps, and we would not hear him. Therefore is distress come upon us! In hope of preventing it, I have follow­ed Jacob's Counsel to his Sons, Gen. 43. I have taken of the Fruit of Canaan, and brought you this Present; A little Balm, a little Honey, Spices, and Myrrh, Nuts and Almonds.

CHAP. V. To the truly Religious.

GOodness and Greatness are a rare Conjunction. What more Di­vine, than le Bon & le Grand!

Holy Wisdom tho it be, it self, the greatest, is good with an Inheritance. q. d. As good as it is, it is not always good that it should be alone. Riches are an help meet for it. And,

When joined together, they do no­tably serve each other. They eminent­ly assimilate their Professor unto their Creator. They assimlate unto him, in being good, and doing it. In the Roy­al Attributes of Blessedness and Benefi­cence.

Neither doth the King of Kings, wholly deny us such Representatives of his. To some few of you he gives the Honour to be such. Making you as visibly rich in Faith and good Works, as in Money and Lands. Encreased with the Goods of both Worlds; the Volatile ones of this Earth, and the more endu­ring Substance of Heaven. And, as for such of you,

All Men acknowledg your Order to be most Noble. Preciseness it self stiles you Right Honourable. Because being so exalted by God, you exalt not your selves but him. You are wise and just; and, being instructed, you wax wiser. Being reproved, you love your Repro­ver! And,

It is here concluded, your Honours will not think scorn to be catechised. Or, asked, in general, First;

Are there not with you, even with you, Sins against the Lord your God? Galileo's Glasses do show Spots in the Sun. Spots, some say, as big as Asia and Africa. But, do not unassisted Eyes spy your Faults? And, with your Gnats, very Camels; with Motes, very Beams? Have you no need, think you, of Snuffers to your Lamps? And daily remembrancers of your spiritual Distempers? Are the ex­cellent Oils of wholsome Reproof, the least of your Wants? Sirs,

With your leave supposed, it is asked also, particularly,

1. Do you indeed, marry in the Lord! In the Lord, and by his Law, do you match your selves, and your Sons and Daughters? Is Divine Counsel, or Con­sent seriously asked? Is Religion, any of the Marriage-Articles you agree up­on? Or, if any, is it not the first that is last served? Protenùs ad Censum, de Moribus ultima fiet Qestio. May it not be said of many a one, as of Jeho­ram; He walked in the way of the Kings of Israel, for the Daughter of Ahab was his Wife?

[Page 97]2. Do you train up your Children in the way of Salvation? Have you, your selves, much speech with them about their Souls? And, are you much more curious in the choice of their Tutors, than of your Huntsmen and Falconers? Do you go to the cost of Aristotles for your Alexanders? As Theodosius, are you content with nothing but an Arsenius? A Man, in whom Learning and Vertue strive for Preheminence. Gentlemen, may I say what I have known? More than a few of your Children, are star­ved at Nurse by dry Breasts. And some are poisoned at Nurse, by the cancer'd Breasts of vicious Teachers. A mar­vellous thing! that your Minds and Hearts should endure a Teacher, who either hath not a cloven Tongue, or hath a cloven Foot. One, who is not either a Learned Saint, or a most accomplished Hypocrite. That, such as you should commit your Jewels, into any but rare Hands to polish them. Particularly,

3. Do you teach your Children early, the danger of Prosperity? Their danger of perishing, upon the golden Sands. Which is not less, than their poor [Page 98]Neighbours perishing in the deeps of Poverty. Do you shew them the beau­tiful Captive with her Head shaved? The bewitching World, with the Vanity of its Glories discovered. Do you tell them, and prove to them by Experiments, what Shadows all its Juno's are? Nay, do you not, ever and anon, let fall Ex­pressions which do poison their Minds? And, add to their innate Idolatry of Wealth, and Honour, and Pleasure? Bethink your selves, and answer; whe­ther you do not give them occasion to launce you, as a Noble Man of this Kingdom, was once launced by a young Nephew of his.

Being Guardian to the said Nephew, he made him sick of waiting upon his Lordship's Vanities; and desirous of crossing the Seas, for a Writ of Ease from that attendance. Yet, at parting, his first charge was, That the young Gen­tleman should by no means change his Re­ligion. Astonished at this, the Nephew forthwith replies, Fear not that, my Lord; for as you have bred me, no Body will change with me.

