In the last Dayes.

Whence observe, That the dayes we live in, are the last dayes. Our times are the last times, they are oft so called in scripture. This is the last hour, 1 Iohn 2.18. and upon us the ends of the world are come. 1 Cor. 10.11. the Coming of the Lord is said to draw nigh. Iames 5.8. and the Day of the Lord approacheth, Heb. 10.25. 'tis but a little while ere Christ come to judge the World; hence he's said to come quickly, Rev, 6.11. & 22.12. and the time is at hand: Rev. 1.3. and our full Redemption draweth nigh. Luke 21.28. and the end of all things is at hand, 1 Pe [...]. 4.7. If the Apostle thought the day of the Lord was at hand 1600. yeares agoe, we may well conclude that it is neer now. The Apostle, seeing Christ come, all the Prophesies of him fulfil­led, the Gentiles called, and the Mystery of iniquity beginning already to work, he concludes the day of the Lord was near, and so it was.

1. Comparatively, in respect of the times before Christ: it was nearer than to those under the Law.

2. In respect of the certainty of it: the day of the Lord will as surely come as if it were come this day. 2 Pet. 3.9, 10.

3. In respect of God; to whom a thousand years are but as one day. Psal. 90.4. 2 Pet. 3.8.

4. In respect of Eternity: a thousand yeares, or two thousand yeares, are as nothing, being compared with the time to come; 'tis but as a little drop of water to the whole Ocean. So that this great day of the Lord which was near in the Apostles time, is much nearer now: then began the last time, but now is the end thereof. It cannot then be long to the day of judgement; for all the Signs and Fore-runners of it are accomplisht, excepting the ruine of Rome, which falls apace; for, as Rome was not buil't in a day, so she shall not down in a day: but as she rose gradually, so shall she fall gradually; in England, Scotland, Ireland, Poland, Holland, and France.

2. There wants but the destruction of the Turk, and the calling of the Jewes, and then comes the End.

Now, since the time is short, and we live in the last dayes, this should wean us from the world, and take off our hearts from these fading, perishing things, [Page 8] and make us labour for grace, which is durable riches. 'Twas an aggrava­tion of their sin, Iames 5.3. That they heaped up treasure for the last dayes. When they were going out of the World, then they were drowning them­selves in the World. We should labour to do much good in a little time: and as at all times we ought to be carefull and conscionable in fitting our selves for our Masters coming; so then especially when we see the day of the Lord draw nigh: then we must double our diligence, as a ser­vant will when he knowes his Master is at hand. They that lived a thou­sand yeares agoe were bound to lead holy lives but we that live in the clea­rest times, and the nearest to judgement, ought to lead more holy and hea­venly lives; that our Lord when he comes, may find us prepared.

2. It may teach us patience under all tentations and afflictions: 'tis but yet a little while, and he that shall come, will come, and he will not tar­rie. Heb. 10.36, 37. Let therefore your moderation and equanimity be not only in your brest, but let it be visible and knowne, not to one or two, but to all men, both friends and foes; why so? for the Lord is at hand, ready to help you, and to judge your enemies. Phil. 4.5. Iames 5.7, 8. [See in Sangar. his morning Lect. p. 225.226.]

Perilous times shall come.

Hence note, That the last times will be the worst times.

Though in respect of the clear light of the Gospel, (which shall then a­bound) they will be glorious times: yet, in respect of the contempt and abuse of the Gospel to Libertinisme and profanesse, they will be inglorious and pe­rilous times; so bad that it will be Omne tempus Clodios, non omne Ca­tones feret. Seneca ep. 98. In his ultimis & pessimis temporibus. Bern. Sicut in sentinam profundi maris colluvio­nes omnium sordium; sic in mores nost [...]orum▪ quasi ex omni mundo, vitia fluxerunt Sal­vian. dangerous say­ing how bad they be; hence Bernard long since cal­led them, The last and worst times. These last dayes will be the common sink and sewer, the very receptacle of all the vile abominations and heresies of former ages. As all the creatures met in Noahs Ark, and all the waters meet in the sea; so all those prodigious enor­mities, and flouds of error,(In this third age of the World. Aetatem paren­tum pejorem esse seculo avorum, & subsequentem Aetatem proge­niem daturam vitiosiorem. Horat. Adhuc in proces­su sunt vitia; invenit luxuria aliquid novi in­quod insaniat. Invenit impudi­citia novam con­tumeliam sibi. Invenit delitia­rum dissolutio aliquid tene­rius, molliusque quo pereat. Se­neca l. 7. Nat. 2. cap 32. &c. which have appeared in former ages, will meet in this Ocean. They will come forth in a Third Edition, Auctiores, non Emenda­tiores: enlarged, but nothing bettered. The Sinners of former times were but children in wickednesse, the Sinners of the last times shall be men. As that old Serpent the Devill, the older he growes, the more subtle and experien­ced he is; so it is with the wicked who are the Seed of the Serpent, the elder they grow, the more skillfull Practitioners they be in sin; they are witti­ly wicked, and understand more how to contrive Sin, and defend Er­rours by the improved experiences of their own, and former times. As it is in every Art, by length of time, custome, and experience, it is improved to a greater degree of finenesse and exactness: so it is in this of sinning; time and experience make men more cunning in wayes of sin, and more subtle to de­fend them. Those Sins and Errors which formerly were dammed up, shall, in these last and loose times, break forth with greater violence. Now Heresie, Blasphemy, Envy, Pride, Atheisme, Hypocrisie, Apostasy, contempt of the Gospel, prophanation of holy things, &c. will exceedingly abound. The Devill is broke loose, and now there appeare amongst us with open face; Ar­rians, Arminians, Socinians, Anabaptists, Familists, Separatists, Mortalists, Perfectists, and (a compendium of all these in one) Quakers. The common crying Sins of other nations, are ri [...]e amongst us: here you may find the Drun­kennesse of the Dutch, the Lust of the French, the Italians Ambition, the Spa­niards [Page 9] Treachery, the Laylanders Witchcraft, the Covetousness of the Jew, the Cruelty of the Turk, and the Monsters of Munster.

The Reasons are obvious. 1. In respect of Satans rage, the last times will be the worst. The Devills time now growes short, and therefore his wrath grows great. Revel. 12.12. Satans malevolence is a Spur to his diligence, and he labours to supply the shortness of his time with the sharpness of his assaults: insomuch that the Devills themselves seem to be possest of far more violent Devills;Morsus morien­tium bestiarum maximè solent esse mortiferi. Ar [...]stot. they rage above their ordinary rate, since their Kingdome is so near an end: Dying creatures bite most fiercely. Besiegers make their last onset upon a Town or Castle, the most resolute and terrible of all others. Satan now sets upon Soules by seduction most furiously, because when these Times are at an end, his Work is also at an end, in this kind. He's like a malicious Tenant; who, perceiving that his Term is almost expired, doth what he can to ruine the house. Or like a bloudy Tyrant; who sus­pecting the loss of his usurped Soveraignty, makes havock amongst his Subjects.

2. This is the Worlds Old age, 'tis its last and worst time; for Old age is the Winter of a mans dayes,Senectus mille morbis, taediis & aerumnis est obnoxia. the dregges of his life, full of weaknesse, coldness, diziness, and virtiginous; all our dayes are few and full of mi­sery: but Old age (in respect of those diseases and infirmities, which op­press both Soul and Body) is most miserable, and therefore Solomon calls it, an Evill day, Eccles. 12.2. This evill day (in a spiritual sense) is come upon the World, it's come to its Old age, I had almost said, to its Dotage; it drawes upon the Lees, and its dregges are apparent. 'Tis now Winter with the World, it growes old and cold, according to the Prophesy of our Sa­viour, Matth. 24.12. speaking of the Fore-runners of the end of the World, he sets down this as one speciall Sign, That iniquity shall abound, and the love of many shall wax cold. That Sin abounds and superabounds, none can de­ny; that Love waxeth cold, there are many complaints. Where's our fervent love to God, his Ordinances, his Wayes, and People. The World (saith one) hath been once destroyed with Water, for the heat of Lust, and shall be again with Fire, for the coldness of Love. Latimer saw so much lack of Love to God and goodness in his time, that he thought verily Doomes-day was then just at hand; what would he have thought, had he lived in our age, wherein it were farre easier to write a Book of Apo­states, then a Book of Martyrs▪ yea so grossly degenerate shall the last dayes be, that Christ makes a question whether he shall find Faith in the Earth, when hee comes. Luke 18.8. false Prophets will so a­bound, (in those last and loose dayes) that if 'twere possible, they would deceive the very Elect, Matth. 24.24. 2 Pet. 3.3, 4. 1 Pet. 4.1. 1 Iohn 2.18, 19.

2. Old mens Heads, by reason of weakness, are full of Phantasies, so the World in this its decrepit Old age, and declining time, abounds with fantastick fopperies,Mundus senes­cens patitur phantasias. Gerson. and follies. The world is crazed in its Intel­lectualls, and Crazed in Moralls; crazed in its Doctrines, and cra­zed in its Discipline. It hath many gray hayres (Signes of old age, and death approaching) yet such is its Security, that it is insensible of them; She knowes it not. Hos. 7.9. but as it was in the dayes of Noah, so it is, and will be in these last dayes, Men give themselves to eating, drinking, marrying, &c. and other sensual delights, till judgement arrest them. Matth. 24.37, 38, 39.

Yea so prolificall and fruitfull are the vaine Fancies of these last do­ting times, that they may not unfitly be compared to a Mathematicall [Page 10] line, which is semper divisiblis, in semper divisibilia, and hath no end.

We are so divided, and subdivided, that Love and Unity are fled the land. Non enim partes solùm sunt inter nos, sed partium novae partes. This should be matter of Lamentation to us, and cause sad thoughts of heart.

3. Old age is testy and troubled with morosity: old persons usually are froward, and hard to please. So in this dotage of the World, men are very froward and perverse; they cannot endure sound doctrine, but are ready to fly in the face of a Reprover. 2 Tim. 4.3.

4. In Old age the Senses decay. Seeing, Hearing, Tasting, are impaired. 2 Sam. 19.35. So in this decrepit age of the World, it's Spirituall senses are lost, 'tis so blind, that it cannot discern between Light and Darknesse, Truth and Errour; so deaf, that it cannot hear the voyce of the Charmer, charme he never so wisely: so senselesse, that it cannot savour the things of God.

Vse. Whilst we complain of the badnesse of the times, let us not make them the worse for us;Quo ad fieri po­test numerum malo [...]um pieta­te nostrâ mi­nuamus. Bald­win. but let us so walk, that we may make these last times, the best times; and these Perilous times, Glorious times. Get convincing lives, be burning and shining lights. Walk up unto your Priviledges, answer your Gospel-light, with Gospel-lives; how oft is this duty prest upon us? Eph. 4.1. Phil. 1. [...]7. Col. 1.10. 1 Th. 2.12. We should all make the times and places we live in the better, and not the worse, for u [...]. Magistrates should be so zealous against evill-doers, and Ministers so active against Sin and Error, and Governours of Families so carefull to Rule for God, that they may live desi­red, and dye lamented;Qu [...] periculosi­ora sunt tempo­ra, eò cautiores simus ne com­mune malorum diluvium nos unà cum impiis abripiat. Bald­win. that so when you are dead, it may be said, We misse such a man, he was zealous against Sabbath-Prophaners, Drunkards, Swearers, Sectaries, &c. He was forward to works of Piety, and Mer­cy, and ready to every good work. 'Twas Davids commendation, Acts 13.36. that he served God in his Generation; he did not seek himself, nor serve God for a day or two, but he served him his whole Generation, as Noah did. Gen. 6.9.

God hath abundance of dishonour done him by profane persons, and Religion suffers much by them; now we should labour to repair the disho­nours done to his name, by being blamelesse and harmlesse, shining like lights before a perverse nation. The worse the times we live in are, the greater will our honour be, if we be faithfull. 'Twas Lots commendation that he was good in Sodom, and Job in an Heathenish Vz. The more Sinne a­bounds, the more our Grace should abound; and the more Sin appears in the World, the more should we appear against it.

The Lord hath done more for us of this last age of the World, then ever he did for our fore-fathers, and therefore he expects more from us, then he did from them; where he bestowes much, he looks for much a­gain: where we bestow double cost, we look for a double crop. Christ is now more clearly preached to us, and we enjoy the helps and advantages of former times.When Caesar was wounded to death in the Senate-house, Brutus coming for his blow, Caesar looks him in the face saying, What, & thou my Son? [...]. A Pigmy set upon a Gyants shoulders, may see fur­ther then the Gyant himself. It's a shame for us if we do not our work better by Sun-light, then others that have had but Twy-light. God takes it very ill to be wounded in the house of his children and friends; for when he hath done so much, Isai 1.2, 3. Zach. 13.6. Will ye also forsake me, said Christ to his disciples? will you, whom I have redeemed and loved above all the people of the World, you whom I have brought forth in dayes of greatest Light and Love, when 'twas free with me to have brought you forth in Mid-night of Popery and Superstition; will you also rebell against me? There is nothing renews the Gospel so soon as this contempt; it makes [Page 11] the Lord repent of all the kindnesse he hath shewed us.

2. Note.Observation. We must not look for a Church in this World without its im­perfections and corruptions, if ever the Church on Earth shall be pure and glorious, it shall be in the last dayes; yet we see the spirit of God tells us here expresly, that these last dayes shall be perilous times, by reason of the swarms of wicked men,Non de iis qui planè foris sunt loquitur▪ sed de iis qui saltem externa pro­fessione in ipsa Ecclesia sint futu [...]i. Aestius. which shall be in the very bosome of the Church; who shall indeed pretend to much Piety, yet shall be full of Impiety, and Hypocrisy; they shall have a form of godlinesse, but they will deny its power. v. 5. There will be to the end of the World a mixture in the Church of God, there will be Tares and Wheat, good and bad in the Church alwayes. Mat. 13.25. One told the Emperour Frederick, that he would go to a place where no Hypocrites were, then (said he) you must go beyond the frozen Ocean, where there are no Inhabitants; and yet thou wilt find an Hyprocrite there, if thou find thy self there. He that looks for a perfect Church in this World, or for such a Church wherein there shall be none but Reall Saints,A tempore Abel usque ad Christum sem­per fuerunt ma­li permixti bo­nis, & erunt ad finem seculi. Sasbout. in 1 Tim. 3.1. may look till his eyes rot in his head, before he see that day. Christ had but twelve, and one of them was a Devill; and the rest that were sin­cere, yet had their failings. The Apostle tells us that in the bosome of the Church, there shall be seducers. Acts 20.29, 30. from amongst your selves shall men arise speaking perverse things, to draw disciples after them. All the Churches we read of in the Scripture, have had their failings and blots, as the Church of Ierusalem, Corinth, Galatia, and the seven Churches of Asia: yet Christ owned them, and communicated with them still, and sent his disciples to them; and therefore be not offended, when you see defects, corruptions, and disorders in the Church; perfection indeed is to be wisht for, but it is reserved for Heaven. No Church ever was, is, or shall be perfectly free from sin on Earth.

Let us not then forsake the Lords Floore, because there is some Chaffe in it; nor run from Sion instead of Babylon, as many in our dayes do, that cry out against the Church of England as a false Church (though all the Churches of God in the World own her for a true one) and run from her as from Babylon, and so run into Babylon: from a supposed, into a Reall, Babylon. Babylon signifieth Confusion; now amongst those that separate what sad confusion is there? Division upon division; separation upon se­paration, &c. till they have broken themselves all to pieces, and at last are faine to sit, like Owles, alone. These are they that abhorre a mixt company, yet flye from Reall Saints. This they call new Light, when it is no­thing but an old Error of the Catharists, V. Danaeum in Augustinum de Haeresibus. cap. 38. & cap 69. and Donatists, who, out of a conceit of their own exceeding holinesse, did separate themselves. [Perfectionem justi­tiae & Angelicam sanctitatem hic ab hominibus requirunt Donatistae; quam etiam se, suosque illos impuros coetus habere jactant, & profitentur; tam sunt arrogantes, coeci, & à vero suae infirmitatis & rebellionis sensu alieni. Danae­us loco citato, ubi plura.] Causelesse Separation (saith a learned Doctor Ow­en's Rules for walking in fellowship. p. 53. Divine) from established Churches walking according to the Order of the Gos­pel (though perhaps failing in some small things) is yet no small sin. Let such consider.

1. That the Root of this separation is bad,Pharisaei à Pa­rash, separare, dividere V. Godwin's Jewish Anti­tiquitie. cap. 10. and therefore the fruit cannot be good. It springs from Pride and Censoriousnesse, as we see in the Pharisees, who were great Separatists, and have their name from thence.

2. Such are Schismaticks, and in a short time they will he Hereticks; for, Schisme is the way to Heresy: they make a Rent in the Church, whose Peace should be very dear to us; for, though Peace be not the Esse [Page 12] and being of a Church, yet it tends very much to its bene esse, and well-being: for as a Kingdom, so a Church, divided, cannot long endure.

3. The Pretences made for Separation are now removed, there's no Bi­shop, Surplesse, Cross, Common-prayer, &c. for them to stumble at; and yet separation was unlawfull then, but now its farre more vile, and therefore the Lord punisheth the Separatists of this age more severely, by giving them up to viler opinions than formerly.

4. 'Tis a scandall and wrong to a Church: 'tis ill to forsake the society of one good man without a cause; but to un-church a whole Church cause­lesly, now great is that sin?

God punish­eth the Sepa­rati [...]s of our times worse than formerly. V. Edwards's Gangreen. 2 Part. Corol. 3. p. 195.5. They cannot escape the revenging hand of God. Though men may suf­fer them, yet God will not; one of the saddest judgements that we read of in the Scripture, befell schismaticall Corah, and his company: Numb. 6.16. they thought to have levelled all, but God levelled them; they would destroy both Magistracy and Ministery, but God destroyes them; they made a rent in the Congregation, and the Earth rent and devoured them: all this is done for a memoriall to succeeding Ages, that they take heed how they make rents in the Church of God. verse 40. So Cain, the first Separatist that we read of, Gen. 4.16. he went from Gods presence (i. e.) from Gods Church and Ordinances, and then he becomes a Vagabond.

Suave est ex magno tollere ac [...]vo. Horat. See more on verse 5.He that would see more against this Sin, let him peruse Mr. Perk [...]ns on Iude 19. Mr. Robert Bolton's Saints Guide ▪ p. 126. Mr. Pagits Arrow against Separation. Mr. Rutherfords Plea for Presbytery, p. 120. Mr. Bernard a­gainst Smith, D. Hill's Fast Sermon, 1644. on 2 Cor. 6.17, 18. Mr. Blake on the Covenant, chap. 31. p. 228. &c. and on the Sacrament; chap. 8. Sect. 3. p. 314. Camero Praelect. de Ecclesia mihi. p. 322. and above all, Mr. Brinsly of Yarmouth, His Arraignment of Separation.

A fourth Observation.

That the doctrine of the Millenaries is a meer fancy. The Text is clear against it; for it sayes expressely, The last dayes shall be perilous times. Ma­ny dream of peace and joy, and, I know not what, golden, glorious, flouri­shing times, wherein they shall be free from Sin and Sinners, and live in this World without tentations and troubles. But do not you deceive your selves with such vain conceits, for I tell you (saith the Apostle) the last dayes shall be very perilous, wherein all manner of Sins, and Sinners shall abound; men shall be Covetous, Proud, Blaspemers, &c. verse 23. Now whether shall we believe Paul, or these Dreamers; that say, Christ shall come from heaven, and shall reign visibly and personally in Ierusalem a thousand yeares, as an earthly Monarch, in outward glory and and Pompe, putting down all Monarchy and Em­pires. Then shall the Church of the Iewes and Gentiles live without any Trouble or Enemy, without Sin or Sorrow, without Word, Sacraments, or any Ordinances. They shall passe this thousand yeares in great worldly delights, eating, drinking, building houses, planting vineyards, and eating the Mille annos post Resurrectionem in terreno regno Christi secun­dum carnales vèntris, & libi­dinis voluptates futuros fabu­lantur Cerin­thiani. V Au­gust de Haere­sibus. cap 8. These wild grapes they would gather from Mat. 26.29. fruit of it, Marrying wives, getting children, and enjoying all the lawful pleasures which all the creatures, then Redeemed from their ancient slavery, can afford? In this earthly happiness shall the Church continue till the end of thousand yeares, and then comes the day of Judge­ment. Upon this point I find so many men, so many opinions, 'tis a harder thing to find out certainly what they hold, then 'tis to conquer them. Pisca­tor saith, The Martyrs shall rise a thousand yeares before others, and shall reign with Christ in heaven. Alsteed comes, and he saith it shall be on Earth, yet after the day of judgement. Mr. Mede with his new light differs from all the rest, affirming, That this reign shall be in and during the day of Judge­ment, [Page 13] which shall continue a thousand yeares.Delirium hoc est, non D [...]gma Theologicum. Spectrum cerebri Anabaptistici. [Chimaera Chimaer [...]ssima] a ve­ry fiction without foundation in the Word of God. Thus these builders of Babel, are divided and confounded amongst themselves.

The first opinion I find to be most generally received hy the Millenaries. Indeed such carnal Doctrine, suits well with such carnall Saints, This is some of the new light of our times; being nothing but an old errour broached by Cerinthus the Heretick in the first Century,Nullo modo ista p [...]ssunt nisi à carnalibus cre­di. August. de Civit. Dei. l. 20. c. 7 This piece of rich coin (as Mr. Sterry calls it) hath been butied in the earth a long time, but of late dayes hath been digged up again. 1500. yeares agoe. He was a loose Libertine, and therefore he invented this loose Opinion, to up­hold his riotous practises. S. Augustin opposed it. It hath layen dead for a long time, till some some Libertines and carnall Anabaptists of late have revived it, and put a new gloss upon it.

The vanity of this opinion will appear by the arguments in my Chiliasto-Mastyx against Doctor Homes.

Covetous, Boasters, Proud, &c.

See here what a Concatenation of Sins there is, and how they are link't together, Self-Lovers, Covetous, Boasters, Proud, &c.

[Page 21]Hence observe, That Sins (especially great Sins) seldome go alone. As great men have great attendance, so great Sins have many followers; and as he that admits of a great man into the house, must look to have all his rag­ged Regiment, and black Guard, to follow him; so he that admits but one great Sir into his heart,Res immode­rata Cupido. Ovid. must look for Gad, a Troop of ugly lusts to throng in after. Sin i [...] like a Tyrant, the more you yield to it, the worse it Tyran­nizeth over you. 'Tis insatiable, and knowes no bounds. E. G. Davids great Sin of Idlenesse, brings forth Adultery, Murder, Lying, Drukennesse, In­humanity, Cruelty. So Lots Drunkennesse brought forth Incest; Peters Self-confidence brought him to a deniall of his Master, & every deniall was worse then other. Mat. 26.72, 74. Adams eating of the Forbidden fruit, brought with it a breach of all the Commandements (as Divines observe) and if it be thus with Gods children, who Sin with Reluctancy, oh how violently will Satan drive on his slaves, who give themselves up to Sin! Thus Iezabell cove [...]s Naboths Vineyard, but doth she stay there? no, but she subornes false witness against him: and takes away hi [...] life. Iudas at first was a Hypocrite, then a Covetous Caitiffe, and at last sells his Master; so that what we say of Errors in Opinion,V. Capel on Tentat. l. 4. c. 1. p. 4.5. and Weems. Vol. 1. c. 3. p. 126. in fine Vol. Fides est una copulativa. is most true in matters of Practice; Concesso uno absurdo consequentur mille; Grant but one, and many will follow. As there is a Con­catenation of Vertues, so that he who hath one in Truth, hath all. As 2 Pet. 1.5.6.7, 8. adde to your Faith Vertue, Knowledge, Temperance, &c. there is a golden chain consisting of eight Vertues, as so many Links; for the compleat adorning of a Christian. Here Faith hath the Precedency, it being the Root and Mother of all Grace, then see how many Maids of Honour attend her.

7. Vertue,Virtutes mora­les sunt ad invi­cem connexae. Aquinas, 1.2 [...]. q. 65. art. 1. Vna virtus sine aliis aut omninó nulla est, aut imper­fecta. Greg. Omnes virtutes ita sibi connexae concatenataeque sunt, ut qui uni­câ caruerit om­nibus careat, & qui unam habuerit, omnes habeat, Hie­ron. in Isai. 5 6. no true Faith without Vertue, no true Vertue without Know­ledge, no true Knowledge without Temperance, no true Temperance with­out Patience, no true Patience without Godlinesse, no true Godlinesse with­out Brotherly kindnesse, no true Brotherly kindnesse without Love, This is that golden chain which God bestowes on those whom he doth more espe­cially honour. As Christ was adorned with variety of Graces. Isai 11.2. so is every Christian in his measure, he receives Grace for Grace. Iohn 1.16. So Mal. 4.2. Rom. 8.30. there is Vocation, Justification, Sanctification, and growth in Grace, all linked together. So Luke 1.74, 75. Titus 2.12. Phil, 4.8. So there is a Concatenation of Vices, they are so linkt one in ano­ther, that as in a chain, the drawing of one link causeth the following of the rest; so the admittance of one notorious Sin, brings with it another, and that a worse, unlesse God stay [...] and restrain it: e. g. admit of Covetousnesse, then follow Usury, Bribery, Boasting, Lying, Forswearing, Murder, &c. So true is that, Iames 2.20. He that breaks one Commandement, is guilty of all. He that makes no conscience of breaking one, will, when a temptation comes, make no conscience of breaking any one; so that albeit he do not Actually b [...]eak them all, yet Habitually and Dispositively, he doth.

Oh then stop Sin betimes, resist the very beginnings of it, kill these Cocka­trices in the shell, dash these brats of Satan against the stones, fly the very appearance of evill, else you will grow worse and worse, and fall away more and more, till you be ruined; for Sin is like to Water, give it a little passage, and it will eat a way for it self, till it become irresistible. Prov. 17.14. as little Thieves, let in at a Window, unbolt the dores for greater; so small Sins allowed in the Soul, will soon bring greater with them.

Covetous.

This is the second Character of the men of the last times; they shall not only be Self-lovers, [...], argenti aman­tes. Rem, rem, quo­cunque modo Rem. Hor. but Silver-lovers, and Money-lovers, such as account gain to be godliness. 1 Tim. 6.5. In all their actings be they never so Pi­ous, they have an eye at gain. One being asked what was the sinewes of War? he answered Money; being asked the same question a second time, he answered Mony; and being asked the third time, he answered still, Money. So if you ask me what is the moving and primary cause that makes so many leap out of a prophane course of life, into a great profession of Religion, without any proportionable measure of humiliation? The answer is ready, Money, Money, Money. 'Tis to get an office, or that they may be rising men; just like the Shechemites, they would be circumcised, why so? For their cattell and their substance will be ours. Gen. 34.22.23.Propter oves & hoves & pecora campi. Primus & ma­ximus Philau­tiae foetus, ava­ritia. Espen­caeus. This sin of Covetousnesse, is Self-loves First-born. As all good comes from Love, which diffuseth it self for the benefit of all; so all e­vill, and especially this of Covetousnesse, comes from Self and Private spiri­tednesse, which contracts the Spirit, and sordidly makes it all for it self. This Sin is become generall, and so the more dangerous; like a Leprosy it hath overspread the land: as the Lord complained of Israel, so he may of Eng­land. Jer. 6.13. From the least of them to the greatest, every one is given to Co­vetousnesse. See what followes. ver. 19.

2. This sin is now commited against very great Light, which aggravates it much. The Ministers of Christ have testified against this sin by Preaching, Printing, Light, and Life, (however we are bespattered by the Libertines of these degenerate times) and yet men desperately break forth into it. The men of Nineveh shall rise in judgement against the men of this generation, for they had but one Ionah to preach unto them, and they repented: but we have had many Ionahs, Ieremies, Daniels, Ezekiels, and yet we abide im­penitent.

2. They had but one Sermon, and that a short one, yet they repented of their Covetousnesse and cruelty; but we have had many large ones, and yet we continue the same men still. Let such know that if Preaching will not mend them, Judgements will end them. If the old World will not re­turn at the Preaching of Noah, the flood shall drown them: if Pharaoh will not hearken to Moses voyce, the sea shall swallow him: if Elies sons will not hearken to the voyce of their Fathers, 'tis a Sign God hath a purpose to de­stroy him.

This Sin of Covetousnesse is a sin that the Scripture testifies against very much; there is scarce any sin that is branded with fouler Titles, and all to make us out of love with it.

1. 'Tis called Idolatry, Ephes. 5.5. Colos. 3.5. which is one of the grea­test sins, and breaks the marriage knot. God bears with other sins, but this is a God-provoking,Amor tuus, De­us tuus. and a Land-destroying Sin. When people once chuse new Gods, war and judgement will soon be in the gates, Iudges 5.8. when Idolatry comes in, God goes out. Now the Covetous man is a grosse Ido­later, for he loves his money above God, he trusts in it, and saith to the wedge of Gold; Thou art my hope. Iob 31.24. He thinks himself more safe with his money in his bagges,Quod elegeris, praetulisti. Salvian. then all the Saints who have Gods promises for their Portion, and the losse of his money grieves him more then the loss of Gods favour. Hence Bernard compares Covetousness to a Lady riding in in a Chariot, whose wheeles are four Vices.

• 1. Contempt of God.
• [Page 23]2. Inhumanity towards men.
• 3. Forgetfulness of death, when they must part with all.
• 4. Diffidence and distrust in Gods providence and promises.

2. 'Tis called the Root of all evill. 1 Tim. 6.10. nor money, but the inor­dinate love of money is the Root of Pride, the Root of Theft, Murder, Bri­bery, Perjury, Usury, Heresy; Apostasy, Oppression, false weights, false wares, &c. in a word, 'tis the Root not only of one or two, but of all evill. Then have at the Root (saith Father Latimer) and have at all; down with that, and down goes all; Preachers should not stand ticking at the bran­ches, but they must strike at Covetousness, which is the Root. The Cove­tous man,—Quid non mortalia pecto­ra cogit Auri sacra fames? Hor. whose aff [...]ctions are inordinately set on money, will not stick at the breach of any one Commandement, for gain. Hence Solomon setting forth the vile practis [...] of lewd m [...]n, Prov. 1.10. to 18. in the nineteenth verse he sets down the Root of all that; Murder, Theft, Villany, &c. So are the wayes of every one that is greedy of gain Hence Habbakuk [2.9.] calls it an evill Cove­tousness. 'Tis easie to lead it through all the Commandements, for although the Covetous man do not actually break the mall, yet he breaks them habi­tually and dispositively; there is an inclination and a disposition in him (when a temptation comes) to break them all. Hence David prayes. Psal. 1 19.36. incline my heart unto thy Testimonies, and not to Covetousnesse. Implying, that Covetousnesse drawes a way the heart, not from one or two, but from all Gods Commandements.

• 1, The Covetous man is an Unbeliever, he trusts in his riches, and loves them more then God; if they increase, he sets his heart upon them. Psal. 62.10.
• 2. He's a gross Idolater, Ephes. 5.5. He must worship Caesars Image, and makes a clod of earth his God. Iob 31.24. His Bills are his Bible, his Goods his God, and his Pictures, his Scriptures.
• 3. For gain, he'l swear and forswear, he'l abuse the word and works of God.
• 4. He thinks all time lost which is spent in the Service of God. Hence u­sually they keep their Feasts, go to Faires, sell their Wares, visit their Friends, and send their servants on needless errands on the Lords day, they can spare no time for the Sabbath before it comes, to prepare themselves for it; Hence it is, that they come weary, drowsy, heavie to those sacred solemnities, and cry out as those cruell, covetou [...] Jewes. Amos 8.5. When will the New Moon be gone, that we may sell corne.
• 5. For Money he'l go to Law with his own Father, abuse his Mother, wrong Magistrate, Minister, any one for Money. This makes men cruell and unnaturall to their Relations.
• 6. How many Murders are committed,
  Avaritia Chri­stum vendidit.
  and all for Money; To get Mony, Iudas will sell Christ himself; and many Popes give themselves, body and soul, to the Devill. How many Covetous, cruell Land-Lords, by oppression, eat and drink the bloud of their Tenants, and their Families. Ier. 22.17. Exek. 22.13. and many by their excessive sorrow for the losse of their money, oft become guilty of their own deaths.
• 7. For Money the Popes Holiness will erect a stew, and tolerate whores, and others cast off all modesty and chastity.
• 8. For Money men will rob,
  He that would see these more enlarged, let him peruse Mr. Dykes Ser. against Cove­tous [...]ess. p. 17. &c.
  cozen, use false weights, false wares, &c.
• 9. What Lying, Slandering, Back-biting, &c. and all for Money? Ie­zabell will suborne false witness, to get Naboths Vine-yard.
• 10. He's alwayes coveting his neighbours goods, and this Commande­ment he breaks above all the rest: for though he cannot get a Kingdome, yet his Covetous heart may desire a Kingdome.

[Page 24]3. Consider 'tis a sinne which the very Heathen, by the dimme light of Nature have contemned and condemned. Bion calls it the Me­tropolis of all evill.Animi parvi & angusti est amare divi­tias. Cicero. Tolle tu, ego sum Themistocles. Magni est animi magna contemnere, & mediocria malle. Granatensis è Seneca. That little Book hath the flo [...]ers of Seneca, Plutarch, and other choyce Mo­ralists, and may be very usefull for young Students. Cicero could say, 'tis a sign of a sordid spirit to love money. Themistocles could say, take up that gold, for I regard it not; Seneca could say, 'tis the property of a Noble mind to contemn those earthly things.

Hence [...], magnus; quasi [...]. non terrae filius, non terrenus. Now shall not Faith do that which infi­delity hath done? shall Nature excell Grace? and shall we come short of those that come short of heaven? There is no sin so unbeseeming a Saint, as this. Hence the Apostle would not have them once name it, with approbation, but only with detestation. Epes. 5.3. 'Tis obser­ved, that he never read in all the Scripture, of any Saint that was ever bran­ded for Covetousnesse. We read of their falls into other sins, as Aarons Ido­latry, Lots Incest, Noahs Drunkennesse, Davids Adultery, &c. but I never remember any Saint in Scripture that fell by this sin. That they have the Root of this sin as well as of other sins, is clear by that Prayer of David, Psal. 119.36. but that any Saint was ever overcome by it, we do not read. Luther said of himself,V. [...]urroughs Serm. on John 18.36. [...]erm. 3. p. 270. that of all sins he was most free from this, and in this respect I could wish we were all Lutherans. We should answ [...]r Temptations to this sin, as Nehemiah answered his Adversaries, when they would have had him flye, Neh. 9.11. Should such a one as I flye? so, shall such a one as I be covetous, that have God for my Father, the Promises for my Heritage, that have interest in Christ, and so by him have interest in all, I that am un­der such speciall protection, and have such plentifull provision, should I be covetous? Let the Dogges of the World fight for these bones, and scramble for these scraps; let Esau, Laban, Ahab, Achan, Balaam, Iezabel, Iudas, Demas, Simon-Magus, feed upon these huskes: but let the Saints who are cloathed with the Sun, tread the Moon under their feet, Rev. 12.1. they must contemn these Sublunary, Transitory things; counting them all but dung, and dogs-meat, in comparison of Christ, Phil. 3.8, How oft do we read of the Saints bounty and liberality, but never of their rapine, usury, &c. Iob was eyes to the blind, and feet to the lame, he never did eat his mor­sels alone. Iob 31. David gave his goods to the Saints, and Millions towards the building of the Temple. The Disciples forsook all for Christ, and the Primitive Christians sold their houses and lands for pious uses, and how care­full was Paul to shun this sin! 1 Thes. 2.5. 1 Cor. 9.12.

4. It besots men, it makes them unteacheable, and untractable; none so dull and uncapable of the things of God, as those that are besotted with the World. These thorny cares choak the good seed of the Word, Luke 8.14. and blind the understanding. Isai 56.11, 12. greedy dogs cannot under­stand, because their minds run all upon gain. This sin so besotted the Pha­rises, that they derided even Christ himself, [...], Subsannabant eum quasi contracto naso, non poterat avaris, non ingra­ta aut etiam non ridicula esse tam severa li­beralitatis praescriptio. Grotius. They say, the Mountains are barren, where the golden Mines are. and blew their noses at him in contempt. Luke 16.14. we do not read of any other sinners, that they derided Christ, as these covetous Pharises did. Thus Ezekiels cove­tous he arers derided him. Ezek. 33.30, 31. So that we may as soon expect a crop of corn on the tops of bar­ren Mountaines, as a crop of Grace in the hearts of Covetous Cor­morants.

5. It eates out that love and tendernesse, it destroyes that Society and sweet communion which should be amongst the Sons of men. It turnes men into Hogs, and Christians into Cannibals. It makes men churlish Nabals, [Page 25] and renders them cruel and unnatural to the wives of their bosomes, to their own children, to Friends, Neighbours, and dearest relations.

6. It creates trouble to men and their houses. Prov. 15.27. He that is gree­dy of gain, troubles his own house. He fires his own nest, when he thinks to feather it, and troubles all his own houshold with hast and hurry to get gain, he overworks both servants and cattell, he brings Law-suits upon himself, and at last a curse upon his posterity;Nulla avaritia sine poena, quamvis sit ipso satis poenarum. Sen. and so Passively, as well as actively, he is said to trouble his own house: what did Achan and Ahab get by their covetousnesse, but ruine to themselves and their posterity? So Geha­zi by his covetousnesse brought a Leprosy upon himself, and upon his posterity. 2 Kings 5.26, 27. and King Iehojakim ruined himself by this. Ier. 22.17, 18. by this they provoke God to sell them into the hands of Tyrants and Robbers. Hab. 2.6, 7. and at last it robs them of inward peace, and brings trouble of conscience, which is the trouble of troubles. Isay 57.17. such pierce themselves through with many sorrowes. [...], circumcirca perforant. 1 Tim. 6.10. they wound themselves on every side, as if one were stabbed all over from top to toe: in­somuch that they are seldome free from vexing cares, tormenting fear [...], and toyling labours.

7. It makes a man odious to God; however the world may admire such, yet Gods soul abhorres them. Psal. 10.3. he dislikes all sinners, but he ab­horres these. Hence God is said to pun his fists at such, as we do at those with whom we are angry, Ezek. 22.13, 14. compared with Numb. 24.10. and cryes Woe to them that load themselves with thick clay. [Hab. 2.5, 6.] (i. e.) with these earthly things which burden and oppresse the soule; therefore when God is angry with a man, and would punish him for his other sins, he gives him up to this sin amongst the rest. Rom. 1.29. This made the Apostle so carefull to warn all the Churches of God against it: as the Church of Rome. Rom. 12.8.13. the Church of Corinth. 1.6.9, 10. Gal. 6.6.20. So Eph. 5.3.5. Phil. 3.18, 19. Col. 3.5. and generally all the Churches. 1 Tim. 6.6, 7, 8, 9, 10.17. This made our Saviour not simply forbid this sin; but to use more Arguments a­gainst it, then against any one sin whatsoever. Mat. 6.24▪ to the end of the chap.

8. It hardens the heart, so that such men seldom Repent. So long as men have any thing to trust in, they will not care for God: when people are grown to be Lords, they will not come near God, nor be ruled by him. Ier. 2.31. therefore the Lord outs his of their creature-confidences, and makes them sensible of their lost and fatherlesse condition, before he shewes them mercy. Hos. 14.3. other sins which are carnal and sensual, are more easily discovered, and conquered; but covetousnesse is a more close, cloaked [1 Thes. 2.5.] spi­rituall sin; and so is more hardly discerned, and more hardly cured. And this amongst others is one Reason why,An avarus sit deterior prodi­go? Aff. for one covetous person which returnes there are twenty prodigals: which brings me to that Question, Whether a Covetous man be worse then a prodigal?

Answ. We must distinguish of prodigals.

1. Some are compounded ones, and have many other foul enormities mixt with them, as Idleness, Whoredom, Drunkenness, &c. and these aggra­vated by long continuance in them; now there's more hope of a Temperate young Worldling, then of such a compounded Prodigall.

2. There is a single and simple prodigal, one that only spends beyond his estate, and wastes his means excessively, now (caeteris [...]paribus) there's more hope of such a one, then of a covetous man; and that for these Reason [...].

• 1. The prodigal man doth good to many; but the covetous man, is not good to himself.
• 2. He gives (though he gives too much) and so comes nearer to liberality, whose act is giving; & is nearer to blessednes, according to that of our Saviour. [Page 26] Acts 20.35. 'tis a more blessed thing to give, then to receive. But the Covetous man will part with nothing willingly.
• 3. The prodigall hurts himself, yet benefits others; but the Covetous mi­s [...]r defrauds both himself, and others.
• 4. The prodigall is more tractable, and sooner reclaimed by reason of his poverty, misery, and affliction, his eare is opened, to discipline, and he more ready to hearken to good counsell. Luke 15. But a covetous man, the more he hath,
  Omnia vitia cum senectute senescunt, sola avaritia juve­nescit.
  the worse he is; and the older he growes, the harder 'tis to re­claime him: other sins, age may bereave a man off the acting them; but co­vetousness increaseth by age. How long may we preach to such before we can stir them; we speak to stones, and call to dead men. Hence our Saviour tells us that a Camel may sooner go through the eye of a needle, then a rich man (because so apt to trust in his riches) can enter into the Kingdom of heaven. Mark 10.24, 25.

9. It unfits a man for any employ­ment, whether it be

• Magistraticall,
• Ministeriall,
• Martiall, or
• Domestical.

1. He's an unfit man to be a Magistrate, such a one will transgresse for a morsell of bread, any base reward will byas him, and therefore Iethro de­scribing a right Governour, tells us [See this Text excellently o­pened in Mr. Sam. Wards Serm. p. 395. Tantum valent leges, quantum volunt (imò valent) Reges. Beda. Exod. 18.21.] that he must be,

• 1. A man of Courage, a magnanimous man, one that fears not the faces or frownes of any, be they never so many or mighty; else he'l soon be daun­ted and discouraged. The want of this made fearful and faint-hearted Re­hoboam to be branded for a child viz. in heart and courage [2 Chron. 13.7.] though he were then above 40. yeares old, as appears 1 Kings 14.21. there­fore God commands Ioshua [1.7.] to be strong and of good courage, and the like counsell David gives to Solomon, 2 Kings 2.2.
• 2. He must fear God, or else he will fear the face of man, Deut. 1.17. the great fear of God will devour all base inferiour feares. Micajah fear'd not two great Kings sitting on their Thrones in Pompe, because he saw a greater then they, 1 Kings 22, 10.14.19. no man can be truly valourous, but he that is truly Religious; as we see in Ioseph, Nehemiah, Daniel. The feare of God is the Foundation of all Vertue; without it [non sunt verae virtutes, sed Vmbrae] they are meere shadowes.
• 3. He must deal justly and truly, sifting out the truth, that the poor be not opprest.
• Even the most pretious things are vile and cheap in his eyes, to whom money is dear. He will not stick with Ahab to sell himself, to work wickedness for the com­passing of what his soul loveth. Ward.
  4. He must [...]ate covetousnesse. Publick persons must have publick spirits, not seeking themselves, but the common good, else he'l take bribes, which blind the eyes of the wise, so that they cannot discern betwen a good cause & a bad: it makes them partial, & perverts judgement; making men passe sentence on his side, from whom he received the bribe. Hence the Lord so oft condemnes it. Exod. 23.8. Deut. 16.19. & 27.25. 1 Sam. 8.3. Isai 5.23. and 'tis made a note of a wicked man, Psal. 26.9. his right hand is full of bribes. These stop the eares,
  Olim Graeci pecuniam bovis simulacro sig­nabant, hinc Proverb. Bos in lingua; nullum vitium tetrius quam avaritia, praesertim in Principibus & Remp. gubernantibus. Ci­cero.
  tye the Tongue, and manacle the hands. No Vice so foul as this in a Magistrate; the bottle and the basket will make him to do any thing. So that if a Iudge should aske me the way to Hell (saith B. Latimer) I would shew him this way. First, Let his heart be poysoned with Cove­tousnesse. Secondly, Let him then take bribes, and at last pervert judgement: there lacks a fourth thing to make up the Mess, which, so God help me (saith he) if I were Iudge, should be Hangum tuum, a Tyburne Typpet to take [Page 27] with him; if it were my Lord chief Iustice of England, or my Lord Chancel­lour himselfe, to Tyburne with him. As birds are caught with bird-lime, so are men with gifts:
  Munera non capiant ne iis capiantur, & jus violent.
  and therefore men deale with such as we do by dogs, throw them a crust, that they may not bark or bite. This was one of those sins that helpt to ruine Jerusalem. Ezek. 22.12. Micah 3.11, 12. Isai 1.23, 24. many build them brave houses with their bribe, but God threatens to bring a fire on those houses. Iob 15.34. though bribes may build them, yet bribe-takers cannot protect them, for God hath said it; who is able to performe it,
  See Beards Theatre of Gods Judge­ment. lib. 2. cap. 38, 39, 40
  that the Tabernacles of Bribery shall be consumed. This hath made Gods servants carefull to keep them­selves pure from this sinne. 1 Samuel 12.3. Acts 20.33. and the Lord hath promised Life and Happinesse to such. Psalm 15.5. Prov. 15.27. Isai 33.15.

Quest. Are all gifts unlawfull, and may a man never take a gift?

Answ. We must distinguish of Gifts.

There are six sorts of gifts.See Mr. Clerk Mirror. cap, 12

• 1. Gifts of Piety, to promote Gods worship.
• 2. Gifts of Charity to the Poor.
• 3. Gifts of friendship to preserve amity.
• 4. Gifts of duty and gratitude from inferiours to superiours, to testify their Obedience, and Thankfullnesse.
• 5. Gifts of bounty and favour from superiours to inferiours, to testify their love to them. Now there is no danger in such gifts, because they increase love, and help to preserve humane society.
• 6. There are Gifts of iniquity,
  See Mr. Clerks Mirror. cap. 15. Edit. 3.
  that tend to the destruction of our Bre­thren, and the perverting of Iustice; and this is that Bribery; and those Gifts which Gods word condemns. It doth not simply condemn the taking of a Reward, but the taking of a Reward against the Innocent, Psal. 15.5. So that 'tis not sinfull by way of Gratitude, either to send a gift, or to receive a gift: but to send a gift, to the end that Justice may be perverted, the eye blinded, and the Innocent condemned; so to send a gift, and so to receive a gift, is both a sin in the one, and the other.

He that would see more against Bribery, let him peruse Mr. Iohn Dow­nam's 4. Treatises against Swearing, Drunkennesse, Whoredome, and Bribe­ry. Willet on Exod. 23.8. Doctor Downam on Psal. 15.5.

2. It unfits men for the Ministery. Covetousnesse is odious in any man, more odious in a Magistrate; but most odiou [...] in a Minister: who by his life and doctrine ought to witnesse against it. It troubles us to be abused by stran­gers, but to have our menial servants, and such as are near to us, to pre­ferre the trash and drosse of the earth before us, that is the highest and hor­ridst ingratitude: insomuch that a dull Asse reproves Balaam for it, 2 Pet. 2.15, 16. With what face can a man reprove that in another, of which him­self is guilty? therefore 'tis made one speciall Qualification of a Gospell-Minister, he must not be greedy of filthy lucre. 1 Tim. 3.3. Titus 1.7.11. 1 Pet. 5.2. [...], non amans pecuniam; non dicit, non habens, sed non amans. Negotiatorem Clericum, & ex inop [...] di­vitem, ex ignobili gloriosum, quasi quendam Pestem fuge. Hieron. The man of God must not only go, or run, but Fly from this Vice, 1 Tim. 6.10, 11. for a Mini­ster to be a Mercenary man, or a Market-man; or by flattery and dawbing, to curry favour, and get riches, this is that filthy lucre, so oft cendem­ned in Scripture. Such are called greedy insatiable dogges, Isay 56.11. who for a slight reward prophane the Name of God, Ezek. 13.19. Paul knew what a blemish this would be to his calling, and therefore he was alwayes carefull to shunne the very appearance of it. He oft parted with [Page 28] his right for Peace, & demanded not what was his due,Look what Liberality loseth a man in his Purse, it gets him in a better place; not only in Heaven, but in earth also, and the best place there▪ the hearts of men, and their loving affection. Robin­son's Essayes. Observ. 31. but laboured with his hands (in the Churches infancy and low condition) that he might not be burdensome to any. 1 Cor. 9.6, 7. 1 Thess. [...].5, 6.9. We are soul­diers, and therefore we must not entangle our selves in these low things. 2 Tim. 2.4. Caution, yet let no man accuse us of Covetousnesse, for demanding those dues, which by the Law of God, and the Lawes of the Land, are due unto us. The labourer is wor­thy of his hire, saith Christ, Matth. 10.10. this Paul proves by many Ar­guments 1 Cor. 9.7, 8, 9. 1 Tim. 5.17, 18. Many would have us Preach for nothing; when souldiers will fight for nothing, and Trades-men work for nothing, we will Preach for nothing. In the mean time let them know, that 'tis one thing to preach for money, and another thing to take money for preaching. Though we receive pay for our paines, and may justly de­mand it for our great labour, yet we do not make that our end. The conver­sion of soules, and not money, is the ultimate end of all our labours. but I have spoken fully to this point in another Treatise which is now Printed.Sal terrae, cap. 9.

3. He cannot be a good souldier, that minds money more then the cause of God; such a one will betray his trust, or plunder, and use violence: This S. Iohn foresaw, and therefore commands souldiers to do violence to no man, but to be content with their allowance. Luke 3.14. It's an ill Trade to go up and down killing men for eight pence a day; such fight with an ill conscience,Finis denominat opus. and so will fly in a time of triall. As the man must be good, and the cause good, so his end must be good, else he marres all.

4. He's unfit to govern a family, he'l make slaves and drudges of his chil­dren and servants.Parlow on 2 Tim. 2.18. as the earth hath been the place where all wickedness hath been committed, so it is most meet, that there the acto [...]s of sin should be tor­mented. Better be some mens beasts, then their servants, for those rest on the Sabbath, while these are drudging for their covetous Masters. These men either cannot pray with their Families, or else the cares of the World will not suffer them; they savour nothing but Earth: they are meer Earth, Earth, Earth. Ier. 22.29. They are Earth by Creation, Earth in their Conversation, and return to Earth in their dissolution. They have earthen bodies, and earthen minds too, and so are meer Earth, and have their names written in the Earth, which shall be their Hell, as some con­ceive. Ier. 17.13.

[He that would see more Disswasives from this sin, let him peruse Mr. Boltons Directions for walking with God▪ p. 289.288. &c. where you shall find 12. excellent considerations against it, and Mr. Palmers Me­morials. p. 10.3. &c.]

Observ. We are free from this sin (say most men) though most men are guilty of it, yet few will acknowledge it. 'Tis a secret, subtle sin, that hides it self under the Cloak of good husbandry, frugality and thrift. 1 Thess. 2.5. I shall therefore give you some signes and characters of a covetous man. This sin may be discerned.

See more signs in Mr. Capell of Tentation. Part. 3, cap. 3. Sect. 9, 10. Mr. Burrows on Psal. 17.14. p. 341. &c.By our

• Thoughts,
• Words, and
• Works.

1. Try your selves by your Thoughts, this is the best way to know what you are, for as a man thinketh, so is he, Prov. 23.7. By these the Lord tries us, Psal. 139.23. 2 Sam. 16.7. Iob 42.2. and therefore by them we should try our selves; they are the peculiar acts of Gods eye, and greatest in his esteem; 'tis not so much our words and works, as the bent of our hearts and [Page 29] spirits which he ponders. Prov. 16.2. and if he find them irregular, it displea­seth him, Gen. 6.6. Prov. 6.18. Isai 65.2, 3, 5. Zach. 8.17. Ier. 4.14. Rom. 2.2.21. not only the works, but also the Thoughts of the wicked are an abo­mination to the Lord. Prov, 15.26. and though Thoughts are free in re­spect of the Courts of men, yet they are not free from the All-seeing eye of God, Isai 66.18. I know their thoughts.

2. They are not free from Gods word, it takes hold of them, Heb. 4.12. Exod. 20.17.

3. They are not free from his revenging hand. Ier. 6.19. Rom. 2.21. Revel. 2.23.

2. We should try our selves by the thoughts and devices of our hearts, be­cause they are the more immediate issues of our hearts, and cannot so easily deceive us as words and works may. A man cannot so well judge of the goodnesse of a spring by the water which runs 7. miles off, as he may by go­ing to the Fountain head: so we cannot judge so well of our selves, by our actions, which are as streams, as we can by our Thoughts, for there are ma­ny Occurrences between the Act and the thought. These are the Master-wheeles, and first movers in the soul, and from them issue either life or death. Prov. 4.23. Isai 59, 7. Mat. 15.19. if a man be Malicious, Murderous, Covetous, &c. first, his thoughts are so, and thence come evill acts. These are the Root, and those the Fruit, these the Mother, and those her Daughters. In the time of the Law, the Lord required the first-fruits, and the first-born. Exod. 22.39. he calls not now for the first-born of our flocks, or bodies, but of our soules: these must be kept more especially for him.

3. They are the Universal Acts of the heart, which discovers it self most clearly by them.

4. They are the swiftest acts of the heart, nothing swifter then thoughts, we can think of a thousand things in a little space.

5. They are the consciencious things of the heart, Rom. 2.5. their thoughts accusing, or excusing them.

6. They are the freest acts of the heart, we do not alwayes as we think, or speak; but thoughts are free, we think as we please. When Peter denied his Master, if we look to his words, you would judge him an Apostate; but if a man could have seen into his heart, there he should have found. Rabboni, My Lord, at least,

7. They are the continual issues of the soul, and so we may the better judge of our selves by them. There is no judging of a Niggard by one great Feast which he keeps, but by his constant fare: So observe, what thy heart doth constantly and habitually run upon, what do'st plod most upon? as the li­beral man deviseth liberal things, and by them is establisht; so the covetous man deviseth covetous things, and by them is ruined. Isay 32.7, 8. their end is destruction who mind, viz. inordinately, habitually, and excessively earthly things. When men can forget God, dayes without number, and he is seldome in their thoughts, but their minds run altogether on their Oxen, Farmes, Wives, Money; when their desires be greedy after those things, and their joy excessive in the enjoyment of them, and their sorrow excessive in parting with them; these are palpable evidences of a heart that Trades, and is exercised in Covetousnesse. 2 Pet. 2.14.

[Concerning Thoughts, see Doctor Goodwin, Vanity of Thoughts, Doctor Burges his Serm. on Ier. 4.14. Fenner on Philip. 3.19. Fol. p. 43. P. 1. and on Isay 55.7. Fol. p. 139. Mr. Angiers's Treatise. Doctor Preston on Rom. 2.18. Serm. 3. p. 69., 70. Hooker, Soules Preparation. p. 64, Church his Treasure, p. 353. Mr. William Burton, Anal. of Belial. Serm. 7.]

[Page 30]By thy Words. Out of the abundance of the heart doth the mouth speak. Matth. 12.34. What is in the Ware-house will appear in the shop, what is in the heart, the Tongue tells you. As is the man, such is his language; as we know what Country-man a man is by his language,Index est animi Sermo. Qualis vir, talis oratio. a French-man speaks French, &c. So we may guesse at men by their language; a good man hath good language, he speaks the language of Canaan; an evill man speaks the language of the World, Isai 32.6. discourse with him of that, and he is in his Element; he can talk all day of it, and not be weary: but talk to him of spi­ritual things, and he is tanquam piscis in arido, out of his Element, he hath no­thing to say. It's a sure sign men are of the World, when they speak onely of the World, 1 Iohn 4.5. when the summe of their talk is, Who will shew us any good. Psal. 4.6. (i. e.) who will shew us how we may get goods and riches, as they said to Peter, thou art a Galilean, thy speech bewrayeth thee; so these are Worldlings, their very speech betrayes them.

3. By thy Works, and walking towards

• Thy Selfe,
• Thy Family,
• Thy Neighbours.

1. When a man lives besides his Estate, and can scarce allow himselfe Meat, Drink, Apparel, Rest, or things convenient: this argues a covetous spirit, for he that is cruell to himself, to whom will he be good? Solomon esteemed it a great evill for a man to have riches,Avarus nemini bonus, sibi verò pessimus. Se­neca. and no heart to use them. Eccles. 6.1, 2. like an Asse which carrieth gold for others, when it self feeds on thistles. This man is alwayes poor, and wants as well that which he hath, as that which he hath not. Like Tantalus, who sate up to the chin in water,Desunt inopiae multa avari­tiae omnia, Sen. See Mr. Man­ton on Iames 5.2, 3. p. 522. yet died for thirst. Poor men want many things, but the covetous all things. These are men sometimes of good Wills, but bad Deeds; they are so farre from being like Dorcas, who made coats for the poor whilst she li­ved, [Acts 9.36, 37.] that they can scarce endure to make any for themselves.

2. By his walking towards his Family. He's base to his wife, and base to his children, they are bred like so many ignorant wild colts. They are like to be golden calves, and that's all. He's base to his servants, he ove-worketh and over-watcheth them. He never catechiseth, or instructeth them, he ne­ver prayeth with them, or for them. He's cumbred about many things, and can spare no time for the service of God, either in his Closet, or Family.

3. Towards his Tenants and such as are under him, how cruell is he? he wracks them, he squeezeth them, he sucks them, till he hath got all the bloud out of their bodies, and money out of their purses. They grind the faces of the poor, as the Milner doth his corne, so long as there's any meal to be had out of them. Isai 3.15. yea so exceeding cruell are they, that they do not onely fleece, but flay them; Micah 3.2, 3. They pluck off their skinne from off them, and their flesh from off their bones, and break their bones, and chop them for the pot, and seeth them again in the Caldron. Ob­serve the Method of these cruell Canibals, barbarous butchers, and cur­sed Cookes.

• 1. They flay off the skin.

• Pellis, caro & ossa, hic facultates signi­ficant. Grotius.

  Tunc ossa frangunt, cum imponunt onera graviora quam quae ab illorum viribus susti­neri possint. Sanctius.

  2. They eat the flesh.
• 3. Like dogs they fall to gnawing the bones. They break the bones, they'l get somewhat out of the bare bones; they suck them, they beat them, they heat them again; to fetch out marrow; and at last boyle them again, to get out [Page 31] the utmost drop of fatnesse. How do the Prophets thunder out Woes against unmercifull oppressors. Isai 5: 8. Amos 1.3. & 2.6, 7. Habbak. 2.11, 12. Mal. 3.5.

Yea,Olitorem odi qui radicitus herbas excidat. Quid? num & pellem vis? lanâ conten­tum esse oportet. Boni Pastoris est, tondere pe­cus, non deglu­bere. the wiser sort of Heathens have abhorred such cruelty. Philip, King of Macedon, being counselled to increase his Revenew, wisely answered. I like not that Gardiner which pulls up his herbs by the roots. The like answer gave Tiberius Caesar to one that advised him to augment his Treasure. The Wool (said he) is sufficient, I will not have the Pelt too: For if the Wool be shorne, it will grow again, but if the skinne be pulled off, then fare­well all.

2. When men are hard-harted to the poor. They have money for Pride, and money for their Lusts; but for the poor servants of Christ, they have nothing: like Churlish Nabal that hath abundance for himself, but no­thing for a pious David, 1 Sam. 25.10, 11, 36.

3. It argues Covetousnesse, when men are over-reaching and un­righteous in their dealing; when they have false Weights, and false Wares; when they work upon the ignorance and necessities of people.

4. When men murmur at just Taxes, justly assest; every penny of pay goes to their hearts, and comes like drops of blood from them. How many excuses do they invent? they be poor, in debt, have great Families, &c. for Pleasure, Pride, Purchases, they have Pounds: but to preserve Peace, and the Gospel of Peace, they have not Pence.

1. Let such know that there are Dues belonging to Caesar which must be freely and cheerfully paid:Non date, sed [...], red­dite, ut justè de­bitum. Matth. 22.21. Luke 20.25. Give unto Caesar (saith Christ) what is Caesars due, give it as willingly, as if it were a free gift; so saith Paul, Rom. 13.7. render to all their Dues, Tribute to whom Tribute is due. Hence Christ, though he might have pleaded Freedom (as being of the blood) yet for Peace-sake,V. Perkins 2. Vol. on Phil. 4.5. p. 445. and to avoid Scandall, he paid Tribute. Mat. 17.29. They have right to their Tributes both by the Law of God, by the Law of the Land, and by the Law of Nature. We enjoy great blessings un­der them, both Temporall and Spirituall; we sit queitly under our owne Vines: no Plundering, Fireing, Crying, nor Killing in our streets. Now to preserve all these, there is a Necessity of Taxes, which are the sinews of a State, and without which no State can be long, kept in Peace. Nor can the Church, Common-wealth, Armies, Navies, Counsellors, Schooles, Uni­versities, Hospitalls, &c. be maintained without Taxes, and therefore there is a great deale of Equity, and Necessity in their payment.

2. You that groan before you are sick,V. Burroughs. Hos. 8.10. Observ. 2. cap. 2. and murmur without a cause, must know, that your Blessings are far greater then your Burdens. We en­joy Houses, Lands, Wives, Lives, Children, Peace; and above all, the Gos­pel of Peace; the Token of Gods speciall presence amongst us, for this mer­cy alone: many of our fore-fathers would have given twenty times our Ta­xes, and have thought it nothing: if one should give us a 1000 l. per annum, provided we would pay a Pepper-corn every yeare, to testify our Thank­fulnesse, we would count him unworthy of so great a gift, who should deny so small a favour,

3. Suppose superiours should lay unjust Taxes on us, yet must we patiently undergoe them; remembring that 'tis the sins of a people which give strength to Tyrants. Things that cannot be remedied, must patiently be borne. When the Lord told Israel what their King would do to them, all that they must do, was to cry unto the Lord, and acknowledge their sin, 1 Sam. 8.11, &c, not that God approved of such doing, but shewing them what the might of a King would draw him to do.

4. Especially when Taxes are imposed on the Subject by Authority of [Page 32] Parliament, the best and highest Court in the Land; they should cheerfully be paid. This is the fundamental and most proper Government in the Land. 'Tis indeed the glorious priviledge of our Nation,Si antiquitatem spectes, est curia vetustis­sima; si degnitatem, est honoratissima; si su­risdictionem, est capacissima; Huic ego nec me [...]s rerum, nec tempora pon [...]. S. Edw. Cook. above all other Nations. 'Tis that Government which the Lord hath wonderfully owned in all their set battles, and miraculously preserved in despight of all opposition. 'Tis observed by a great Master of the Law (Sir Edw. Cook) that no Prince ever prospered,Nec aliud adversus validissimas gentes pro nobis utilius, quam quod in commune non consulunt, rarus ad propulsandum commune periculum conventus; ita dum singuli pug­nant, universi vincuntur. Tacit. in vita Ag [...]icol. that did oppose Parliaments, and those that have been ruled by Parliaments, have flourished wonderfully; as King Henry the Eighth, King Edward the Sixth, and Queen Elizabeth. Tacitus observes that the Romans vanquisht the ancient Brittains for want of Parliaments.

Object. Parliaments have done very little good, Errors and Disorders, still abound, &c.

Answ. Omne invalidum naturâ querulum. Weak men are full of com­plaints; when men faint in time of triall, it argues their strength is but small.

1. Know, Parliaments have done much, very much, considering the Mountaines of opposition which they have met with,

2. Had not my sins, and thy sins hindred them, they had done more. We oft murmur at Moses and Aaron, when 'tis our own Rebellion that keeps us in the wildernesse.

3. The Parliament never approved of those Errors and Disorders, which are now so rise amongst us. For

• 1. They did expressly Covenant against them.
• 2. They have publisht Ordinances and Acts in Print against them.
• 3. We hope this present Parliament will take further Order for the sup­pressing of them.

I have been the larger on this point that I may take off that scandal which the wicked (in all ages) have cast on the people of God.Solenne est Christianis ut crimina seditio­nis, & laesae Majestatis à persecutoribus affingantur; quibus tamen non sint obno­xii. Gentum Magdel. 2. Col. 420. viz. That they are enemies to Caesar, Factious, Seditious, Turbulent, &c. Thus Haman accu­sed the Jewes for Breakers of the Kings Lawes. Hest. 3.8. Paul is coun­ted a pestilent fellow, and a troubler of the State, Acts 17.18. & 12.26. & 24.5. and Christ himself was counted no friend to Caesar. But this I dare boldly affirm, That Superiours have no better Subjects in the Land, then such as fear the God of heaven. These obey for conscience sake, when others obey onely for Self, and out of Fear. These will sacrifice their Lives and Estates, in just and Honourable wayes, for their Governours; when those that serve them for their own Ends, will leave them, & forsake them. These pray, Pay, and Preach for Caesar, carefully obeying his just commands: whilest the wicked are Cursing, Swearing, Drinking, Murmuring at Taxes, and Transgressing their Lawes. The honour of Religion should be dear to us, and we should walk so wisely, that we should give no just cause of offence to any. Colos. 4.5. 1 Pet. 2.12. much less to our Superiours but by our wise, in­offensive walking, we should labour to win their hearts to a love of the truth. As a wise and vertuous wife may be a means to win her husband, 1 Cor. 7.16. So holy, humble, wise-walking Christians, may be a means to convert, or at least to convince such as are a verse to the Truth. So did the Constancy, Courage, Patience, and Piety of the Primitive Christians.

2. We shall encourage the Lord to continue the Blessing of Government amongst us. 'Tis a great Government amongst us. Take it away, and you open the Floud-gates to all Licentiousness and Villany; men would be like Ishmael, wild men, every mans hand would be against his Brother. Gen. [Page 33] 26.12. when there was no King in Israel, every man did what seemed good in his own eyes, Iudg. ult. ult. Without Government, one man would be but bread for another, as in the Sea, the greater fi [...]h devoure the lesser. Hab. 1.14, 15.Pisces majores glutinant mino­res. Prov. Take away Government, and what Rapes, Rapines, Tumults, and Disorders, would there be? every mans lust would be a Law. Better have Tyranny then Anarchy, a Tyrant then no Government. Better live in a State where nothing is lawfull, then where all things are lawfvll to be done. 'Tis a very bad Government indeed, that is worse then none at all, where there is Magistracy, some may be opprest and wronged; but none can be righted, where there's none. Better poor people should sit under a scratching bram­ble, then have no hedge at all to shelter them from the stormes of popular fury. Seeing then that the Magistrate is the Minister of God for our good, both Temporall and Spirituall.See the benefit of Magistracy in an elabo­rate Serm. of Mr. Gournall on Isai 1.26. Rom. 13.4. Seeing he is a meanes under God to preserve our blessings to us, and to increase them in our hands by a Peaceable enjoyment of them: there is all the reason in the world that we should freely and fully contribute to his necessities in the promoting of such just and pious designes. And they deserve to be branded for sordid Earth­wormes (unworthy to enjoy any Priviledges in a Nation) that shall mur­mur or repine at such just Assessements as tend to the preservation of the land both in its Being, and Well-being. I have insisted the longer on this Point, that the world may see, Religion is no enemy is to Caesar.

I come now to remove those more especiall Pretences,Vitia nostra quia amamus, defendimus; & malumus ex­cusave ista quàm excutere. Seneca epist. 117. and Fig-leaves, under which the Covetous would hide themselves.

1. Obj. 'Tis but a small sin (say some) 'tis Frugality, Thrift, Good-hus­bandry, &c.

Answ. Is Idolatry, and spirituall Adultery a small sin? Is the root of all evill, and the breach of all the Commandements, a small matter? is it a matter of nothing that brought the Leprosy on Gehazi, and his posterity, stoned Achan, and brought Iudas to the haltar?

2. Know that the Devil puts the finest names upon the fowlest Vices. He­resy is New-light,V. Brook [...]. Remedies, Device 2. p. 18, 19. Sottishnesse is Sanctity, Pride decency, Drunkennesse good-fellowship, and Covetousnesse good-husbandry; though it brings men to beggery. Prov. 11.24. there is that withholds more then is meet, and it tends to poverty.

2. Object. I do but make the best of mine owne, and that is no sin.

Answ. 'Tis true, in just and honest wayes, we may make the best of our own, but if you go about by Usury, Oppression, &c. to raise your self and yours, then you make the worst of your own. Hereby you get care to your selves, envie from your neighbours, become a prey to theeves, bring perill to your persons, curses on your children, Law for your Heires, and damnation to your Soules.

3. Object. We have a great charge of children, and many to provide for, now Parents are commanded to lay up for their children, and he that provides not for his own, is worse then an Infidell. 2 Thes. 4.12.

Answ. Some have no charge,V, B. Halls C. C. chapt. 2. p. 13. but themselves, yet they drudge, and are never satisfied. Solomon tells us there is one alone, and not a second, yet there is no end of his labours. Eccles. 4.8.

2. Suppose thou hast children, yet how dost thou know what thine heire may be? he may be a spend-thrift, and wast that in a short time, which thou hast toyled for all thy dayes. Eccles. 2.18.19.

3. Though Parents may & must provide for their own, yet it must be in a mo­derate, prudential manner, not with a carking, vexing, distrustful care; pious e­ducation, is the best Portion; that can never be lost. Piety hath the promise, & the promise virtually is every thing, this is the riches which God commands Parents [Page 34] to provide for their children, Psal. 75.5, 6, 7. Deut. 6.6, 7. to teach them Gods Statutes,En quales divitias Deus diligit, en quas pignoribus recondi exigit opes? fidem scil. ac timorem Dei, modestiam, sanctimoniam, non terrena, non pereuntia, non caduca. Salvian. Ad Eccles. Catholic. lib. 1. p. 345. Edit. Oxon. Vbi plura. and bring them up in his feare. Ephes. 6.4. We may love our children, but it must be In, and For the Lord; we may not to raise them, ruine our selves, nor to make them rich, make our selves poore; nor to get Temporalls for them loose Eternalls for our selves.

4. Suppose you do get riches for your children, yet how knowest thou whether ever thy children shall enjoy them? for as riches are uncertain in getting, and uncertain in keeping, so when we dye, 'tis uncertain to whom we shall leave them. Thine enemies may be thine heires, for ought thou knowest; many rich men of late have found it so, in many parts of the Land. Many times the riches of the wicked i [...] laid up for the just, whom they most hated Prov. 13.22. as Nabals was for David, Hamans for Mordecai, and the Ca­naanites for the Israelites. Hence Christ makes it the note of a [...]oole, so to mind Temporalls,Cum peste avaritiae jungitur pestis desidiae. Gr. g. Qui sibi longa tempora promittebat, diem sequentem non vidat. Greg. Quaeris horrea? habes horrea, scil, ven­tres pauperum. Basil. as to lose Eternalls. Luke 12.16, &c. That rich fool, like a secure Ep [...]cure, sings a requiem to his soule, and promiseth himself many years, when he was not sure of one day. But what saith God to this co­vetous Caitiff with his new Barns, when he might have laid up his corn more safely in the poors bellies? v. 20.

First he's called a fool for his paines. The World accounts such wise men, but in Gods Dictionary their name is Fool, and their folly appeares, in that they never think on the shortness of their lives,Insipientis est dicere, non pu­ [...]âram. Cicero. Nihil aequè pro dest ad tempe­rantiam omni­um rerum quàm frequens medi­tatio brevis & incerti aevi. Seneca. [...] animam tuam repe [...]ent. the uncertainty of riches, and the great account which they must give for them.

2. God comes sudenly and unnexpectedly upon him. This night shall thy soule be taken from thee. Thou dreamest of many yeares, be­hold in this night of thy ignorance, and darkness, in this night of thy security and negligence, whilest thou art glorying in thy riches, Bags, and Barnes, comes a Feaver, Plague, Sword, &c. and sweepes thee and thine away.

3. The devill fetcheth his soul against his will; a rich worldling is loth to dye; a good man patiently and quietly commits his soul to God, 1 Pet. 4.19. but a wicked mans soul is required of him. This night they, viz. the Devills, whom thou hast served, and obeyed, shall require thy soule: for as the good Angels do carry the souls of the godly into Abrahams bosome, so the evill Angels carry the souls of wicked men into hell. Lastly, his folly appears in heaping up riches when he knew not who should gather them. Then whose shall these things be, which thou hast provided? q. d. thou labourest and toylest for thou knowest not who,Infelicissime omnium, cogitas quàm bene alii post te vivant, non cogitas quàm malè ipse moriaris. Salvian, ad Eccles. Cath. l. 3. O miseranda conditio? bonis suis aliis prae­parat beatitudinem, sibi afflictionem; aliis gaudia, sibi lacrymas, aliis voluptatem bre­vem, sibi ignem perennem. Idem ibidem. whether for a Friend, or Foe, a Kinsman or a Sranger, a Wise man, or a Fool, a tem­perate man or a waster; if thy Friends have them, they may do them good, and they may do them hurt; they may help, and they may hinder them; they may be blessings, and they be curses to them. How many have been undone by the estates that have been left them, and had been happy, if they had not been so happy; they might have been rich in Grace,See more in B. Vsher's Me­thod for Medi­tation. Duty 6. p. 149, &c. if they had not been so rich in goods.

4. Obj. We are Religious, and therefore not Covetous.

Answ. It doth not follow, for a man may practise all the duties of Religi­on, and yet be a covetous wretch, as we see in Iudas, and the Scribes and Pharisees, who fasted, made long prayers, gave alms, & yet Christ taxeth them for covetousness. Mat. 23.14 So Ezekiels Hearers. Ezek. 33.31, 32. cove­tousness is a secret sin, and cleaves close to the natures of the best. Hence Christ [Page 35] warnes his own Disciples to beware of it, Luke 12.15. & 21.34. Yea the more pious any man is, the more the Devill will tempt him to this sin. This made St. Iohn write to those that were strong in grace, and fathers in Christs Schoole, to take heed of loving the world. 1 Ioh 2.15.

5. Obj. Men praise me, and therefore I am not so bad as you would make me.

Answ. Yet God abhorres them, Psal. 10.3. and though all thy fellow-prisoners praise thee, yet if the Judge condemn thee, thou art undone: for 'tis not he whom men commend, that is commendable, but he whom the Lord commends. Rom. 2.29.

[He that would see any more,Sublatâ ca [...]sà tollitur eff [...]ctus▪ Christians should live a­bove the world▪ 'tis much below them to stoop to these beg­garly enjoy­ments &c. Ia­comb, Enochs walk. p. 20, 21. Vbi plura. let him peruse M. Capel on Tentat. Part. 3. Sect. 8. p. 329. Edit. ult.]

Quest. But what Meanes must I use to overcome this sin?

Answ. You must first remove the Causes (as Physicians use to do) and then the effect w [...]ll cease. Now the the first cause of covetousnesse is Diffi­dence and Distrust of Gods providence, and promises. This unbelief is the very Root of all those Vexing, Inordinate, Tormenting cares, which possesse mens hearts. They question whether God will provide for them, and there­fore they are so excessively carefull to provide for themselves. The weak­nesse of the Disciples faith strengthened their fear about food and rai­ment, Matth. 6.30. The Lord foreseeing this, hath for our support pro­mised, that he will never leave us, [...], nequaquam neque un­quam te deseram. Beza. Quintuplex negatio apud Graecos vehe­menter negat. nor forsake us. Heb. 13.5. there are five Negatives in the Text, to assure us of the truth of it. q. d. I will not, no, I will not; I will in no wise leave thee, nor forsake thee. He that provides for Sparrowes, and feeds the Ravens, will not faile his peo­ple; man is a poor weak creature, and cannot live without some prop; and if he trust not in God, he will trust in uncertain riches. Prov. 18.11. For this the Lord who is a jealous God, and cannot endure a Corrivall; crosseth and curseth him, and sets an Ecce of detestation upon him. Psal. 52.7. Lo, this is the man that made not God his strength, but trusted in his riches. Let us therefore act and strengthen our faith,Fides famem non formidat. Tertul. Fide armatus diffi­cilia quaeque po­test. for it fears no Famine, Dangers, or Difficulties. Get assurance of heavenly things, that will enoble your minds, and make you to contemne earthly things. If you be risen with Christ, and have set your affections on things above, they will dye to things below. Colos. 3.1, 2. He that is filled with sweet meats, cannot away with courser fare.

2. Discontent with mens present condition, man is a poor froward, way­ward, perverse, d [...]scontented piece. God hath much adoe with u [...].The proud man hath no God, the un­quiet man hath no nei [...]hbour, the di­strustfull man hath no friend: but the discontented man hath not himselfe Herle's Poliop. p. 1. c. 4. I [...] Israel be in Egypt, he then longs to be in Canaan; let God bring them into Canaan, and then they long to be in Egypt again. Our present Callings, dwellings, Wives, please us not. The Servant would be a Master, the Maid a Mistris, the old man young, the single man mar­ried, and the married man would fein be single again.

1. Consider that this discontent with thy present condition is a dange­rous Temptation, It makes men unthankfull to God for present enjoyments, and to undervalue the blessings they have.

2. Discontent makes men like to the Devill himself, who is a proud discontented spirit, Iude 6. as contentation make us like to God, and partakers of the divine nature; so Discontent makes men like to [Page 36] Satan. A gracious man is a Self-sufficient man; he rests contented with his little. Suppose all the creatures in the world should be destroyed, yet God would be El-shaddai, all-sufficient still, laying all happinesse in himselfe: So if God should take away all creature-comforts from a gracious soul, yet so long as he hath God for his portion, he hath all; and is as joyfull, as if he abounded with all creature-comforts. Hab. 3.17. Psal. 16.5, 6, 7.

See more Judgements on covetous persons. Beards Theater of Gods Judg­ments. Part 2. cap. 5. p. 58. in Folio.3. Discontent brings ruine, Ahab was not content with a Kingdome, but he must have Naboths Vine-yard too, and that ruined him. 1 Kings 21. This cast the Angels from Heaven, Adam out of Paradise; he would be like God, and made himself lower then man. Psalm 49. ult. Let the scratching bramble, and tearing [...], aspire after Ru [...]e, and to be a King: but let the Vines of Gods planting content themselves with the wine, and sweetnesse which God hath given them. Iudg. 9.14, 15. when Israel was not content with Manna, but they must have flesh, they had it with a curse to boot. Numb. 11.31.33. Impatience may wrest a deliverance from God, but we had bet­ter be without it. Such Preservations oft-tim [...]s are but Reservations to some greater judgement. This ruines men in Temporals: as a rolling stone ga­thers no mosse, so a running, discontented head gathers no riches. 'Tis not those which are rich in an orderly way, but those that will be rich before their time, and that by unjust practises; such bring themselves into a snare, and do so drown themselves in perdition, [...] in profundum exi­tium demer­gunt. This is finis operis, though not finis ope­rantis. The end of the action, though not the intent of the agent. that they seldome or never rise againe. 1 Tim. 6.9. So did Balaam, Iude 11. and Achan, Ahab, Iudas. This ruines men in Spirituals. It robs the soul of that Peace and Joy, which it should find in God, it distempers the spirit, and makes it unfit for holy duties. It lays men open to many sad Temptations. What makes so many Witches? Discontent. What makes so many run to Withes? Discontent. What makes so many murder themselves? Discontent. This lets the Devill into mens hearts. Ephes. 4.27. He loves to fish in troubled waters, and care­fully observes all excesses in us, whether of sorrow, or joy; and acts ac­cordingly.

Here some object. If I had but such Gifts and Graces, as others have. I could be content, but it troubles me, that I come so short of many others.

Answ. You must know that God hath ordained some men for more emi­nent places, and these he adornes with more eminent Gifts and Graces. Others are for lower service, and these he gifts accordingly. Some are to be Eyes, some Hands, some Feet, some little Toes in the body, yet all usefull and beautifull in their places. It's a great dignity to be the least member of Christs mysticall body.

2. Though thou be inferiour in some things, yet thou mayest excell in others. Another, it may be, may have more knowledge; yet thou mayest practice more. Another may have more Learning; but thou more Humi­lity. Aaron excelled in eloquence, and freedome of speech; but Moses excel­led in Wisdome, Solidity, and Meeknesse. God in his Wisdom hath so ordered it; that no man hath all things; but some excell in one thing, and some in another, that we might all be usefull in our way, and helpfull each to other.

Quest. But suppose the Lord should call me to a higher place, must I still con­tent my self with my low condition?

Answ. As when the Lord calls us to a lower condition, to forsake all, as he did Abraham, to leave a certainty, for an uncertainty. Gen. 12.1. Acts 7.5. We must cheerfully obey. So when he calls us to Riches and Honour, as he did Ioseph, David, Hester, Daniel; We may and must with Thank­fulnesse [Page 37] accept it: or if the Lord by our industry, or by the death of Parents and Friends, shall enrich us, we may accept of them, and must improve them to the honour of that God, that gave them. As we have better wages, so we must do do more work.Quae à De [...] dono accepi­mus, ad Dei cultum referre debemus, & in ejus opere consumere, quae ejusdem sum [...]simns largitate. Salvian ad Ecclesiam Catholicam. l. 1. p. 352. ubi plura. Ille habet aucum, qui novit uti auro; qui autem auro uti non novil, habetur, non habet, possidetur, non possidet: est [...]te Domini auri, non servi. Aug. in Psal. 123. As he hath exalted us, so we must exalt him. Like Iehosaphat, when God gave him riches in abundance, his heart was lifted up in the wayes of the Lord, 2 Chron. 17.5, 6. Such are not slaves to their Riches; they do possess it, but it possesseth not them.

Quest. But how shall I know when I am called to an higher place?

Answ. When the Lord gives Gifts and Qualifications sutable to the work which he calls us to; for God calls none to any imployment, but he gives them gifts, in some competent measure, answerable thereunto.

2. When we come not to our Places by Bribery, Simony, or any indirect meanes. When we make not money our end, but the glory of God; for many pretend a Call from God, when it's 100 l. or 200 l. per annum that calls them. This is Mammons call and not Gods, and such prosper accordingly; they have no comfort nor success in what they do. But when a man shall see (upon the improvement of his gift) a cleare hand of providence, leading him from a lower to a higher place, wherein he may bring more glory to God; and he can make it appear to others, that this is his primary end: then goe and prosper, and the Lord be with thee.

3. Carnal security, with hopes of long life, and thoughts that they shall live here for ever, Luke 12.17, 18. this made that rich churle so eager after the World. Such may do well to remember, that we are but strangers and pilgrims here. That our life is short and uncertain, like a Tale that is soon told. Psal. 90.9. a span that is soon measured, Psal. 39.5. like a shadow that soon passeth away,See Mr. Ley's Sermon on that Text. See Mr. Cases Sermon at the Funerall of Mr. Lucy. p. 17. &c. Iob 8.9. like a vapour that soon vanisheth. Iames 4.14. Like a flower that soon fades. Isai 40.7. Iames 1.10, 11. Like the grasse that soon withers. 1 Pet. 1.24. Like a Post that hasts away. Iob 9.25. Like a Weavers shuttle, that flyes swiftly. Iob 7.6. Like a race that is soon run, Like a thought which quickly comes, and quickly goes. Psal. 9.9. Like a dream which quickly vanisheth. Psal. 90.5. Like a blast of wind which returns no more, Iob 7.7. Psal. 78.39. though a man should live a thousand yeares; yet in Gods sight, and compared with eternity, it is but as a watch of the night, which lasteth but three houres

Besides, Physicians observe that, within us, we are obnoxious to three hun­dred diseases; besides many new ones which have not been heard of till of late; yea, how many have been killed by immoderate passions? as excessive Joy, Sorrow, Fear, Envie, &c.