The Jews in Barbary, we are told, do every Morning give their Children Honey or Sugar; saying, as this is sweet to thy Taste, let Learning be sweet to thy Heart. What effects might we see, if Christians would, with like constancy, instil Instructions into their Youth? And, especially as to the Objects of their highest Esteem and Delight. By Error wherein, is their perpetual Destructi­on. For, be it considered,

This is a sure Rule. They neither ho­nour or love God as God, who do not love and honour him above all Creatures. No thing is weight, which doth not draw the Scale. That which makes one Scale weigh down the other, makes the Weight. Our Honour and Love of God, are light, and far from Weight, until they do preponderate. Nor are they to be reckoned Love and Honour, when they do not weigh down all o­ther. Because, then, some base Idol car­ries down the Scale, and is of more ac­count than the Triune God. In short; Homage is to be reckoned by Surplussage: and our Love of the most High, never ex­ists, until it exceeds; never begins, till it [Page 100] transcends. The many who reckon o­therwise shall be made to reckon again, at the grand Audit.

4. Do you choose God's Servants to serve you? Do you not ever take Servants, without asking whether they do or will serve God? And do you not keep them without enquiring, what use they make of their holy Baptism? Is it any thing to you, whether they who wait at your Tables, do ever come to the Lord's Table, or no? Sirs, your Father Abraham's Servants were taught and commanded; and so should his Childrens Servants be!

5. Do you esteem highly Christ's Mi­nistry? And, that for their work sake? Do you not frown any of them into Silence and Sadness? Do you not tempt them to give you your Character like Antigonus his Picture, which was half faced, that the deformity might be concealed? Do you glad them by asking their Advice? Saying to one and ano­ther, as the sick Child's Father to the Bishop of Souls; If thou canst do any thing, come help us! Do you tell them, as Alexander told a Flatterer of his; If [Page 101]thou seest not my Faults, thou art not a Philosopher: if thou dost see them and not admonish me, thou art a Traitor.

By the way, it must be asked; do you never take into your Chappel, Salt that is fitter for the Dunghil? Do you never make a Judas, your Apostle to a Benefice? Do you never put a stinking Snuff into a golden Candlestick? Do you never send a blind Man, to be the Guide of a Parish? And a Blackmore to whiten all the Souls of it?

Besides, it may be asked; whether you are not sometimes sick of the best of Heaven's Ambassadors? Reckoning them as so many Bills of Charges on you. Even while you keep at distance suffici­ent from the Macedonian Fault. That, of giving beyond your Power. Have you not made some of them as poor as Job, for their imitating St. Paul? For their disuse of the enticing words of Man's Wisdom; for their condescending to your Capacities; and not preaching in the Clouds? Do you not oftimes, despise their Prophesyings? Staying from a Ser­mon to play a Game. Being much less swift to hear, than to excuse the Sin of [Page 102]not Hearing. And, sevenfold less at­tentive to the Pulpit, than your Neigh­bours are to the Stage. Time runs too fast they think at a Play-house; as long as Wit can run, they wish the Sun wouldst and still. But, at a Sermon, do not you watch the Glass, with a con­trary Lust? In a word; Have you not a practice of robbing the Ministers, which are highest in your Favours? Your Chap­lains especially? Calling them to you, and detaining them with you; with an unmerciful Frequence, and a most tedi­ous Imprisonment, wasting your Hours (as oft as your Levity can call forth theirs) in Squibs and Jests. Without a mu or gru of religious Conference; without a word seasoned with Salt. This is Theft, and Sacrilege, for you devour that which is Holy.

It is possible, that, in such days as ours, you may take a pride in keeping Chaplains. So rare a thing it is grown, that you may rise up to Micah's pre­sumption; Now I know that the Lord will do me good, seeing I have a Levite to be my Priest. But, you are wiser when you are your selves; if, as it is [Page 103]supposed, you are Israelites indeed.

6. Do you make the excellent of the Earth all your Delight? Are you nice in the Choice of Friends and Associates? Do you mind how much your Welfare in Time and to Eternity, depends up­on your Company? Upon your choice, and your use of Company? Do you shut out Lepers? Do you put to cure Men that are not hopeless? And, into your Bosoms, do you take none, but such as are of serious Religion? The Fowls of the Air, and the Beasts of the Field, keep not Heterogeneous Company. All the Herd, do cast out the Deer that is cha­sed and wounded. And all the Flocks of a Feather, do excommunicate such as are of any other. They are less wise, to whom it is all one, whether their Con­sorts be Saints or Brutes. And, who do forget what every Body knows, that if a Joseph fall among Courtiers, he will rap out Oaths. If the High Priest's Hall do take a Peter, it turns him into a Judas.

7. Do you hasten to get reconciled, to any whom you have wronged? To any, tho ever so poor a Body. Do you not [Page 104]conceit, that it is a small matter for a Cedar to wrong a Shrub? For, the Fat of the Earth to bite the Lean? Re­nowned Mr. Boyl, would ask forgive­ness of his Servants, if he had let fall any rebuke which exceeded their Fault. [See my Book of Forgiving Enemies.]

8. Do you do good to them that hate you? Do you consider, that, to revenge your selves, is but to be even with Ene­mies? To forgive them, is but to get above them. But, to do good for their Evil, is to rise up to your Saviour's Ex­ample. What think you of blessed Cran­mer, that still was uneasy, till he had answered an Affront with a Courtesy? And, an ill turn, with some good Gift! Please you, Sirs, to remember very Pericles, when a scurrilous Fel­low had railed against him all Day, he commanded his Footman to light him home at Night. And Lycurgus, that forgave with his Heart, the Man that struck out one of his Eyes.

9. Do you intreat your Tenants to re­member their Landlord and yours? What! would not your intreaties make them pray daily with their Families? Make [Page 105]them read God's Word, as constantly as they eat his Bread? Make them as surely get their Children catechised, as clothed? Know you not, that your Words be of Power, to perfume their Cottages, with the Holy Word, and Prayer? And, that it is much from your silence, they are kept stinking with Vice, and rotting in Wickedness? Do not you, as others, mind no more than your own Rent; and shew no care of God's Tribute, or of your Tenants future State?

10. Do you covet to be rich in good Works? Do you bestow your Charity, extensively; as the Sun its Light? Rea­dily, as Fountains do their Waters; pro­portionably to what you have, as Clouds do their Rain; chearfully, as you do lay out spare Money on a rich Purchase? Are you of his Heart that professeth; if Almsgiving were as sweet to other Men as to him, they would rather cut the Flesh of their Arms into slices, than give no­thing? Do you regard your Saviour's Engagement and Encouragement? Give Alms, and behold all things are clean unto you!

Sirs, upon you it lies, to vindicate the Credit of Protestants. And to practise what you hear preached; St. Paul's Faith, which works by Love. St. Pe­ter's Faith, that shews it self in brotherly Kindness and Charity. St. James's Faith which hath Works to shew. St. Jude's Faith, which is not a Cloud without Rain, or a Tree without Fruit. And St. John's Faith, which is not in Word only, but in Deed and Truth: without which your Faith is a Peacock's Feather, your Hope is a Spider's Web, your Cha­rity is a painted Fire. You have much more Water than will turn your Mills. And, you have a Monitor in your Breasts, that bids you not let any run, as the Waters of Jordan, into the dead Sea. Awake thou that sleepest, preach this, O Conscience! For in restrain­ing their own Mercy, Men do forfeit God's Mercy. Bishop Burnet's Letters say that the Annunciata in Naples, is the greatest Hospital in the World. And, another tells us that, at Venice there are Seventy three rich Hospitals. The Dutch, all Men say, have no Beg­gar among them. And Sir Thomas Her­bert [Page 107]saith as much of the Chinese. But, if English Nobles and Gentlemen, would but do as Thevenot reports of the Musselmen; would they give a seventh part of their Estates to the relief of the Poor; yea, or but a tenth part; it would be said for Charity, Who is like thee O England?

11. Do you abhor Prodigality; and the more for the sake of Charity? Are you moderate in your Expences for Building and Furniture? For Apparel and Enter­tainments. In the Year 85, the Pope of Rome, spent but a Crown a Day; and Sisto the 8th, exceeded not Eighteen-pence. Do you (who pass for better Christians) take care how you lay out the Money, whereof you are but Stew­ards? Do you always, consult your King, and Judg, whose it is? Do you despise a Cleopatra, drinking a Pearl of seventy eight thousand Pound? And, a Lollia Paulina, wearing as many about her, as came to three hundred thousand Pound? And, a Publicus Clodius, that must live in a House which cost an hun­dred and fourteen thousand Pound? Plenty, without great Wisdom, carries [Page 108]to wantonness and extravagance. When Rome swell'd with Wealth, it burst in­to excess of both. More was given for a Fish, than would have bought an Ox. And, upon their Shooes they wore Pearls. Your Tympany may not rise so high. But, under favour, be it asked; do you hate both extreams; of being profuse, as the Sea, and of heaping up Gold as the Sand?