2. Without us, there is the Sword, Plague, Famine, Fire, Water, Beasts, and wicked Men, who are worse then Beasts. Death is in our Cap, in our Pot, in our Meat, Drink, Gloves, Apparell: a Haire, a Flye, a Raisin stone, a Tile from an House, may soon end us; So vain a thing is man. Psalm 39.11.

This, seriously considered, is a notable means to mortify our affections to the World. Remember that all these creature-comforts, have aut fi­nem suum, aut finem tuum, either thou must from them, or they from thee; how soon thou knowest not. 1 Tim. 6.7. 'twill be our wisdom therefore to wean our hearts betimes from these low enjoyments; that so when our last weaning by death shall come, it may not be better to us.

[Page 38]4. False Notions, and delusive conceits about riches. This indeed is the prime Cause of Covetousnesse. Most men are blinded, they judge Riches to be that which makes a man and his Posterity happy. Hence it is, that they place their Comfort, Joy, Contentment, in these Perishing, low things.

They call them Goods, as if they were the only good Wealth,Bona appellantur ac per hoc fallunt homi­nes nomine praesentium bonorum, cum sint causae malorum aeternorum. Salvian. as if it were well for all such. Profit, Gain, Treasure, Substance; as if there were an All-sufficiency in them.Men look on Riches as great things. Ier. 45.5. Seekest thou great things for thy self? they are not so in subsistence, but onely in Appearance. They look upon a man as undone without them, but he that hath them, they look upon him as made, such a man hath a house and land gi­ven him, he's made; when the man oft-times is marr'd: and by them is made more Idle, Proud, Luxurious, Covetous, and cru­ell, &c.

As a remedy against this Soul-destroying Malady, Be sure to get your judgements rightly informed, that you may conceive aright of these Tem­poral things. Regard not what the World calls them, for those things which are highly esteemed in the sight of men, oft times are an abomination in the sight of God, they call Darknesse Light, and Evill Good.

But observe what the word of God (which is truth it self. Dan. 10.21.) calls them, and accordingly judge of them. Now the Scripture calls these earthly things, which the World idolizeth, and so dotes upon.

1. Vanity; not only Vain, but Vanity it self in the Abstract.Habel habalim, haccol Habel. Va­nitas vanitatum, omnia vana. Vanitas significat. 1. Mutabilitatem. 2. Inanitatem. 3. B [...]evitatem. 4. Interitum. 5. Mendaci­um. 6. Fraudem & fallaciam. a Lapide in locum. V. Clerks Mirror. cap. 131, Not only Vanity, but Vanity of Vanites, (i. e.) Vanissima Vanitas, exceeding Vain. And not only so, but they are Vexation of Spirit too; there's Vexation in getting them, Vexation and Care in keeping them, and Vexation in parting with them. But who tells you all this? Why Solomon, the wisest of men, who had expe­rience of all creature-comforts, after much triall of them all, concludes. Va­nity of Vanities, all is Vanity. Eccles. 1.2.

Mr. Baxter's Saints Rest. p. 1. c. 8. Sect. 3. p. 167.[See Mr. Cottons Commentary on Ecclesiastes. Downams Warfar. lib. 2. cap. 8, 9, 10. p. 466, 467, &c. Doctor Reynolds, Vanity of the Creature. Mr. Hen­ry Smiths Sermon on Ecclesiast. 1, 2. Sibbs Cordialls. Serm. 18. on 1 Sam. 19.3, 4. Edit. 1. Papillon on the Passions. cap. 3.]

2. Riches are called Snares. 1 Tim. 6.9. though in themselves they are good, and the blessings of God, yet accidentally, by reason of mans corrup­tion, they become dangerous Snares to many, and the occasion of thei [...] ru­ine; as we see in Pharaoh, Ieroboam, Rehoboam, Nebuchanezzar, Darius, Na­bal, Iesurum, Deut. 32.15. Herod, Dives, Abstrahunt di­vitiae à recto; quae opinione no­strâ chara sunt, pre [...]io suo vilia. Seneca Ep. 8 2. how Proud, Luxurious, Unmerci­full. Luke 16. The poor men were bad in Ieremies time, but the rich were far worse. Ier. 5.4, 5. and usually when we have most of the Creature, God hath least of us. Iob 21.7. to 17. Ier. 2.31. Hos. 4.7. & 13.6. Psal. 73.6, 7, 8. as they were increased, viz. in number, riches, and all manner of blessings, so they sinned against God:Pius. V. Ponti­fex factus, dice­re solebat: Cum religiosus essem, sperabam bene de salute meâ; Cardinalis fa­ctus, extimui, nunc Pontifex factus, penè despero. a Lapide in Num. 11.11. Galba omnium consensu capax fuit imperii, nisi imperasset. Tacitus. When there were Golden Chalices, there were wooden Priests, and when wooden Chalices, the Church had Golden Priests. Difficile est esse in Honore sine Tumore. Bern. and according to their Pastures they were filled, and their heart was exalted; not in duty and thankfulnesse, but in Pride and forgetfulnesse, How many, whilest poor and low, were active, and zea­lous men; but the higher they have been promoted (like a Pope which I have read of) the worse they have been, when the Church was most perse­cuted, it flourisht most. Plures efficimur, quoties metimur, said Tertullian. And [Page 39] when Constantine bestowed great preferments on the Church, a Voyce was heard in the Ayer saying. Hodie venenum fun ditur in Ecclesiam. Now is the Church poysoned. Riot and Pride usually attend Riches. Hence that Ca­veat. 2 Tim. 6.17. Charge them that are rich, that they be not high-minded; im­plying, that rich men are apt to be so. Riches to a wicked man are like a sword in a mad mans hand, with which he doth much mischiefe. He's the more able to oppresse, and Tyrannize over his brethren, Psal. 52.2.7. Bulls and Beares, when they are fat and full, grow fierce and man-kin. Since therefore riches are such dangerous snares, we should rather fear them, then desire them; considering how many great men, yea and good men have fallen by them.

3. Riches are called Thornes.

• 1. As those choak the seed that's sowen, they overtop it, and drop upon it. So the inordinate cares of the World choak the good seed of the Word, that it cannot prosper in our soules. Mat. 13.22. Luke. 8.14.
• 2. Thornes are noysome, unprofitable things; so are riches, if they be not rightly used.
• 3. Thornes, if they be carelesly handled, scratch and wound us, a man had need to be fenced with iron, and well harnassed, that goes amongst them. 2 Sam. 23.6, 7. So riches, if they be not wisely managed, pierce us with many sorrowes. 1 Tim. 6.9, 10.
• 4. Thornes are perplexed and folded one within another: so are the cares of this World so linkt together, that one drawes on another.
• 5. They are catching any thing that comes near them, Abrahams Ram was caught in a thicket, Gen. 22, 13. let a sheep come to them for shelter, and he's soon entangled, and leaves some of his fleece behind him: So they that will be rich, are quickly caught and entangled by them; they rob us of our Humility, Industry, Courage, Zeale: How many in times of triall to save their goods, have denied their God.
• 6. They soon vanish, and are quickly extinct. Psal. 58.9. and 118.12. So riches flye suddenly from us, and are therefore called uncertaine riches.
• 7. Thornes spring from the earth, and their heads run into the earth again: So Rich men have their Hearts and Heads in the earth.
• 8. Thickets of Thornes are Receptacles and Dens of many noysome hurtfull creatures: so the hearts of worldly men, are Dens of Devills, and Lodges for noisom lusts.

4. Riches are called Vnrighteous Mammon, Non ipsae divi­tiae per se noxiae, sed mentes ma­le utentium cri­minosae: nec ip­sae opes homini poenae causae sunt, sed de opi­bus sibi poenas divites faciunt; quia dum uti divitiis bene nolunt, ipsas sibi divitias in tormenta con­vertunt. Sal­vian See Dyke on the Heare. c. 4. p. 52, 53 Luke 16.9. and Treasures of wickednesse. Prov. 10.2. Because oft-times they are ill got, ill kept, ill spent. How many use unrighteous practises to gain them, and in the possessing of them, they become the baits and instruments of many sins, especially of oppression and unrighteousnesse. Not that Riches are unrighteous in themselves, but accidentally by the abuse of wicked men, they become the occasions of great unrighteousness.

5. They are called Deceitfull riches, Matth. 13.22. Iude 11. Because they deceive such as trust in them. They are like a painted harlot, that pro­miseth pleasure, but brings pain; they deal by men, as the devill doth by his witches; he promiseth them delights, but gives them torments; promiseth them liberty, and brings them to prison: promiseth them life, and brings them to death. Riches frustrate the expectation of such as rest upon them. They are like the gross Idolater, which feeds on ashes, and rests on a lye. Isay 44.20. yet are they so bewitcht with them, that they cannot say, Is there not a lye in my right hand? they cannot so much as question with them­selves, Are these the things I was born for? are these my chiefest good? if [Page 40] they could once but thus reason with their hearts, they would soon loath them.

6. Riches are called Nothing, Prov. 23.5. Wilt thou set thine eyes upon that which is not? or which is nothing? (as the former translation reads it) most men idolize riches,Veenennu, & ille non supple sunt, existunt, vel non manent in tuo jure & potestate. Per modica & minima Christus intelligit bona temporalia; per magna, spiritualia, à Lapide. Turcium imperium quantum quantum est, mica tantum est, quam pater-familias proji­cit canibus. Luther. and look upon them as great matters, but in Christs Inventory they are set amongst the least of goods. Luke 16.10, 11. Solomon goes further, and reckons them amongst the things that are not. The whole Turkish Empire (saith Luther) is nothing else but a crust, cast by hea­vens great House-keeper to the dogs of the world.

1. Observe how sharply Solomon reproves men for looking after Riches. Wilt thou set thine eye on that which is not? q. d. Thou mayest not do it, they are not worth the looking after, and therefore do not so much as cast an eye upon them.

1. Because man is a rationall creature, he useth convincing Argum [...]nts to disswade him.

1. Consider they are Nothing. Nothing in Gods eye, and esteem; Nothing in comparison of Grace and Gods favour; Nothing in respect of any Reall comfort; they profit not in a day of wrath, when trouble is upon our selves, or upon the Nation; they cannot help us, but they forsake us, when we have most need. Prov. 11.4. Iob 36.18.19. Zeph. 1. ult. They are so vain, that they deserve not the name of a Being, they are not, they are a meer non-entity, a purum nihil, call them any thing, and you call them too much.

2. They are exceeding Mutable, they flye suddenly and swiftly from us, they have not Sparrowes, but Eagles wings to fly aloft out of our reach.Habent non alas passerinas, sed alas aqui­linas. There is no keeping them, we daily see how they flye from one to another.Opes non habent stabilem existentiam, sed, instar avis inquietae, vagae & fugacis transit & avolat, & amplius non appareat, nec esse videatur. à Lapide. Hence the Apostle calls them uncertain Riches 1 Tim. 6.17.

3. They make themselves wings, we need not invent wayes to make them fly, they have wings enough of their own to flye from us: by the wings of fire, by the wings of Theeves, by the wings of Taxes,Irus & est su­bitò qui modo Craesus erat. Suretiships, Souldiers, Plunder; by Rust, Rats, Moaths, Mice, Pirates, Shipwrack, &c. So that he who was Dives to day, may be Lazarus to morrow.

Thus let us get our judgements clearly convinc't of the Vanity, Inanity, Mutability and Dagner of Riches; then will not our hearts be easily deceived by them: to this end remember what our Saviour calls them. Luke 10.41. They are many things, (i. e.) they require much labour and trouble. to get them.

• 2. They are unnecessary things, one thing is necessary.
• 3. They will be taken from us.
• 4. They are not the best part.

2. Having removed the Causes of Covetousnesse; in the next place; G [...]t an Hatred of it in thy Heart. Do not plead for it, do not extenuate it; but remember 'tis Idolatry, the root of all evill, it makes us hatefull to God, odious to men, a burden to our selves, and abusive to our Relations. This will make us to flye from it as from the face of a serpent. 1 Tim. 6.20, 21. Shun it with all speed, that you be not tackt or tainted with it. But how may I do that? why study ye the contrary graces. verse 11, 12. for as Diseases, so Vices are cured by their contraries.

Est armatura armatura.3. Pray much against it. Without this, all other meanes are vain. This hath a speciall influence on all the other pieces of our spirituall armour, with­out [Page 41] it all the rest are unserviceable, and therefore the Apostle addes in the close of all, praying alwayes. Ephes. 6.18. Spread thy misery before the Lord and say, Lord what a heart have I? how full of distracting cares, and inordi­nate feares, how dead and dull to the best things? If Riches increase, I can reioyce in them, or if my substance decrease, I am sensible of that; but in matters of spirituall concernment, how stupid and senselesse am I? oh thou the Heart-making, be to me the Heart-mending God. When David did but feel this sin stirring in him, he goeth presently to Prayer against it. Psalm 119.36. and so doth Agur. Proverbs 30.8. We have no power of our selves against this Goliah, we must therefore goe forth in Gods Name against it; and then, though it be a strong, habituall, connaturall sinne, yet God is, El, the strong God, and there is no­thing too hard for him. Though the sonnes of Zerviah may be too strong for us, yet they are not too strong for him. Prayer is a speciall meanes to ri [...]de our hearts of all distrustfull, d [...]stracting, tormenting cares. Phil. 4.6, 7. in nothing be carefull, viz. with a care of [...]iffidence, though we may with a care o [...] diligence. But what would you have us do? Why? Pray, saith the Apostle, that's [...], a Catholicon, an Uni­versall remedy for any malady. Iames 5.13. 1 Kings 8.31.33.35.37. Psalm 107.13.19.28. it hath virtutem pacativam, a settling, and compo­sing virtue, [...] quiets and stills the distempers of the soule; as sleep com­poseth the distempers of the body; it guardes our hearts, [...], custiodiet instar custodiae mi­litaris, contra omnes hostes. à Lapide. and keeps us as safe, as in a Garrison. Hence Luther called Prayer the Leeches of his cares. When Hannah was in distresse, she goes to prayer, and then was no more sad. 1 Samuel 2.18. Pray saith Christ, And your joy shall bee full. Iohn 16.24.

4. Get interest in God,Famulanti Dee, famulantur omnia. and assurance of his favour, and thou hast all; He that serves God, all the creatures delight to serve him. He is too covetous, whom God cannot content. He that hath the Sunne, needs not complaine for want of the Starres. He that hath ta­sted the sweetnesse of better things, will easily contemne these low things. Let us therefore turne our Covetousnesse the right way, and if we will covet;Non ex pecun [...] comparatur virtus, sed vir­tute pecunia. Socrates. let it be the best things. 1 Cor, 12.31. and 14.1.

Let it be the chief of our care, first to get Grace, and then Riches will follow. Matth. 6.33. Prov. 22.4 Psal. 112.1.3.

To this end [...]et us compare Grace and Riches together.

1. These temporall Riches are but drosse and dogges-meat; repro­bates, for the most part, have most of them; they are common bles­sings. But Grace is a choyce blessing, and peculiar onely to the people of God.

2. Riches are Transitory, they may be lost or spent, the more a man spends, the lesse he hath: but Grace is true Treasure, durable Riches, that better part which cannot be lost. Matth. 6.19, 20. Luke 10.42. This increaseth by spending. Matth. 13.12. To him that hath shall be given (i. e.) he that shewes his Grace by Practising of it, shall have more.

3. Riches hinder many from Heaven; few rich men shall be saved, 1 Cor. 1.26. some, but not many. Corpulent birds seldom fly high▪ These many things cumber them, and this thick clay clogges, and defiles them▪ Luke 10.41. Hab. 2.6. But Grace is the Path-way to Peace and Glory.

4. Riches breed discontent,Vnus Pellaeo juveni non sufficit orbis. Juven. Sat. 10. the more men have, the more un­quiet they be, they are still unsatisfied. Eccles. 5.10. But Piety breeds contentment, and therefore 'tis called Great gaine. 1 Timothy 6.6. [Page 42] Godlinesse, in the Power and Life of it, is Gain, 'tis no aiery, notional, empty thing; but 'tis that which brings Reall profit to them that have it. Now gain is Argumentum cogens, 'tis an argument that takes with all men; why? get godlinesse, and you get gain.

2. 'Tis great gain, there's none like it; hence it's said to be profitable, not for some things, but for all things, having the promises of the blessings of this life, and that which is to come.

3. 'Tis great gain in respect of the Effect which it produceth, viz. con­tentment. When the soule is once acquainted with God, a very little of these outward things will content us. Psal. 16.5, 6. and 23. 1 Philip. 3.8. This is the rare priviledge of Godlinesse, that it can make us Rich with­out Riches, as we see in the Church of Smyrna. Revel. 2.9. I know thy po­verty, but thou art Rich. Though she were poor in goods, yet she was rich in Grace, rich in contentment, rich in Capite, in Christ her head, in whom all is Hers; Rich in Bills and Bonds (i. e.) in the promises, and Rich in Reversion; having Title to Heaven and Happinesse.

5. Exercise your selves daily in Acts of Love to your Neighbour, and pitty to the poore; this will losen your hearts from the World; for as when money increaseth, our love to it increaseth. [Crescit amor nummi, quantum, &c.] So by accustoming our selves to give, our love to money is lessened,Habitus tam vitiorum quàm virtutum ex frequentatis actionibus c [...]mparantur; & illis intermissis vel omissis omittuntur. Ari­stot. Ethic. as our money is lessened. Many Acts beget an Habit, and habits become strong and delightfull.

6. Get contentment with your present condition, what ever it be; when the Apostle had disswaded men from Covetousness. Heb. 13, 5. Let your cenversation be without Covetousnesse, let not onely an Action or two (for one Action doth not denominate) but let your whole conversation, the series and course of your life, all your Buying, Selling, Trading, trafficking, must shew that you are free from Covetousness. But what means must wee use against this sinne? Be content with present things. Doe not carke nor care for hereafter, but rest quiet and content with the present estate and condition of life, which God hath allotted thee. Be it little, or be it much, high or low, a doing or Suffering condition; be it sick­ness or health, plenty or poverty; still know that the present condition which God allottes thee, is alwayes the best for thee; because 'tis that condition which the onely, and infinitely wise God hath assigned to thee; he knowes what's best and fittest for us. The little childe would have a piece as bigge as the Plow-man, but the wise Parent knowes he would but spoyle it, if he had it. God knowes our strength, our Parts, and a­bilities, and therefore that condition which he sets us in, is ever the best for us.In necessariis est salus, in superfluis la­queus, in mediocritate Dei gratia, in divi­tiis Diaboli catena. Salvian. Hence He commands us, Having food and raiment, to be content. 1 Tim. 6.8. Having food, not dainties; and raiment, not ornaments; if we have things necessary for us and ours, though we have not abun­dance, we must rest quiet and contented. A shooe too bigge for our foot, overthrowes us. Nature is content with little, and Grace with less. Bread and Water with the Gospell (said Master Greenham) is good cheere, The Lord checkes▪ Baruc for seeking great things for himselfe, especially in troublous and calamitous times. Ierem 45.5. Hence 'tis, that the holiest men have ever been the most conten­ted men; and if there be any Heaven upon earth, it is con­tentment, and inward Peace. 'Tis a flower which growes not in Natures garden, it cannot reach it, it is a Supernaturall [Page 43] lesson taught us by the Spirit of Grace; and he's a good proficient in the Schoole of Christ, who hath learned it. Paul had it. Phil. 4.11, 12, I have learn't to be abased, and to abound. Two hard Lessons.

• 1. To know how to want Food,

  Didici longâ experientiâ praesentibus esse contenius, sive multum, sive modicum, sive nihil.

  Nec superbiendum rebus florentibus, nec desperandum adversis. Cicero.

  Bonus est bonorum rector, malorum victor.

  Health, Wealth, Li­berty; to be stript of all earthly comforts, and yet to sit down quiet and content is a high and a hard Lesson.
• 2. Sometimes the Lord gives abundance to his people (as he did to Abraham, David, Solomon, Iob, Iehosaphat, &c.) and then to know how to abound, is harder then to know how to want, yet the Apostle was so exact a Schol­lar in the Schoole of Christ, that he had learn't his Lesson both wayes, both backward and forward; he could abound, and he could want. Benjamin was called Ithar jad, because he could use both hands, and they were a nota­ble Tribe: but to know how to use both estates well, is a far greater praise. Iacob who was little and low in his own eyes, Gen. 32.10. desires no more but food and raiment, and tells his Brother that he had enough. Gen. 33.9.11. Esau could say, I have Rab, multum; but Iacob sayes, I have [Col, omne] all things, for contentment is All in All; None so content as the Humble man, who seeth himself to be less then the least of Gods mer­cies, This made the Church quietly to bear, not onely the Anger, but the Indignation of the Lord: when she considered how she had sinned a­gainst him. Micah. 7.19. Lam. 3.22. Humble David counts it an ho­nour to be but a door-keeper in Gods house, and the prodigall desires to be an hired servant there.

2. Consider, thou hast more then many of thy betters. How many of Gods deare servants have been in a lower condition then thou art in. Con­sider Iobs afflictions, Pauls trialls, our Saviours Poverty, who had not a house of his own to dwell in, nor a bed of his own to lye on. Matth. 8▪20. and barley bread for his followers. Iohn 6.9.

3. Contentment is the onely Riches, 'Tis not Mo­ney, but the Mind which makes men rich.Dives est, non qui multum, sed qui sa­tis habet. Sen. Brevissima ad divitias per contemptum divitiarum via est. Hence Socrates calls contentment the the Soules Riches. We all desire Riches, behold the way. How ma­ny, by over-reaching, and being over-eager after the world, have lost all? This sweetens our little, and makes it more comfortable to us, then the great heapes of Riches, which the wicked have with vexation and discon­tent, Prov. 13.25. and 15, 16, 17. and 16.8.Habent omnia, quiae habent ha­bentem omnia. A good man rests as well con­tented with his little, as if God had made him a King, or an Emperour, and when they have nothing, yet they have all; because they have the God of all. 2 Cor. 6.10,

4. 'Tis a singular, comely, well-pleasing Grace; it adornes our pro­fession, and winnes much upon the Spirits of men. As Covetousnesse of all Vices is the basest,Omne bonum, ingenium est [...], contrà fatuum & ambitiosum est, [...]. so contentment of all Vir­tues is the most excellent. 'Tis the greatest happiness that we can attain to in this world: perfect happiness consists in communion with God immediately; but imperfect happiness consists in contentment, when we enjoy God in his Creatures and Ordi­nances; and this is the highest degree of happiness, which this world af­fords. This is Heaven upon earth: Heaven is nothing else but a sweet and quiet Spirituall rest and satisfaction in the great God. So that this is not onely our Duty, Deo simillimus, qui paucissimis eget. but our Glory. 'Tis the orna­ment of a Christian, and makes him lovely, even in Gods eye. 1 Pet. 3.4. When your Wills are submissive to his Will, and we can be content to be what God will have us to be, and to suffer what ever [Page 44] he will have us to suffer, this is our Glory, 1 Pet. 2.20.

Magni animi est magna contem­nere, atque me­mediocria mal­le quâm nimia. Seneca. Pene sacere, & malè audire, regium est. Te non adversae timidum, tumi­dúmve secundae Res faciunt, eadem frons ti­bi, mensque manet. Natura paucis contenta, libido nullis. Bonus paucis indiget. Seneca.5. Its a sign of a magnanimous raised spirit, when we can do well, and yet be content to hear ill, when we can passe through bad report, as well as good, and through losses, crosses, trialls, and make nothing of them; yea, can bless God in the losse of all. Iob 1.21. this is Noble and Heroick indeed. 'Twas So­crates commendation, that though his condition oft changed, yet he never changed, but was still the same. And if Heathens that had but the dimme light of nature for their guide, have loved and practised (in their way, and according to their light) contentment; then we that have received more Light and Love from God, should do more then they. Matth. 5.47. for he that cannot submit to God in Passive Obedience, the sincerity of his Active Obedience is justly to be suspected.

Obj. This is a hard and a harsh Lesson, who can learn it?

Quot genera praeceptorum, tot adversario­rum; Mavult quilibet impro­bus execrari legem, quàm emendare men­tem, praecepta odisse quám vi­tia. Salvian. Answ. The way to heaven is a hard and a straight way to flesh and blood. Mat. 7.14. All Gods pleasant commands yet seem harsh and hard to wick­ed and unwilling men. If God command liberality, then the covetous man is angry; if Frugality, the Prodigall; if Humility, the Proud; if Chastity, the Incontinent; if Sobriety, the Intemperate. But get thy nature changed, and get in Love with contentment and goodnesse, and then the good wayes of God will never displease thee. Micah 2.7.

Obj. But I am sick and poor, I am lost, and low.

Answ. It may be thou hast had a moneth or two of sicknesse, but hast thou not had yeares of pleasure and health? now shall we receive so much good at the hands of the Lord, and shall we not endure a little evill of affli­ction, especially since 'tis for our good? Iob 2.10.

2. Be content with thy Poverty, in some respects it may be better to thee then the riches and plenty of the wicked. Many esteem poverty the greatest evill,Perdidi pecuniam, & illa quàm multos. Eris nunc in via expeditior, domi tutior, non habebis, sed non timebis haeredem. and therefore to avoid it they run into sin. Whereas Poverty (if it be not in extremity) is the Nurse of Arrs, the Schoole of Patience,Severior disciplina firmat ingenium, ap­tumque magnis reddit conatibus. Seneca de Tranquil. a Teacher of diligence, a Bridle to Vice, a Spur to Vertue; such are apter to receive the Gospel, and so more capable of grace and true contentment, Zeph. 3.5.See Clerks Mirror. cap 99. Matth. 11.5. Iames 2.5. The middle con­dition between extream Poverty, and the height of riches hath alwayes been accounted safest and best. Prov. 30, 8, 9.

3. Consider, though Poverty be a crosse, and sometimes a curse for sin. [Deut. 28.43, 44. Psal. 109.10.] yet 'tis no sin, for Christ himself was poor, that he might sanctify our Poverty in his own person, and honour it with his own example,Consule Bezam in locum. 2 Cor. 8.9. For our sakes he became poore, though not so ex­tream poor, as to beg his bread, for that was forbidden [...]y the Law, Deut. 15.4. and restrained by all Well-governed Common-weales; yet he was so poor as to borrow, he had not so much money as a [...], to pay the Taxe with Matth. 17.24. which was about ten pence say some, fifteen pence say others.

4. You that are Poor, are freed from many dangers, which rich men are exposed to; as Poysening, Plundering, Fining, Envying, &c. How many Kings,Auro bibitur Venenum. and great ones, have been poysoned in their golden cups; when thou fearest nothing in thy earthen dish.

[Page 45]In times of war, the souldier inquires not where dwells the poor man;Minùs in parvis fiteri [...] fortuna, leviusque ferit leviora Deus, Servat placidos obscurae quies, Praebet semnos casa securos. Seneca. Tragoed. but where dwells the rich man, the Usurer, and the great man? The finger is cut off for the golden ring: when Zedokiah King of Iudah, and the great ones were in distress, yet the poor were spared,Impedimenta haec sunt, non adjumenta; onerae non subsidia; p [...]ssessione enim & usu o­pum, ron suffulcitur religio, sed evertitur. Salvian. Ier. 39.10. So 2 Kings 25.7.12.

2. Thou art freed frow many dangerous Temptati­ons and snares, from many cares and fears which annoy the rich.

1. They are apt to Pride,V. Augustin. De Civit. Dei. l. 4. c. 3. 2 Chron. 26.16.

2. To forget God. Deut. 8.16. Prov. 30.9.

3. To security and riot.Non venit ad duros pallida cura [...]oros. Martial. l. 14. Luke 12, 19. Besides, great wealth brings great cares, great feares, and at last, a great account; they that have much, of them shall be much required. As thou hast less; so thy cares, feares and ac­counts, will be less.

5. The Lord can supply thy want of Temporall blessings with Spirituall ones, and though you be not so greatly blest in earthly places as others are, yet he can bless you in Heavenly places. Eph. 1.3.

6. He can and will provide even Temporalls for thee and thine; so far as shall be for thy good, and will work Miracles, rather then such as fear him shall want. We have an excellent instance, 2 Kings 4.1, 2, &c. the dead Prophet was a man that feared God, and served him in his generation, he durst not Temporize, as did those false Prophets which sate at Iezabels Table: but chose rather to dye in debt, and leave his children in extream poverty, then to use any indirect means to get out of debt. Now see the goodness of God, rather then such a mans wife and children shall want; the Prophet Elish [...] shall work a miracle for their supply and comfort. Verse 7. Go sell the Oyle, and pay thy debts, and live thou and thy children on the rest. So tender is God over his, and so carefull to succour them in their extremities. God can and (when he sees it good for his) he will raise the poor out of the dust, and set them with the Rulers of his people; we have a notable Example in our own Histories of the Lord Thomas Cromwel, who was at first but a Black-Smiths sonne, then a souldier at the sacking of Rome, after that, Cardinal Wool­sies Favorite, then Earle of Essex, and Counsellor to King Henry the Eighth.

7. Thy poverty cannot separate thee from Christ,See more con­solat. in Mr. Church his Letters. p. 99. and B. Hall's Balm of Gilead. p. 193, &c. Rom. 8.35. nor barre thee from heaven. Christ and his Apostles, and Lazarus, were poor; yet are now in heaven, and so are those poor Martyrs that wandred up and down, destitute, afflicted, tormented. Heb. 11.37.

Now he that would attain this rare Jewel of contentment, and so be freed from Covetousness, must labour for Reall Godlinesse. 1 Tim. 6.6. For

• 1. This will convince us of the Vanity of the Creature.
• 2. 'Twill teach us to deny our selves, our own wit, and will; and to re­sign our selves unto Gods disposing; what ever God doth with him, yet he is silent still; let God raise him, or ruine him, make him or marre him, his soul keeps silence unto God still. Psal. 62.5. he doth not only forbear mur­muring speeches, but even his soul is silent.
  In Deo conqui­escit anima ejus. Junius.
• 3. Piety purgeth out those ill humours of Pride, Passion, Envie, Emula­tion, &c. and so calms, and quiets the soul.
• 4. Godliness will teach us to set light by the Censures of others. That which disquiets many, is the censures and reproaches of the wicked; but a gracious soul,
  Didicit quis maledicere? ego contemnere. Tacit.
  that is little and low in his own eyes, will not be troubled to be little in the eyes of others. He can never live quietly and contentedly, that hath not learned to bear the slightings, and contempts of the wicked, with an holy disdain. Paul esteems it a very small matter to be judged of man, 1 Cor. [Page 46] 4.3. q. d. This is but mans day, and mans censure, and mans judgement, but I expect another day, when the judgements of men shall be reviewed, and judged again.
• 5. Godliness will make us love God, and love will bear all things patiently and contentedly. Love thinks no evill. 1 Cor. 13.5. it hath not hard con­ceits of God, it takes not his acts and dispensations in an ill sense; but seeth all workiug together for good.

[1. If any would see more against Covetousness, let him peruse Doctor Preston on Colos. 3.5. Mr. Fenner on Philip. 3.19. Papillon on the Passions. chap. 18. Capel on Tentat. P. 3. c. 3. p. 289, &c. D. Stoughton on Luke 12.15. Downams warfar, p. 430. to 916. Mr. Ier. Dyke's Serm. on Luke 12.15. Prin­ted 1652. Mr. Clerks Mirror. cap. 33. Edit. 3. Mr. Burroughs on Psal. 17.14. The misery of those that have their portion in this life, and on Phil. 3.19.]

[2. If for Contentment, See Mr. Henry Smith's Serm. on 1 Tim. 6.6. Mr. Burroughs Rare Jewell of contentment. Mr. Hen. Mason. D. Ier. Taylor's Rules of Holy Living. chap. 2. Sect. 6. D. Sibbs Cordialls on Phil. 4.11, 12. Downams Warfar. l. 2. c. 19, &c.]

3. Boasters. [...].

A second Branch that sprouts from that accursed Root of Self-love, is Boa­sting. This sin is fitly linked to the former; for when men by covetous Practi­ses, have gained Riches, then they begin to boast and glory in them, [Prov. 18.11, 1 Tim. 6.17.] because of the supposed good which they think riches will procure them, as Friends, Honours, Fine Cloaths, Fine Buildings. The Lord foresaw this, and therefore hath forbidden all glorying in Riches, and commands us onely to glory in him, who is our Life, our Light, our Sun, our Shield, and exceeding great Reward. Ier. 9.23.

[...], Iactator, Gloriosus, vanus ostentator, elatus, insolens, arrogans; ab [...] epit. & intensiva. & [...] capio, quia plus aequo sibi assumit. Arrogans praedicat & ea quae non insunt, & majora quam insunt sibi fingere videtur. Aristot. Ethic. l. 4. c. 7.The Greek word is diversly rendred, yet all tend to one and the same thing, and are coincident; for he that is a Boaster, is usually a Vain-glorious, lofty, insolent, arrogant man: it notes one that is inordinately lifted up with an high esteem and admiration of his owne supposed, or reall excellencies; and thereupon arrogates and assumes more to himself then is meet; or, one that boasts of the Learning, Vertues, Power, Riches which he hath not, and brags of Acts which he never did.Hinc Pavo dici­tue [...], avis osten­tatrix. Such we call [Thrasones & milites gloriosos.] vain-glorious Thraso's. The proud man boasts of what he hath, and the Boa­ster braggs of what he hath not. This Vice is opposed by Aquinas and othets, to Verity; and in proper speaking it consists in Words,Iactantia in eo proprè consistit, ut homo verbis se extollat, ac de se aliquid dicendo proferat, supra id quod in ipso est, vel etiam supra id, quod de se homines opinantur. Aquinas. rather then in the Heart; for as Pride, in ex­act and proper speaking, hath relation to the heart, ra­ther then the words; so this sin of boasting hath rela­tion to our words, rather then our hearts: so that this sin is the daughter of Pride, (and though by an Hy­sterosis, it be placed here before it,Iactantia procedit ex superbia, sicut ex causa interius motiva & impellente. Aqui­nas. 22. q. 112. art. 1. yet Rom. 1-30. Pride is set immediately before Boasting, as the proper root of it) for when Pride lyeth hid in the heart, it shewes it self by arrogant boastings, and high flowen words.

Quest. Doth the Scripture condemn all kinds of Boasting, and is it unlawfull in any case to Boast?

[Page 47] Answ. We must distinguish of Boasting. There is

• 1. A Religious Boasting.
• 2. A Necessary Boasting.
• 3. A Vain-glorious Boasting.
• 4. A Diabolical Boasting.

1. The Scripture mentions a Pious and Religious Boasting, when the soul makes her boast of God. Psal. 34.2. whilest others are boasting of their Riches, and Babels, which they have built, a gracious soul triumphs in God, as if it had found some great spoyles, and rich Treasure. Psal. 27.1, 2, 3. So Paul having a holy confidence in Christs merits, Glories therein. Rom. 8.37, 38. So he Glories in his sufferings for Christ. Gal. 6.14. and all Believers glory in their tribulations for him. Rom. 5.3. So Paul glories in the Prospe­rity of Gods people. 2 Cor. 7.4.14. and 2.9.2. and 2.2.16, 17. This is comendable Boasting, and is commanded. Ier. 9.24. Isay 41.16. and 45.25. 1 Cor. 1.31. and 2.10.17. he that Glories must glory in the Lord: he dares not sacrifice to his own net, nor kiss his own hand, Iob 31.17. he arro­gates nothing proudly to himself, but gives all the glory of all his Goods, Gifts, and Graces, to the God that gave them.

2. There is a lawful Boasting for necessary defence, being urged thereto by the slanders of wicked men; on this account Christ apologizeth for him­self, and defends his innocency against his adversaries. In Matth. 12.6.41, 42. So Iob spends some Chapters in Apologizing for himself against the false accusations of his friends. Iob 29. and 31. So Nehemiah 13. Paul spends 17. Verses at least in a forced commendation of him­self, in relating his Service and Sufferings for Christ.In 11. Cases Self-commendation is Lawfull. See Mr. Reynor's Rules for the Tongue. p 314, 315, &c. It must be right for Matter, Measure, Manner, and End p. 517. 2 Cor. 11.16. to 33.

3. There is a Vain-glorious Boasting and Ostenta­tion of what we are, and what we have done, that the world may take notice of us, and we may be admired as some great men in the world. Thus Simon Magus gave out, that he was some great man. Acts 8.9. he made himself his own Idol, and therefore he expected that all the be­holders should fall down and worship it, which they are ready to do. V. 10. Thus when men set a high rate upon their own Parts and Perfections, they be very impatient and discontented, if others will not come to their price, and because other men will not,See my Pulpit-Guard. p. 43. Edit. 4. and Mr. Reynor. p. 315. &c. they will Canonize themselves for Saints. So did the proud Pharisee, when he boasted of his own perfection, and con­temned the Publican. Luke 18.11. So Matth. 6. and 23, 5. Iohn 12.43. and this is the Boasting which the Apostle here, and the scripture elsewhere oft condemnes. Prov. 27.2. and 20.6. 2 Cor. 10.18.

4. There is a Diabolical Boasting, when men boast of their wickednesse; like that Tyrant who boasted what mischief he could do. Psal. 52.1. So did Stockly B. of London, who lying on his death-bed, rejoyced that he had burnt 50. Hereticks. These declare their sin-like Sodom, openly and impudently. Isay 3.9. and rejoyce to do wickedly. Prov. 2.14. Ier. 11.15. The Idolater glories in his Idols. Psal. 97.7. Hos. 10.5. The fornicator of his Harlots, the Drun­kard of his Dozens, and how many he hath laid asleep. Impudent beasts! that instead of being ashamed of such glorying; they glory in their shame, and are ashamed of [grace which is] their glory, their end is destru­ction. Phil. 3.19. These are ascended to the highest degree of wickedness.Tunc consummata est infelicitas ubi tur­pia non solùm delectant, sed etiam placent; & desinit esse remedio locus, ubi quae fue­rant vitia, fiunt mores. Seneca ep. 39. It's dangerous to excuse and de­fend sin, but to boast of Vices, as if they were Vertues, is the height of Villany.

By the abounding of this sin amongst us, 'tis evident we are fallen into the last times. How is the land over-spread with impu­dent, [Page 48] insolent Boasters, from Dan to Beersheba, from North to South; they swarm amongst us like the flyes in Egypt. The Papist boasts of his Traditi­ons and M [...]racles, the Anabaptist of his Revelations, the Quaker of his Per­fection, extraordinary Sanctity and Sufferings:Though they suffer as evill doers, and di­sturbers of the Peace of the land 'Tis Ju­stice, and not persecution to punish such. never did any Hereticks speak greater swelling words of Vanity, and more cry up themselves, and cry down others, then this generation of perfect Pharisees, They boast of themselves that they are equall to the Apostles of Christ; yea to that blasphemous impu­dency are they ascended (for want of Punishment) that some of them say they are Christ himself, and that their Iames is become a Iesus, the King of Israel, the Judge of the world; and therefore they worship him, kisse his feet, and strew their garments before him, &c.

Whither will not Toleration and impunity lead people!

Others boast of their own Sincerity, Sanctity, Innocency, Amiableness, and Moderation; they call themselves men of a Choyce anointing, the on­ly spiritual people, the close walking ones, the meek and quiet of the earth. Reall Saints are humble, modest men, and dare not give themselves such high Titles. Isai 6.5. Dan. 2.30. Prov. 30.2. they are content that another mans mouth should praise them,Laus proprio sordescit in ore, and not their own, Prov. 27.2. they are sensible of so much sin and corruption in themselves, that they are little and low in their own eyes. Others boast much of their extraordinary Gifts, and [...]ll to Preach, when upon triall they have neither the one, nor the other: but are meerly stuff't with ignorance and impudence,Arrogantia est profectus obsta­culum, indoci­lis enim est, qui mavult doctus videri quam esse. Diogen. like those self-confident ones, that thought themselves fit to be guides of the blind, before they had learned themselves. Rom. 3.19, 20, 21.

They boast much of the spirit; I, they are as full of it, as a Barrell is of wind. This is the Basis of their Pride, and the shelter for their Sin. Ask them how they dare presume to Preach without a Call? their Answer is ready, They are called extraordinarily by the Spirit: and yet they cannot sh [...]w it, by so much as ordinary Gifts. Let us therefore try these Spirits by the Touch-stone of Gods word, and they will appear to be Satanicall, deluding spirits: For those that are Sensuall, and Separatists (as these men are) have not the Spirit of God. Iude 19.

Against the sinne of Vain-glorious Boasting, take these few conside­rations.

• Against such Boasting, See a Serm. of D. Hinton on Psal 52.1. Preacht at a Funerall, 1651.

  Mr. Beesly's Ser. on 2 Cor. 11.30.

  1. Consider that all such Boasting is evill; evill in its own Nature, and the cause of much evill. Iames 4.16. God will not have the wise man to glory in his wisdome, as the Phylosophers did: nor the strong man in his strength, as Lamech did, Gen. 4.23. nor the Rich man in his Riches, Psal. 49.6. Luke 12.19. nor any man in men; 1 Cor. 3.21. but he that glories, must glory in this, That he knoweth experimentally, and savingly, the Lord his God, Ier. 9.23, 24.
• 2. Consider the Judgements of God on such as have boasted of their own strength and power, as Nebuchadnezzar, Dan. 3.15. and 4.27.30, 31. and the Israelites. Amos 6.13, 12, So the Gentiles, and Philosophers that gloryed in their own wisdome, were punisht with spiritual judgements, and given up to a reprobate sense. Rom. 1.22, 23, 24. Remember Gods judgements on vaunting Pharaoh. Exod. 5.2. Senacherib, 2 Kings 19.23. Haman, Hest. 5.11. Goliah, 1 Sam. 17.8. Absolon, 2 Sam. 15.4. and generally God hath threatned that all such as glory in Idols (and such are all those that glory in creatures) shall be confounded, Psal. 97.7. Now, as Judges hang up some in Gibbets, to make others fear; so, Gods Judgements on those, should make all to fear.
• 3. 'Tis a Sign of a Proud Heart; out of the abundance of the heart doth the mouth speak. Our discourses are discoveries of what is within.
• 4. It makes men like the Devill, who boasted what great things he had [Page 49] to give. Matth. 4.9. when he had nec ditionem, nec dationem, neither right to them, nor power to dispose of them. Mens gifts they boast off, are none of their own, what have we, that we have not received? 1 Cor. 4.7.
• 5. When mens mouths are so full of their own praise,
  S [...]p [...]issimus quisque in arte sua ignavissi­mus. Rollic.
  it argues an empti­nesse of Grace within; full Vessels make little noyse, when empty ones sound loud. Empty Carts make a great rattle, when the loaded ones go quietly by you; your poor Pedlars that have but one Pack, do in every Market shew all they have, when the rich Marchant makes but a small shew of that where­of he hath great plenty within. The worst mettle rings loudest, and the emptiest eares of corn stand highest. Labour therefore for the contrary grace of Modesty, whose excelle [...]cy you may find in that usefull Peace. Mr. Robinsons Essayes. Observation 58. p. 511.

4. Proud. [...]

This is a third branch of Self-love, viz. Pride in Heart. As arrogant Boa­sters shew their Pride by their words, so these have it in their hearts, and shew it in their actions, by contemning others, and exalting themselves. [...], superbus qui supra alios vult [...]ideri, ab [...] & [...], appareo. Hinc superbire est super ire. Qui alios prae se despicientes, se solos sa­pere putant. Baldwin. This sin is the daughter of Covetousness. Hence the Apostle would have rich men take heed of being High-minded. 1 Tim. 6.17 thereby implying, that Riches are apt to engender pride, Proud persons are like to Oyle: which loves to be above; in their own conceits, they are wiser than all the world besides.

And is not this the Master-sin of this last and loose age of the world? when did pride ever more abound in City and Country, in Body and Soule, in Heart, Head, Haire, Habit; In Gestures, Vestures, Words, Works? what Painting, Poudring, Patching, Spotting, and Blotting themselves? How are men loaded, and bedawbed with Variety of Ribbons, before and behind, above and beneath, with yellow, red, black, blew; they have more colours then the Rain-bow, and are more like Morrice-dancers, then Pro­fessors. These fantastick garbs, argue fantastick hearts. They say to their fine cloaths, as Saul said to Samuel, Honour me before the people: to this end every finger must have a Ring, and every joynt a Jewell; what sad Bills of In­dictment will one day be put up against such persons? Imprimis 20 l. for brave cloathes, but not 20 s. for a pious use. Item 10 l. for Gold and Sil­ver lace, but not 10 s. for the poor. Item 5 l. for Gew-gaws, and Ribbons, but not 5 s. for the needy. Item 20 s. for a pair of silver-laced shoes, and scarce 20 d. to the poor.—How will these one day curse themselves for their folly, and cry out when 'tis too late; What hath pride profited us? and what comfort (yea what discomfort) have these Vanities brought upon us? Be wise now therefore in time, and Honour the Lord with your Riches, which is the best way to keep and increase them; but waste them not on your lusts, lest you loose them. Hos. 2.8, 9. The plainnesse of former times will condemn our Vanity.V Stor. Chron. William Ru­fus. An. 1 Arminianisme sets up pride of Will, Popery pride of out­ward sense, and Socinia­nisme the pride of carnal Rea­son. the very trimming that some in our dayes wear, would have bought our ancient Kings a whole suit of apparell. Our Chro­nicles tell us that William Rufus (who in his time was accounted sumptuous in apparell) when his Chamberlain had brought him a pair of Breeches, and he demanding what they cost? it was answered, 3 s. The King bad him be gone, and bring him a pair of a Mark price. Heu prisca simplicitas! Whi­ther is our ancient Simplicity fled!

2. For spirituall pride, which is the worst sort of pride, as fighting more directly against God, who is a Spirit, when did it more abound then at this day? There is amongst us. 1. Superbia de Religione, men are proud [Page 50] of their religious duties, as the Pharises were.

2. There is Superbia in Religione, Religious duties are proudly performed amongst us.

3. Superbia cum Religione. Pride conjoyned with Religion, the Profes­sors of Religion are men of proud lives, and haughty spirits; and this is the very Mother of all those Hell-sprung Heresies, which have of late over­spread the Land.Heareticorum mater superbia. Aug. Make a man proud, and he will quickly be erroneous. 1 Tim. 6.3, 4. Simon Magus that great Haeresiarch, was a very proud man; his picture had the Inscription, Simoni Sancto Deo. Arrius also that Arch-Heretick was notorious for Pride. The Gnosticks of old conceited that they knew more then all the world be­sides,They sprung up about 130. yeares af­ter Christ. Gnostici propter excellentiam scientiae sic se appellatos esse gl [...]antur; cum sint supe­rioribus omnibus vaniores atque turpiores. August. de Haeresib. c. 6. Nullum unquam fuit homin [...]m genus no­men Christianum profitentium, unde plura & majora infidelibus & Gentibus offendicu­la praebe [...]entur quàm ab istis: Danaeus & Euseb. Hist▪ l. 2.13. & l. 4. c. 7. Si superbia non ess [...]t, nec Haeretici, nec schismatici essent. Aug. boasting that God had made them of his privy Counnsell, and had revealed those secrets to them, which others knew not, (this is the song of our Quakers now) but none were a greater scandall to Religion then these Gnosticks. 'Tis spiritual Pride which is the Root of all that separation and Semi-separation, of all those Divisions, and Subdivisions, which are amongst us. The proud Pharises were great Separatists. Men of late have gotten very high conceits of themselves, they say even to the reall Churches of God, stand off, for we are holier then you. They are so afraid of Popularity, that they run themselves into Singularity. Young Ministers are much to be blamed for their Pride and Self-conceitednesse; every Novice now thinks himself wiser then the aged, Pious, experienced Ministers of the Land, yea then all the Churches of Christ in the world, I had almost said then Christ himself, These want a Rod, I mean the Discipli [...]e of Christ, to curb their exorbitancies.

See the dan­ger of spiritu­all pride in Mr. Gournals Armour on Ephes. 6.12. p. 273. to 299. &c.'Tis spirituall pride which makes so many boast of their perfections▪ when he that hath but half an eye, may see their grosse imperfections.'Tis this sin which makes so many to transgresse the bounds of their callings, and to become Teachers, when themselves had need to be taught the funda­mentalls of Religion. These are wiser in their own conceits, then seven men that can render a reason. Prov. 26.16. though they were the seven wise men of Greece, yet were they all but fooles to them. They know more by the the Spirit, of which they boast (they never boast of their learning, I cannot blame them, they are loaded with so little of it) then their betters can know by twenty years study, who yet have a greater measure of the spirit then they. The people of England were never poorer and prou­der then at this day; even now when the Lord is beating us for our pride, and is staining the pride of all our glory, and hath brought into contempt the Honourable of the earth, Isai 23.9. yet (such is the height of our rebel­lion) that we sin under the Rod, and are the worse for beating; when the body swells, 'tis a sign it is diseased: the Tympany of pride, which is now in the land, is a sad symptom, that all is not well with us; I wish our State Physitians, and Spirituall-Physitians, may see to it betimes, before the dis­ease become Chronicall, and incurable.

3. That inundation and overflowing of all manner of sin, too clearely shewes the pride of the land. There is a kind of tacite interpretative pride in every sin:Superbia est propriae excellentiae appeti­tus inordinatus usque ad contemptum Dei, & Legis divinae transgressionem. Aquinas. [...], superbia, quasi supergressio regulae. It's a lifting up of the mind a­gainst the Precepts of God. for in sinning we prefer our own wills before Gods will, and seek to please and advance our selves, rather then God. Pride affronts God, it stops the eare against his commands, and will not suffer mon to submit their necks to Gods [Page 51] yoak. Ier. 13, 15, 17. and 2.31. Hence sin is called a despising, and con­tempt of God. 2 Sam. 12.9, 10. The voluptuous man saith, God shall not rule over me; and the worldling saith, He'l not leave his profit to be com­manded by him; and every rebellious sinner stands it out against God, and saith, We will not have him to rule over us. Thus when men are stout in heart, they are far from righteousnesse. Isai 46.12. as we see in Pharaoh, Absolon, Haman, &c. Pride is the Nurse of Covetousnesse, the Root of strife, envy, and cruelty; the Mother of Murder, this put Athaliah upon slaying the seed Royall, that she might get the Kingdome to her selfe. 2 Kings 11. In a word, 'tis the Root of all evill, which made Solomon to joyne pride and the evill way together.Superbia habet quandam universalem in [...]fluentiam in emnia peccata. Greg. Mo [...]al 31. Initium [...]mnis peccati est superbia. Aug. de Civit Dei l. 14 c. 13. Evidentissimum reprobationis signum est superbia; sicut humilitas electorum. Greg. Invisa est superbia vel superbis; superbiam in se amant, in aliis reprehendunt. Aug. Prov. 8.13. as Humility is the foundation of all Vertue, so is pride of all Vices; and as that is the badge of Gods children, so is this of the Devills. 'Tis so base a sin, that even the proud themselves hate it in others.

4. The great contention that is in the land, shewes there's much pride in it; for by pride (saith Solomon) comes contention. Prov. 13.10. and 28.25. Pride makes men drunk with their own conceits, Hab. 3.5. and drunkards we know are quarrelsom. The strife that is in Church, State, Families, comes from hence. Men should strive to love, but now men love to strive; not that 'tis a sin to contend for the truth, for that's our duty, yea our glory, and is commanded. Iude 3. but when men shall contend against the truth, and the true Churches of Christ, for Vanity and Heresy, making lyes their Re [...]uge: this argues pride with a witnesse.

5. Naturally we are all as full of pride, as a Toad is of poyson. The Sea is not more full of Monsters, the ayre of Flyes, the earth of Vermin, and the fire of sparkles; then our corrupt natures are of proud, rebellious imaginati­ons, against God. 'Twas the sin of our first Parents, Gen. 3.5. and we their children resemble them in it. 'Twas not only the sin of Pharaoh, Haman, He­rod, Sodom, Ezek. 16.49. but Gods dearest servants have been tackt and tainted with it. David out of pride numbers the people, 2 Sam. 24.1. Hezekiah's heart was lifted up with his Treasures and Riches, 2 Chron. 32.25. Peter had two good a conceit of himself. Mat. 26.33.60. even Christs poor disciples dreamt (as our Millenaries do) that Christ would set up an earthly Kingdom; upon this they begin to dispute, who should be the greatest amongst them? Mark 9.34. Hence 'tis, that the Lord lets corruptions and infirmities cleave even to the best, to keep them low in their own eyes. Paul, that holy, mortified man, must yet have a Thorn in the flesh,Attendant omnes pii quantum sit superbiae venenum, quod non p [...]test nisi veneno cura­ri. Calvin in locum ubi plura. a messenger of Sa­tan to buffet him, and keep him humble. 2 Cor. 12.7. Naturall and Hereditary diseases are hardly cured; when a man is born blinde, deaf, lame, &c. such are seldom cured. Pride is very pleasing and connatural to us, 'tis deeply rooted in our natures, we all carry a proud Devill within us, till the spirit of rege­neration dispossesse him.Vnusquisque in se naturaliter Papam ha­bet. Luther. See 15. signes of a proud man in Ma­ster Rogers of Dedham his Comment on 1 Pet. 5.5. For the expelling of this poy­son, take these four Antidotes.

• 1. Consider that Pride is a sin which more especi­ally fights against God, and God against it. The Proud do as it were challenge,
  [...], adversatur, contrasistit, in­structà acie op­ponu: est verbum in litare. L [...]ur. See Mr. Manton on Iames 4.6.
  and provoke him to set upon them; God accepts the challenge, and sets himself in battle array against this chaffe and dry stubble. They resist God, his Word, Ministers, Chastisements; and God resists them, and comes against them as an armed man. Iames 4.6. 1 Peter 5.5. Other sinne is a turning from God, but this turns against him, and fights with him; in other sinnes we flye from God; in [Page 52] this sin we flye on him: and God lets flye at such, he dischargeth all his Ar­tillery in the very face of it. He resists them, this resistance presupposeth an assault, and did ever any man assault God and prosper? let the Potshards strive with the potshard of the earth, but wo unto him that striveth with his Maker. Isay 45.9. whose hands can be strong, and whose heart can endure in the day when God shall deal with him? Ezek 22.14. what they said of Iohn, is much more true of God. 2 Kings 20.4. Behold, two Kings could not stand before him, how then shall we? So, not two, but ten thousand Kings, and men of might have not been able to stand before him, how then darest thou contend with him? 'Tis madnesse for a man to provoke Angels, or a potent Host against him; but by his Pride to provoke the great Lord of Hosts, and God of Angels, is the height of madness. These are six things which the Lord hates, yea seven are an abomination to him, a Proud look is the first. Prov. 6.16, 17. and 16.5. he'l have no communion with such,
  Tanto quisque vilior Deo, quanto precio­sior sibi.
  he cannot en­dure the breath of them. Hence he is said to behold them afar off, Psalm 138.6. and if David could not endure that the Proud should stand in his sight. Psal. 101.5. let them not think of coming into Gods Kingdom.
• 2. Consider how severely God hath punisht such in all ages, with remark­able judgements. They go about to rob him of his glory, which is as the apple of his eye, and which he will not part with unto any. Isa. 41.8. and therefore God is more quick in cutting off Proud persons, his patience waits on other sinners, but his justice suddenly finds out these. Iob 40.11, 12. Dan. 4.27. Psal. 18.27. and 119.21. when once Pride begins to bud and shew it self,
  See Beards Theatre of Gods Judge­ments. p. 2. c. 1. and Ravenel in V. superbia. Per Vermes in­tellige pediculos qui è corpore pu­tido & foetido ebulliunt à La­pide.
  ruine is not far off. Prov. 16.18. and 29.23. Isai 3.24. Ier. 13.9. Ezek. 7.10, 11. when mens hearts are lifted, it is to their own destruction. 2 Chron. 26.16. If Herod once assume Gods glory to himself, an Angell shall suddenly smite him dead, and he's devoured of lice, Acts 12.22, 23. God spared him, whilest he persecuted the Saints, (though that was a crying sin) but when once he assumed divine honour to himself, down he comes; God loves to levell such, and lay them low. Matth. 23.12. He pitties the poor, weak bended reeds, but 'tis the Cedars of Lebanon and the Oaks of Bashan (i. e.) men that in their own conceits, and in the worlds eye, are as tall as Cedars, as strong as Oakes, as invincible as walls of brass, 'tis these God loves to be dealing with, that he may bring them down. Isai 2.12, 13. to 18. when Pride is in the Premises, destruction is ever in the conclusion. This sin turn­ed Angels into Devills. Sodom into ashes. Ezek. 16.49. drowned Pharaoh, hanged Haman, turned Nebuchadnezzar a grazing with the beasts. This de­stroyes mens dwellings,
  Infamia est su­perbiae comes.
  Prov. 15.25. and is oft punished with madness. There is but this difference between a mad-man, and proud-man, we hate the one, and pity the other.
• 3. Consider that Pride is Partus Satanicus, the Devills first-borne, where­with he layes his plot for our downfall. Gen. 3.5. For as God abaseth men that he may exalt them, so the Devill puffes men up, that he may de­stroy them; blowes them up, that he may the better break them. 'Tis the first Book which the Devill reads in his School. Hence Pride is called the Devills Grammar, which teacheth ill construction, and ill ver­sifying. viz. to measure our selves by a large ell, and others by a short one; it makes long short, and short long: this Grammar also makes ill Declensi­ons, teaching men to decline from good to evill.
• 4. 'Tis the Poyson of vertuous Actions; the meat may be good in it self, but if there be poyson in it, it becomes deadly. Praying, Preaching, Almes, are good in themselves, but if pride get into them, it levens and sowres the best performances. It's a worme that devoures the wood that bred it. He that's proud of his Graces, hath no Grace; his Pride hath devoured it all, as we [Page 53] see in the Pharisee. Luke 18.11.14. other Vices feed on that which is ev [...]ll, but this feeds on good things. Many are proud because they are not proud: a man might see pride through the holes of Diogenes's old Cloak;

  Fastum tuum per palleoli lateri foramina perspicio▪ quia honoris aucupandi causâ vi­lem illum elegisti amictum.

  Calcas fastum Platonis, majori fastu.

  Cineres reliquorum peccatorum, fomes superbiae.

  and see him tread on Plato's pride, with greater pride. This makes some they will be called Goodman, rather then Master, and sit lowest, that they may more solemnly be set highest: when other sinnes are consumed to ashes▪ yet out of those ashes, will pride spring. 'Tis a secret poyson, a hidden pestilence, the Canker of holinesse, the blinder of hearts,
  Perit omne quod acquiri­tur; si non hu­militate custo­ditur. Greg.
  turning remedies into diseases. Every sin is a Theefe, and robs us of our Grace, but pride is the grand Theefe; for whereas Luxury robs us of our Chastity, Covetousnesse of Mercy, Anger of Patience, and Envy of Love; Pride robs us of our Humility, which is the Founda­tion of all Vertue.

Quest. But how may I mortify this sin of sins, this pesti­lent evill which makes us so l [...]ke to the Devill?Ita bellum geramus non aliis vitiis, ut prae­cipuam rem conferamus ad hoc debellandum. Calvin. As the Husbandman first removes briars and bushes out of his way before he sowes his seed.

Answ. 1. You must shew the Causes of it; The first and principall cause of pride is Ignorance, 1 Cor. 8.2. 1 Tim. 6.4. the Church of Laodicea was Self-con­ceited, and thought her self rich in Grace, but what was the ground of it? She knew not her spiritual nakedness and misery. Rev. 3.17. who prouder then the ignorant Pharisees,Nulli sunt ma­gis desperati quàm qui sunt minùs despe­rantes. whom Christ calls blinde guides? Matth. 15.14. and 23.16.24. Paul, whilest ignorant and uncon­verted, had a good conceit of himselfe, Rom. 7.9. he thought himself alive, and as good as the best, in respect of his own Righteousness and Duties. Phil. 3.6. but when the Law came in the spirituality of it, he was dead, and saw there was no trusting to them. Whilest men are in a dark roome, they see neither atomes, nor beames; but let the Sun shine into it, and then we see the least moat there: So whilest men live in a state of Ignorance, they are pure in their own eyes, but when the spirit of God shall enlighten the soule, we shall see the least moats and spots of sin, and this will take down pride. When God had discovered himself more fully to Iob, and given him a clearer manifestation of his Wisdome, Power, and Purity; it makes him dislike himself, even to abhorrency, which implyes a vehement dislike, and extream disesteem of himself▪ Iob 42.5, 6. So Isai 6.5, 6.

2. Shun Idlenesse, this breeds pride, who prouder then lazy Gentle-folks? these were two of those sins that turned Sodom into ashes. Ezek. 16.49. like stones in an Arch, they help to uphold each other: get therefore a calling, and labour in it. It is an humbling thing, and requires some stooping; it helps to bring down our hearts. Psal. 107.12. and therefore God who knows what is in man, and knowes our hearts better then we our selves, hath or­dained, that every one should serve him in some calling, to keep him from pride and rusting.

3. Look not upon thy Gifts and Graces as thine own; remember they are but Talents lent us by our Master, to be improved for his honour, and are rather for service, then for ornament; for Gods praise, and not for ours. Glorying is for owners, and not for borrowers. The Apostle with one Que­stion blasts all our pride. 1 Cor. 4.7. Who made thee to differ, and what hast thou; that thou hast not received? We have no reason to be proud of our bor­rowed feathers; if the Sheep had his Fleece, the Silk-worme her Excre­ments, the Fowle his Feathers, the earth her Corn, Wine, Gold, Silver, &c. and the Taylor his Fashions, what poor, naked creatures should we be?

4. Labour for Humility. As one nayle drives out another, so contraries [Page 54] expell each other: as Grace comes in, so high conceits go out. The way to make a stick straight, is to bend it as much the contrary way. Get thou Hu­mility, which is the Grace of our Graces. It's not only our Duty, but our Glory; [...], est vestimento orna­ri, nam [...] est certum genus amictûs & ornamenti. Hesychius, Hence it is called a garment. 1 Pet. 5.5. Be cloathed with humility. Now garments are orna­ments, a naked man is a loathsome man; so Humility is a most lovely and adorning grace; he that wants it, is loathsome in the eyes both of God, Angels, and men. 'Tis the most attractive, winning grace; by this Hester gained on Ahasuerus, and Abigail on David. This distinguisheth between Saints and Sinners; Pride is the Character of the De­vills children, as humility is the most proper badge of Gods Children: and therefore of all Lessons, learne this Lesson; 'tis the A.B.C. the very first Lesson which God teacheth us. When one ask't Demosthenes what was the first part of an Oratour, he answered, Pronunciation; and what the second and third, he answered still, good Pronunciation and Action. So if you ask me what is the first Lesson of a Christian? I answer, Humility, and what the se­cond? Humility, and what the third? Humility. Look what the sweet Violet is amongst the flowers, the Diamond amongst the Pearles, and Gold amongst Mettals; the same is Humility amongst Graces. 'Tis not an aery, notionall, empty, speculative thing; but it consists in practice. Christ will have us learn of him to practice it, and not barely to know it. Matth. 11.29. Iohn 13.14.17. To quicken you, take these eleven considerations.

• 1. Consider Humility is a Radicall Fundamentall Grace, when the soul is once truly humble under the sight and sense of sin, then is the Foundation laid for all Grace.
  Radix omnis boni & virtutis est humilitas.
  Humility never goeth alone, 'tis the root of Sanctity, Sin­cerity, Peace, and Wisdom. Prov. 11.2. The empty vessell is capable of filling (Elisha filled onely the empty vessels) the low valleyes of enriching, and the plowed ground of sowing. 'Tis a great part of our holinesse. The more Holy any man is, the more Humble: as we see in Abraham, Gen. 18.27. Iacob. Gen. 32.10. Moses. Isay 6.5, 6. Dan. 9.8. Ezra 9.6. Iohn 1.27. Mat. 15.27. Ruth 2.10. Psal. 131.2. 1 Sam. 25.41. Luke 1.38.43.48. and 15.21. and 18.13, 1 Cor. 15.8, 9. 1 Tim. 1.15.
  See Mr. Leigh on the Pro­mises.
  To these the promises be­long; when the soule is thus qualified, it may challenge them as as its Heri­tage. Psal. 119.111. Prov. 3.34. Iames 4.6. 1 Pet. 5.5. Luke 1.53. God gives his Grace onely to the Humble, not to such as have onely a Morall Humili­ty, which springs from nature, and is mixt with much Self-seeking, and Vain-glory; this is but a shadow, like the apples of Sodom faire to the eye, at contacta cinerescunt, touch them, and they fall to ashes. True humi­lity is a holy, spiritual, supernatural grace; 'tis a brokennesse of heart for sin, as 'tis sin. Quia offensivum Dei, aversivum à Deo, because 'tis offensive to God. These empty soules God fills full of spiritual bles­sings; for as in Nature there is no Vacuum,

  Cor humile est vacuum spirituale. Gerson.

  Absque humilitate nulla virtus est vir­tus, haec servat acceptas virtutes, & serva­tas consum [...]nat; est tutissimus omnium vir­tutum thesaurus, Basil.

  so neither doth grace admit of any.
• 2. 'Tis the conserver and keeper of all Grace. We lay up the richest Wines in the lowest Cellars, and God lays up the choycest mercies in the lowest hearts. The lowest combes are fullest of honey. 'Tis a rich Treasury, and Store­house of Vertue; every grace hath some mixture of humility, there's no The­ologicall grace can be separated from it. This keeps the soule free from the dint of Satans darts, as the low shrubs are from the violent gusts of winde which shake and rend the taller trees. These are not affected with Sa­tans proffers▪ nor terrified with his threatenings: so that he can hardly fa­sten a Temptation on such. I have read of one, that seeing, a Vision, many snares of the Devill spread upon the earth, he sate down and mourned, and [Page 55] said within himself, Quis pertransiet ista [...] who shall pass through these? whereunto answer was made. Humilitas pertransiet; Humility shall pass through them.
• 3. It makes us conformable to Christ our head,
  Discite à me n [...]n mundum creare, non mi­racula facere, sed quicquid ago ad gloriam patris refero, & et omne bonum ascrib [...], in medio discipulorum fai sicut qui ministrat, pedes eorum lavi, in omnibus memet humil­tatis exemplum praebui; nullum contemno, claritatem ab hominibus non accipio.
  who from his birth to his death, from his cradle to his cross, was even compounded of humility. He hath set him­self before us as our Pattern, and commands us to learn Humility of him. Mat. 11.29. we cannot write after a better coppy.
• 4. 'Tis the Path-way to Peace, both Externall, and Internall. As Pride breeds contention and disquietment; So humility quiets and composeth the soul, and makes it with a holy silence to bear those losses, crosses, reproaches, which would break the back and braines of a pround and wicked man.

  Nil asperum mitibus, nil ar­d [...]um humili­bus.

  Qui ja [...]et in terris, non habet unde cadat. Vt [...]m [...]es ita & humores, contemperat bilis.

  [...]. (i e.) a [...]imalia quae s [...]lle carent, ut cervi, sunt longaeva. Omnes humili­ati non sunt humiles.

  As Wool, by its yeelding and softness doth dull bullets, and break their force, so by stooping to God and man, we pacify wrath. He is so little and low in his own eyes, that he cannot fall much lower. Christ tells us; that he that learns of him this Lesson, shall find rest for his soul: though he may have trouble without, yet he shall have Peace within. Mat. 11.22.
• 5. It helps to prolong our dayes, Impatience and fretfulnesse breed di­seases, and shorten mens lives; but Humility, Meeknesse, and quietness, are a meanes to prolong them: as we see in Moses, one of the meekest men in the world, who lived 120. yeares, his eye was not dimme, nor his naturall strength abated. Deut. last. 7, God hath promised long life to such. Prov. 32.4. and Hypocrates observes that Gall-less creatures live long.
• 6. T's the ready way to Exaltation and Honour. Mat. 23.12. He that humbleth himself shall be exalted. 'Tis not he that is humbled against his wi [...]l, as Pharaoh, Ahab, and the Israelites were, but he that freely humbleth him­self; for many are humbled, which yet are not humble; there may be Hu­miliation without Humility; mens estates may be broken, yet their hearts unbroken, humbled they may be in body, yet high in soule. Many make it their study how they may rise and get promotion, behold the way, humble your selves, and you shall be exalted, even to Honour here,
  Descende ut ascendas, humiliare ut exal­teris, qui enim sibi vilis, Deo pulcher, qui sibi displicent, Deo placent; esto igitur parvus in oculis tuis, ut sis magnus in oculis Dei August. Serm. 218: de Temp.
  if God see it good for you. As Ioseph, Nehemiah, David, Daniel; the Lord sets humble Mordecat in Ha­mans stead, and humble Eliakim in proud Shebna's stead. Isai 22.15, 16, 20, 21. if men would but take this course, it would save them much trouble and travell, with chargeable expences. However it would bring them to Grace and Glory, which is the highest and best preferment. 1 Pet, 5.5. There is no entrance into the Tem­ple of Honour, but by the gate of Humility, for as Pride goes before a fall, so before Honour is Humility. Prov. 15. ult. and 18.12. and 22.4. God pulls down the high and haughty,
  Aesopus interrogatus quidnam Peu [...] age­ret resp. [...]. (i. e.) humilia exaltat, alia hu­miliat.
  but he exalts the lowly and meek. Luke 1.51, 52. all the world cannot pull down an Humble man, because God will exalt him; and all the world cannot exalt a proud man, be­cause God will pull him down; if then you will build high, be sure to lay your foundations low.
• 7. The humble soul is Gods House, where he delights to dwell, 'tis domi­cilium Spiritus Sancti, the Temple of the Holy Ghost. Isay 57.1 [...]. God hath but two Thrones, the highest Heavens, and the lowest Heart. God over-looks the frame of Heaven and earth, to look on a poor, humble, broken heart. Isay 66.1, 2. The Heaven is my Throne, and the earth my foot-stoole. But to him, even to him will I look, &c. q. d. 'Tis true, those are my creatures, I made them, yet do I over-look all these, to look on a truly humbled soule, [Page 56] not with a bare look of intuition, or generall prudence, but with a look of favour, and an eye of approbation, complacency, and delight. Though the Lord be the most High,
  Deus, cum om­nium sit excel­lentissimus, non elatione, sed humilitate con­tingitur. Aug.
  yet hath he respect to the lowly. Psal. 138.6. these are Gods Jewels, and as we prize one jewell above 10. thousand pee­bles, so God esteems one humble Moses above 10. thousand other men. The lower we are in our own eyes, the higher we are in Gods. These are Gods Glory. Isay 4.5. they give all Glory unto God, and therefore God loves to exalt them to Honour.
• 8. These are Gods Schollars, whom he hath promised to direct and teach, Psal. 25.9. these are of his privy Counsel, to them he reveales the secrets and mysteries of salvation, as Abraham, Lot, David, Daniel. with these he familiarly walks. Micah 6.8. He that is most humble, sees most of heaven. He that lyes in the low pits rnd caves of the earth, be­holds the starres; when those that walk on the tops of mountains, discerne them not. The proud, God leaves to themselves, to be s [...]ared in their own imaginations. Luke 1.51. Had we less pride, and more Humility, we should have less Error, and more Truth. This is a comely Grace both in Speakers and Hearers. How many that have affected Metaphysical spe­culations, and high-spun Notions, have fallen into the pit of Sinne, and Heresy.
• 9. These are the only prevailing people with God. These are fit to lye in the gap, and to intercede for a Nation. The prayers of one such a meek Moses, Samuel, Iob, &c. may preserve a Nation from ruine. Iob 22.30. 'tis their prayers which he hath promised to hear. 1 Chron. 7.14. Psal. 10.17. God will have communion with none but such. We must humble our selves, if we will walk with him. Micah. 6.8.
• See more, Cob­bet on Prayer. Part. 2. chap. 5.
  10. Such are sure of protection, especially in times of common cala­mity; Ezek. 9.4. when wicked men are broken and cast down, thou shalt say, there is lifting up, and God will save the Humble man. Iob. 22. 29. the bending reed is preserved, when the stubborn Oakes are pluckt up by the Roots.
  Sic ventos vincit dum se submittit arundo,

  In pulsu quorum robora celsa cadunt.
• 11. They are Blessed men, Matth. 5.3, 4, 5. Blessed are the poor in Spirit, who are sensible of their own wants and weakness; of their own nakedness, and nothingnesse; these have the promise of Heaven and Earth. And if Heaven and Earth be taken up for the Humble, in what place (think you) shall the proud be billetted? not in Heaven, for it will receive no proud person; they must be like little children, for Humility, that will come thi­ther. Matth. 18.3.

Now by serious Meditation, work these eleven considerations on thy heart, till they have wrought out pride, and made thee universally Hum­ble; In Vestures, Gestures, Heart, Words, Works. A man may have it in his Tongue, and be full of complement (as your Servant, Sir, &c.) and yet be full of craft. But the most proper seat of Humility is the Heart: We must learn of Christ to be Humble, not onely in Words, but in Heart. Mat. 11.29, For if the heart be once humbled, all will be humble; if there be a Treasury of Humility within, it will quickly appear in the Words and Works without:Quo quisque est humilior, ita ad serviendum Deo promptior. Wickliff. Such will stoop to any employment, whereby God may be glorified. They can well be content to be dishonoured, so God may be honou­red; to decrease, so Christ may increase. Iohn 3.30. This made Paul to become all things to all men, and make himself a servant to all, that he might gain [Page 57] the more. 1 Cor. 9.19, 20. How low did Christ stoop, that he might glorify God in the work of our Redemption, he made himself of no reputation, but laid aside his glory (for a time) and took upon him the form of a servant. Phil. 2.6, 7. he conversed with sinners, talkes with women, heales the sick, & washeth his Disciples feet. Many could be content to serve in places of Ho­nour, Pleasure, Credit, but a gracious soule can stoop to the meanest service, and lowest place,Beatus cujus vita excelsa, Spiritus humi­lis. Verè magnum est magna face­re, & teipsum putare nihil. so God may be honoured; yea, the Saints in their highest condition, carry humble hearts: David, when a King, yet is as lowly as a weaned child. Psal. 131. we need not levell good men, they will levell them­selves, and carry low mindes in high estates. The more they have, or have done and suffered for God, the more humble they be, they lay all their Honours, Learning, Riches, Excellencies, &c. at the feet of Christ, as the twenty foure Elders cast downe their Crownes before the Throne saying, Thou art worthy to receive Honour, and Glory, and Power, Revel. 4.10.

Even Agathocles, King of Sicily, being a Potters sonne, would al­wayes eat his meat in earthen Vessels, the better to mind him of his Originall.

That you may learn this choyce Lesson.

• 1. Be familiar with Humble men, make them thy bosome companions; for as he that toucheth pitch shall be defiled, so he that meddles with rich perfumes, will smell of their sweetnesse.
• 2. Remember thy last end, remember thou art dust,
  Momento, 1. Vnde Veneris. 2. Quò sis abiturus. 3. Coram quo sis rationem redditurus▪ Bernard.
  and must to dust again; we dwell in hou­ses of clay, and our foundation is in the dust. Iob 17.14.16. when the house is clay, and the foun­dation dust, such a house cannot long endure. What made Ierusa­lem so proud and filthy? Why, She remembred not her last end. Lam. 1.9. Pray that you may know in good earnest, that you are but men. Psalm 9.20. (i. e,) poore, fraile, feeble creatures; what ever thy endowments be,
  Men. (i. e.) broken and crackt crea­tures, morbis mortique obnoxii, sorry, sick­ly Caitiffes. This to know savingly, is the beginning of true Humility. Trapp in locum.
  yet this considera­tion, that thou art Enosh, a poore, wretched, mi­serable man, will humble thee. Remember what thou art by sin, and what thou shalt be in thy Grave; and thy Plumes will fall. Every proud man forgets himself.
• 3. To keep thee from pride in Externalls, and Naturall excellen­cies, consider how the creatures excell us therein; the Lion in cou­rage, the Horse in strength, the Birds in singing, the Lillies in Beau­ty, the Spider in spinning, the Bee in working, the Eagle in Seeing, the Hare in running, the Dogge in smelling, &c.

2. In obedience, every creature excells man in his pure Naturalls. All creatures are Gods servants, and are ready to do whatsoever their Lord and Master shall command them: Even the Winds, and the Seas obey him. Hence the Lord sends us Dullards to learn Industry of the Ant. Prov. 6.6. Prudence of the Stork, Crane, Swallow, Ier. 8.7. and Gra­titude of the Oxe and Asse. Isa. 1.3.

[Against Pride, see Alsteeds Encyclop. Ethic. lib. 21. cap. 12, 13. Vol. 2. in Folio. p. 12.77. Perkins 2. Vol. on Gal. 6.14. Bernards Thesaurus in the end. p. 134. Mr. Trapps Common-place on Arrogancy, in the end of his Comment on the Epistles. Mr. Woodwards childs Patrimony. 2. Part. [Page 58] c. 4. Sect. 1. p. 50. &c. Mr. Clerks Mirruor. cap. 102. B. Hall's Ser. on Prov. 29.23. Vol. 2. Fol. p. 399.]

Mr. Clerks Mirrour. cap. 64.[For Humility, see Mr. Henry Smith's Serm. on 1 Peter 5.5. p. 203. Mr. Rogers of Dedham his Comment on 1 Pet. 5.5. Bernards Thesaurus in the end. p. 136. D. Ier. Taylor's Rule of Holy Living. c. 2. Sect, 4. Sibelius in Psal, 132. Mr. Cawdry, Humility, the Saints Livery. D. Featly on Matth. 5.3.]

3. Blasphemers. [...].

This sin is fitly linkt to the former, Sins go not single, but they beget one another; Self-love begets Covetousnesse, Covetousnesse Pride, aud Pride Blas­phemy. So that Blasphemy is the genuine daughter of Pride;Superbiae proles blasphemia. Espene. when men have high conceits of themselves, they are oft punisht with a fall, and Pride being properly a spirituall sin, is punisht with spirituall judgements; God gives them up to a reprobate Sense, so that they fall from one sin to another, till at last they become Blasphemers.

2. Proud persons, are impatient, discontented persons, they can beare no­thing: if God crosse them, or curse them (as he delights to resist the Proud) they presently fly in his face with Blasphemies. Revel. 16.9.11.27. as Iobs Wife would have had him do. Iob 2.9. As a vile person utters Villa­ny. Isay 32.6. So a proud Atheist utters Blasphemy.

Quest. But what kind of Blasphemy doth the Apostle here mean, when he saith, Men shall be blasphemers?

Answ. Blasphemy in Scripture is taken many wayes, but especially two.

1. Largely, and generally, for any contumely or indignity which is done to men: so, reproachfull speeches, tending to the disgrace of another mans name, [...], neminem blas­phemare. Blasphemia [...], qui laedit alterius famam. is in Scripture called Blasphemy. Titus 3.2. that they speak evill of no man; in the Originall 'tis, To blaspheme no man, and so much the derivation of the word imports, viz. to hurt the good name of another.

2. 'Tis taken strictly and most properly for opprobrious words which are uttered to the reproach of God, his Word, his Works, his Spirit, his Ordinances,Maledici. Beza and Diodate. his Ministers, his People. Now, though some learned men do take the words in the former sense, viz. for defamers, and slanderers; yet, our Translation renders it truly from the Originall, Blasphemers; as re­lating to the highest kind of evill speaking, even to all manner of Blasphe­my against the God of Heaven. In all ages there have been such, but in the last dayes men shall attain to a higher Degree in this Devillish Art of Blasphemy. That the word is thus to be restrained, is cleare from the Context, [...], (i e.) in ipsum Deum ma­ledici, nam in hoc sensu eminentiore sumen­dam esse hîc hanc [...]ocem, indicat ordo. Grotius. Per blasphemos intelligimus qui falsa aut impia de Deo loquuntur & sentiunt. Aquinas. both before and after. The Apo­stle useth a kind of Gradation.

1. He tells us, men shall be Self-lovers, Silver-lovers, Boasters, Proud, insulting over their Brethren, and, which is worse, they spare not God himself, but are Blasphemers of him.

2. The Apostle in V. 3. mentions false accusers, slanderers, and despisers of good men, which he would not (in all rationall probability) have done, if the word Blasphemy had been here restrained onely to slanderers. So that I take the word here to signify Blasphemy against God himself; and this hath many Branches.

• 1. Gods name is blasphemed Addendo, by adding or attributing that to God, [Page 59] which his soul abhorres. As that he is the Authour of sin, and approves of sinne. Psal. 50.21. Mal. 2.17. or that he is cruel, unjust, improvident, not regarding how the affaires of the world go. This is the blasphemy of Epicures.
• 2. Detrahendo, by denying God that honour which is due to him; as when we deny his Omnipotence, and say God is not able to deliver; this was the blasphemy of the King of Assyria.

  Divina Attri­buta in De [...] sunt Accidentia & qualitates, secundum Soci­nianos.