12. Do you preach to your selves that Gospel Precept, Be ye courteous? Do you doubt but it binds the greatest that are born of Women? You do not question but it doth, and you cannot but feel, that, high Places do make rugged Tem­pers. The Rich are answered roughly. Do you therefore well consider; wilful Morosity is extream Inhumanity. Nor have Saints sufficient Grace, to bear so brutish a Nature. Do not spit upon this homespun Epithet! For, none is more true or apt. The African Forests have nothing more unreasonable in them than those Churls, who do brow-beat Men, made in the Image of God; and for no other Cause, than their want of gay Clothes. Who despise such Men, as God [Page 109]hath honoured with the Righteousness of his Son; with the Grace of his Spirit; with the Guard of his Angels; and with the Reversion of his Heavenly Kingdom. And, this because they have not to shew the Trophies of Moth and Rust, and Thieves. Can they tell us, why their Eyes do not rather despise their Ears, because they have not the faculty of Seeing? And, their Ears, despise their Eyes, because they have as little the fa­culty of Hearing? Do you not see it, Sirs, your poor Friends hasten from you, when they see lowring Faces, thô you have open Hands. Affability is as ob­liging as Money; and Charity it self is odious, when it is morose. As Medi­cines, tho ever so wholesome, when they are bitter they are loathsome. To give large Morsels, and not shew sweet Manners, is to give Marrowhones with­out the Marrow in them. David, thô a King, who had been provoked, su­gared his words; My People and my Bre­thren, 1 Chron. 28.2. The greater is your shame if you treat your fellow Sub­jects with Language [...]nhandsome. And, the rather, because, right well you know, [Page 110]that hard Words and sowr Faces, like Spanish Flies, do raise Blisters.

13. Do you make your Light to shine before Men? Good Works must not be done, to be seen of Men; to fetch in their Praises. But they must be done to be seen of Men; to carry them forth Patterns! Believe you not, that you are commanded so to do them, that Friends and Enemies may be compelled to see them? You know, your Sins are written in Letters big enough for them to read. And, think you, that your Duties to God, and your Neighbour, should be drawn in a less Character? Of old, the Angel was a Destroyer, if the Blood of the Lamb was not seen on the Door. Works and not Words, must convince Men that you are Christians; and that you do value no Birth, like the Second; no Estate, like the Saints In­heritance in Light; no Place of Honour, like Christ's right Hand; no Place of Power, like that of judging the World; and no State, like the Heavenly one, in which, Desires are exceeded, and Fears excluded! Ought you not to convince Men hereof? Or, think you, that any [Page 111]Language, but the language of Practice can convince them?

14. Do you greatly fear the least Sin? Do you keep in Mind, what you well know? That, an everlasting Hell, is the Wages of the least Sin! That, St. Paul cried, O wretched Man, for very involuntary Sin! That, the old Law re­quired Sacrifice for Sin in a very Dream, Lev. 15.16. That, it did also require extraordinary Sacrifices, for great Mens Sins. (Signifying your Treasons to be the higher for being yours.) That the least spark of Sin quickly becomes a great Flame! He, who was tempted to kill his Father, to defile his Mother, and to make himself drunk; he refused the two first, but promptly complied with the last. And, what came of it? Why, having glibly swallowed his one Gnat; before he came to himself again, he took down the two Camels also. If you will let in ever so little Thieves, the Pygmies will open your Doors to Ana­kims. A vain Thought, invites in the Sin against the Holy Ghost. When it is indulged, and favoured, it doth so.

[Page 112]15. Do you, of all Sins, dread the Thought of turning Grace into Wanton­ness? Of sinning, because Grace a­bounds? Of being ready to sin, because God is ready to forgive? Of daring to take down sweet Poison, because a pow­erful Antidote is prepared by your Soul's Physician? It is unquestionably true; the Forgiving great Sins is God's great Praise. Your Unrighteousness, in his way of pardoning it, sets off God's Righteousness; and eminently praises it. But, what then? Of them that say, Let us do evil, that good may come; the Herald of free Grace saith plainly; Their Damnation is just!