  V. Hornebeck contra Socini­an. l. 2. c 4. Blasphemias fe­cerunt magnas. Mont. & Vulg.

  2 Chron. 32.17. or when men deny his Omniscience, Omnipresence, Eternity, Immensity, Immutability, and so upon the point deny all Gods Attributes, as the Socinians do: who hold that the Attributes are not Essentiall, but Accidents and Qualities in God. So when men give the Honour due to the Creator, to the Crea­ture, as the Israelites who called their Golden Calfe, God; this is called a great provocation, and in the Originall, Blasphemy. Nehem. 9.18.
• 3. When men abuse the glorious Names and Titles of God, by pro­phane cursing, swearing, forswearing, murmuring, fretting, and storm­ing a [...] Gods dispensations, this is to set our mouthes against Heaven. Psalm 73.9. and with Sennacherib, to rage against God. 2 Kings 19.28. Levit. 24.11, 25. Iob 3.1. Ier. 20.14.
• 4. When men raile on Christ, and revile him, as the Jewes did who lookt upon him as a meer man, and a sinner; as one that was mad, and had a Devill. Mat. 27.39.63. Iohn 9.24. and 10.20.
• 5. Gods Name is blasphemed, when men speak contumeliously, and d [...]sgracefully of the Word of God, as if 'twere false, imperfect, and no Rule for our lives. Or of the Workes of God, saying, This might have been otherwise, this might have been mended, &c.
• 6. When men revile the Magistrate, vvho is Gods Vice-gerent, this is called Blasphemy, 1 Kings 21.10. Naboth hath blasphemed God,
  [...], blasphe­mantes eos. V. Schooles Guard. Rule 56.
  yea, and the King. So 2 Peter 2.10. speaking evill of dignities, Blaspheming them saith the Originall. (i. e.) They make it their work, it is their Trade to goe up and downe reviling those in authority. So much the Participle of the Present Tense implyes: this is forbidden. Exod. 22.28.
• 7. Such as slander and Disgrace the Ministers of Christ, not so much for any personall defects, but because of their office, because they are Ministers of Christ; now Christ takes the contumelies done to his Em­bassadours, as done to himselfe. Luke 10.16. They are Christs Or­gans, and primary instruments, to promote and propagate his Glory in the world; they are his Heralds to proclaim his Name and Truth unto the world,
  See my Sal Terrae. cap. 8.
  and he will not suffer any to abuse them unrevenged. Thus when the Apostles were defamed, it was called Blasphemy. 1 Cor. 4.13. Rom. 3.8.
• 8. When men calumniate and traduce the servants of God, meerly for serving him: when they scorne and scoffe at Saints for their sanctity, this is called blasphemy. 1 Pet. 4.4. they speak evill of you, [...], blaspheme­ing you. Such were those. Iob 17.6. and 30.9. Psal. 69.12. and 71.9. Ezek. 5.15. Lam. 3.16. Nahum. 3.6. Mat. 11.18. 1 Cor. 4.9.
• 9. When men traduce and reproach Gods Ordinances as low, empty, mean things,
  Via veritatis (i. e.) vera & orthodoxa fide [...] & religio. Laurent.
  so did those false Teachers, 2 Pet. 2.2. by whom the way of truth shall be evill spoken off. [ [...], blasphemabitur] the Christian Religion is the right way to salvation, yet those by their calumnies laboured to turn men from it. So Acts 13.45. and 18.6. Iames 2.7. Revel. 2.9.
• 10. When such as professe Christianity, live loosely and licentiously, when they live not up to their principles, nor answerable to their holy pro­fession, they cause Gods Name to be blasphemed. 2 Sam. 12.14. Ezek. 36.22, 23. Rom, 2.24. and so do those that apostatize, and fall from the truth to Idolatry; [Page 60] they do, in an high degree, cause Gods to be blasphemed. Levit. 18.21. Isay 63.7. Ezek. 20.27.28. they disparage the Lords Pastures, and do interpre­tatively say, There is no lovelinesse, truth, or goodnesse in the wayes and wor­ship of God, and therefore they forsake it; what greater blasphemy! Thus Hymoneus and Alexander, making shipwrack of Faith, and a good Consci­ence, are said to blaspheme. 1 Tim. 1. ult. and if those whom Paul peresecu­ted, that did out of fear renounce the Faith, are yet said to blaspheme. Acts 16.11. oh how sad is their condition, and how high their blasphemy, who do electively, deliberately, and wil [...]ully forsake Christ, and his truth, with­out any such tentation and triall.
  See a Pithy descript?on of Blasphem [...] against the H. G. in Wil­sons Diction. Edit. ult. on the word Blas­phemy.
  These come near to that irresistible blas­phemy, and upardonable sin against the Holy Ghost. When men through Ignorance, & for want of Light, shall persecute Christ and his people; this blas­phemy is pardonable, as we see in Paul, who was a persecuter & a blasphemer, but he obtained mercy, because he did it ignorantly. 1 Tim. 1.13. So did many of the Jews. Acts 3.17. But when men shall wittingly, willingly, malici­ously, and despitefully oppose Christ, and his truth, as the Scribes and Pharises did, this is that blasphemy, which shall never be forgiven. Luke 12.10. Mark 3.29.

Let us now apply this Character of the last times, to our times, and see if all these 10. kinds of blasphemy, may not be found amongst us. The Lord is my Record, that I take no pleasure in the Devils victories, now in raking in this loathsome dung-hill. I desire to write with Teares, what I have read with trembling. I could heartily wish that the Land were clear of all those blasphemies, with which it is charged. But alas, if we go about to plead not guilty in this kind, we shall but double our guilt. Our blasphemies, and blas­phemers, our Copps, and Coppins, our Colliers, and Nailers, our Foxes, and Farme-worths, our Biddles, and Bests (I might say Beasts) are taken notice of by Forreiners,D. Maresius, and D. Arnol­dus, two learn­ed German Professors, have taken notice of the Blasphemies of our Biddle. as well as by Natives: There needs no secret search, or digging for these abominations, they are Publisht and Printed to the view of all, so that they cannot be concealed, or denied. Had they kept their blas­phemies in secret, we had been silent, but since they have been so impudent, as to Print blasphemy, it can justly offend none, if we Print against them: 'Tis fit the Remedy should be as large as the Malady. Since Generalls are no charge, let us descend to particulars.

1. Are there not some amongst us, that have Printed, that God is the Au­thour of sin; not only of the action, but also of the Ataxy, Anomy, Obliqui­ty, and Sinfulnesse of the Action.See London Ministers Te­stimony a­gainst Here­sies. p. 6. Are there not some that accuse him of cruelty, and unjustice in his Decrees?

2. Are there not others that deny God in his Attributes with the Socinians? and others that give out they are infallible, and equall to God, having no sin in them? Thus Nailer, Fox, and the rest of that Heretical, accursed, blas­phemous Quaking Crew. Are there not such Ranters amongst us, that by hellish cursing and swearing, tear in pieces that great and dreadfull name of the Lord our God? Are there not such amongst us as have reviled Jesus Christ, and with the Arrians and Socinians, make him a man, whilest they publish to the world, that themselves are Deified, and become Gods? they make themselves perfect, and Christ imperfect. Have we not those that speak basely of the sacred Scriptures, Cry down Magistracy, Rayle on the Ministery, Revile Reall Saints? Lastly, is not Gods Name blasphemed, and that in England by the loose lives, and licentious Tenets even of Professors? and this is one sad aggravation of the blasphemies of our time, that many Professors are turned Blasphemers. Those that have been nurst up in the bo­some of the Church, for 20, 30, 40. years, and had a form of godlinesse, and (as in Charity we hoped) some of them had the power of it: yet now are [Page 61] turned blasphemous Apostates, and have discovered their rottennesse by per­secuting the Truth, which sometimes they protest. Had they been open enemies, Turks and Tartars, that had thus blasphemed, it might have been easier born, but lo these are the wounds wherevvith Christ vvas vvounded in the house of his (seeming) friends. Zach. 13.6. they that eat of his bread, and drink of his cup, have lift up the heel against him. Had he been thus blasphemed and derided in Egypt, it had been no vvonder. Hos. 7. ult. but to be thus abused and abased in England, vvhere the Gospel hath been preacht above 100. years! for us vvhom the Lord hath made his darling Nation, whom he hath loved and tendred above all the Nations in the world, for vvhom he hath broken the Povver and Policy of mighty ene­mies, and hath given such successe by Sea and Land, that all the Nations round about us, stand amazed; for us, after all these free and undeserved fa­vours, to blaspheme the God of our mercies, and vvith the Beast, to crop the tree that shelters us, and bite the hand that feeds us; is an Act of the highest ingratitude, and basest rebellion in the world. Deut. 32.6. Good turnes ag­gravate unkindnesses, and our guilt is increased by our obligations. Solomons Idolatry vvas far worse then that of his wives, because he had better breed­ing, and God had appeared twice unto him, 1 Kings 11.9. As our Saviour said sometimes to the Jews. Iohn 10.32. Many good works have I shewed you, for which of these do ye stone me? So may the Lord say to England, O England, See 32. abo­minable Er­rors and He­resies late­ly sprung up in Mr. Bartlets Bal­som. p. 63. London Mini­sters Testimo­ny, and 176. in Mr. Ed­wards's Can­green. Part. 1. p. 15. &c. I have been to thee a Rock, and a Refuge, a Sun, and a Shield, I have wrought wonders for thee in Church and State, by Sea and Land; for which of these favours dost thou blaspheme my Name, deny my Word, and overthrow the very Foundations of Religion? hath the Lord been a barren wildernesse to us, or what iniquity have we or our Fathers found in him, that we should rebell against him? Ier. 2.5. as the Apostle said some­times to the Galatians, am I become your enemy, because I tell you the truth? So is God our enemy, because he hath given us his truth, and all the tokens of his love? what could he do more for England then he hath done? if therefore instead of the grapes o [...] Faith and Obedience, we bring forth the wild grapes of Heresy and disobedience, what can we expect but to have our Vine-yard laid waste?

2. A second Aggravation of our horrid blasphemies, is this. That they have broke forth, since we have made a Covenant to the contrary, and that in the most solemn manner, that ever any Covenant was taken in this Land, with hands lifted up to the most high God, That we would extirpate Heresy, Schisme, and profanenesse, and whatsoever shall be found contrary to sound Doctrine, and the Power of Godlinesse. But alas, many of us act as if we had taken a Co­venant to promote them.

3. Instead of an extirpation of Schisme and Heresy, there is too much connivence, indulgence, and toleration given them, and that by some of them whose hands are at this day in Print, set to the solemn League and Co­venant. Durst Hereticks and Blasphemers be so bold to Preach, and Print as they do, if they had not (too) indulgence from some in Authority? Oh that they would no longer bear the sword in vain, but as they are a Ter­rour to Drunkards,Qui non vetat p [...]ccare cum possit, jubet. Qui non corri­git resecand [...]s, c [...]mmittit. Swearers, Thieves, and Vagabonds, so the Lord make them a Terrour to those that are Drunk with Heresies and Blasphemies. That Magistrate which hath power to punish such offenders, and yet spares them, becomes partaker with them. Men post the punishment of such of­fenders one from another; the Magistrate saith, Let the Minister reprove it, the Minister sayes, Let the Hearers reform it, and they say, Let the offerder answer it. Thus, when the Sea breaks in, all the Borderers contend whose right it is to mend the damme; but whilest they strive much, and do no­thing, [Page 62] the Sea hereby gets further in, and drowns the Country. The Ap­plication is easie. 'Tis long since observed, that England hath golden Lawes, but leaden executioners; and that we yet want one Law. viz. A Law to bind Magistrates to put all the rest of the Lawes in execution.

Vse. Let us be deeply affected with the blasphemies, and dishonours, that are done unto our God, in the land of our Nativity, Let's mourn for all the abominations, and specially for the prodigious blasphemies which are found in the midst of us. Let them deeply affect and afflict our hearts; if we love God, they will do so, for Love is very tender of any wrong, that is offered to the party beloved. Thus Moses burnes with an holy zeal, when he heard that one had blasphemed God, he puts him in Ward, and at last stones him to death. Levit. 24.11, 12. David hated such persons with a perfect hatred, and counts them as his enemies. Psal. 139, 20, 21, 22. Hezekiah hear­ing of Rabsheka's blasphemies, Rent his cloathes. Isay 37.1. So did Paul and Barnabas, Acts 14.14. when they heard the blasphemy of the Ly­strians, crying them up for Gods, they rent their cloathes, to expresse the rending of their hearts with grief and indignation, at what they heard. And wicked Iezabel's proclaiming a Fast upon the false accusation of Naboth for blasphemy. 1 Kings 21.10. may teach us to be zealous against Reall blas­phemy. So the High Priest rending his clothes for conceited blasphemy. Matth. 26.65. if every one of us should do so, when we hear God and his Gospel blasphemed, we should have more rent then whole clothes, and scarce a whole garment to be found amongst us.

2. Let us shew our dislike of blasphemy, by reproving the broachers of it. This is the greatest love that we can shew them; Hence we are command­ed not to hate our Brother, but rebuking, to rebuke him, (i. e.) freely, plain­ly, soundly, and sincerely. Levit. 19.17. The converted Thief reproves his fellow for blasphemy. Luke 23.39, 40. So when the Devill began to utter blasphemy, and to challenge all the world for his own, and began to call for worship, our Saviour cuts him short, and in a holy detestation bids him be­gone, for he would reason no longer with him. Matth. 4.10. yet if we per­ceive that men are incorrigible, and incurable, Prudence must be used; we may not give holy things to dogs, which will but rend us for our pains. Mat. 7.6. reprove not such, lest you increase the flame, instead of quenching it. This was one Reason why Hezekiah commanded his Commissioners, when they heard the blasphemous Menaces of Rabsheka, not to answer a word, deeming it in vain to make any Reply, when it would but incite him to fur­ther rage. Isay 36.21. But where we see any to be teachable or Tractable, and may be wonne by our Reproofes; of those let us take compassion, pul­ling them out of this flame. They will one day blesse God for you, as David did for Abigail, when she stopt him in a way of sin. 1 Sam. 25.32, 33.

3. Let all that professe Religion, be exact and circumspect in all their wayes and walking, lest they cause the Name of God to be blasphemed. The world is apt to accuse us withou [...] a cause, as the Devil did Iob; and to call us blasphemers, as Iezabell did Naboth; 1 Kings 21.10.13. and the Pharises Christ. Matth. 9.3. Iohn 10.33. and the Jewes Steven. Acts 6.11. 13. when themselves were the persons guilty of that crime. So those Hypo­crites that called themselves Jewes, and seemed to worship God, when they were the Synagogue of Satan, and worshipt the Devill; yet could blas­pheme and revile the true Saints. Revel. 2, 9. A spot in fine Cambrick is soon seen, and one dead flye marres a whole boxe of pretious oyntment, when a hundred may fall into a barrell of pitch,Ecce quales sunt qui Chri­stum colunt! Salvian. and no body regards it. The sinnes of a David will quickly cause Gods Name to be blasphemed, and therefore Gods hand vvas sharp upon him, and upon the Jewes, [Page 63] rather then the Gentiles. Ram. 2.9.24. Hence the Apostle exhorts Wives and Servants to walk as becomes the Gospel, that the Name of God be not blasphemed. Titus 2.5. 1 Tim. 6.1. Some are afraid of blasphemous words, but how many live blasphemous lives?Hi sunt Chri­stiani ad contu­meliam Christi, they praise God with their words, and reproach him with their covetous, cruell, unrighteous conversations. These are botches in Christianity. Let the falls of others make us fear, when Ce­dars fall, let the Firre-tree howle. Zach. 11.2. The Falling-sicknesse was ne­ver so common as now. One falls to Atheisme, another to Papisme, one falls to Quakerisme, and another to Rantisme. How many professors, that could have pull'd out their eyes, to have done us good, formerly; yet now be ready to pull out their Ministers eyes? Many that prayed, and prized Ordinances formerly, yet now have cast off all, and are become scan­dalous both in their Practice, and in their Principles. This is a Lamentation. and should be to us all matter of Lamentation: for this our eyes should run down with Tears, even for the slain (in a spirituall sense) of the daughter of Gods people. Ier. 9.9.

4. Instead of blaspheming,Virtus blaesphe­miae contraria est [...]. get a habit of good speaking, God loves to do good to those that speak good of his Name. As in our hearts, we should have High and Reverentiall thoughts of God, so with our words we should Blesse him; that is the proper use, and end of the Tongue. Psal. 51, 15. Iames 3.9. with the Tongue we bless and praise God, declaratively, and God blesseth us imparatively; and this is the advantage a man hath, above other creatures, that we can be distinct and explicite in Gods praise. Psalm 145.10. all thy works praise thee, and thy Saints shall blesse thee. The creatures offer the matter, but the Saints publish it; their Tongue is as the Pen of a ready Writer,Gloria (i. e.] Instrumentum piae gloriationis in Deo, sive or­ganum quo De­um glorifica­mus. Met. Sub. Polanus. See my Scholes Guard. Rule 23, to set forth Gods praise. Psal. 45.2. Hence our Tongue is called our Glory. [Psal. 16.9. and 30.13. and 57.9. Gen. 49.6. what David calls his Glory, the Apostle applyes to the Tongue, Acts 2.26.] because with it we should praise and glorify God. Let your words be alwayes modest and Gracious. The Jewes were so carefull of their speeches, and so abhorred blasphemy, that they would not name the word, but by an Antiphrasis, and Eu­phemisme, they called it by the contrary, and oft put the word Blessing, for cur­sing and blaspheming; and this did not only holy Iob 1.5. but even wicked Ie­zabel, 1 King. 21.10. & Iobs wife, Iob 2.9. yea the devil himself. Iob 1.11. we should Answer all Satans Temptations this way, as pious and couragious Polycarp did the Pro-Consul, who bid him deny and blaspheme Christ, and he should live. He sweetly answered, Fourscore and six years have I ser­ved Christ, Octoginta sex annos illi jam servivi & ni­hil me laesit unquam, quâ igitur conscientiâ maledicerem & blasphemarem regem meum, qui salutem mihi dedit. Euseb. Hist. lib. 4. cap. 15. neither hath he ever offended me in any thing, how then can I revile my King, that hath thus kept me? It had been good for wicked men if they had never a­ny Tongues, rather then to abuse them to the disho­nour of that God that gave them. Now since the sin of Blasphemy is Epide­mical, and very common in the land, I shall set down some considerations against it.

1. Consider that the sinne of Blasphemy is one of the highest and most horrid sins in the world.Blasphemiae vitium omnium peccatorum ex suo genere est gravissimum. Aquinas. 12 ae. Q. 13. art. 3. Quo major persona, hoc & injuria major. Some sinnes are more directly and immediately against mens own persons, as idleness, prodigality, &c. some are a­gainst other mens persons,Nakab (i. e.) perforavit, con­fi [...]it. Lev. 24.11 as coveting, lying, slandering; but the Blasphemer fights directly against God: Other sinners strike at God, but this pierceth him, and strikes through his name with his maledictions, & execrations, and there­fore God will have him stricken dead.Naats, contemp­sit, irritavit, blasphemavit. Psal. 107.11. Levit. 24.10, 11. Isay 36.6. Hab. 3.14.

2. 'Tis an high contempt of of God, 'tis a desperate flying in his face, and charging him with folly, cruelty, and Tyranny. Iob 1. ult. This pro­vokes [Page 64] God to wrath, so that he beares not with blasphemers as he doth with other sinners, but cu [...]s them off more speedily, as a people ripe for ruine.

3. It argues the highest Ingratitude in the world. For a man like a mad dog, to fly in the face of his Master, who keeps and feeds him, and to use that Heart and Tongue which God made for his praise, to the dispraise and disparagement of his Creator, to load him with injuries, who every day loads us with mercies, and to curse him, who blesseth us. What greater Ingratitude? These crucify Christ afresh to themselves. H [...]b. 6.6. and are in a worse condition then many of those who did actually crucify him; for they did it ignorantly, but these willfully against light and conviction. 'Tis infinite patience that the earth doth not open her mouth, and swallow them up alive; and if the rocks rent, the fonndations of the earth were moved, and the Sun hid its self, when Christ was cru­cified and blasphemed,Magis effendunt qui blasphemant Chri­stum regnantem in coelis, quàm qui crucifixe­runt ambulantem in terris. Aug. by many that knew him not: Oh how doth the whole Creation groan under the bur­den of such, as crucify the Lord afresh, and wittingly, and maliciously put him to an open shame?

4. It doth exceedingly debase a man, and makes him viler then the vilest creature, that we tread under our feet; for they in their kind praise God, and shew forth the Wisdome, Power, and Goodnesse of their Creator. But the Blasphemer dishonours him in all his Attributes.

5. 'Tis a most unprofitable sin; other sins have some seeming pleasure and profit to allure, but what pleasure or profit can it be to rage against the Just and Great God?

6. Such are guilty of a most pestilent scandal, they grieve the godly, harden the wicked, offend the weak, who are quickly turned out of the way; and become an ill example to their children, who like soft wax, are ready to be framed to any thing; like Spunges, which suck up any water that comes near them. Now, Woe unto them by whom Scandalls, especially Blasphemous Scandalls come. Matth. 18.6, 7.

Sicut blasphemi filii Diaboli ea cantica discunt in mundo quae canant in inferno: ita filii Dei divinis laudibus assueti, eos Psal­mos addiscunt in terris quos cantabunt in coe­lis. Peraldus. Erit in damnatis Vocalis blasphemia, si­cut in Sanctis Vocalis Dei laus. Aquinas. 22. Q. 13. art. 4.7. 'Tis a sin which makes men most like to the damned in Hell. As the Saints in Heaven being filled with joy, shall Vocally sing the Praises of their Re­deemer; so the damned in hell being filled with the wrath of God, shall Vocally blaspheme him. Hell is full of blasphemy. 'Tis the very work of the dam­ned to lye under the intolerable wrath of God, conti­nually blaspheming him. He that accustomes himself to such language here, let him take heed that he be not put for ever to sing it there:See Mr. Clerks Mirrour. cap. 11. Edit. 3. Cum mala for­maliter expressè et aperiè Deo tri­buimus, fit blas­phemia. Tollet. Ex personis ho­minum dicta ac facta pen­sentur. Reg. and if the wicked, that in this world do but taste of the cup of Gods wrath, yet blaspheme him for their torments. Revel. 16.9. how will they be filled with blasphemies, when they shall be filled with the wrath of God for ever?

Lastly, as 'tis the greatest sin, so it makes men obnoxious to the saddest judgements of God, and severest punishments of the Magistrate, when a man shall directly and purposely speak reproachfully of God, denying him in his Attributes, or attributing that to him which is inconsistent with his Nature; this is called direct and immediate blasphemy, and if it be acted not out of Infirmity of nature, the person not being distempered with sicknesse, melan­choly, or madnesse;Saxeus & scelestus lapidandus est saxis ab omni populo, ut omnes testarentur quam ode­rint Blasphemiam Drexelius. John 19.7. We have a Law, and by our Law he ought to dye, because he made himself the Son of God. but out of Malice, Deliberation, and Obstinacy; then the party is to dye without mercy. Lev. 24.13, 14, 15, 16. this was no judicial Law, peculiar only to the Jews, but it being of the Law of Nature, is an Universall Law for all Nations. He, who ever he [Page 65] be that shall directly and obstinately blaspheme the Name of the Lord; shall surely dye. Hence wicked Iesabel, that she might stone Naboth to death, pro­claimes him a blasphemer. 1 Kings 21.11.14. this stoning endured till Christs time, as appears by their stoning of Steven. Acts 7. now if every direct and obstinate blasphemers should be stoned to death in England, what showres of stones would there be in all parts of the Land? and if Nebuchadnezzar, a Hea­then, by the Light of Nature could make a Decree, That who ever blas­phemed the God of Heaven, or spake any thing amisse concerning him, should be cut in pieces, and his house be made a Dung-hill. Dan. 3, 29. how much more ought Christian Magistrates to make severe Lawes for the pu­nishing of such high offenders; lest as their light and charge is greater, so they suffer double punishment. We see how carefull Magistrates are to pu­nish Thieves and Murderers of men; and shall Spirituall Theeves, who rob God of his Honour, deny his Being, and since they cannot kill him yet will smite him with their Tongue, be suffered to go unpunished? We see how tender great men are of their own Names, Honours, Priviledges, and Lives; if any oppose them, he must dye for it, and shall he that abuseth and blasphemeth the King of Kings,Blasphemator Creatorem cum interficerè non possit, linguâ ferit. Theoderet. The Prophet Zachery (13, 3.) speaking of Gospel-time; sayes, that even false Teachers and much more blasphemers shall be put to death. Anathema belongs to other sinners, but Anathema Marana­tha is the portion of such High Attainers. not dye the death? Surely, as this is the grea­test sin, so it should be punisht with some eminent and remarkable punishment. This Hellish sin defiles the land, and cannot b [...] purged away, but by the death of the Blasphemers. Impunity breeds Blasphemy, and all manner of sin. Eccles. 8.11. Paul must excommu­nicate such. 1 Tim. 1.1.20. and the Magistrate must cut them off. Levit. 24.6.16. Dan. 3.29. and when men cannot, or will not punish them, God takes the sword into his own hand. He cut off blasphemous Sennacher [...]b, with one hundred fourscore and and five thousand men. 2 Kings 19.35. Blasphe­mous Arrius voyded his bowells,See more Beards Theater of Gods Judge­ments. l. 1. c. 29. p. 130. and 477. Edit. ult. Aliud est blas­phemiam dice­re, aliud blas­phemum esse; Blasphema fuit vox Jobi. 34.5. at quia id dixit animi per­turbato, non [...] & delibera­tivè non fuit blasphema. Fayu [...]. and so died. The Syrians blaspheming the God of Israel, and calling him the God of the Mountains, and not of the vallies; many thousands of them fell by the sword. 1 Kings 20.29, 30. and if the Lord be thus terrible in the Camp of the Assyrians for blasphemy, where will blasphemous Christians appear, who sin against greater Light, and greater Love.

Caution, Yet every unadvised speech or act against God, doth not pre­sently denominate a man a Blasphemer. There be may blasphemy in what is spoken, and yet the person speaking not to be a blasphemer. Iob and Ieremy spake many things unadvisedly (when under a tentation;) yet blasphemed not. Blasphemy properly taken, is ever joyned with an intent to cast re­proach upon God. As every one is not a lyar, that telleth what is not true; but he that telleth an untruth, knowing it to be an untruth, with an intent to deceive and wrong others: so he that thinks or speaks a thing unbecom­ing God with an intent to reproach or slander God and his wayes: This is Blasphemy directly against God.

6. Disobedient to Parents. [...]. Parentibus non obedientes.

Next unto God, our Parents are to be loved and obeyed; he that dares blaspheme the one,Qui Deo maleditunt quomodo parentès venerarentur? novit arrogantia quae ex blaspemia est, etiam adversus naturam effer­ri, non ergò solùm Deum quem non vident▪ sed & parentes quos cernunt, ii despiciunt [...] Espencaeus. will never fear to abuse the other; he that dares revile his Heavenly Father, will not stick to rebell against an earthly one: Hence Haters of God, and disobedient to Parents, are yoakt together in the same Predicament. Rom. 1.30. [Page 66] This is a branch of pride, 'tis that which makes men so refractory, [...], immorigeri, inobedientes, in­suasibiles, contumaces, refractarii ab [...] privat. & [...], persuadec. and rebellious, that no perswasions of their superiours, can work upon them, nor any in­treaties winne them to obedience. The words are in­definite, and equivalent to an Universall.Videtur Parentum nomen in genere am­plectiomnes qui nobis praesunt. Baldwin. In the last dayes, men shall be disobedient to Parents, in the Plurall number. viz.

To Parents.

• Naturall,
• Politicall,
• Spirituall,
• Domesticall.

1. In the last dayes, men shall be disobedient to their naturall Parents of both sexes,Omnia sunt ge­neraliter acci­pienda, nisi ubi aliud specialiter urgent circum­stantiae. Mercer. Father and Mother. Thefe especially are here implyed in the word Parents, though I shall not exclude the latter, since the Character in its fullest Latitude, suits so fully with our times.

1. Was there ever more contempt of Naturall Parents? is not the com­plaint generall, that the youth of our age is exceeding Haughty, Vaine, Light, Loose, Hypocriticall, and Rebellious to Parents? it may be, whilest they be rich, and can give them something, they will shew some externall Reverence and Obedience out of Self-respects, that they may get something from them: but let those Parents become Poor, Old, Sick, or a little burdensome, to them; then oh what Bitter, Saucy, Re­proachfull words: what harsh, Vexatious, and Uncivill carriage, do they expresse towards them, as if they were some base Peasants, rather then their naturall Parents? The Storks of Heaven shall rise in Judgement against the rebellious children of this age, for such is their naturall affection to their dams, that they feed them when they are old;V. Franzium de animalibus. P, 2. c. 8. p. 266. That is a singular piece for de­scribing the Nature of most creatures. Parentes suos non amare, impietas est: non agnoscere, insania. Est hoc animi perversissimi indicium, quia Lex naturae jubet, ut benefactoribus bona referatur gratia, inter quos primum locum obtinent Parentes, quibus' vita hujus ini­tium debemus, & quorum labore educati su­mus. Gualter. and 'tis but reason, that as our Parents, have nursed and nourished us, so we should do the like for them, if need require; this is called a requiting of their love, and is very pleasing in the sight of God. 1 Tim. 5.4. We must not only love them, and reve­rence them externally, and internally, but we must shew our love by succouring, and supporting them in all their necessities: and so far as we are able, we must answer their tender cost and care to us by doing good to them again. So did Ioseph, Gen. 47.12. and Christ commends the care of his Mother to Iohn. 19.26, 27. so Ruth 2.18. 1 Sam. 22, 3, 4. con­sider the heavie curses which God denounceth against such as contemn their Parents. God will suddenly cut them off, they shall not live out half their dayes. Deut. 27.16. Prov. 20.20. As God prolongs the life of the Obedi­ent. Ephes, 6, 3. So he hath threatned shamefull death to the disobedient. Prov. 30.17. the Ravens shall pick out their eyes. (i. e.) they shall be put to an untimely death,V. Theater of Gods Judge­ments. l. 2. c. 1. and hanging on a tree, they shall be meat for Ravens, and the fowles of the aire. So Deut. 21.18, 19, 21, 22. Lev. 20.9. Mark 7.10.

2. As thou hast been ungratefull to thy Parents, so thy children shall be ungratefull to thee.In quo quis pec­cat in eo puni­tur. As men mete to others (especially their Parents) so God raiseth up some usually to mete to them again. A scoffing Ham is punisht with a profane Canaan, and both of them are punisht in the cursed Ca­naanites that descended from them, and proved Imitatours of their Fathers wickednesse. Gen. 9.25. This was one of those sins which caused the day of Ierusalems sorrow to draw near. Ezek. 22.7. I wish it be not a fore-run-runner of some judgement to this Nation.

[Page 67]2. Magistrates are the politicall fathers of our country. Gen. 45.8. Iudg. 5.7. 1 Sam. 24.11. Lam. 3.3. God commands us to honour them, yet how do those filthy Dreamers (as S. Iude 8. stiles them) despise dominions, and speakevill of dignities; as if God had given them a command to dishonour and abuse them. We have those that shew not so much as externall Reve­rerence to them. How unlike are these to the Saints of old. Mephibosheth falls on his face before David, 2 Sam. 9.6. and Nathan bowes himselfe before him. 1 Kings 1.23.

Object. Many of our Magistrates are carnall, wicked men.

Answ. Admit they are so, yet they are Magistrates still, and are depu­ted by God to that office having power and authorite from him, and in this respect, though they be never so vile and wicked, yet, we are to give them all due Reverence and respect both internall and externall. Saul was a wicked man, a persecuter of holy David, and Ionathan; yet David respects him as the Lords anointed still. 1 Sam. 24.6. The sonnes of Heth were Heathens, yet Abraham bowed himselfe unto them. Gen. 23.7. Esau is expressely called a profane man. Heb. 12.16. yet Iacob calls him my Lord Esau, and bowed seven times before him. Gen. 33.3. Festus was none of the best, yet Paul gives him his Titles of honour. Acts 26.25. Most noble Festus, and if we must pray for Nero's and Tyrants, and all in authority, which is the great work. 1 Tim. 2.2. then surely we may bow in a civil way unto them, un­cover our heads and give them respective language. How then can those Monsters, rather then men, boast of their sanctity, when they have not common civ [...]ity? or say they love God, when they slight his Vice-gerents,See Gods Judgements on such. Thea­ter of Gods Judgement. l, 2. c. 2. p. 158. and Substitutes.

3. Ministers of Christ are spirituall fathers, they are Instruments of our Conversion and Regeneration.Per Parentes intelligit specialiter veros doctores qui alios per Evangelium genac­runt. Prim [...]sius. 1 Cor. 4.14, 15. Elisha calls Elijah his Father, 2 Kings 2.12. and 6.21. and 13, 14. Iudg. 18.19. 1 Tim. 1.2. Titus 1.3. now when was there ever more contempt cast upon the Mi­nisters of Christ solely, because they are his messengers; and that by a company of proud, censorious Sectaries and Seducers; unsetlted, turbulent, arrogant spirits; raging waves of the Sea, foaming out their own shame. Iude 13.See my Pul­pit Guard. 4. Edit. p. 77.78. Calling us Witches, Devills, Serpents, Antichrists, &c. They for­get that Ministers are by Office Elders, and the Apostle would have such to be used with more reverence and respect then ordinary men. 1 Tim. 5.1. But such railing is the Livery we must expect from this ungratefull world. Thus did they revile the Prophets, Apostles, yea and Christ himself; he was called a mad-man, a wine bibber, a devill. And if they have called the Master of the House,See D. Haris on Matth. 5.11. Serm. 24. and Mr. Pemble on 1 Cor. 15.19. in Fo­lio. p. 478. Beelzebub; what may the ser­vant expect, Matth. 10.25. Thus they called Cyprian, Coprian; Athanasius, Sathanasius; Calvin, Cain; and Forell, Devill; no sooner is a man a faithfull Minister of Christ, but he is half a Martyr. But let such Raylers know, that they carry about them the black marks of unregenerate men, and such as never tasted the Power and comfort of our Ministery; yea, and, except God give them Repentance, of Reprobation.

4. Masters of Families are called Fathers. Thus Naamans servant calls him, My Father. 2 Kings 5.23. How do these also complain of the abuses of their servants? The heeles are now where the head should be. Every Iack looks now upon himself as a Fellow-creature with his Master, and some think themselves Superiour; especially if the Master be a carnall man, and themselves have a little smattering in Religion, then [Page 68] they think they may leave their callings, and run from the shop into the Pulpit, contrary to that, 1 Cor. 7.20. let every man abide in his owne calling. 'Tis true, as a Master is a wicked man, and commands wicked things,Malo in malo non est obedien­dum, as to profane the Sabbath, lye, cozen, &c. he may not be obeyed; 'tis no dishonour to earthly Masters, to see their Heavenly Master preferred before them. Thus we may not be the servants of men. (1 Cor. 7.23.) To obey their wicked commands; he speaks in respect of conscience, and in re­gard of the inward man: He forbids not bodily service to men, for a wick­ed Master, though he be never so vile, yet commanding such things, as a Master may command by vertue of his place, is to be obeyed; as appeares, 1 Tim. 6.1, 2. he speaks of servants that had Infidels to their Masters, he would have them so to carry themselves towards such Masters, as account­ing them worthy of all honour; not derogating ought from their obedi­ence, because themselves are called to the knowledge and profession of Christ: yea they must the rather be carefull to walk honestly and upright­ly, that they may credit the Gospel, and winne their Masters to Christ. However it be, yet servants must not faile in their duty, because Masters are carelesse of theirs.

Object. The Anabaptists of our time object, That in Christ all are equall. Gal. 3.28. and therefore there should be no difference between Master and Ser­vant, for Christ hath purchased Liberty for u [...] ▪ and hath made us free from Subjection. Gal. 5.2.

Answ. Subordinata non sunt contraria. Our Spirituall priviledges do not abrogate our civill respects to our Superiours. And though beleevers as they are in Christ, are all one and equall; yet considered as they are members of a Politick body, and in civill respects, so there is an inequality; and though Christ hath freed us from the curse of the Law, and from the Tyranny of sin, and Satan; yet he hath not freed us from subjection to men according to those ranks and callings he hath set us in. Hence even in Gospell-times, we read of Master and Servants, Superiours and Inferiours, with directions how Inferiours should walk towards Superiours. Rom. 13. and Servants toward their Masters. Ephes. 6.5, 6, 7. with promises to reward such as conscienciously perform the duties of their place. V. 8.

Object. But my Master is harsh and cruell.

Answ. Yet you must obey, and so be subject not only to good Masters, but also to the froward, 1 Pet. 2.18. Sarah dealt hardly with Hagar, yet the Angell bids her return and submit her self to her Mistris, Genesis 16.6. 'Tis a crosse and affliction which the most wise God hath allotted to you, and you must bear it patiently.

7, Vnthankefull. [...], Ingrati.

[...] est ingrati animi crimen. Qui gratiam rependere bene­factoribus non noverunt. He­ming.The sin of Ingratitude is one of those sins which do more especially render these last times so perilous. Men will be unthankfull to their Benefactours for favours received: and how can it be otherwise? since they that are Blasphe­mers of God, the great Benefactor of all the world, and disobedient to Pa­rents, who are the Instruments of their being, must needs be ungratefull to inferiour Benefactours, who have deserved better at their hands.

Quest. What kind of unthankefull persons doth the Apostle here speak of, whether such as are unthankefull to God, or man?

[Page 69] Answ. To both. In the last dayes men shall be ungratefull to God for peace and the Gospel of Peace; and to Parents Natural, Politicall, Spiritu­all, and to other their Benefactors. Those that bred them, bare them, and defended them; those that fed them with the bread of life, and spent them­selves like Lamps, to give light to them; such is, and will be, the ingratitude of the last times, that men will seek their lives, who endeavoured to bring them to life,Ingratus est qui non reddit, in­gratissimus om­nium qui oblitus est. Seneca. and will labour to cast them into prison, and darknesse, who laboured to bring them to light, and liberty; and will tread them under feet, whose feet they shuld esteem pretious, and as for the God of their mercies, either they forget him and his wondrous works, Psal. 106.21.24, 25, 26. or else they ascribe all to themselves, as if if they had merited, and deserved them. Hab. 1.16.

2. They do not once think of the God of their mercies, they forget him dayes without number, he is seldom in their thought; like swine they eat the Mast, but look not to the Tree from whence it comes; like the Lepers, [...]en cleansed, and but one in ten that returnes to give thanks. Luke 17.17.18. Like Patients, when once cured, they forget the Physician. Like Mariners, when landed on the shore, forget what they promised in the storme. Psal. 78.34.36, 37.

2. Instead of acknowledging his favours, they fret and murmur at the least afflictions: if God bestow a thousand curtesies, and lay but one crosse on them, they forget their mercies, to think on the present misery.

3. In their works they render evill unto God for all the good which he hath shewed them,Most carry themselves as men to men, recompensing Love with Love again; but as Devills toward God, recompensing his Love with hatred. Clerk. (which is the highest ingratitude:) no favours can win them; but, if God had been their deadly enemy, they could not have acted more violently, and virulently against him.To do good to those that do ill to us, is [...], 'tis a quid divinum. Matth. 5.44, 45. Rom. 12.20, 21. all love friends, onely true Christians can love their ene­mies. This makes men like the Devill. To render good for evill, is Divine. To render Good for Good, is Humane. To render evill for evill, is Brutish. But to render evill for Good, is Devillish. This brings ruine to a man, and his house. Ier. 18.20, 21, 22. We know what befell Sauls family for his ingratitude to David. So true is that of Solomon, Prov. 17.13. Who so rewardeth evill for good, evill shall not depart from his house. Though such may escape the lash of mens Lawes, yet the revenging hand of God will find them out. This we see in the Jewes, who for their Ingratitude to Christ in cursing and crucifying him, who by his doctrine, la­bours and miracles, would have converted and saved them; are to this day the people of Gods curse, dispersed and despised over the face of the whole earth. And if he deserve punishment who renders evill for evill but to man,Absque dubio maximi criminis reus cre­ditur qui malum pro bono reddidit, cui etiam malum pro malo reddere non liceret. Hoc nos, qui Christiani dicimur, facimus. Irrita­mus in no [...] misericordem Deum peccatis no­stris, propitian [...]m sordibus laedimus. Salvi­an de Gubern. Dei. l. 6. what shall be done to him who renders evill for good, and to his God; who never did him hurt? This is not onely notorious ingratitude, but perfidious violating the very Law of Nature, which the God of Nature will not suffer to passe un­punisht.

1. Let such consider that Ingratitude is a sin against the very Light of Nature. It's naturally ingraven in the hearts of men, to do good to those that do good to them.Clerks Mirrot car. 59 60. Ingratum qui dixerit, omne nefas dixerit▪ Mat. 6.46. Hence Heathens have condemned it, as one of the vilest sins; call a man an ungratefull man (say they) and you need to call him no more. Some vices are pleasing to Nature, and ap­plauded by it; but Ingratitude is generally abhorred of all.

3. It debaseth men and sets them below the beasts that perish, all sinne doth so, but this especially. Hence the Lord complaines of ungratefull Is­rael, [Page 70] that they were worse then the Oxe and Asse, two creatures,Iudaei rebelles & ingrati hîc non assimu­lantur equo generoso, aut cani sugaci, & gra­to, sed stolido bovi & asino; quid enim sto­lidius bove? quid stupidius asino? his tamen stolidiores & stupidiores sunt omnes ingrati. Hieron. Officia etiam ferae sentiunt, nec ullum tam immansuetum animal quod non cura mitiget, & in amorem sui vertat. Granatensis in verbo (Gratitudo.) Vbi plura. the most dull and heavy of all the rest; yet these have some expression of affection to those that feed them, they know and acknowledge them, they be ready to serve and obey them. Isay 1.3. The kindnesse of the Lion to the man which pulled the thorn out of his foot, who lists may read in Aul. Gellius. Noct. At. lib. 5. cap. 14.

4. The Scripture sets a blot and a brand on such. Thus Laban is branded for his ingratitude to Iacob Gen. 31.2. &c. and Saul and Nabal to David. 1 Sam. 19.10. and 25.10. and Pharaoh's butler, who, when he was promoted, forgot Ioseph, Gen. 40.22. and Ioash who slew Zechariah, that had been loyall to him. 2 Chr. 24.22, 23. the Lord suddenly punisht him for it. 2 Chr. 24.25. Especially, the Scripture sets a black mark upon those sordid, unrighteous, disingenious spirits, who fight against God with his own blessings,Omnis ingratus est injustus. and bestow his silver and gold on Baal. Hos. 2.8. with the Israelites, they turn their jewels into an Idoll, and then dance before it, and worship it. Iesurun when fat and full, kicks at the God which fed him. Deut. 32.15. like Mules, which being filled with their dammes milk (matrem calcibus petunt) fall to kicking the damme that fed them. The Hebrewes have a Proverb. In fontem ex quo semel bibisti, ne proji­cito glebam, much lesse in fontem ex quo semper. God is our Creatour, Preser­ver, Father, and Friend; and therfore they do very foolishly, who do thus ill requite him. Deut. 32.6. Take heed therefore of this Spunge of the De­vill (as Austin calls Ingratitude) wherewith he wipes all the favours of God out of our soules.

Qui non est gratus datis, non est dignus dandis. See more in Clerks Mirrour. cap, 73. Edit. 3,5. Unthankfullness stops the Current of Gods mer­cies, and provokes the Lord to strip us of all. Solomon forsakes the God of his mercies; by it he lost ten parts of his Kingdome, and had adversaries ever after 1 Kings 11.9. Hezekiah, when recovered, rendred not according to mercy received, therefore wrath came upon him from the Lord. 2 Chron. 32.25. It maks the Lord to repent of the blessings he hath given us. 1 Sa. 15.11. It made David repent of his care in protecting the flocks & ser­vants of ungrateful Nabal from violence.Ingratitudo est ventus urens, siccans pie­tatis fontem, rorem misericordiae, fluenta gratia. Bern. 1 Saw. 25.15.16.21, 22. In vain have I kept all that this fellow hath, since he requites me evill for good; Ile destroy all that belongs to him. So saith God, in vain have I saved such a man from the Sword, Plague, Famine, therefore I will now destroy him utterly for his rebellion. God cannot endure these Sepulchra beneficiorum, these unthankfull buriers of his benefits.

6. 'Tis a sad aggravation of mens sins; This makes the sins of the Saints so exceeding sinfull, because they are committed against the greatest Light and Love. God Registers all the mercies which he bestowes on us, and when we sin against them,Ingratitudo velut fermentum omnia pec­cata permeat, ingratitudo materialis est in quolibel peccato. Aquinas 22. q. 107. art. 4. we shall be sure to hear of it. 2 Sam. 12.7, 8, 9, 10. 'Tis a sinne that levens and sowres our other sins, and makes them farre more loathsome. It stops mens mouthes, and makes them excuselesse, so that they have no­thing to say for themselves. Ezra 9.9, 10. when he had set forth what God had done for them, and how they had rebelled against him, he cries, and now Lord what shall we say after all this? q. d. We have nothing to say for our selves, since we have again forsaken thy commandements, notwithstand­ing all thy mercies and deliverances given to us; this brought ruine on them. V. 13, 14.

7. Idolaters will rise in Judgement against such; if they will praise their [Page 71] dung-hill-Gods, shall not we praise the living God? Iudg. 16.23.

8. Unthankfull men are unfit for Heaven, for there the Saints do no­thing but sing Hallelujahs and praises to their God for ever. Revel. 5.12, 13. Luke 2.13.

This is one of the crying sins of England, Ingratitude both to God and man, never raigned nor raged more amongst us then at this day; As the Lord loads us with mercies, so we load him with our Apostasies. No Nation under heaven so beloved as we, and no Nation under Heaven, that have worse requited his love. 'Tis a Miracle of mercy that he yet continues his mercies to us, and that he hath not long agoe stript us naked, as in the day when we were born. Let it therefore repent us of our unkindnesse to our good and gracious God, and, for the time to come, let us expresse our Thankful­nesse in Reall obedience.Iustitia postu­lat ut quid cui­que debetur, reddamus. Zanchy. Vnusquisque debetur ex de­bito honestatis (ut loquuntur Scholastici aliquid ei red­dere, qui sibi gratiam fecit. We have nothing else to give unto God but Thanksgiving, that is his Rent and due. Psal. 29.2. and 50.14. every ho­nest man will pay his Rent, onely take heed that you pay it not to a wrong Land-Lord; ascribe not the glory of what you are, or have to your selves, or to the Creature; all must be given primarily to God: 'tis true, we may thank, and pay the messenger, but not like the Doner. Cant. 8.12. the Keepers of the Vine-yard have two hundred, but Solomon himself hath a thousand. Se­condarily, we may give Thanks to Gods Instruments, whose hearts he moves to help us. Thus David first blesseth God, and then Abigail. 1 Sam. 25.32, 33. 'Tis the Almes (if I may so say) which we give unto God; in all other things, God blesseth us, but in Thanksgiving, we bless God. Psal. 50.22. Iames 3.9. God blesseth us Imperatively, we bless him Optatively, when we desire and endeavo [...]r to set forth his promises. This is the way to increase and preserve our blessings,Gratitudo est non solum maxima, sed & mater virtutum. Gratiarum actio est ad amplius dandum invitatio. Bern. We love to sow in fruit­full ground. both Temporall and Spirituall, and if we merit in any du­ty, 'tis in Thanksgivings. He that gives Thanks for an old mercy, makes way for a new one. This is more pleasing unto God then all legall Sacrifices. Psal. 50.8. and 69.30, 31. 'Tis one of the most excellent parts of Gods worship, whereby we do in a speciall manner glorify him. Psal. 50. ult. yea in some respects God hath more glory from the Saints on Earth, then from the Saints in Heaven: for they praise him without opposition, in the middest of his friends; but we praise him with much danger and difficulty in the middest of his enemies. This is the end of our Creation. Prov. 16.4. Isay 43.21. every member, every sense, every faculty of soul, and part of our bodies, calls for Thankfulnesse. Quot membra, tot ora. Had we but wanted a Legge, or an Arm, or an Eye, we should know the price of that mercy. 'Tis the end of our Predestination. Ephes. 1.11, 12. The end of our Redemption. Isay 51.11. Luke 1.74. The end of our Adoption. Ephes. 1.5, 6. In a word, 'tis the end of all Gods Mer­cies, that we should praise him for them, Psal. 50.15. Quot beneficia, tot ora. When the Lord had delivered Israel out of Egypt, he makes it an Argument to quicken them to obey all his commandements. Exod. 20.2. when the Lord plants his Vine-yard in a very fruitfull hill, then he expects the pleasant Grapes of Thankfull obedience. Isay 5.1, 2. Even the Devill could say, Iob had good Reason to expresse his Thankfulnesse in serving God, who had made the hedge of his protection round about him. Iob 1.9.

Rule. 8.

See to the manner of your Thanksgiving, God loves Adverbs better then Adjectives; he regards not so much quàm bonum, sed quàm bene. A good dish may be marred in the Cooking, and a good Duty spoyled for want [Page 72] of a right performance. He then that would give Thanks unto God rightly,

Must do it,

• 1. Cordially,
• 2. Zealously,
• 3. Chearfully.
• 4. Speedily,
• 5. Beleevingly,
• 6. Humbly,
• 7. Holily.
• 8. Considerately.

1. We must praise God cordially, not cursorily, or customarily, in a ver­ball formall way, but as God blesseth us Really, so our praise must be Reall, and sincere. God is a Spirit, and will be worshipped in spirit. Hence Da­vid calls on his Soul to praise God. Psal. 103.1. and the Virgin Mary not only with her soul, but with her Spirit: (i. e.) with her understanding; which (when renewed) is the most noble, sublime, and choycest part of man; not only her Tongue, or Hand, but her soul, yea, her spirit shall praise him.Anima naturam animae notat, Spiritus verò mentem gratiâ imbutam. Anima natu­ralis est & naturalia considerat, Spiritus vero supernaturalia & coelestia. à Lapide. Luke 1.46, 47. The Spirit is more then the Soul. Hence some by soul, would have the Inferiour part of the soul to be meant, as the sensitive powers, common to us with bruits, which respects naturall things. And by Spirit, the Superiour faculty of the Soul, the Rationall part (especially, when enlightened and renewed by the Spirit of God) which respects di­vine and spirituall things. So the Apostle distinguisheth between soul and spirit.See more, Wil­sons Diction. in V. Spirit. & Ravanell. 1 Thes, 5.23.

2. Zealously and Transcendently, with the highest intention of affection. As God is the most High, so our Praise must be answerable. We must ex­toll and exalt his Name. Isay 25.1. as the Angels in heaven do, though not in Equality, yet in Conformity, and Similitude. Hence the Saints call up all the Powers of their soules to this work, and make new songs of praise. Exod. 15. Psal. 69.30. See how Deborah rowseth up and quickens her self that she might the better quicken others. Iudg. 5.12. The reiteration of the words do shew her earnest affection to the work.

3. Speedily; without delay; so soon as ever we recive a mercie, we should presently give Thanks. So did Deborah Iudg. 5.1. the same day that she received a victory, the very same day she sings praise. We may begin too late, we cannot begin too soon. As God loads us daily with mercies, so we should daily praise him, Psal. 68.19, 20.

4. Voluntarily, freely, chearfully: all Gods people are Voluntiers. Psal. 110.3. it's no service that is not Voluntary; compulsive Praise is no Praise. 'Tis for beasts to be driven against their wills, aguntur non agunt. As in alms, God loves a chearfull giver: so in this Spiritual alms, God would have our praises flow as water from a spring freely, not as fire from a flint, with much ham­mering, and striking.

5. Beleevingly, and in faith. As our Prayers, so our Praises must be put up in the Name of Christ;Ne gratiae qui­dem nostrae gra­tae erunt Deo, nisi per & propter Chri­stum. he must sweeten our odours with his incense. Revel. 8.3. he is that golden Altar, which sanctifieth all our services. Colos. 3.17. Ephes. 5.20. givnig Thanks unto God alwayes.

1. Habitually and dispositively: our hearts should be kept in such an ho­ly frame, that on all occasions we should be ready to praise God.

2. For all things, that God shall send on us or ours, for prosperity, and adversity, for sicknesse and health, for poverty and plenty; what ever God doth with us, we must Thank him.

3. In the Name of Christ, these calves of our lips must be offered on this Altar. Hos. 14.2.

6. Humbly, none can give Thanks Rightly, but he that gives Thanks Reverently. Heb. 12.28. our very rejoycing must be mixt with trembling. Psal. 2.10. make a man first Humble, and he'l soon be [Page 73] Thankfull, as we see in Iacob. Gen. 32.10. and the Prodigall. Luke 15.19. he counts it an honour to be Gods hired servant.E primo ordine excidi, dignare me vel secundo, tantùm me peni­tùs ne abjicias. Euthym. Such a one looks upon all as mercy, no merit. Hence when the Lord would make men truly Thank­full, he sets before them their misery. Ezek. 16. and commands the people of Israel to keep the feast of Booths in remembrance of their misery in Egypt, Nehem. 8.17, and to remember that their Father Iacob was a poor perish­ing Syrian, Deut. 26.5. they must acknowledge the meanness of their Ori­ginall, that they might the better magnify Gods goodness and free Grace in raising them.

7. Holily, from a pure heart. Praise is unse [...]mly in the mouth of sinners. Their sacrifices are an abomination to God. 'Tis in Sion, and not in Babylon, that praise waits for him. Psal. 65.1. 'Tis only Saints that are called to this work. Psal. 33.1. and 145.10. they have speciall mercies, as Justification, San­ctification, Salvation, &c. and therefore it much concerns them to be Thankfull.

8. Considerately.Sapiens omnia examinabit se­cum, quantum acceperit, à quo, quando, ubi, quomodo. Seneca. We must weigh and ponder all circumstances, as spi­ces pounded, smell more sweetly. Hence David descends to particulars. Psal. 136. per totum.

1. Consider the freeness of Gods mercy, when thou wast dead in Trespas­ses and sins, and hadst no eye to pity thee, nor loveliness in thee, yet then God spread his skirt of love over thee, and said, Live.

2. Consider the fulness of Gods mercies. They are for number numberless. Psal. 139.17, 18. Mercies to soul, to body, in estate, in the Church, and in the Common-wealth, &c. Meditation on these things, will be like oyle to the Lamp, it will inflame and inlarge our hearts, it will sweeten mercies to us. Psal. 104.33, 34. and strengthen us in Gods way. Neh. 8.10. Since this duty is so highly pleasing unto God, be much in it. The repetition of the Act, will intend the Habit, and therefore be practising it on all occasions. Hast children? give Thanks for them. Gen. 29.35. Hast victory over thy enemies? give Thanks for that. 2 Sam. 22.1. Hast good success? give Thanks for that. Gen. 34.48.

[He that would see more for Thanksgiving, may peruse Mr. Sam. Wards Serm. on 1 Thes. 5.18. and Mr. Bridge on the same Text. Mr. Ieanes Thanksgi­ving Serm. for Taunton. D. Holseworth on Hos. 14.2. Mr. Gataker on Gen. 32 10. Church his Treasury. p. 318. D. Spurstow on the Promises. chap. 20.]

8. Vnholy.

Fitly hath the Apostle yoaked these two together, Unthankfull, Unho­ly; seeing every act of Unholinesse hath much Unthankfulnesse in it, eve­ry sinne we commit against God, is a Transgression not onely of the Law of Holinesse,Ingratitudo materialis est in quolibet pec­cato. Aquinas. [...], profanus, Beza. Impius, Erasmus. Scetestus, V [...]g. ex [...] priv. & [...] sanctus (i. e.) non sanctos vel sanctitatis expertes, in quibus est nihil sanctitatis, sed atrocia perpetrant crimina. Soto. but also of the Law of love and kindnesse; there is much ingratitude in sin. An unholy man is a profane man, one that slights God and his wayes, one that savours not spirituall things, but is wholly addict­ed to the world, and its pleasures, preferring these Earthly and Temporall things before Eternall. Now this Unholiness and Profaneness, is twofold.

• 1. In Doctrinalls,
• 2. In Practicalls.

1. In Doctrinalls; [...], tum de moribus, tum dogmatibus pro­fanis intelligi potest. Aretius. In the last dayes men shall publish unholy Doctrines, and profane Principles. Profane men will invent profane Tenets, and profane fa­bles, which the Apostle commands us to shun. 1 Tim. 4.7. & 6.20. [what pro­fane doctrines are publisht in our days, who lists may see in Mr. Edwards his Gangreen. 1. Part. p. 15. &c. Edit. 3. and London Ministers Testimony▪ and Mr. Bartlets Balsom in fine,]

[Page 74]2. In the last dayes, men will be profane in Practicalls. No true piety will appear in their lives;Quibus nullum jus est nee fas, [...] sunt. Beza. Irreligiosi (i. e.) qui maternae Ecclesiae viscera discipant. Aug. but they will be full of Pride, Self-conceit, Cove­tousness, Hypocrisy, Malice, and all Unrighteousness. They will violently rush into sin without any Fear of God, or Reverence to man. Hence the Apostle rangeth profane persons amongst the vilest sinners. 1 Tim. 1.9, 10.

3. Such as rend the bowels of their Mother that bare them, these are im­pious and profane in S. Austins judgement.

4. A prophane man most properly is one that lightly esteems the holy things of God: one that slights God, his Sabbaths, Sacraments, Servants, Ministers,Note. and all Gods holy things. In a word, he is one that preferres Earth before Heaven, the World before the Word, Gold before Godliness, the body before the soule, and the shadow before the substance. These have their portion in this life, and had rather part with their part in Paradise, then their part in Paris; like the profane Israelites, that preferred the Garlick and Onyons of Egypt, before celestiall Mannah, and with the ungratefull Jewes, preferre Barrabas before Christ upon this account. Esau is stiled a Profane man, [Heb. 12.16.] because he sold his Birth­right (an heavenly priviledge) for a meales meat, [...], profanos, quasi procul à fano eliminandus, quia sacra negligit, violat, conculcat, unde Virgil. Procul hinc, procul este profani. for a trifle. The Hogs and Dogges of the world, make light esteem of the Holy things of God. Mat. 7.6. we have too many such Esanits in our dayes. But let such know, that as they have prophaned Gods name by slighting him, so he will set lightly by them, and make them profane, by exposing them to publick contempt and shame. Matth. 2.8, 9. and as they had no regard of his honour, so he will have none of theirs.Profanum ducere sanguinem Christi, est illum habere tanquam rem nihili, nulli­usque dignitatis, meriti, efficaciae. Ravenell. [...] (i e.) profana dicuntur, quae ab omnibus ad conculcandum proposita sunt. Ducta est vox [...] (i. e.) à pavi­mento, quod à quovis calcatur. Elias Cre­tensis. See more against this sin in my Beauty of Holinesse. chapt. 2. Psal. 89.39. Isay 43.28. and 47.6. as they trampled Christ and the tenders of his grace under their feet. Heb. 10.29. So they, as vile and contemp­tible persons, shall be trampled upon by others. Such as despise God shall be despised. 1 Sam. 2.30. So much the Notation of the word implyes. Now for the coer­tion, restraint, and condemnation of such persons, the Law was made. 1 Tim. 1.9, 10. they are lyable to the curse of God, as profane Esau was. Heb. 12.17, Oh then labour for Holinesse, which is opposite to this prophanenesse. They were set directly one against another. Ezek. 44.23. as profanenesse debaseth a man, so piety exalts a man, and makes him shine like an Angell amongst men. No life so Honourable, Comfortable, and Commendable. [as you may see in my Beauty of Holinesse. chap. 8.]

10. Truce-breakers.

The words seem to be a Gradation. q. d. The last dayes will be very perilous,A [...], foedifragi, foedere nescii Beza, ab [...] privat. & [...], foedus. Sicut cum suis pietatem non servant▪ ita cum externis amicitiae & foederum jura non inc­unt, vel inita violant. à Lapide. A [...], irreconcil [...]abiles, qui foedera non servant, jura pacis & amicitiae violant. Aretius. Hostes inconsoederabiles, qui nec legibus, nec pactu, sed affectibus, se regi permittunt. Espencaeus. for men will be irreligious towards God, rebellious to Parents, ingratefull to Be­factours, and at last perfidious; so that it will be to no purpose to make any Compacts or Covenants with them: being once provoked, they become unappeasa­ble, irreconcileable, violating the Lawes of Peace, and Friendship, to advance their own designes, and inte­rests. If we take the word both wayes, the Character will suit with our times.

1. In the last dayes men will be implacable,So the Grecians call an irreconcilea­ble warre, [...], and un­appeasable enemies [...], irrecon­cileable, (So the Apostle useth the word, Rom. 1.32.) be­ing once offended, they are hardly ever reconciled, their malice admits no Termes of Truce, much lesse of hear­ty reconcilement, like those Psal. 120.6, 7. They may peradventure out of policy say, they will forgive; I, but they will never forget; but Esau-like they onely respite their malice, till a sit opportunity of revenge appear. Gen. 27.41. These are unlike to God, who is ready to forgive, and upon Reall Hu­miliation, easily appeased. 2. It argues a gracelesse frame of spirit, for as the experience of Gods love in pardoning, inclines us to an easie forgetfulnesse of wrongs; so doth the continued prosecution of a revengefull purpose, ar­gue sufficiently, our little or no feeling of Gods pardoning mercy.

2, The word signifies not only Truce-breakers, (i. e.) such as break those Covenants, [...], qui nulla pa­cta servant, nec promissis stant, nemini fideles, ne bene­factori quidem ▪ Baldwin. which are made for cessation of Armes, which we call Truces. This exposition is too straite, for in the last times men shall attain to such a height of sin, that they shall not onely be Truce-breakers but Covenant-breakers. In the last dayes men shall be so irreconcileable to the wayes of God, that they will not once bind themselves by Covenant to them: or if, for self-ends, they shall swallow up such a Covenant, yet they will be perfidious, and never keep it; They'l make no more of a Covenant, then a Monky doth of his Collar, which he can slip off and on at his pleasure. In the last dayes, men will not onely be Sermon-proof, and Judgement-proof, but Covenant-proof; no bonds so strong, so sacred, but they can as easily break them, as Sampson did the bonds of the Philistines. 'Tis not Personal, Sa­cramental, or National Vowes that can keep the men of the last times, within the Circle of obedience: and therefore this also know, that in the last days, perilous times shall come; for men shall be Covenant-breakers both with Gad and man. That this is Englands sin, I wish it were not too apparent, to our great reproach in the world; This sin is written with the Claw of an Adamant, in a Table of remembrance before God and man, to all posterity. Have we not lifted up our hands to the most high, and vowed a Reformation? but behold a Deformation. We vowed an extirpation, and rooting up of He­resy, [Page 78] and false doctrine; yet many act as if they had taken a Covenant for their propagation. We vowed the setting up of Discipline and Govern­ment in the Church of God; yet it were to be wisht that some which have taken this Covenant, did not oppose it. We have vowed Uniformity; and behold a Multiformity. I hope there is none that thinks the Substance of this Covenant to be out of date; the matter of it is such, that we are bound all the dayes of our lives, zealously to observe it. I suppose every good man thinks himselfe bound to preserve the Purity of Religion, to extirpate Here­sy and profanenesse, in his place and calling, not onely till our enemies were subdued, but these are duties to be practised all our dayes. A well-ground­ed Covenant (and such was this) is a sure, firm, and irrevocable Act, 'tis Aeternitati sacrum, Mr. Caryll his Serm. on Neh. 9. Preacht at the taking of the Covenant. (saith a Reverend Divine) to endure for ever. Hence the Parliament ordered, that it should be taken by all men above 18. years of age, in the three Nations, and that it should be printed in a fair Letter, and hung up in a Table in the Church, for a perpetuall Memoriall. [See more in Mr. Gelaspy's Miscelanies, chap. 16. p. 201, 202, &c. and Mr. Rutherford against Pretended Liberty of Conscience. chap. 22.]

Now for men to violate and vilify such an Oath as this, which for Matter, Persons, and other Circumstances, the like hath not been in any Age, or Oath we read of, in Sacred or Humane stories: is an high provocation, and shall not escape unpunished (as a Reverend Divine hath very well observed) but as they have been notorious in sin, Mr. Phil. Nye his Exhorta­tion at the ta­king of the Covenant. so shall they be notorious for shame. Hence a Truce-breaker is here reckoned among the vilest of Christians, and a Covenant-breaker, is listed amongst the worst of Heathens. Rom. 1.32. God accounts this so far from service, and duty, that he looks upon it as horrible profanenesse and per­jury,Vovens & non solvens, quid nisi pejero? Bern. The Heathen by the light of nature condemned perjury as worthy of death. what doth more provoke a man, then Treache­ry and perfidiousnesse? and what greater Treachery, then to break so solemn and sacred a Covenant? this provoked the Lord against Iudah. Hos. 6.7. but they like men have transgrest the Covenant, there (even there) have they dealt treacherously against me. There where they should have been most fast and faithfull, there they were most false and perfidious. What we barely promise, we ought to perform, but a Vow is a double and stronger bond, and so more carefully to be observed. Hence Gods hand hath been remarkable against Covenant-breakers in all ages.How Ladislaus was punisht for break­ing Covenant with Amurath, who lists may see in Bucoltzers Chronol. in Anno mundi 5414, See six Reasons against Covenant-breaking, in Mr. Calamies Serm. on 2 Tim. 3, 3. p. 10. &c. Sauls posterity was plagued for their breach of Covenant with the Gibeonites. 2 Sam. 21.1, 1.6. So the Heathen that were Covenant-breakers, were given up to Reprobate sense. Rom. 1. Sampson breaking his Vow, had his eyes put out by the Philistines, and is made to grind. Iudg. 6.21. Absolon under pretence of a Vow seeks his Fathers life, but it cost him his own. 2 Sam. 15.17. King Zedekiah is punisht with death, for breaking Covenant with Nebuchadnezzar a Heathen, and an Idolater. Ezek. 17.15. to 22. 'tis a signall place,See more in Mr. Blake on the Covenant. Chapt. 21. and Mr. Clerks Mirrour. cap. 95. and worthy our serious meditation. So Ier. 34.18. to 22. God will send a sword on such to avenge the quarrell of his Covenant, Levit. 26.25. 'Tis reported of the Egyptians, that if any man did swear by the life of the King, and did not perform his Oath, that man was to dye without mer­cy; no gold, no silver, could redeem his life. We have sworne not by a King, but we have lifted up our hands to the King of Kings, and unlesse we mean to dye eternally, we must perform it. The Jewes have a Proverb, Non est poena super Israelem in qua non sit Vncia Vituli aurei. That was such a Transgression, that God remembred it every time he plagued them. So Non est poena super Angliam in qua non sit Vncia foederis. In every punish­ment [Page 79] there's somewhat of the Covenant in it.

I shall conclude with the words of some Reverend Divines, lamenting the Breach of the Covenant amongst us.The Cheshire Ministers in their Testimo­ny against Heresies, &c. ‘That so solemn a Covenant (say they) so gravely and piously penned, so dreadfully obliging the Conscience (in all sincerity and fidelity, to take and keep it) so ratified by authority of Parliament, ordering of it with in­structions, exhortations, and satisfactions to scruples: that this Covenant should be by so many without any sense of Religion, both taken and broken, as if it were but a King at Chesse, set upon the board for a game, and so shut up in a bagge, when the game is done; this is that which may make us hang down our heads, and with heavie hearts say, as Ezra 9.6. O our God, we are ashamed to lift up our faults, &c.’ So they.

Now, as Covenant-breaking is a God-provoking sin, so Covenant-keeping is a Sacrifice most pleasing and acceptable to him; and the most compendi­ous way to exalt a Nation, as we see in the times of Moses, and Ioshua, 24, 25, &c. Asa. 2 Chron. 15.12.15. Iosiah. 2 Kings 23.3. &c. Nehem. 9. when they brought their people into Covenant, they prospered presently. No sooner did England enter into Covenant, but from that very day did the Lord blesse us, and gave admirable successe to the Armies of his people. Hag. 2.18, 19. The Reason is, because then we engage God more especi­ally in our cause; we bring him into the field with us, we put all we are, and have into his hand, we are not now our own people but the Lords peo­ple, the Lords Kingdome. The Lords Warre, the Lords Castles, the battle is not ours, but the Lords. So long as Creature opposeth Creature, they may make some resistance, but when the Creator comes against the Creature, Omnipotency against Impotency, and Wisdom against Folly; who then can stand? Isay 45.9. when people fall to Covenanting, then woe to Re­bels. Ezek. 20.37. There's no way to preserve and establish a Nation like this; Hence Moses exhorts the people to give up themselves by Covenant to God, that so he might be their God, and establish them. Deut. 29.12, 13. So when Iehojada had brought the people into Covenant, then the Lord gave them rest. 2 Kings 11.17, 20. This is like a wall of brasse to a Kingdom, or rather like a wall of fire (as the Prophet speaks, Zach. 2.5. which none can scale) to defend us, and to offend our enemies. Now we have speciall interest in the Lord, so that all that he hath is ours; his Wisdome is ours to direct us, his Power to protect us, his Goodnesse to save us, &c. As a woman that's married to a man, partakes of all the Riches and Honours of her husband, and as Laban said to Iacob, Gen. 51.43. so may we say to the Lord, All that thou hast is mine. This appeares excellently. Psal. 132.2. where the Lord sweares to David, and David sweares, and by a Vow devotes himselfe to God, then followes blessings Temporall and Spirituall.

• 1. They shall have spiritual blessings, they shall have Gods speciall pre­sence amongst them, God will dwell there. V. 13, 14. yea such is Gods great condescention) that he desires no better habitation then amongst his own people.
• 2. He will fill them with spirituall joy. V. 16. singing they shall sing (i. e.) they shall greatly, and they shall surely rejoyce.
• 3. He'l blesse their posterity. V. 11, 12.
• 4. He'l blesse their provision, and satisfy the poor in Zion with bread. V. 15. (i. e.) with all Temporall blessings need [...]ull for them.
• 5. Since the Priests of God are exposed to more danger then others, therefore he promiseth to them more speciall protection. V. 16.
• 6. He will subdue their enemies. V. 17, 18. and will make the horne (i. e.) the power and might of his people, to prosper and increase. So that this is the only prevailing way, viz. sincerely to give up our selves to God in Cove­nant; [Page 80] and till this be done, we are undone. 'Tis not Fasting,, Praying, Humiliation, unlesse we really covenant for Reformation of our selves and ours, we do but dodge with God and cannot look to prosper. Hence Ezra 10.1, 2, 3. tells the people they had sinned greatly, yet there was hope, but what must they do? why, make a Covenant, and all shall be well. V. 3. God must and will do great things for his people in Covenant, when they be in distresse. Psal. 105.8, 9, and 106.45. and 111.5. yet he remembred his Covenant, and saved them according to the multitude of his mercies; with a, notwithstanding their Rebellions against him. Hence 'tis, that Gods people in their distress so oft plead the Covenant to move the Lord to pity them. Exod. 32.13. have respect unto the Covenant. Psal. 74.20, 21.

Now that we may Covenant Rightly,

We mst do it

• 1. Judiciously,
• 2. Sincerely,
• 3. Unanimously.

4. Affectionately, with

• Feare,
• Love,
• Joy.

1. Judiciously, in judgement, and Understanding, what we do, Nehem. 10.28. Ier. 4.2. such weighty matters must not be undertaken rashly, rude­ly, or unadvisedly, but with serious, grave, and mature deliberation.

2. Sincerely; with all plainness and simplicity of spirit, without doubling, or dissembling, 2 Chron. 15, 12. Ier. 4.2. Thou shalt swear in truth (i. e.) Sin­cerely, without equivocation,Linguâ juravi, mentem injura­tam, gero. Said that Hy­pocrite in the Orator. Cicero de Offic. l. 3. mentall reservations, or any base and sinister Ends, as to save your land from sequestration, to get in favour with some great ones, or to get an office, &c. for such kind of swearing, the land mournes; if we will swear, it must be in Righteousness, Ier. 4.2. (i. e.) Just and Righteous things. The subject or matter of a Covenant must be just and righteous things, such as are agreeable to the Word of God, and tend to his glory, as to serve, feare, obey him. Gen. 28.20. Take heed of putting what sense you please on the Covenant;Iuramentum sit Sacramentm Pietatis, non Vinculum ini­quitatis. we may not take it with such limitations, and qualifications, as are against the Letter, scope, and drift of it. Such may deceive men, but God they cannot deceive. We should therefore have a Jealousy over our selves, and say as Iacob did in another case. Gen. 27.12. My Father peradventure will feel me, and I shall seem as a deceiver to him, and I shall bring a Curse upon me, and not a blessing. If our hearts be not right with God, they will never be faithfull and stedfast in his Covenant. Psal. 78.37. Let your hearts chuse the things that please God, and then you will take hold on his Covenant. Isay 56.4. First give a bill of divorce to your Lusts, say to them, as to a menstruous clout, Get you hence. Isay 30.22. Hos. 14.8. Till our old Union with sin be broken, God will not match with us, no so­ber man will marry with a woman so long as her husband lives, but when her husband is dead, she's free. Rom. 7.2, 3.

3. Unanimously; God loves to see his people, from the highest to the lowest, to joyn themselves to him, like one man. Deut. 29.10, 11, 12. Zeph. 3.9. Ier. 50.5. Ezek. 37.17. 2 Chron. 15.12, 13.15. Nothing stronger then such Unity. Si erimus inseparabiles, erimus insuperab [...]les.

4. Affectionately.

1. With Fear; we must come to this duty with Reverence, and godly feare, considering that vast disproportion which is between God and our selves. We have not to do with men, but with the Almighty, and that in his Excellency and Greatnesse. So that as an holy fear must be an ingredi­ent [Page 81] in all our services [Heb. 12.29, 19.] So especially we must bring it, when we come to swear by his Name, Deut. 6.13.

2. With Love; Get your Judgements convinced of the Excellency of a Covenant-condition, and what a high priviledge 'tis to have God for our God, this will make us in love with the Covenant, and Love is strong as death. Cant. 8.6, 7. There is nothing so ennobles us (what ever the Esaus of the world say to the contrary) as to be in Covenant with God. 'Twas a greater honour to Isaac to be in Covenant, then to be the Seed-Royall, and to have Princely issue. Gen. 17.20, 21. Esay may have Princely issue, but my Covenant shall be in Isaac. So Isay 43.4. This will make us remember our Covenants; what we love, we'l never forget. Psal. 119.16. if David love Gods Law, he'l never forget his word. 'Tis not the making, but the minding and keeping of a Covenant, which makes us hap­py, and we cannot keep it, unlesse we remember it. One reason why the Iewd woman forsakes the guide of her youth is, because she forgets the Co­venant of her God. Prov. 2.17. Hence God so oft commands, that we for­get not his Covenant. Deut. 4.23. 2 Chron. 16.15. and 29.18. The heart of man is exceeding prone to back-sliding, now a Covenant is a bond that binds us to God (happy those bonds which bind us to be holy.) It's like a hedge, to ba [...] us from going astray. It's a good answer to a Tempter; I have sworne, and I will perform it: How can I do such wickedness, and break my Covenant with my God?

3. With joy and chearfulness. We must not come with dead hearts to such lively work. As God loves a chearfull giver, so a chearfull Cove­nanter is prized by him. 2 Chron. 15.14, 15. Iudah, All Iudah, Rejoyced in the Covenant which they had sincerely made with God, to worship him onely, in the purity of Religion. See the good issue, 1. The Lord was found of them. 2. He gave them rest round about, so that albeit they were encom­passed with enemies, yet none did hurt them; and if it be matter of joy to come to the Ordinances, Isay 30.29. 2 Chron, 29. ult. and 30.13.21, 32.26. Psal. 122.1. much more should we rejoyce in this extraor­dinary high service. At marriages joy is seasonable, this is the soules marriage day. Hos. 2.19, 20. I will betroth or marry thee unto me. It's thrice repeated for certainty.

• 1. 'Tis a spirituall Covenant or marriage; and so far more excellent then carnall marriage.
• 2. 'Tis perpetuall; not for a day, but for ever: when God loves once with a conjugall love, he loves for ever.
• 3. In righteousnesse and judgement; he'l cloath us with the wedding gar­ment of Justification, and Sanctification.
• 4. Though we deserve no such favour, yet of his own free-loving-kind­ness and mercy, he will do it; and is not this matter of exceeding joy?

2. As for Covenants and compacts with men, there were never greater complaints of falsenes and prodigi­ousness;Per foedus hîc haud dubiè intelligit con­ventiones & pacta de rebus humanis facta; multi multa promittunt, at pauci promiss [...] praestant. Marloret. a man can scarce tell who to trust, or where to find a faithfull man. Righteousness is perisht from the earth, and faithfulness from the sons of men. A simple, just, plain-dealing man, is a black swan; if a man buy but a piece of land, he scapes well if he be not made to buy it a second, it may be a third, time. What lying, cosening, cheating, in buying, selling, bargaining? What falfe weights, false wares, false lights, false measures, in every place? Men sell deceit, to purchase Gods wrath. 1 Cor. 6.9. and 1 Thessal. 4.6. they take money not for wares, but for cosenage; such may boast of their profession, and call themselves Saints, but God accounts them worse then Scythians; they are an [Page 82] abomination, to him, Deut. 25.13, 14. Levit. 19.13. Some are first Table­men, others second, but both miscarry; the one for his unrighteous Holi­nesse, the other for his unholy righteousnesse. Christ hath redeemed us, that we might serve him; not in Righteousnesse or Holinesse, but in Righte­ousnesse and Holinesse. Luke 1.75. such unrighteous men usually die beg­gers, treasures gained by such wicked Practises,See Gods Judgements on such. Clerks Mirrour. cap 35. and Mr. Rous his oyle of Scorp. Sect. 5. p. 237. folio. and Mr. Herle's Policy. l. 2. c. 14. profit not. Prov. 10.2, 3. Iob 20.15. Plain honesty is the best profit and policy. For though such gain but little at once, yet it gaines long, and keeps its custom; where­as he that couzeneth me once, shall not deceive me a second time; he loseth the custom that he had. It's a great ornament to Religion, when the Pro­fessors of it are just and righteous, when they pay every man his dues; re­store what they borrow, slander no man, do violence to none, be diligent in their callings, faithfull in their trusts, keep their promises, be mercifull to the poor, and as much as in them lyes, have peace with all men. This is the way to stability, and safety here. Psal. 34.12, 13, 14. Isay 33.14, 15, 16. Ier. 22.15, 16. and happinesse for ever. Psal. 15.1. 'tis made a note of a Citizen of Heaven, that he doth not only walk uprightly towards God, but he worketh righteousnesse towards men. He doth not only know or talk of Righteousnesse, but he worketh Righteousnesse; he doth not onely praise, but he practiseth it; and not only by fits and starts, for a day or two, but [operans justitiam] 'tis his Trade, he's daily at it, he allwayes observes that golden Rule, Matth. 7.12. Whatsoever ye would that men should do to him, even so to do to them: he observes an equall proportion in the things com­muted, he will not ask twelve pence, for that which is worth but six pence, nor offer four pence for that which is worth but four groats. He desires that every man should live in his calling, and therefore observes an equall pro­portion both in his buying and selling. This therefore barres all these from Heaven, who Canonize themselves for Saints; yet walk directly contrary to the Rule of Sanctity, Psal. 15. they walk Hypocritically, work un­righteousness, speak untruths, back-bite their neighbour, countenance the vile, discountenance those that are really good, break their Covenant with God and man, and be great oppressours, and grind their brethren. Let such men professe what they please, all their Religion is vain.

[If any would see more for the Covenant, he may peruse Doctor Burges Serm. on Ierem. 50.5. Mr. Case on Leviticus 26.25. Ierom. 50.5. Master Mockets Serm. on Deuteronomy 29.9. Master Caryll, and Master Colemans Serm. at the taking of the Covenant. Master Shaw's Brittaines Rememb. on 2 Chron. 15.12. Master Ash on Psal. 76.11. Mr. Calamy 1643. on 2 Tim. 3.3.]

11. False accusers.

The last dayes will be perilous, for men shall be false accusers, slan­derers, back-biters, [...], Ca­lumniatores, Criminatores, Obtrectatores, Delatores. or, in plaine English, Devills. The Devill hath many names given him in Scripture, but his most proper and peculiar name, by which he is knowne, and his malicious nature is discovered to us, is, Devill. (i. e.) a Slanderer, or false accu­ser; because 'tis his great work to slander both God and Man. He slanders God to the Saints, and the Saints to God; since he can­not ruine them, he will raise lies and false accusations against them. Revel. 12.10.See Mr. Ienkin on Iude 9. Hence he's stiled by way of eminency, [...], the [Page 83] slanderer of slanderers, the great slanderer and make-bate of the world, the Devill, Matth. 4.1. and 5.5.11. and 25.41. Iohn 8.44. 1 Pet. 5.8.

2. The word is taken in a more large and generall sense, for any one who is like the Devill, of a Devillish quality, especially in slandering, and falsly ac­cusing others. Hence the Apostle would have women to be grave, not slan­derers, or Devills. 1 Tim. 3.11. for to carry slanders up and down, is to act for the Devill, and to act like the Devill, no child so like the Father,Hi cum Diabolo commune nomen habent, & sunt qui recta aliorum dicta & facta de­pravant, corrumpunt, & in alium sensum torquent. Hemingius. Qui sibi nullius boni conscius est, omnes ut invidus carpit & criminatur. Bulling. as these are like the Devill, and therefore in Scripture they have one and the same name given them. viz. Devills. Thus in the last days men shall be vile, and voyd of goodness themselves, and therefore they will maliciously calumniate the goodness of others, 'Twill be their delight (as 'tis the Devills their Master) to coyne false Reports, and raise lyes against the Saints, misinterpreting them and their actions to the world, putting false Interpretations, on what they do or say.

1. If they see any Vertue in the Saints, they either deny it, or diminish it, or else they put some sinister gloss upon it.

2. If they see any infirmities in them, they presently blaze them, they aggravate and augment them, making them farre greater then they are; they make pounds of pence, and mountains of Mole-hills.

3. If they can find no faults, [...] sunt, qui mendaciis & con­fictis criminibus aliorum innocentiam vex­ant. Estius. they will invent some, as the Devill did by Iob 2.9, 10, 11, and 2.5. and this properly is slandring. Thus Ieremiahs adversaries dealt with him. Ier. 13.18. Come let us devise devices against him. q. d. Though we can find nothing justly against him, yet we'l go and coyne something. So that to slander, is not simply to tell to another, what our neighbour doth or saith (for that may be done for our neighbours good, and for pub­lick benefit;) thus those that told Eli of his sonnes wickednesse, were no back-biters: nor Ioseph who told his father of his Brethrens ill-doings. Gen. 37. nor those that told Paul of the contentions and fornications of the Corinthians. (1.1.5.) because they did it not cum animo nocendi, maliciously, but out of love, and for their good. But slandering properly is a malicious, bitter, reproachfull spreading of false tales. 'Tis a going up and down with an intent to do them a mishchief. Thus Doeg accused David, and Abimilech to Saul. 1 Sam. 22. and Haman slandered the Jewes to the King, and the Pharises oft traduced Christ and his Apostles. So then, a slander is the Devills arrow, shot by mans bow, he lends him his lyes and malice, and bor­roweth the slanderers Tongue to utter them. And is not this the great sin of our Age? Do not many cast off their Trades, and make it their Trade, like Pedlars, to go up and down with the Devills pack? at one Town they open their pack, and there they vent Atheisme, they come to another, and there they vent Papisme, they go to a third, and there they cry Ran­tisme, they go so a fourth, and there they vent blasphemy against God, and railing against Magistrates and Ministers Gratis, they expect no­thing for their (idle, addle) speaking, I see no reason why they should, unlesse they vented better stuffe. These Rake-hells are the Devills Fa­ctours, Merchants. Levit. 19.26. Thou shalt not go up and down as a Tale­bearer; the word is Rachell, (whence our English word Rake-hell) which properly signifieth a Trafficker, that goeth up and down with his wares, so these go from place to place with false Accusations.