This is told you by a most mistaken Man, if these following particulars, be not too much forgotten, by Lords and Ladies. There is no Alliance between Christ and Belial. Imputed Righteous­ness, thô it frees from Hell; it doth not, without inherent Righteousness, capa­citate for Heaven. Lepers, would be Lepers in the New Jerusalem, it self. 'Tis not the Place that can impart Bles­sedness. You cannot be like God in Felicity, if you be not like him in Purity. [Page 113]But, there can be no greater Sin, than the abuse of Grace. No greater super­fluity of Naughtiness, than misuse of Mercy and Forgiveness. Nothing can render you so unworthy of Mercy, as sinning upon the Presumption of it. Chrysostom says it was this, that aggra­vated Judas his Sin, and kept him from hope of Pardon!

16. Do you know thorowly how to a­bound? i. e. To perform the Duties, and to avoid the Dangers of your Pro­sperity. The great Apostle and Mar­tyr of Christ did know this. And the Prince of Pagan Philosophers and Cour­tiers, boasted of his knowing it. Tel­ling the World, that, he always kept a great distance between himself and his Estate. Insomuch, that, When he came to part with it, it came off easily, as a Glove from his Hand; not, with torture, as his Skin from his Flesh. Sirs, do you keep this distance, and greater? Do you con­sider that you are but Men? For Iron Fanes are not Gold, but Iron, tho they be set upon ever so high Steeples. And Dwarfs are but Dwarfs, tho they do stand upon ever so high Stilts. Consi­der you, that, being great Men, you [Page 114]have greater Duties incumbent on you? And, the greater are the Sins, which are committed by you. Consider you, that, being also new Men, the Holy Ghost is extreamly grieved by your Miscar­riages? Unregenerate Mens Sins resist, and vex; but yours do also grieve him. In short; they must have an Ʋnction from the Holy one, and know all things, who do truly know how to use this World's good things. Tho every Abcdari­an be apt to turn a Pygmalion.

17. Do you owe nothing but what you hasten to pay? No Respect, no good Of­fice, no Money? The Divine old Law, is in force upon the Highest of you; At his Day thou shalt give the poor Hireling his Hire; neither shall the Sun go down on it; lest he cry to the Lord, and it be Sin a­gainst thee. The Civilians Maxim is at your Tongues ends, against tardy-pay­ing Tenants; Minùs solvit qui minus tem­pore solvit. Sum-total is no good Pay­ment, if it be not brought in good Time. And, this holds as to all Debts. Insomuch, that the Cries of Tradesmen are horrible Reproaches to Gentlemen. And, you your selves do raise the worst Scandala Magna­tum, when you suffer Mercers and Tay­lors [Page 115]to come, and pull you by their own Coats. (Coats, that be theirs, and not yours, till they are paid for.) When you let Butchers, Poulterers, and Fishmongers have it to say, That your Tables are their Snares. Making hundreds to complain, that by arraying your selves, you reduce them unto Nakedness; and by your Feasting, you do bring them to Famine. That they had not failed, if you had not broken them. When, likewise, your Do­mestick Servants are made to serve half an Apprenticeship, before they receive a Year's Wages. Sirs; the greatest Men in Jerusalem, were threatned to be made Bondmen, for unkindness to their Ser­vants, Jer. 34th. And, Jehojakim him­self is meant, in that word of the Pro­phet; Wo to him that useth his Neigh­bour without Wages. Delaying of Pay­ment most times maketh diminution; and, many times utter denial of it.

Be it asked also, by the way; what your Worships think of this, whereof you do hear less? Less, from your Chap­lains, and less from your Consciences. Is it no Sin, or but a Peccadillo, to let a Servant go away from you empty? Shift­less, [Page 116]and destitute of means to live from you. What? Is the Law repeal'd which saith expresly concerning a departing Servant? Thou shalt furnish him libe­rally out of thy Flock, and out of thy Floor, and out of thy Winepress. Of that where­with the Lord thy God hath blessed thee, thou shalt give unto him.

Away with paltry excuses! Israelites are not themselves when they turn off an old Servant, with less Provision made for him, than what is made for an old Horse or Hound!

Wherein you have done Iniquity, good Sirs, do no more! But, repent, restore, reform, and let your Zeal provoke many! That, Men of Estates, and Beasts of Prey, may no longer be Synonymous Terms, and the same Things! That it may no more be said, you are fell as Lions, fierce as Leopards, savage as Bears, ravenous as Wolves, and that under a Form of God­liness. No, but that, you are together Gentle and Noblemen. Nursing Fathers to your poor Neighbours; useful Elms to bear up all the weak and needy Vines, which are near you; sweet Springs, to them, that have not Water enough to keep their Mills going.