2. As those oft blend and mixe their wares, so these oft coyne false Tales against their Neighbours.

[Page 84]3. As those buy at one place, and sell at another, so these Pedling-Devills make merchandise of their words, hearing a false Tale at one house, and selling it at another. The back-biter is (mus nominis saith Plautus) a mouse that is alwayes gnawing on the good name of his neighbour,Infeli [...]issimum c [...]n [...]lationis genus, de mise­riis pecca [...]um cape [...] solatium. Sa [...]vian. Some­times she whispers in secret, and anon he openly defames, yet subtilly cover­ing all with a deep sigh, professing his great sorrow for such a ones fall, when they should delight in the vertues of others, they feed upon their vices.

Let such consider, 1. That this sin is hatefull in respect of its Originall, it comes more especially from the Devill, and brings men to him. He at first slandered God to man, man to man, and a man to himself. Other sinnes make men like to beasts, but this makes men like the Devill himself: Hence Gerson calls them Caniuos dentes Diaboli. The Devills dog-teeth, and the Holy Ghost rangeth them amongst the wicked. Psal. 50.20. Rom. 1.30. By such persons and practises, the Devill upholds his kingdom. Lying and slander­ing, are the pillars of Popery.

2. Such breed great strise in Cities, Families, Kingdomes. Prov. 16.28. and 26.20. especially if it be a son, servant, or bosome friend, and be done maliciously to get an estate, as Ziba when he accused Mephibosheth to Da­vid. 2 Sam. 16. and Tertullus accused Paul for Self-ends. Acts 24.25.

3. They are the worst kind of Thieves, they robbe a man of his good name, which is a choyce Treasure. Prov. 22.1. Eccles. 7.3. Thieves may be shunned or out-run, but who can avoyd a slanderous Tongue.Longè damnosior est fur nominis, quàm numinorum; quia calumnia leviter volut, sed graviter vulnerat; leviter volat, sed non tam leviter violatur. Beza. Calumniare audacter, aliquid saltem ad­haerebit. A Thiefe may make satisfaction for what he stole, but this sin scarce admits of any sound restitution. Though the fame be false, yet it leaves a scarre behind it. Hence Machiavel taught his Schollars to lye lustily, some dirt would stick however.

4. 'Tis a kind of murder, it's called the poyson of aspes. Rom. 3.13. and the aspe spits poyson a great way off. 'Tis death for one to poyson his neigh­bour; slandering, is poysening him. Their poysonous mouthes breathe forth nothing but curses,A convitiis ad caedam transitus valdè est bre­vis. lyes, reproaches; upon which murders often fol­low. Rom. 3.13.15.16. Ezek. 22.9. 2 Sam. 10.3.18. Hamans Princes mis­interpreting, & traducing Davids kindness, brought the sword upon them, & cost many lives. The slanderer kills three at once, viz. The Speaker, the Re­ceiver, and him that is spoken against. Hence his Tongue is compared to de­structive things, as a sword, a razor and coales of Juniper (which they say, will keep fire a year about (Psal. 55.21. and 120.3. and Solomon compares the mischief of an evill Tongue, to a hammer (or maule) a sword and an arrow. Prov. 25.18. a slanderous Tongue is no small evill,V. Clerks Mir­rour. cap. 124. it's a hammer to knock out his neighbours braines, a sword to kill him, and a sharp arrow to wound him. A malicious slanderous Tongue, is a most pernicious evill. Prov. 12.18. and 18.8.

5. 'Tis a sin which Gods soul doth more especially abhorre. It's not one­ly abominable, but an abomination it self (in the abstract) to him. Prov. 6.16.19. especially when 'tis raised against his servants; to traduce any man is ill, but God takes it very ill, when we belye and slander his holy harmless ones. Numb. 12.8. Were ye not afraid to speak against my servant Moses? We should be afraid to defame any, but especially Gods meek Moses's, those are his jewels, and he will not let them and their names lye alwayes in the dirt; David cuts off such from the earth, Psal. 10.1.5. and God shuts them out of Heaven. Psal. 15.1.4. [See more in those that handle the ninth Commandement.]

Helps against this sin.

1. Interpret doubtfull things in the best sense,In dubiis semper benigniora sunt praeferenda. and put the fairest constru­ction on them. Where we want certainty, judge charitably. Better offend in being too charitable, then in being too rigid. 1 Cor. 13.5.7. Charity thinks no evill, but hopeth all things, and believeth all things, that can be hoped and borne with a good conscience; it believeth all things, so far as may stand with Reason and Religion. So Iacob, when he saw the bloody coat, did not suspect his sons, but said, some beast hath devoured him. Gen. 37.31.33. Gedaliah was but over-credulous, and too charitable in this kind. Ier. 40.14, &c. He would not entertain a suspicious thought against Ishmael, though it cost him his life. 'Tis a Rule in Heraldry, and it holds good in Di­vinity, that in blazoning Armes and Ensignes, the Animals must be inter­preted in the best sense, according to their noble and generous qualities. E. g. If a Lion or a Fox be the charge, we must conceive his quality represented to be wit and courage, not rapine and pilfring: So and much more in bla­zoning my Brothers name, I must find out what is best, and mention that; if I meet with a sin of iufirm [...]ty, and humane frailty, I must conceal it; 'tis the glory of a man to pass it by. Prov. 19.11. Christ excuseth the heaviness of the disciples, The spirit (saith he) is willing, but the flesh is weak; if it be a great sin, and not publick, we may not divulge it, but admonish the party, and shew him his sin, that he may be brought to Repentanc [...]. And if there may be twenty Interpretation made of a thing, if nineteen be naught, and but one good, love will take that which is good, and leave the nineteen bad; when we hear the innocency of our neighbour called in question, we should open our mouthes for the dumb, and plead their cause, else by our silence we shall become accessary to their slanders. When David was accu­sed and slandered, by Court-Parasites, to Saul, then Ionathan pleads his cause; Why should he dye, what evill hath he done? 1 Sam. 20.32. when N [...]codemus saw the rashnesse of the Jewes in condemning Christ unheard, he tells them 'twas against their Law so to do.

2. Shun envy,Suffecetur ma­ter, & non erit filia. which is the Root of slandering and strife. Hence they are joyned together in Scripture. Rom. 1.29, 30. and 13.13. God would have us act nothing from such a Principle. Philip, 2.3. let nothing be done through strife or envie, but let all wrath, and bitternesse, and discon­tent at the Piety, Parts, and Honour of others, be layd aside, Ephes. 4.15. Two sinnes helpt to crucify Christ, Covetousnesse sold him, and Envie delivered him. They are still two great enemies to the Church of Christ. Covetousnesse sells Religion, and envy prosecutes it.

3. Shun idleness, which makes people slanderers and busy-bodies. 1 Thes. 4.11. Titus 2.3. 1 Pet. 4.15. Peter must look to himself, and not meddle with Iohns businesse. Iohn 21.21. be ever employed either in the generall or particular calling; for when men want work, the Devill cuts them out such work as this; most of the abuses of the Tongue spring from Idleness. Idle persons are usually Tatlers, and busie-bodies, speaking things they ought not. 1 Tim. 5.13.

4. Be not hasty in passing sentence on others acti­ons, hut weigh all circumstances (for they do much vary a Case) and this makes it so hard to judge of mans actions,Qui ad pauca respicit, de facili pronunci­at. Aristot. 'Tis good to let a report be ayred a­while, lest we take the disease of it, and to heare it twice, before we speak it once. Herle. because we know not the person, his Ends, Aymes, Tentations, &c. 'Twas the Barbarians rashness (Acts 28.4.) as soon as the Viper appeared on Pauls hand, to conclude him presently, without any [...]onsideration, a [Page 86] murderer. Be not hasty to believe Reports, but stay a little till Mephibosheth can speak for himself. 2 Sam. 16, 2. and 19.17. Do as Alexander was wont to do, when he heard one accuse his Neighbour; he would stop one ear, to hear what the other partly could say for himselfe. Iudge not according to the out­ward appearance of things. Iohn 7.24. Judge not [ [...], secundum faciem] by the face or outward aprearance; many a good mans actions have a face set upon them altogether unlike both the man and his actings. There is no judging of men or matters, by bare Reports, and what is said of them. Should we judge concludingly, of men by some mens Reports of them, how base and contemptible would many gracious men appear, and how glori­ous would many appear, who are truly contemptible? and therefore believe not bare report, it's the greatest lyar in the world. Report nothing upon bare report, else you may soon condemne the generation of the Righteous. Christ was reported to be mad,Si satis est ac­cusásse [...] quis innocens erit? Seneca. and to have a Devill; and the Apostles were counted deceivers, though they were true. If a bare accusation were sufficient to condemn a man, who should be Innocent?

5. Observe what goodnesse thou canst see in thy Brother, and mention that; most men observe the sins of others, but Christ in his observation of the Churches, Rev. 2. and 3. observes their Vertues as well as their Vices; and commends them for the one, before he reproves them for the other. So the Lord commends Iob for his Patience, Iames 5.11. and Sarah for her faith and obedience. 1 Pet. 3.6. passing by the impatient speeches of the one, and the doubting of the other. and 'tis worth observing how David fills his mouth, even with Sauls vertues (though he were his deadly enemy, and Gods too) yet when dead, he makes a funerall Oration in his praise. 2 Sam. 1.19. &c, Many like flyes, passe over the sound parts, and if there be any galled part, they light on that. Like Beetles they flye over the sweet flowers,Scarabaeum aiunt fimo sepultum vivere, oppubalsamo immersum emori. 'Tis for scavengers to rake in sinks and gutters, and as we use to stop our noses, when we come near such places, so should we do too by our cares to such reports. He [...]le Policy. l. 2. c. 11. but if they can find any dung, they love to creep into that. There is none so vile, but some good or another may be found in him; if with the Chymist, we would set the fire of our charity on work; for as there is some rubbish in the best men, so there is some Oar, something of God in the worst.

Aliena vitia in oculis habemus, à tergo nostra. Seneca. Vt quisque est vir optimus, it a difficillimè esse alios improbos suspicatur. Cicero. He that's good himself, hopes well of others.6. Be much in the examination and censuring of your selves, for there are none so ready to censure o­thers, as those that never judge and censure themselves. Had they spiritual eys to see into themselves, they would find so much work at home, that they would never busie themselves with other mens faults. Now since all that will live godly, must expect slanders, and false accusations from the world, take these few Directions to comfort you against them.

1. Get true Grace, that will meeken and humble you, and make you quietly to bear the vilest reproaches, as Moses did, and Iob (31.35, 39.) his advesaries book of accusation, he accounted a com­mendation, and therefore resolves to wear it as a Crown in token of triumph.Ille nobilis & magnus est qui, more mag­nae ferae, latratus minutorum canum securus exaudit. Seneca, Conscia mens recti vulgi mendacia ridet. Ovid. Dyke on Conscience. cap. 10. p. 149. Senti de Augustino quicquid libet, sola conscientia me coram Deo non accuset. Aug. Christ who was full of Grace, was also full of Patience. 1 Pet. 2.23. Nature is high and haughty, it quarrells with such as oppose it; but Grace doth not only purify, but it also pacifies the soul. It's a Dove-like spirit, and quiets the soul un­der all indignities; hence the fruits of the Spirit are said to be Love, Peace, Long-suffering, Gentlenesse. Gal. 5.22. This made the Apostles rejoyce, that they were counted worthy of that honour, to be [Page 87] dishonoured for the name of Jesus. Acts 5.41. Paul glories in re­proaches for Christ, 2 Cor. 11.30. It's a dignity above all earthly dignities, it's a greater honour to beare reproach for Christ, then to be a Monarch in the world. Heb. 11.26. Ierom comforts Austin, and tells him 'twas a great honour, that all the Hereticks hated him. All the lyes and reproaches of such,Et quod majoris est gloriae omnes Haeretici te de­testantur. Hie­ron. Hec sola mali deputant mala, quae non faciunt malos. Aug. are as so many badges of honour to us, and we may put every reproach that we undergoe, (not for sin, but be­cause we will not sin, not for Unrighteousnesse sake, 1 Pet. 4.14.) as Pearles in our Crown of patience. The blind world esteems them evills, but there is no hurt in them, if we be good. Let us keep Gods way, and then he will keep our names for us. Let us do our duty, and let God alone with all we have; he'l defend us from the scourge of the Tongue, and maintain our re­putation against all opposition. He'l clear our innocency as the light, and if we can but make it good, that we are the servants of the Lord, then every Tongue that riseth against us, we shall condemn. Isay 54.17.Mendax infamia terret. Quum? nisi mendosum & mendacem. Hor. Epist, 16. l. 1. Injuria ad Sapientem non pervenit. Sen. Come what can come to a good man, vel non continget, vel non conterret, either it shall not hit him, or it shall not hurt him. We should therefore walk so uprightly, open­ [...]y, inoffensively, that even our enemies in their owne consciences may clear us. E. G. do men accuse us of Pride, Covetousnesse, Incontinency? we should walk so Humbly, Liberally, Chastly, that all that know us may plead our cause. We should get convincing lives, that none may credit our back-biters, that their slanders may be like water poured on oyled paper,Mores ita com­ponam ut convi­ciatoribus fides nulla habeatur. Plato. which runs off as fast as it is cast on. Dan. 6.10, Luther, Calvin, Beza, &c. had a thousand lyes raised against them, but being upright, holy, men, the lyes and reproaches of their enemies returned to the reproachers shame. 1 Pet. 2.12. Ier. 20.10, 11.

Object. They raise such untruths against me, that flesh and blood cannot beare them.

Answ. Gods people can and must bear that which naturall men who are meer flesh and blood cannot do. Matth. 5.47.

2. Since they lay false things to thy charge, as they did to Davids, Psal. 35.11. that's thy comfort. So they dealt with Christ and his Apostles.

Object. They reproach me for naturall defects and infirmities.

Answ. Then they reproach thy Maker, and not thee.

2. There's no reall dishonour in naturall infirmities, it's sin only which dishonours us.

3. It's a sign they want matter, when they reproach thee for Sicknesse, Poverty, and other Infirmities.

Object. They are good men who should comfort me, that do thus revile me.

Answ. That indeed addes somewhat to the affliction,Ad honesta va­denti, contem­nendus est ipse contemptus. Seneca ep. 77. See Mr. Clerks Mirrour cap. 10. Edit. 3. God will pu­nish such as slander his. cap. 49. yet 'tis no new thing, we must look to be counted as Monsters, not only in Babel, but in Israel. Isay 8.18. Iobs friends were good men, yet they censure him for an Hypocrite. You must therefore learn to contemn the contemners of you, and of Gods Image in you. For if you cannot eudure the Tongue of Ishmael, you will never endure the sword of Esau. If you cannot bear reproaches for Christ, you'l never die for him.

2. Consider thou art not alone, it hath been the common lot of all Gods servants in all ages to be slandered. Matth. 5.11, 12. Elijah that was the strength and stay of Israel, yet is called the troubler of it. Ieremy is called a [Page 88] Traytor, and a common Barretor.V. Aug. Civit, Dei. l. 2. c. 3. Ier. 38.4. and Paul a pestilent fellow. Acts 24, 5. and the Primitive Christians were accounted the cause of all the miseries of the times.

3. Consider the good Ends which God hath in permitting them.

1. He can use them to the discovery of sin; those sins which Selfe-love will not let thee see, an enemy shall discover them to thee. It's good for every man to have a deadly foe, or a faithfull friend. When Iasons enemy thought to have killed him, by running him through, he cured him of an impostume.Mihi maximè prosunt, qui mei pessimè me­minerunt; Lutherus pascitur convitiis. Luth. God can make medicines of these poy­sons, and make this dung to enrich us.

2. To cure us of sin. S. Austins Mother was cured of her drunkenness by her maids calling her, Meribibulam, a Wine-bibber, she took notice of the foulness of the sin,Aug. Con­fes. l. 9. c. 8. and left it.

3. It drives us to prayer, Psal. 10.4. mine enemies reproach me, but I Prayer, (i. e,) I give my self up to that duty, I am even compounded, and made up of Prayer. When we are defamed, there's a time to pray. 1 Chron. 4.12.

4. They make us more watchfull over our wayes. Psal, 27.11. Help me because of mine enemies, who watch for my halting, saith David.

4. Remember the day of Judgement is at hand, and then thy innocency shall be publisht to all the world; Then will be a Resurrection of Names, as well as of Bodies. Then the wicked that now revile thee, shall tremble at the sight of thee. Let us then wait patiently, till the Lord arise and plead our cause. Let our moderation be known to all, for the Lord is at hand, the Judge stands before the dores, ready to take vengeance on our enemies. Phi­lip. 4.5. Iam. 7.7, 8. Though for the present, you and your walking may lye under reproaches, yet there's a day of revelation coming, [Rom. 2.5.] when thy integrity and secret obedience,See D. Preston, Iudas Repent. p. 3, 4, 5, 6, &c. shall have open recompence; and the unrighteousnesses and secret contrivances of the wicked, shall be disco­vered, to their eternall shame. Then all the hidden works of darknesse shall be brought to light. Now Hereticks, Witches, and Devills incarnate have their day, and the world pleads for them as her own. But there's another day coming, when all things shall be reviewed, and scanned over imparti­ally. Then, and never till then, shall we fully and clearly discern between the righteous, and the wicked, between him that fears the Lord, and him that fears him not. Mal. 3.18. The remembrance of this day made Paul to sleight the censures of men. 1 Cor. 4.3, 4.

[See more cordialls against Reproachfull slander. Doctor Hall's Balme of Gilead. p. 142. &c.Mr. Trapp on Mal 3.17. p. 881. Mr. Ienkins on Iude 6. Byfeilds Marrow. p. 319. &c. Burroughes Moses Choyce. p. 343.375.412. &c. Robinson's Essayes, Observe. 41. Beards Theater of Gods Judgements. c. 46. p. 393. Mr. Young's Cure of Prejudice. p. 24. An excellent piece.

12. Incontinent. [...], Incontinentes, intemperantes, luxuriosi.

Ista vocabula promiscuè usurpantur, ita ut incontinens accipiatur pro intemperante, & vice versâ, incontinente. Magirus in Arist. Ethnic. l. 7. c. 1.This word in the Originall is Homonimous, and admits of divers acceptations; and therefore some Translations render it Riotous, (so Tindall:) others, Intemperate (so the Geneva Translation, and Beza:) others, Incontinent (so our Translation, and the Vulgar Latin.) In this va­riety, there is no contrariety, the Reading is Canonicall either way. The word is used two wayes in Scripture.Sunt [...], soluti in omnem volupta­ [...] intemperantiam. Ar [...]t.

• 1. Largely; for any kind of Intemperance and ex­cess, [Page 89] Matth. 23.25. Ye are full of rapine and excesse. [ [...], Intempe­rantiae & luxus.] And so 'tis opposed to Temperance [Acts 24.25. Gal. 5.23. 2 Pet. 1.16. 1 Cor. 9.25. Titus 1.8.] which consists in moderating of the ap­petite, so that a man is not a slave to his fleshly, sensuall appetite; but can master himself, and give Lawes to his Lusts, Contra­ry to these are all intemperate men,

  [...], intemperans, incontinens, im­potens, q. [...], carens vi­ribus, vel ab [...] priv. & [...], impero, do­minor, (i. e.) qui dominari cupiditatibus & affectibus suis nequit.

  Sunt aut Intemperantes [...]ibo, potu, vesti­tu, aut incontinentes qui sibi [...]em [...]erare ne­qu [...]ant, & vagas affectantur libidines, ut adulteri & incestuosi. Willickius in lo­cum.

  who have no pow­er or command over themselves▪ but are led like slaves by every lust. So that this achrasy and intemperance in the Text, being opposed to euchrasy and Temperance (which Aristotle makes a comprehensive vertue, wher­by a man fights against all tentations and allurements to vice) must (by the Rule of contraries) be a compre­hensive vice, inclining men to Drunkenness, Gluttony, Riot, Uncleannesse, and all manner of excess.
• 2. The word is taken sometimes strictly and restrainedly, for Inconti­nent, lustfull persons,
  Concupiscentiae subditi. Syriac.
  that have no command over their concupiscentiall af­fections, but like bruit beasts they run into all uncleanness. The word is sometimes opposed to Continency, or Chastity, which is that part of Tem­perance, which moderates our fleshly lust, and wars against uncleanness, and lasciviousness. So 1 Cor, 7, 5. Now since the word is general, and comprehends all kind of Intemperance,

  Per incontinentes hîc intelligit eos qui cu­piditates pessimas (i. e.) libidinem in ci­b [...]s, & in Venerem, non refraenant. Aug.

  V. Ravanel in V. Intemperantia.

  both in eating, drinking, and concupiscential lusts, I shall take the word in the largest sense, and shall not restrain, where the Scripture doth not restrain. The character is ours in the largest sense.

1. In the last days men shall be intemperate in Eating. Ordinary food will not content them, they must have the Lambs out of the flock, & the calves out of the stall, to maintain their lusts. They'l eat for pleasure, and not for need; to pamper themselves, and not to preserve nature: they'l study how they may please the flesh, and make provision for it, that they may fulfill the lusts thereof. Rom. 13. ult. Elijah was so temperate, that an Angell was sent to bid him arise and eat. 1 Kings 19.9.7. but in our days men are so Intemperate, that we had need of Angells to bid us hold and abstain from our excessive eating and drinking. How many unfit themselves hereby, for the duties of their callings; when a man experimentally knowes that such a Quantity of food will fit him for his calling, and yet he will exceed, that's sinfull. Many look upon drunkenness as a great sin, but as for Gluttony, they make no bones of that, whereas a man may as well offend, and make a beast of himself by excessive eating, as by excessive drinking; hence the Scripture condemns riotous Gormandizing, as well as swinish drunkenness. Rom. 13.13. Gal. 5.21. the Rich Glutton went to Hell, not for any drunkenness that we read of, but for Gluttony. Luke 16.19. 'Tis true; there's difference in Callings, Constitutions, Regions, and Climats, so that some may eat more then others, but under these pretences, for men to give way to excess & riot, will not hold.

Quest. May we not use the Creature more freely sometimes, and may we not feast as occasion requires?

Answ. Yes, the Lord gives us liberty to eat and drink not only for necessi­ty, but also for delight. Thus Iosephs Brethren used the creature beyond meer necessity,Licèt [...] convivia damnentur, ta­men moderata quae animi exhi­lerandi gratiâ fieri solent, approbantur. [Gen. 43. ult.] for delight, not for excess. God hath not only given us water to quench our thirst, but wine to delight and revive us. Psal. 104.15. Prov. 31.6. So that feasting in it self is a thing indifferent, and may lawfully be used as occasion requires: when Isaak was weaned, Abra­ham made a feast. Gen. 21.8. Iethro made a feast for Aaron, and the Elders of Israel▪ Exodus 18.12. Hester feasted the King, and Haman. Hest. 5.5. Christ himself was at a feast more then once. Luke 5.29. Iohn 2.1.20. [Page 90] and the Christians had their Love-feasts. 1 Cor. 10.27. Iude 12. yet these Rules must be observed in our Feasting.

• 1. It must be done seasonably,
• 2. Soberly,
• 3. Discreetly,
• 4. Religiously,

1. Our Feasting must be at seasonable times; every thing is beautifull in its season, Eccles. 3.11. and a duty not rightly circumstantiated, is marred.

1. 'Tis unseasonable to feast and fare deliciously every day. Luke 16.19. yea, though we be rich, and can afford it, yet we may not do it, we have cal­lings to follow, & we come not into the world to feast & loyter, but to labour.

2. We may not spend too much time of one day in Feasting,Peccant homines in exc [...]ssu, vel ratione Temp [...], Qualitatis, Quantitatis, Sub­stantiae. Lescius te Iust. & jure. l. 4. c. 3. Dub. 3. To sit at dinner till night, and at supper till midnight, is unseasonable, and an abuse of time; God ordained the night for rest, and not to riot. The loss of time is far worse then the loss of money; that cannot be regained, this may. To be prodigall of time is the worst prodigality, and most dangerous. Luther lamented the spending of so much precious time, (as too many do) in Feasting.

3. To feast at such a time when the Lord calls by his judgements to Fast­ing, is exceeding unsuitable, & unseasonable. Isay 22.12, 13, 14. Amos 6.1. to 7.

4. So to Feast on the Lords day, is unseasonable. He hath given us six days for our own use, he hath reserved but the seventh for himself, how then can we do so great wickedness, and sin against so good a God! This is a day for spiritual, and not for carnal feasting.

Multos morbos multa fecerunt fe [...]cula. Seneca Epist. 95. —Vides ut pal­lidus omnis, coena desurgat, dubia. Horat.2. Soberly; beware of superfluity and riot, Christians should be famous for good works, and not for revelling and costly banquets. The art of Cookery hath killed many, Variety of dainty dishes, breeds Variety of diseases. Whence come so many Dropsies, Gouts, Rheumes, but from excess?

3. Discreetly; making choyce of our company, not calling rich Atheists, nor profane scoffers at Piety. Psal. 35.16. Christ would have us call the poor rather. Luke 14.13, 14. not that Christ doth simply condemn the calling of our friends, or rich neighbours, but he would have the poor especially re­membred. q. d. Call not the rich alone, but let the poor have a portion at, or from thy Table. Portions should be sent to those for whom nothing is provi­ded, (i. e.) who have nothing prepared for themselves. Neh. 8.10. Hest. 9.22. Deut. 16.11.14. One rich man useth to feast another, when in the meane time good David is forgotten. 1 Sam. 25.10, 11.

4. Religiously; in the fear of God, no drinking of Healths, no taunting at Religion, no mocking at such as are in misery. Lam. 3.63. lest we be like to those that feast without fear, either of God or man. Iude 12. all our feasting must be as before the Lord, and in his eye. Exod. 18.12. Deut. 12.7. 1 Chron. 29.22. The want of this holy fear is the cause why either in the time of feast­ing, or presently after,Bellis homuncu­lis ut suaviter inter se sint, non opus est calice, non tibicina. Plutarch. Sym­pos. V. Plura in Sharpii Sym­phon. Loc. 45. Q. 9. p. 226. & Sphynx Phy­los. cap. 30, some cross or other befalls men, as we see in Nabal, 1 Sam. 25.36, 37. at a feast Absolon caused Amnon to be slain. 2 Sam. 13.28. and the breach was made between Ahasuerus and his wife at a feast. Hest. 1.10. Iob was afraid lest his sons had offended in their feasting. Iob 1.45. and the Lord complains of the Jews for their profane feasting. Isay 5.12. The Harp and the Pipe was in their feasts, but they regarded not the work of the Lord. See the fruits of profane musick, it drives out the thoughts of God, & his works. So Amos 6.5, 6. See their punishment. v. 7. Musick should be sent for (said the Heathen) when men are angry, rather then when they are feasting & merry. Not but that musick in it self is good, especially when we make that use of it, which the Prophet did, when he called for a Minstrill to raise up his heavie [Page 61] heart, and make him cheerfull, and the fitter to prophesy. 2 King. 3.15. The end of all our Feasting, must be the glory of God. 1 Cor. 10.31. it must not be to pamper the flesh, or to get the praise of men, as many do that by riotous feasting, waste and weaken their estates, that they may get a name for good house-keepers. To what end is such waste. The end which God would have us to ayme at in our Feasting, is his praise, and not our own. Exod. 34.23. Le­vit. 23.34. Deut. 16.25. Oh then let us shun all Intemperance and abuse of the creature; An Epicure is fit for nothing, but the service of the devill. There was never any man that made his Guts his God, that ever became famous in Church or State.—Corpus onu­stum Hesternis vitiis animum quoque praegra­vat. Horat. 'Tis a sin that besots men, it doth emasculate and weaken the powers of the soul. Hence our Saviour warnes his disci­ples to take heed of being over-charged with surfetting. Luke 21.34. Peter calls such bruit beasts, Spots and blots, which blemish and disgrace religion. 2 Pet. 2.12, 13. A Scavenger, whose living is to empty, is to be preferred be­fore him that liveth but to fill Privies. If a man strive but for a corruptible Crown, we see he's temperate not onely in some things, but in all things; in eating, drinking, sleeping, &c. 1 Cor. 9.25. and shall not we that strive for an incorruptible Crowne, keep under our bodies, and be temperate in all things, that we may be allwayes fit for our Masters service. This sobriety of the body, tends much to the furtherance of Grace in the soul,Qui virtutem colunt, ii non admittunt gu­lae delicias, aliena enim ea esse à liberis, quibus servilia ingenia alliciuntur. Plu­tarch. See Mr. Gatakers Ser. on Watching, in Folio. p. 85. Sect. 36, 37. therefore the Apostle joynes it with Godlinesse. Titus 2.11, 12. we should therefore eat and drink with perpetuall moderation, alwayes taking less, but never more then nature desires, for that measure of meat and drink, which serves to refresh nature, and make us fitter for the service of God and man, is allowed us of God, and no more. To arm you against Intemperance.

1. Consider,Plenus Venter non studet libenter; Vesci citra satietatem, impigrum esse ad laborem; vitare venerem, res esse saluberrimas, di­cunt medici. it hurts the body, makes it dull, disea­sed, drowsy, and unfit for service, Temperance pre­serves health. Tenuis mensa sanitatis mater.

2. It wastes the Estate, and brings men to Pover­ry. Prov. 21.17. and 23.21.

3. It unfits the soul for Prayer, Hearing, Meditation, or any spirituall ser­vice, it besots it, and makes it stupid, secure, senselesse. It brings destruction. Phil. 3.19. it cast our first Parents out of Paradise,V. Theater of Gods Judge­ments. P. 2. ch. 7. p. 96. Gen. 3.6. brought the flood upon the old world, Matth. 24.38. fire on Sdom. Ezekiel 16, 49, 50. and the sword on Israel. Amos 6.4.7. and barres men out of hea­ven. 1 Cor. 6.9, 10.

4. 'Tis a great incentive unto Lust. Whoring and Riot oft go together, Rom. 13.13. when men make provision for the flesh, and cater for cates and delicates, they'l soon fulfill the lusts thereof. V. 14. We read of some that lived in wantonnesse, and what was the reason? why they nourished their hearts, as in the day of slaughter, or sacrifices, when they fared deli­ciously. Iames 5.5. Gluttony is the very Mother, and Nurse of Lust.

[See more, Trapps Common-place, Abstinence, in the end of the Epi­stles. Amos &c. l. 3. c. 15, Downams Guide to Godlinesse. l. 3. c. 24. Green­hill on Ezekiel 16.49. D. Hammonds Practical Catechisme. l. 3. Sect. 3. Bol­tons Directions for walking, p. 195. Mr. Clerks Mirrour. cap. 1.61. Edit. 3.]

2. As for Intemperance in Drinking; it never abounded more. It hath debased our Nobility, stained our Gentry, beggered the Yeomandry, pollu­ted the Nation, and made the earth to groan under us, so that it would as fain be deliver'd of us, as a woman with child would of her birth: what place, what [Page 92] city, what Town or Village, what Market or meeting, what feasts or faires that are not defiled with Drunkenness? we may take up the Prophets com­plaint. Isay 28.8. all places are full of vomiting and filthinesse (vomiting is one of the beastly fruits of Drunkenness) so that there is no place cleare. We have Drunkards of all sorts and Sexes, High and Low, Rich and Poor, Old and Young, Men and Women, Gentlemen and Beggars.

1. The universality of a sin is a sad and sure fore-runner of judgement. When sin growes Nationall, it brings Nationall judgements: as we see in Germany, Germanorum vivere, est bi­bere. Prov. the floods of Drunkenness and Excess, have brought upon them floods of calamity and War. So that as the Lord said sometime to his peo­ple. Ier. 7.12. Go to my place at Shiloh, where I set my Name at the first, and see what I have done to it for the wickednesse of my people. So may he say to Eng­land, Go to my place in Germany, and see what I have done to them for their Drunkenness and riot, and let their falls make you to fear. When All the Old Word was given up to excess,V. Shchooles Guard. Rule 56. eating and drinking like beasts, then came the flood. Matth. 24.38. when All Sodom was given to uncleanness, then came fire and consumed them. When the people of Israel assemble themselves by Troops to harlots houses, then God visits them with his judgements. Ierem. 7.5.

Plus exemplo nocent quàm peccato. Probrosum est si rex cujus est regnum re­gere, sit ebriosus & regatur à Vino, tum quia regum est omnia cum ratione, judicio, & con­silio facere.1. When great men are given to sin, that hastens wrath. They draw many away by their lewd Exam­ple; like great Cedars, when they fall, many branches fall with them. Hence the Lord forbids excess of wine to Rulers, lest they should forget the Law, and so per­vert judgement. Prov. 31.45. The houses of many Gentlemen that should have been Bethels, houses of God, are become Beth-avens, houses of vanity and iniquity. The old Proverb was, As drunk as a beggar. I wish we might not say, as Drunk as a Gentleman, an Esquire, and Lord, &c.

2. Are there not some Ministers (who by their places are bound to wit­ness against this sin, both in life and doctrine) that say as those, Isay 56. ult. Come let us fill our selves with strong drink. This made so many erronious Mi­nisters, (especially in episcopall times) Isay 28.7. The Priest and the Pro­phet have erred through wine. V. D. Wallis, Mens sobria Concio. ad Bac­calam. This clouds the understanding, darkens the mind, robs men of Reason, and turns them into beasts. Hence the Lord forbad the Priest and Levite the use of wine and strong drink (upon pain of death) when they were to come into the congregation, to execute their of­fice. Levit. 10.9. why so? V. 10, 11▪ that they may put a difference be­tween the Holy and Profane, and may be fit to publish all Gods Statutes to his people. Hence the Apostle would not have Ministers to be wine-bibbers, 1 Tim. 3.3.3, 4, 5. Titus 1.7. Drunken Ministers (be they never so learned) are but unsavory salt,Ebrietas est crimen in Laico, in sacerdote sacrilegium. Ravennas. Aristot. Ethic. l. 3. c. 5. Ebrietas in Plebeio est simplex peccatum, in Sacerdote multiplex, q. multos offendit, & secum in eandem foveam & ruinam tra­hit. à Lapide. fitter for the Dung-hill, then the Temple; and if other Drunkards deserve double punishment (in Aristotles judgement) first for their Drunkennesse, and then for the sin com­mitted in their Drunkennesse; what then do drunken Levites deserve? But blessed be God we have lived to see that day, wherein such Sots are cast out of the service of the San­ctuary.

3. We have Drunkards of all Ages, old, and young; many get such Ha­bits of this sin, (when young) that they cannot break them when they are old. We have Drunkards of all Trades; Drunken Shooe-makers, Smiths, Naylers, &c. Drunkards of all Sexes; not only Drunken Hosts, but Hostesses, even women-Drunkards:Ebriâ muliere n [...]hil turpius. [...]hrysost. this sin is base and beastly in any, but abomina­ble in a woman: such danger their chastity. 'Tis Modesty, and Civility, [Page 93] Chastity and Temperance, that commend a woman. Whom Bacchus baths and washeth, Venus lightly warms and dries. A drunken man I doubt is not honest, but a drunken woman without doubt is naught. We read but of one drunken woman in all the Scripture, and she is called a whore, a great whore, the mother of harlots. Rev. 1.1, 2.5, 6.

2. Another Aggravation of the Drunkenness of our Time is, that it is committed against the greatest Light that ever was in the land. Drunken­ness is a work of darkness, and if men will needs act it, the night is the fittest time for such black work. So 'twas in the Apostles time. 1 Thes. 5.7. Those that were drunk, were drunk in the night. So Acts 2.15. The modest mis­creants of those times, chusing the darkness and secrecy of the night, to co­ver their filth, will rise in judgement against those impudent, Noon-day Drunken-Devills of our times, who blush not to act their villany in the sight of the Sun, and alter the course of nature, turning day into night, and night into day. And if to act it in the light of the Sun, be an aggravation, oh what is it to act it against the light of the Gospel? and that now in an Afflicting time, when the Rod lyes upon the Nation for this sin, among the rest. To sin out of ignorance, infirmity and inadvertency, may excuse à tanto, sed non a toto: it may extenuate, but it cannot totally excuse. But he that sin­ned presumptuously (i. e.) wittingly and willfully, purposely and proudly, desperately and despitefully, out of contempt of Gods Law, was to be cut off by death. (so much the phrase imports) not only a cutting off by ex­communication) but a cutting off by the sword of the Magistrate. Exod. 31.14. Levit. 17.4. and 20.2, 3, 4, 5. because he did thereby reproach the Lord, and did as 'twere say, that God was not to be regarded, nor his judgements worthy of fear. Exod. 21.14. Numb. 15.30.32. and because Magistrates ma­ny times are partiall and negligent in cutting off such presumptuous sinners, therefore the Lord himself threatens and undertakes the doing of it. Deut. 21.20, 21. an obstinate glutton, a Drunkard, must die for it.

Quest. But how shall we know a Drunkard?

Answ. By his

• Affections,
• Words, and
• Actions.

1. By his Affections; when mens love and desire is set on strong drink, so that they rise early to follow it. It may be thou hast no money, and so canst not be drunk.Voluntas est ho­mo, nihil aliud sumus nisi Vo­luntates. Aug. I, but if thy heart be set upon the sin, thou art a Drunkard: for God judgeth of us by our Affections, and not by our Actions; that we are which we resolve and desire to be, whether it be good, or evill. Then a man lives in a sinne when he loves it, though he do not, or cannot act it.

2. By a mans talk; out of the abundance of the heart doth the mouth speak. When men boast how many dozens they have drunk, and how ma­ny men they have layd asleep;Taciturna affe­ctio, non est af­fectio. when men shall inquire for the strongest li­quor, and encourage each other to the drinking of it. Isay 56. ult. that is one sign of a Drunkard. Men will be discoursing of what they love, be it good, or evill.

3. By a mans Actions.

1. When men stagger and reel by reason of strong drink, so that the same legs which brought him into the house, cannot carry him out again; thus both the Law of God and man, have made a sign of a Drunkard. Psal. 107.17. They reel to and fro, and stagger like a drunken man.

2. By their Vomiting, by the rednesse of their eyes, stinking breath, de­formed [Page 94] countenance, gastly looks, fighting and quarrelling, swearing and swaggering. Isay 19.14. Prov. 23.29, 30.

Noscitur ex co­mite, qui non cognoscitur ex se.3. By your companions; if you delight in drunken company, it argues an inclination to the sin. Like will to like, and birds of a feather will flock toge­ther. As sheep love sheep, and Saints will delight in Saints. Psal. 16.3. So swine will delight in swine, and sinners in sinners.

4. When men delight to make others drunk (as a woe is denounced against such, Hab. 2.15, 16.) and to this end put ingredients into their drink, and by pickle and salt meats, draw men on to this sin; this is to adde drun­kennesse to thirst, and so become lyable to the curse in the very Letter. Deu­teron. 29.19, 20.

5. When men call for Healths. A Health to their Master, and a Health to their Mistris, a Health to this man, and to that, and at last a Health to the Devill himself, as V. Whites way to the true Church. Di­gres. 54. Sect. 9. Pope Iohn the thirteenth did, whose Vicar doubtlesse he was. This is a Shiboleth to distinguish between a drunkard, and a sober man. The drunkard drinks Healths so long to others, that at last he leaves none for himself. Such Healthing, hath brought many men out of Health.

2. This sin is so odious, that a Heathen condemned it. See Trapps Comment on that Text. Hest. 1.8. then drinking was according to the Law which the King had set, viz. That none should be compelled to drink more or oftner, then it pleased himself. The ancient Brittaines drunk no Healths, as Sir Edward Cock observes.

Oh that some strict Law were made for the suppressing this sin! That as Iael was blest for driving a Nayle into the Temples of Sisera; so the ge­nerations to come may blesse those in authority, for suppressing this In-let to so much sin.

2. All occasion and provocations to sin must be avoyded. [Ephes. 5.15. 1 Thes. 5.22. Iude 23.] But drinking of Healths, is a provocation to sin. viz, to drunkennesse, fighting, murder, &c. Ergo. Many think it a small matter. but there is no sin small simply in it self. A spark of fire is a small matter, and yet it hath set a whole Town on fire.

3. All abuse of the creature must be avoyded, but drinking of Healths is an abuse of the creature; God hath ordained the creature for his Glory, and our comfort, but God hath no Glory, and we have no comfort, by such abu­sive drinking. Ergo.

4. That which is of ill report amongst the Saints, must be shunned. Phil. 4.8. But drinking of Healths is a thing of ill Report amongst the Saints. Ergo.

5. That whose rise and Originall is from the devill, is to be abhorred, But drunken Healths had their rise and Original from the devill.Hujus legis authorem Diabolum habent Basil. & August. Ser. de Temp. Ser. 231.232. & Ambros. de jejun. c. 13. Peccatum est provocare ad aequales cali­ces, nec fas est respondere. Lescius de ju­stitia & jure. l. 4. c. 3. Dub. 4. p. 680. The ancients called it, The devills shooe­ing-horn, to draw men on to drunkennesse. So that 'tis no Novell, Puritanicall precisenesse, but it hath been condemned many hundred yeares agoe, by the Anci­ent Fathers. Yea the sounder sort of Papists have con­demned it, and thought it most unreasonable, that another mans belly should be my Rule.

[Page 96] Object. Suppose a man begin a Health to a Prince, or to the Protectour, will you not pledge him?

Answ. We are commanded to pray for these in Authority, but not to drink Healths unto them. 1 Tim, 2.2. As the Lord Virulam said, I will pray for the Kings Health, and drink for mine own. I will not for drinking in Alexander, stand in need of Esculapius, said Calisthenes. He is the best sub­ject that prayeth most, not he that drinks, and catouseth most.

Object. Drinking of Healths, is the fashion now adayes?

Answ. We are forbidden to follow the sinfull fashions and customes of the World. Rom. 12.2. nor may we follow multitudes in evill. Exod. 23.2.