It will one day be more honour, to have enabled a poor Man to keep his Cart on the Wheels, than to have kept seven of your own Coaches and Chariots on them. And, alas, what Pillows do you sleep on, in the mean time; you, who cannot challenge the Town, and Coun­trey, as Samuel did; Whom have I defraud­ed, whom have I oppressed? Who cannot appeal, as the Prince, and the Saint of the Land of ƲZ; Have I despised the Cause of my Man-servant or Maid-ser­vant, when they contended with me? Have I withheld the Poor their desire, or caused the Eyes of the Widow to fail? Have I eaten my Morsel alone? and the Fatherless not eaten thereof? Have I seen any to perish for want of Clothing, or any Poor without Covering? Have I lifted up my Hand against the Fatherless, when I saw my help in the Gate? What think you of your selves, you, who cannot say as Mo­ses; I have not hurt any one! And, as St. Paul; I have coveted no Man's Sil­ver, Gold, or Apparel! Yea, and as our Saviour, our grand Exemplar; I have done many good Works among you!

The Clerks of your Closets, are not true unto God or your Souls, if they put you not in remembrance of these things. And, preach not Justice and Mercy. They can tell you if they please of the Sultan Selymus; who being pres­sed by his Pyrrhus to lay out upon Ho­spitals, what he had wrongfully taken from the Persians, abhorred it. And, required that it should be restored, all of it, to the right Owners. And, with your good leave, they are able to add; that, Except the Righteousness of a Chri­stian Gentleman, exceed the Righteousness of a Turkish Sultan, he is not very likely to enter the Kingdom of Heaven.

18. Do you study the Book of Ecclesia­stes? You, more than others, are in dan­ger of being poisoned. And, should you not more than others, acquaint your selves with the Antidote? Riches, tho an adored Idol, are a strong Poison. Whom of you do they do not make to swell, more or less? And, throughout the Royal Dispensatory you find not such ano­ther Antidote as in this praised Book. Should you not, therefore, give it good Reading? One of your Rank made his [Page 119]thirteen Children, learn the Proverbs of Solomon by heart. I would that more of you would both learn and teach the Book of Ecclesiastes.

There you are told, your Cains are but Abels, i. e. Your Possessions be but Vanities. Your Riches do fill but your Mouths, not your Appetites. You have as many unsatisfied Desires, as the People that rake Cinders. Your Titles may over­charge your Memories, but can never fill your Pride. Your sensual Pleasures may waste your Spirits, and stupify your Senses, but can never satisfy, and make them say, it is enough. You are told of all the three; that, as many other Drugs, they are deadly without due Cor­rectives. That, as all Flowers, they do fade quickly; and the longer you pos­sess them, the less they do delight you. However, that, they neither prevent or retard Death. But do frequently hasten Diseases and Death. That they are as disproportionate to the Wants of your Souls, as shadows are to the Wants of your Bodies. That, (as you have it said of your Children) they are certain Cares, and uncertain Comforts. And, that by [Page 120]all your Chymistry, you shall never ex­tract Satisfaction out of them! No, but be far from any true Peace in the use of them, without these Anodynes, viz.

Religious Content with your Quota. Neither vexing that you have no more, nor envying to see others have Measure pressed down and running over. It was most truly that Seneca told his Lucilius; it is Lust that is sick for House fulls; Nature is as well with a few Spoonfuls.

Chearful and Thankful use of your Sub­stance, according to the Quality of your Degree, the Decency of your Condition, and the Rules of Religion. Without luxurious Exceeding, or sordid Living.

Humble acquiescence under every Provi­dence. Being dumb, whatever God doth, because he doth it. He, whose Will is your Law. And, whose Gifts are more common than Day-light; but his Strokes, more rare than Thunder­shots.

Spirit, and Truth in God's Holy Wor­ship. Service paid to his Majesty, with all your Heart, and by the Rule of his Word. For bodily Service profits not. And, what is not prescribed by the [Page 121]Divine Canon, is no better than a Dog's Neck. Regular Service and sincere, is per­fect Freedom; and profitable to all things. But God hath no pleasure in Fools.

Sedateness of Mind under Oppressions by Men. Possession of your Soul in Pati­ence, while your Substance is smitten with the first of Wickedness. And, your Name, with the tyrannous Tongue of it. Imitation of your grand Exem­plar; who was oppressed, and opened not his Mouth. Did not lay any Fewel on his Oppressors Fire. Did not call them Devils, who told him he was a Samari­tan, and had a Devil.

A prepared Breast for all Events. Pre­pared as Pilgrims should be, for Calms, and Storms. Prepared, to receive sweet things thankfully; and bitter ones pati­ently. Most certain it is, that, he is Proof for any thing, that is become wise enough to prefer Preservation in Brine, above Corruption in Honey.

Prudent Deport and Behaviour towards all Men. The Wisdom of the Serpent, with the Innocence of the Dove, is a necessary Ingredient in human Life. A natural force it hath, and an instituted [Page 122]one; to preserve Names from Calum­ny, and Persons from Injury. It puts to silence the Ignorance of foolish Men. And, wins the very spiteful, unto Kind­ness. For, most of them be found tra­ctable, when they are discreetly taken by the right Handle.

Charity towards the worst of Men. Cha­rity that believes all things, bears all things, hopes all things, endures all things. Charity that not only suffers, but is kind; and is not easily provoked. Cha­rity, which abhors that condemned word, I will do unto the Man, as he hath done unto me!

Sobriety, or just Government of the Af­fections toward sensual things. Things, whose Ʋse is necessary; but, the Excess is deadly. And, therefore, Affections toward them must be moderated, not de­stroyed. Cynical Austerity, is Phrenzy more than Piety. But, Intemperance is a more common, and open defiance of Righteousness, and Holiness. The Vas­sals hereof do rob God of their Hearts and Lives. Rob themselves of their Ʋnderstandings. Rob Church and State of their Service. Rob their Families of [Page 123]their Maintenance. Thus doth every Soul, that is under the power of Wine and Oil!

Practick Prudence. Which is more than Science or Knowledg of the Natures of things. A Skill it is, to dispose of them for good. To take the right Way and Season, to convert them to the best Uses. A Skill, without which, Science makes you but like a useless Ship. One, which hath a Sail, but of no use; as wanting a Rudder to direct its Course.

Pious Loyalty. Obedience to the King's Laws as far as consisteth with the Di­vine Commandments. Obedience to them as free and as full, as that which your Hands and Feet do yield to your Head.

Just Diligence. For, by much Sloth­fulness very lofty Buildings will decay. Thrô the Idleness of noble Hands Hou­ses of Cedar will drop through. One Hebrew word signifies, both, a rich Man, and a Man at Ease. But, to be idle, is the direct way to get rid of Riches and Ease. He that sees all things by his Ser­vants Eyes, and doeth all by their Hands; hath, commonly, both his Eyes to wipe, and his Hands to wring, before he is much [Page 124]older. It is not for Lords or very Kings to eat the Bread of Idleness. Tho they are not to sweep the House, or plow the Field; they are to know the state of their Flocks, and to look well unto their Herds. Idleness exempts the highest of Men from the protection of Angels, Psal. 91.11. Without some Pains no Infant sucks. And, it is against God's Command, that any grown Body ems, unless he works, 2 Thess. 5.8.

Much Giving and Forgiving. You may come your selves, to Bread and Water, if you cast not your Bread upon the Wa­ters. i. e. If you give not Portions to seven, and also to eight; to Waters, or to multitudes of People; numberless as Water-drops. And, if you will give heed to all that is spoken; if you will not wink at some Faults, and pass by some Mis­carriages, you will make your Servants curse you to your Faces. i.e. By being merciless you will make them desperate. If you are so unlike God toward them, you will have them very like Devils to­wards you.

Holy Root and Fruit. The Root of in­ward Reverence, the Fruit of universal [Page 125]Obedience. Fearing God, and keeping his Commandments. To wit, in the Faith of Christ, without whom we can do nothing! And the God with whom we have to do, will accept of nothing. These are the whole of Man, or all of a Man. His Nature, his Duty, and his Interest, saith the great Bishop Wilkins!

In short; Courts as well Cottages, are summoned to attend these things. Let ƲS hear the Conclusion of the whole Mat­ter. And, you, as well as we, are pres­sed with a double Argument. From the Comprehensiveness of the Matter, and from the Exactness of God's Judgment. The Judgment into which God will bring every OPEN Work and SECRET, whe­ther it be Good or Evil!