[See more. Pryn's Healths, Sicknesse. Mr. Young's Drunkards Character. Sect. 76. p. 3.9. Pryn's Histriomastix, V. Index, Healths. Mr. Gerec against Healths.]

To arm you against Drunkennesse, take these few Considerations.

• 1. Consider that drunkennesse is one of the vilest sins in the World, the Mother of most abominations. As all waters meet in the Sea, and all the Creatures met in Noah's Ark; so fighting, killing, lying, swearing, &c. meet in this sin. 'Tis a Master-sin which never goes alone. Shew me a lyar (we use to say) and I'le shew you a Thief. So say I, shew me a drunkard, and I'le shew you a whore-master,
  Voluntarius Doemon, ita sae­vit, clamat, furit. Chry­sost.
  a swearer, a dissolute, unteachable person. Isay 28.7, 8, 9. A drunkard is Diabolus explicatus, a Devill in his colours, the devill in his Pontificalibus, a devill cloathed with flesh and blood. He cares not to break all the Commandements.
  • 1. He feares not God.
  • 2. He makes his belly his God.
  • 3. He profanes Gods sacred Name many wayes.
  • 4. He profanes his Sabbath, he's unfit (to say truth) for any service of God, or man.
  • 5. He dis-regards Superiours, he's an ill Example to Inferiours.
  • 6. He's accessory to his own death, he shortens his dayes by his Intem­perance, and is ready to kill all about him in his drunken fits.
  • 7. He abounds in acts of uncleannesse,
    Ignis in igne fuit.
    and adultery, the fire of Drunken­nesse, kindles the fire of Lust.
  • 8. He spends that on himself, which should maintain his family, and so is the worst of Thieves, even worse then an Infidell, which provides for his own.
  • 9. He's apt to belye and slander his Neighbour.
  • 10. His heart is full of lust, a brothel of sin, a sink of uncleannesse, full of wicked devices, against God, and man.
• 2. Consider the dreadfull curses which God hath denounced against such, every Prophet almost hath a woe to throw at them. Isay 5.11, 22. Hab. 2.15. Isay 28.1. Ioel 1.5. awake and weep ye drunkards here, that ye may not weep for ever; and at last it brings everlasting woe. 1 Cor. 6.10. no drunkard (i. e.) no Habituall,

  Ebriosi (i. e.) crapulae & luxui dediti. Parae.

  Ebriosi vel a­pud Turcas in­carcerantur.

  Impenitent drunkard, shall come in­to Gods Kingdome. If Turks imprison them, and we'l cast them out of our houses; let none think that God will receive them into his holy Ha­bitation.
• 3. Consider the sad effects of drunkennesse. These are excellently set forth. Prov. 23.29. ad finem cap. This Text I may call the Drunkards Looking­glasse: wherein they may see the woe and sorrow that attends them. To [Page 96] whom is woe, to whom is sorrow? (i. e.) who draw all manner of sorrow upon soul and body, but drunkards? They meet to be merry, but the end of such mirth is heavinesse.
  Ebrietas est u­nius horae hila­ris insania. Sen.
  It's dear bought, that hath so many curses attend­ing it. What madness is it for a few moments of pleasures here, to endure eternity of sorrow hereafter? Fur the enjoyment of a little wine here, to drink the Vialls of Gods wrath, and lye in Seas of misery for ever.

2. To whom is strife and wounds without a cause? q. d. Drunkenness breeds contention, quarrelling, and needless wounds.

3. It hurts the Body, and brings Diseases, Rheumes, Dropsies, Apople­xies, and Redness of eyes, by reason of abundance of hot humours. How ma­ny have shortned their dayes, and extinguisht the Radicall moysture? much water poured on a little flame, doth soon extinguish it. This makes even Kings sick. Hos. 7.5.2. Verse 30. Solomon tells us how we may know a Drunkard.

1. He loves to tarry at the wine, he spends houres, dayes, and years at it, 'tis his Trade and Calling.

2. He goes and seeks mixt wine. q. d. He goes from house to house to in­quire after the strongest Liquor.

3. But how may we shun Drunkenness? V. 31. look not on the wine when 'tis red. (i. e.) Shun the occasions and allurements to this sin, set a watch over your eye, and stay the beginnings of it.

4. What hurt will it bring upon us? V. 32. In the end 'twill bite like a Serpent, q. d. Though for a time it may seem pleasant, yet at last 'twill sting thee very sore; it will bring upon thee troubles Internall, Externall, Eternall. Wherefore fly from it, as from a Serpent.

2. 'Twill hurt the soul, and fill it full of noysome Lusts. The soul is the best and noblest part;Corruptio opti­mi est corruptis­sima. Nunquam ebri­um putabo ca­stum. Venter aestuans mero spumat in libidinem Hier. Alexander om­nium victor, à vino victus est. which if corrupted, becomes the worst. V. 33. It breeds adultery and lust. Thine eyes shall behold strange women (i. e.) Harlots. Drunkenness, and Whoring, oft go together. A belly filled with wine, foameth out filthiness. Rom 13.13. Lot (though a holy man) yet addes In­cest to his Drunkenness. And though Adulterers are not Drunkards, yet there are few Drunkards, but are Adulterers. V. 33. It breeds evill speeches. Thy heart shall utter perverse things (i. e.) preposterous, foolish, filthy mat­ters. V, 34. It makes men stupid, and fearless, secure, and careless in the greatest dangers. He's as one that sleeps on the top of a Mast in the midst of the Sea. Though he be in great and continuall danger, yet he's insensible of it. He's in great danger that sleeps in the midst of the Sea, for he's soon over­whelmed with waves, and he's like to fall suddenly, that sleeps in the top of a Mast;Non sentire, sti­pitis est, non ho­minis. yet such is the Drunkards Lethargy, that he cannot feel when he is stricken, nor know when he is beaten. V. 35. which is the height of mi­sery; it makes men desperate, incorrigible, and incurable. They become impudent in sin; those sins which men tremble to commit, when sober, yet they'l venture on,Multi reliquo­rum serpentum veneno curan­tur, ebrietate nemo. Basil. when drunk. I will seek it yet again (saith the habitua­ted Drunkard) q. d. Notwithstanding all these dangers and mischiefs, I will not leave my drunkenness. As perseverance in goodness (in despight of all opposition) is the height of goodness; so perseverance in wickedness, in de­spight of Judgements, is the height of wickedness. That's our misery which attends on drunkenness, that it's usually accompanied with impeni­tency. Hos. 4.11.

Belial (i. e,) homo nequam sine jugo, qui totus deditus est nequitiae, impie­tati, & impro­bitati.4. It robs men of their good name. Call a man drunkard, you need say no more. Hence when the Pharises would accuse Christ as a great sinner, they call him a Wine bibber. Mat. 11.19. of old they were accounted sons of Belial. 1 Sam. 1.14, 15, 16. when Eli thought Hannah mas drunk, count not (said she) thine hand-maid for a daughter of Belial (i. e.) for a lawless, [Page 97] loose, disordered person. It takes away the man, and lays a beast in his room, yea it makes a man worse then the Beasts that perish, for you cannot force them to drink more then will do them good.

5. It wastes and weakens the Estate, and so disables men for works of Piety and Mercy. Prov. 21.17. He that loveth wine shall not be rich. Not he that drinketh wine, but he that loves it, so as to set his heart upon it, such lose both Temporal and Eternal Riches.

6. It layes Kingdomes waste. Isay 5.11.13, 14, 15. as a good man is a publick good, so such a wicked man, especially, is a publick evill.

7. The loveliness and beauty of Temperance and sobriety should make us loath excess & luxury,V. Robinsons Observations. 30. How sweetly doth the sober, holy man enjoy himself? his soul's in Peace, his house is in Peace, his goods are preserved, his family is the better for him, he's a blessing and ornament to the place where he dwells. His judgement is clear, his memory strong, his affections regulated, he's fit to pray, read, hear, meditate, &c. He hath a healthfull body, and a comely countenance, wise discourse. In a word, he enjoyes himself, and sees God in all the blessings he enjoyes.

There's no sin but hath some pretences,Improbitas prae­textu nunquam caret. Arist. and so hath this.

1. Object. Ioseph made his Brethren drunke.

Answ. That's false, for Ioseph was a holy man, and one that feared God, and therefore durst not do such a thing for a world. God puts a Spirit of in­genuity in the hearts of his people,Shacar, inebri­ari, non semper in vitio ponitur, sed indicat libe­ralem vini u­sum, qui modum non excedit. Weemse. and writes the Law of love there, which constraines them to be pure and sober in all their actings, and undertakings; they are born of God and cannot sin, viz. deliberately, wilfully and habitually.

2. The word Shacar is taken in Scripture in a good sense, for a free and liberall use of the creature [ad hilaritatem, non ad ebrietatem.] for mirth, and not for madness; for chearfulness, and not for drunkenness. So the word is used. Hag. 1.6. they shall drink, but not to drunkenness (i. e.) not plentifully. So Cant. 5.1. drink ye drink abundantly,Si vultis inebriari docebo vos salutarem ebrietatem, in qua non est [...], sed [...], haec est ebrietas spiritualis. Zanchy. to an holy in­ebriation. So Ephes. 5.18. be not drunk with wine, wherein is excess, but be filled with the Spirit. q. d. If ye will be drunk, let it not be with a bodily, carnall, divellish drunkenness; but let it be with a spiritual, holy ebriety; do not sip or taste of the Graces of the Spirit, but be filled with the spirit of Joy, Love, Peace, Temperance, Patience. Acts 2.13.15. compared with V. 4. spiritual joy is there likened to wine,Vino qui inebriatur titubat, Spiritu qui inebriatur radicitus in Christo est. Praeclara ebrietas quae sobrietatem mentis operatur, & ubi Spiritus Dei regna. Illyricus. [...], liberaliter sitim explere, [...] (i. e.) à relaxatione animi quae fit per suavitatem & hila [...]itatem vini paulo copiosiùs hausti. Eustathius. which revives and quickens dead and drooping spirits. So Cant. 1.2. thy love is better then wine. This is Crapula sacra. The word is likewise used in the New Testament, Iohn 2.10. for a more free and liberal use of the Creature for mirth and comfort, not for excess and riot. God hath given wine to make glad the heart of man. Psal. 104.15. and so far as it refresh­eth and delighteth us in a sober way, we may use it. Prov. 31.6, 7. Thus and no otherwise, Iosephs Brethren drunk, and were merry. The Philosophers make three cups.Poculum necessitatis & sanitatis, Pocu­lum voluptatis & hilaritatis, Poculum ebri­etatis & insaniae. Ancharsis. The first of Necessity, the second of Pleasure, the third of Madness. Iosephs Brethren took the first and second, but not the third.

2. Object. Noah and Lot were Drunken. Gen. 9.21. & 19.32.

Answ. Ebrii, non ebriosi; Actio una non denomi­nat hominem. Yet they were not drunkards, 'twas not their Trade to sit at the wine; one action doth not denomi­nate, or make a man good or bad.Vitium hoc con­tigit Noae in­scio, non conscio. They sinned through weaknes & infirmity, against the bent and resolution of their souls; but thou sinnest wilfully and de­liberately.

[Page 98]2. These examples are recorded to fright us from sin (that we may shun the rocks where others have split themselves) not to incourage us in sin.Sunt cavendi, non cadendi ex­empla. Aug.

3. To keep us from despaire, that if through weakness, and for want of watchfulnesse we have fallen, yet we may remember that God which par­doned penitent Noah, and Lot, will also pardon us upon our Repentance.

Object. 'Tis Physicall.

Malim mori quàm tali re­medio conva­lescere. Answ. 1. It's a medicine worse then the disease; for a man to destroy his soul, that he may cure his body, is worse then death. 2. We may not do evill, that good may come thereof. Rom. 3.8. 3. Very learned Physitians affirm the contrary; they say that drunkennesse destroyes the health, spoyles the stomack, hurts the braine, makes the blood watrish, dulls the senses, weakens the memory,V. D. Venner. Via recta. p. 42, 43. and destroyes the understanding.

Object. They are so accustomed to it, that they cannot leave it.

Answ. An evill custom is better broken then kept, and though custom be a second nature, yet the God of nature can change nature; he can make a black more white, and take spots from a Leopard, he can turn a Lion into a Lamb, and water into wine; he can make iron to swim, and Iordan to recoyle. He is El the the strong God, and though our corruptions are too strong for us, yet are they not too strong for him. Spread therefore thy misery before the Lord, and let him see 'tis the unfeigned desire of thy soul as freely to forget sin, as thou wouldst have him to forgive it; and to part with it, as to have it pardoned; and then in due time he'l heal thee of it, what ever it be.

I come now to some brief Rules against it, and so conclude.

1. Kill it in the Root, get a hearty detestation of it, resolve rather to die, then to be drunk. To this end consider the vilenesse of the sin (in the effects before recited) remember the judgements of God, on Nabal, Ammon, Elah, and Belshazar, who died in their Drunkennesse. 1 Sam. 25.36. and 2 Sam. 13.28, 29. and 1 Kings 16.8, 9, 10. Dan. 5.2.30. Let their falls make thee to fear, for God is the same still, to the same sinners.

2. Be diligent in your callings. Idlenesse breeds Drunkennesse. When men have nothing to do,Quem Diabo­lus occupatum non invenit ipse occupat. the Devill comes and calls them out to work. The flying bird is safe, 'tis the bird that sits still, which is in danger. God hath promised to protect us, but then we must keep his way. Psal. 91.11, 12.

Object. We are Gentlemen and cannot worke.

Answ. You must work, or do worse. God hath ordained, that every son of Adam, in the sweat of his brows shall eat his bread. Gen. 3.19. and he that will not (not he that by reason of sicknesse cannot) labour,Non est panis cujusquam pro­prius, ne summi quidem regis nisi strenuè la­boret in Vocati­one sua. Rol­loc. in Joh. shall not eat. 2 Thes. 3.10. and if Adam in the state of Innocency, must work and dresse the Garden; and after the fall, when he was Monark of all the world, yet must he labour; who then can think himselfe free? 'Tis not Idleness which commends a Gentleman, or following of foolish fashions, drink­ing of Healths, lying in an Alehouse, &c. there's no baseness like this. But the life and soule of Nobility and Gentility consists in noble and vertuous dispositions, in gallantness of spirit (without pride or insoleuce) to do his Country good.

3. In all places, and at all times set a watch against this sin; when men are most secure, they are in most danger: where the watch is most care­less, there the enemy enters, And if Christs own disciples must watch a­gainst this sin, who may be secure? Luke 22.34. Many when they go to Fairs and Markets, they go without care or fear, they do not take Antidotes with [Page 99] them; hence 'tis, that so many fall by this sin. A man that goes amongst such as have Plague-sores running on them, had need of speciall Antidotes, to keep out the infection.

4. Shun the occasions of this sin, He that will no evill do, must do nothing that belongs thereto. He must not once look on the wine when 'tis red. Prov. 23.31. a little leak may drown a ship, and great fires have come from little sparks. Especially shun the company of Drunkards, be not amongst wine bibbers. Prov. 23.20. we should have no familiarity with them. 1 Cor. 5.11. Eph. 5.7. touch not this pitch, lest you be defiled with it, mingle not with them, lest you learn their work. What Solomon saith of the Harlot, that say I of the Drunkard. Prov. 5.8, 9, 10, 11. remove far from him, come not nigh the door of his house, &c. especially shun Ale-houses, these dens of Devills, and Cages of unclean birds; those stewes and styes of all abomina­tions. Take heed of the Excessive Use, and the great abuse of Tobacco. Great Tobacconists oft times are great Drunkards. ‘All drunkenness is not by wine or strong drink,Doctor Clerk [...] Serm. on Rev. 17.6. (as a learned man well observes) the Thracians and Scythians used to burn certain Herbs, that they might be drunk with the smoak thereof. That Barbarisme our English Nation useth too much in a base Indian weed. It's pitty men of good parts should be drunk so. They should leave it to idle, empty, witlesse, worthless heads.’ 'Tis said of Garlick, that it makes men wink, and drink, and stink; Many use To­bacco to make them drink, till at last they wink and stink. 'Tis true, the drugge is good in it self, as 'tis Gods creature, and the fume of it taken in a discreet, moderate, physicall way, may be usefull. But taken in that ex­cessive, intemperate,Multi nunc di­erum Tobacco­maniá laborant, irregular way (as most take it) it besots men, and robs them of their Health, Wealth, Wit, Time, &c. I shall therefore give some Reasons against the abuse of the creature, because the sin is Generall, and 'tis the Devills shoeing-Horn, to draw men on to Drunkennesse. Instead of Salt-meat, the Devill feeds his followers now with smoak (fumo pereat, qui fumum vendit) first drink, and then smoake; Then smoak, and after drink; the Pot and the Pipe, and the Pipe and the Pot walk so long, till they have Piped themselves out of all.

1. Consider, that Tobacco is a Physicall root, and hath in it a Poysonous quality, as appeares by its Antipathy against nature. Now he that shall take Physick every day, may soon put an end to his dayes. Physick must be ta­ken rarely and seldom, else if it become familiar to the body, it looseth its operation. 'Tis a violent purge, which wastes and weakens nature, especi­ally when taken often. Hence the learned conclude, that frequent using of it is dangerous.

1. All excesses are hurtfull, and are abuses of the Creature, and as exces­sive eating and drinking is unlawfull, so also is excessive smoaking. Not one of many but takes it for fashion and custome, more then for need. Any action (especially Physicall) if not rightly circumstantiated, is very dangerous. If a Physician should advise his Patient to take a spoonfull or two of such a Potion, and he should take ten or twenty; or if he should prescribe him to take a penny-weight of such or such a thing, and he should eat a pound, he might soon put himself past eating. So when Physicians shall prescribe one or two Pipes a day, and men shall take 20. this is causa adju­vans [Page 100] ad mortem, it's a kind of self-murder, and shortens mens dayes.

3, This immoderate and excessive use of Tobacco, brings with it many discommodities. It overthrowes the state of the body, dryeth the brain, dimmeth the sight, corrupts the smell, hurts the stomack, destroyes conco­ction, spoyles the spirits, dulls the understanding, confounds the senses, stu­pifies the body, marres the breath, and turns it into an unsavory stench, ren­dring it loathsome to their Wives, Friends, and such as come nigh them. It turnes the Nose into a chimney, and makes a Kithin of the body, sooting it with an oyly Unctious kind of soot, as hath been seen in some great Tobac­conists, that have been opened. It emasculates the spirits, and disables the body for service, when a man cannot go two or three miles without a Pipe smoaking at his Nose. In former ages, what glorious battles have been fought, and to what a great age did they live, who never once heard of Tobacco?

Damna fleo re­rum, sed plus fleo damna di­erum.4. It consumes abundance of pretious time; No losse, like the losse of time. How many spend two or three houres in a day in smoaking, which if they had spent in Repenting, what abundance of comfort might they have had?

5. It wastes mens estates. How many poor might have been succoured with that which is idly and vainly spent in smoak? some spending 10 l. others 20 l. others 100 l. per annum in smoak? To what end is such waste? we must all one day give an account how we have spent our money; our silver is the Lords, and he expects that we improve it to his praise. Hos. 2.8, 9. How sad will it be with many, when they shall see how many pounds they have spent in smoak, and yet how little for Gods honour? It were well if some way could be found to restrain the great abuse of it, if it were but in the younger, and the healthfull sort, who have no apparent need of it.

Object. We are so accustomed to it, that we cannot leave it?

Answ. An evill custome is better broken then kept, and therefore as you came to this custom by degrees, so by degrees you must break it. The use of it (saith a learned Physitian) is only tolerable by way of Physick, and not for pleasure, or an idle custom.

Object. It's the property of a Gentleman to take Tobacco?

Answ. 'Tis now become the guise of the Riff-raffe, and Dregges of men. Every Tinker, Tapster, Crate-carrying Vagabond is not well unlesse he have a Pipe at's Nose.

Object. It drawes away ill and watrish humours, and cures men of most di­seases.

Answ. God hath ordained watrish humours for the good of the body, and for the most part they are as necessary in the body, as the blood it self, and therefore may not be drawn away in that abundant measure by To­bacco. Besides, it's dangerous for weak and sickly bodies, they may quickly waste the Oyle of their Vitall Lamps, and spend their radicall moisture. So that instead of curing, it kills many.

2. Grant it to be Physicall in some diseases, doth it therefore follow that it is good against all? and that all must use it; of what age, constitution, and complexion soever. To argue from a Particular, to a Generall, is but sorry Logick. e. g. Such a man hath need of such and such Physick, therefore all men have need of it. Who sees not the vanity of the practice, yet who leaves it? what should young, strong, healthfull bodies do with Physick? They that are whole have no need of the Physitian, but those that are sick; [Page 101] and those that ate sick indeed, cannot away with it. One mans Phy­sick is another mans poyson; One Medicine cannot cure all diseases, yet men are so bewitcht and besotted with Tobacco, that (if you'l be­lieve them) they'l tell you it's a Panacéa that will cure you of all di­stempers; and yet those that take it, abound with distempers, as well as other men. I wish therefore, and oh that I could prevaile w [...]th young Stu­dents especially, that they would use their Pens, rather then Pipes, that we might find them in their Closets Praying, and not in their Chambers smoak­ing; remembring that time is precious.

[See more against Drunkennesse in that excellent Tract of Mr. Young, sti­led, The Drunkards Character; 'tis the best that I have seen in this kind. All the labours of that holy man, are worthy the perusall of young Stu­dents especially, Mr, Iohn Downams four Treatises against Drunkards, Swearers, Whoremongers, and Bribery, Mr. Sam. Wards Woe to Drun­kards. D. Harris Drunken-cup. D. Ier. Taylor's. Holy-Living. p. 72. Mr. Henry Smith's Serm. on Gen. 9.22. p. 284. Mr. Clerk's Mirrour. cap. 42. Edit. 3. Mr. Rous's Diseases of the Time. cap. 16. p. 173. Folio,

Intemperate, or Incontinent.

The word in the Originall (as I have shewed before) is large and com­prehensive. It denotes all kinds of lustfull persons, that have no command over their concupiscentiall affections, but are led by their Lusts; such are Adulterers, Fornicators, Incestuous persons, Polygamists, and the like. Now in the last dayes, men will be Incontinent every way. There will be incontinency amongst single persons,See Mr. Ed­wards Gan­green. 1. and 2. Patt, and Mr. Bayly's Disswasive. and this is called, Fornication; there will be incontinency amongst married persons, and this is called Adultery. There will be incontinency against nature, viz. when the course of nature, or the Sex, or the kind is altered: all these sins do and will raign in the last dayes. Now the more common these sins are, the greater our praise will be if we keep our selves pure, shining like lights in the midst of a loose genera­tion. We should therefore be carefull not only to go or run,Non solùm cavere aut vitare, sed fuge­re jubet, ut ostendat studio, & industriâ, imò solicitudine non vulgari hîc opus esse. Gualter. Contra libidinis impetum apprehende fu­gam, si vis obtinere victoriam. Aug. but with all our power and speed to Fly fornica­tion. 1 Cor. 6.18. as Ioseph fled from his Mistris. Other vices are conquered by resisting, but this by flying swiftly, from the objects and occasions of this sin.

To quicken you, consider.

1. That this great sin never goes alone; Idlenesse, Luxury, Lying, and Murder,See Mr. Hieron on Psal. 51.14. Lect. 23. usually accompany it, as we see in David, and the Sodomites. Ezek. 16.4.9. the harlot by her inticements, doth not only increase the number of Transgressors, but of their Transgressions also. Prov. 23.23. when a great beast hath made a gap,Libido insatia­bilis est, turpi­tudinem nectit turpitudini, Scelus sceleri. Drexelius. the rest follow after. If Solomon delight in Idolatrous women, they will quickly draw his heart from God. If once you give way to this sin, you know not where you shall rest.

2. 'Tis a sin that is most opposite to the nature of God, who is the most Holy, and will dwell in none but chast and Holy ones. Fornication is di­rectly opposite to Sanctification,Quicquid spurcitias olet carnis, aversa­tur spiritus, castis habitat pectoribus, Daemonum cibus fornicatio, ebrietas, & vi­tia universa. Hieron. yea 'tis made one part of our Sanctification, to fly fornication. 1 Thes. 4.3. It makes men like the Devill, who is stiled by way of Eminency, The unclean spirit, Matth. 10.1. and 12.43. and that 1. Affectu, because he delights in such uncleannesse.

2. Effectu, because he drawes men to it.

3. Habitatione, because he dwells in unclean soules, he finds them foul, and he makes them worse.

[Page 102] Major est Em­phasis Praecepti Negativi, quam Affirmativi. V. Schooles Guard. p. 142.3. 'Tis a violation of Gods most sacred Law. Exod. 20.14. which is set down negatively, because it binds most strongly, allwayes, and to all times. The Pope may give dispensations, but God gives none to any, to violate his commands. Every man must keep his vessell pure. 1 Thes. 4.4, 5. even the King must not multiply wives, much less strumpets to himself. Deute­ron. .17.17.

4. Adulterers are Covenant-breakers; the Marriage knot is called the Covenant of the Lord. Prov. 2.17. Mal. 2.14, 15. now Covenant-breakers are ranged amongst the vilest sinners. Rom. 1.31.

5. 'Tis worse then Theft. The thief steales out of want, the Adul­terer out of wantonnesse. The one may make satisfaction, this can never Prov. 6.31.

6. 'Tis a sin that doth pollute and defile the body more then any other sin. Hence the Apostle useth many excellent Arguments against it. 1 Cor. 6.13.

2. That which is consecrated to God must not be polluted with whoredome,Num ego qui Christi servus sum, qui me­ipsum & omnia illi debeo, ipsi quod suum est eripiam, & faciam ut scorti membra sint, qua illius usibus debent servire? Gualter. but the body is consecra­ted to God, and made for his honour and service, and not for fornication. Ergo.

2. V. 14. From the Resurrection of our bodies to Glory, thus he argues. If our bodies shall be raised to Glory, then may we not pollute them with fornication. But our Bodies shall be raised to Glory.

3. V. 15. Our bodies are the members of Christ, and therefore 'tis a great indignity and dishonour to him to have them given to an harlot. 'Tis in a manner to make Christ one with an harlot, then which what can be more reproachfull to him?

4. V. 16. He makes himselfe one with an Harlot, and what can be more dishonourable, then for a member of Christ to be joyned to such a creature?

5. V. 18. He sins more especially against his own body.Fur non fit unum corpus cum re furtivâ, nec latro cum eo quem caedit; solus scortator se carnaliter commiscendo fit membrum scor­ti, quo nihil foedius. The body is abused by other sins in part, not wholly, as the Tongue by lying, the Hand by Steal­ing, Murder; but here the whole body is abused, and abased.

Si scelus est Templa lapidea profanare, quo supplicio non dignus erit qui Dei Tem­plum vivum profanat? ut ex S. Sancti Tem­plo Veneris prostibulum faciat? Gualter.6. V. 19. If our bodies be the Temples of the Ho­ly Ghost, then they may in no wise be polluted, or pro­faned. And if all Temples must be kept clean, then specially the Temples of the Holy Ghost, who is a Pure spirit, and will not inhabit a Swine-stye.

7. From the work of our Redemption. V. 19 20. We are not now our own to live as we please, but we must live unto him that bought us, and hath paid so great a price for us.

Zeum. Heb. Ingentem Dei iram & furo­rem denotat.None are given over to these sins, but such as God hates. It's a fearfull sign of his Anger to be given up to Harlots. Prov. 22.14. He that's hated of God, shall fall by her. Oh that young persons would consider this Text, that it might be to them a perservative against this Soul-destroying sin! when young persons grow proud, or walk not answerable to the Light and Means which they enjoy, but are barren and fruitlesse trees in Gods Vine­yard, then in his fierce wrath he leaves them to this sin, as a punishment of their former sins. Rom. 1.21.26. Amos 7.17, Ephes. 4.18, 19. Let us therefore walk humbly with our God, that he may delight in us, and save us from this exceeding sinfull sin, to such the promise runs. Eccles. 7.26. Who so pleaseth God shall escape the Harlot, but the sinner shall be taken by her. God by his speciall grace will preserve such as are dear to him, from this sin; but [Page 103] the sinner that is left to himself, cannot but fall into this pit and snare.

8. Consider the sad Effects of this sin.

• 1. It destroyes Nations, for this the Lord had a quarrell and controversy with Israel,
  Rib, significat in judicio litiga­re, causam age­re, contendere.
  Hos. 4.2. and cites them to answer it at his barre. This makes a land to spue out its Inhabitants. Levit. 18.24, 25.28, 29. as a man whose stomack is overcharged, can have no rest till he have eased himself; so the land is sick, till it have eased it self of such Inhabitants. Such sins and sinners put the Justice of God to a stand, so that he knowes not how to pardon them. Ier. 5.7.8, 9. This was one of those sins which made the day of Ierusalems calamity to draw near. Ezek. 22.4.11. This brought the flood on the old world. Gen. 6.2. fire on Sodom. Gen. 19.25. Iude 7. the plague on Israel to the losse of 24. thousand men.
  See Theater of Gods Judge­ments Part 2. c. 6. p. 76. and l. 2. c 20.22.27. Tollit opes, fa­mam, sensus virésque libido.
  Numb. 25.1.9. and the sword on Benjamin, to the losse almost of the whole Tribe. Iudg. 18. and 19. By all this we may see that this is not so light a sin, and such a small trick of youth, as the profane world makes it.
• 2. It consumes the Estate. How many great men hath it brought even to a morsell of bread. Prov. 6.26. and 29.3. Luke 15.30. 'tis a fire that burns to the destruction of all that a man hath. Iob 31.12.
• 3. It robs a man of his good name, which is a pretious jewell, and by all good meanes to be preserved. Prov. 6.33. a wound and dishonour shall he get, and his reproach shall not be wiped away. Though the wound may be cured, yet the scarre will abide? as we see in David, Sampson, Solomon. Neh. 13.26. Lot. So Prov. 5.9. Gen. 49.4. Levit. 21.9. Hos. 1.2. Est peccatum ma­ximè probrosum. 'Tis a most infamous sin. 1 Sam. 2.22, 23, 24. Neither doth the unclean person only blemish himself, but his posterity also. What disho­nour is it for a man to have many lovely children, and to have a Bastard stand in the midst of them, claiming kindred of them, and so become a living shame to them. This makes men odious not onely to God, but to all good men. Ier. 9.2. oh that I had a lodging in the wildernesse? and might leave my people. Why so? for they be all Adulterers. This makes a man to be esteemed as a fool in Israel. 2 Sam. 13.12, 13,
• 4. It destroyes the body. It consumes the radicall moysture, and so shor­tens the life. It impaires the strength, Prov. 31.3. and wastes the flesh. Prov. 5.11. and makes men lyable to the sword of the Ma­gistrate, who ought to punish adulterers with death▪
  Apud Romanos, & Graecos adulterium capitale fuit. Arabes adulterum capite mul­ctabant. Polyd. Virg.
  Levit. 20.10. Gen. 38.24. Deut. 22.22, yea the Phari­ses, though they dispenc't with other sins, yet judged Adulterers worthy of death. Iohn 8.5. The Anabaptists alledge this Text for liberty of conscience, and to destroy the coercive power of the Magistrate, I shall therefore take a little paines to vindicate it.

1. Our Saviour doth not plead for the woman in favour of adultery, for he condemnes even adulterous aspects. Matth. 5.28. and chargeth her to go,Non est generalis regula, sed personale re­sponsum praesenti causae, ejusque actoribus ac­commodatum. Gualter. and sin no more in this, or any other kind, viz. willingly and deliberately.

2. Our Saviour doth not say absolutely, that the sin deserved not condemnation,Christus non erat Politicus Magistratus, sed minister Ecclesiae, ejus erat Evange­lium praedicare, non homines occidere. Pet. Martyr in 2 Sam. 12.7. p. 246. ubi plu­ra. & Spanheim. Dub. 108. or no man ought to punish it; but he only tells her; Neither do I condemne thee. q. d. Though the sin deserve punishment, yet that is the Magistrates duty, I have no commission to take his sword into my hand. The end of my comming into the world is not to destroy, but to save; not to punish as a Magistrate, but to forgive; not to take away Temporall life, but to purchase eternall.

3. The Pharises came to ensnare Christ, but he snares them; q. d. The fact is evident, but who are ye that demand Justice against her? Look into the [Page 104] book of your consciences, O ye Hypocrites, and see if you be not guilty of the like crime your selves.

4. Christ teacheth us to be compassionate to poor, penitent sinners, who are confounded with shame, and cannot speak a word in their own defence. We should send such away with some comfort and godly admonition, as Christ did this woman. The Magistrate is to do his duty, and pro re nata, as occasion requires, to cut off the workers of iniquity.Nusquam sanctiùs & puriùs coli & servari conjugia quàm Genevae, vbi capite plectuntur adulteria. Cons [...]mmata est improbitas ubi turpia non solùm delectant, sed & placent: & desinit esse remedio locus, ubi quae fuerant vitia, mores fiunt. Sen. This kept Geneva so pure, even their sharp punishing of Adulterers.

5. It destroyes the soule, it besots a man, it robs him of his Gifts, yea of his heart. Hos. 4.11. It blinds the judgement, drawes away the will from goodnesse, and makes the Affections so bruitish, that they mind nothing, and delight in nothing but beastly sensuality: Hence such impure persons are compared to unclean dogges. Deut. 23.18. 2 Sam. 3.8. and to unruly Stallions. Ier. 5.8. How sottish did this sin make wise Solomon? and those great Philosophers. Rom. 1.21.26. It hardens the heart, so that such seldom Repent. Hence the guests of the Harlot are said to be in the depth of hell. Prov. 9. ult. and 7.26, 27. The Whore is a pit, that he which falls into, hardly ever comes out again. Prov. 2.18, 19. her house inclines to death, and her paths unto the dead, none that go unto her return again, neither take they hold of the paths of life. My heart trembles when I read this Text. None re­turn again. (i. e.) none return ordinarily, they are very few in comparison of the multitude, that are delivered from this pit. Prov. 23.27. like a win­ter Plague; some do escape, but very few, and that hardly. 'Tis peccatum maximae adherentiae, a sin that sticks close to the soules of such, as it hath once possest.

Such must be cast out of Church-communion here, the people of God must have no fellowship with such here. 2 Cor. 5.9. Ephes. 5.11. and God barres them out of heaven hereafter. 1 Cor. 6.9, 10. Ephes. 5.5, 6. Revel. 21.8. and 23.15. Never any gave themselves to such sensuall lusts, but they paid full dearly for them, their end is bitter as wormwood. Prov. 5.4. as such sins are committed with more sensuall delight and wilfulnesse, so they bring more guilt and horror with them, insomuch as many have despaired under the burden, & have murdered themselves. We should therefore care­fully fly these fleshly lusts,V. Capell on Tentat. p. 2. c. 10. because they warre against the soule. 1 Pet. 2.11. the other lusts warre against us, yet none warre against the Peace, and purity of the soule, like this. Let no man then think this sin small, as did the Hea­then, who numbred fornication amongst things indifferent. Acts 15.20. when scarce any sin is more expressely forbidden, or more severely punisht in the Scripture. Exod. 20.14. Deut. 23.17. let no man deceive you with vain words,Non de rebus secundum opini­nem impiorum, sicut nec de sa­poribus, se­cundum aestima­tionem aeg [...]to­rum. Aquinas. Ephes. 5.5, 6. or make you think this a sleight sin, but get your judge­ments rightly informed by the word of God, and see how contrary it speaks to the corrupt opinions of the world. God calls it a great wickednesse. Gen. 39.9. and an heinous crime. Iob 37.11, 12. and that which hath been the bane of thousands. Gen. 34.25. Iudg. 20.35. 1 Cor. 20.8.11. it's called an abo­mination. Ezek. 22.11. and a sin that ought to be severely punisht by the Magistrate. Iob 31.11. Numb. 25.11, 12. and though such sinners may escape the hands of men, yet they cannot escape the hands of a just God. Heb. 13.4. who will punish his servants (who repent) for this sin, with Temporal Judgements, as we see in David and Solomon. Prov. 11. ult. 1 Cor. 11.32. or if they be impenitent, profane violators, and contemners of that Order which God hath planted amongst men, he'l punish them eternally. Rev. 22.15.

[Page 105] Object. Sir, What shall I do, I am the man that have fallen once, yea, and again into this foul sin, my conscience accuseth me, and God who is greater then my conscience, and knoweth more by me then I do by my self, hath seen my beastly abominations in this kind; so that I am become a Terror to my self, and am even swallowed up with totall desperation, &c.

Answ. Since you have sinned in dayes of so great Light and Love, and against such wooings and warnings to the contrary, your sin is so much the greater, and therefore your sorrow and humiliation for it must be propor­tionable, and this let me tell thee, if thou canst unfeignedly humble thy self, sincerely confessing and forsaking thy former lewd wayes, God hath promised thee mercy. Prov. 28.13. There is yet hope in Israel, even for this thing. There is a fountain (not a cistern) opened for repentant sinners, to wash away their Vncleannesse, Zech. 23.1. and that vvhether it hath been acted before Conversion, as Rahab was an Harlot before her Conversion, Iames 2.25. yet upon her repentance she was saved. Heb. 11.31. Poor self-condemned Harlots that have no Apology for themselves, yet go to hea­ven before proud and self-conceited Pharisees. Yea, though you have been as vile sinners, as the Sodomites, yet upon unfeigned humiliation, God hath promised pardon even to such. Isay 1.10. compared with verse 18. God will wash and sanctify such. 1 Cor. 6.11.

2. If you have fallen after conversion, so did David, yet upon his Re­pentance he was pardoned, and that God which pardoned such sins as we committed before conversion, when we sinned with full consent; will much more pardon our sins, which with reluctancy and unwillingnesse, by the strength and violence of Temptation, we have fallen into, especially since we are humbled, and judge our selves for them.

Preservatives against this sin.

1. Take heed of Intemperance in eating and Drinking,Nunquam edacem putabo castum, ubi satietas, ibi Daemones choreas agunt. Hi­eronym. when men are fed to the full, then like pampered Stali [...]ns they neigh after their Neigh­bours wives. Ier. 5.9. Ezek. 16.49. Take away the fuell and the fire goeth out, take away the provender, and you'l tame the beast. Drunkennesse and Whoring are joyned together. Proverbs 23.31.33. Hos. 4.11.

2. Idlenesse breeds uncleannesse, as standing Pooles doe mudde. Ezek. 16.49. even a David if he be sleeping at home,Quaeritur Aegyptus quare sit factus adulter? In promptu causa est, desidiosus erat. Ovid. Nunquam vacat lascivire districtis. Se­neca Epist. 56. when he should be at Warre, may catch a fall 2 Sam. 11.1. Dinah by wandring abroad, exposed her selfe to a Tentation. Gen. 34.2. and the feet that wandred in the streets, became a booty to the Harlot. Prov. 7.5. we should do by our false hearts, as Commanders do by unru­ly souldiers, they keep them in action, that they may keep them from doing mischief.

3. Take heed of evill company, come not neare the house of the Harlot. Proverbs 5. Verse 8, 9, 10, 11. Hee that would not bee burnt, must not come too neare the fire. Suppose wee had bodies made of Gunne-powder, or Flaxe; oh how [Page 106] fearfull would we be of coming nigh the fire for fear of being consumed▪ This made Ioseph so carefull to shun the company of his wanton Mistris:Vitavit mulieris conspectum, ut libidinis occasiones praecideret. Paraeus. Oculi sunt fores & fenestrae animae. See Bishop Andrewes on the seventh Com­mandement. cap. 6. and 7. Gen. 39.10.

4. Set a watch over the Eyes. The Devill gets into our hearts by these windowes of the soul. Eve by see­ing the forbidden fruits, Gen. 3.6. David by seeing Beethsheba. 2 Sam. 11.2, Sampson by seeing a Harlot. Iudg. 16.1. Potiphars wife by seeing Iosephs beauty, and Herod by seeing Herodias dance, they were all ensnared, and caught. When mens eyes are full of Adultery, they cannot cease to sin. 2 Pet. 2.14. Gen. 6.2. The Eye is the Devills Broker, that gets between the heart and the Object, to make up a sinfull bargain.Plato derives [...] from [...]. Cum oculi concupiscentiae omnis, praeci­puè Venereae, fontes, proretae peccati; & du­ces in amore, itaque firmo proposito eos conti­nui Scul. in Job. Lusting and looking in Greek, differ but in a Vowell. Hence David, a mortified man, prayes the Lord to turn away his eyes from beholding Vanity. Psal. 119.37. and Iob, though a holy man, and in years, yea and married too, yet durst not trust his eys without a Guard. Iob 31, 1.

Ite mali versus, animam qui perditis ite. Picus Mirand. Perkins C. C. l. 5. c. 4. V. Ames C. C. l. 5. c. 39. Q. 7. Bolton of true Happinesse. p. 74, 75. Nunquam fieri debent quae Deum ladant. Salvian. Obscoenorum librorum scriptores, nihil aliud faciunt quàm qui fontes publicos ve­neno inficiunt, tot funerum rei quotquot in­de biberint. Drexel. Nihil est tam damnosum honestis moribus quàm in aliquo spectaculo residere, tunc enim per voluptatem faciliùs vitia surre­punt. Seneca. Mr. Brokes his Remedies against Sa­tans Devices. Device 7. p▪ 85. Non committam, ut cum viros vicerim, à mulieribus vincar. Plutarch in Alexand. Pestem & venenum immittunt per oculos in animum, cum tentatio de est, Pictura sup­plet. Drexel.Take heed of reading evill books, they contain evill words, and evill obscene words corrupt good manners. 1 Cor. 15.33. Ephes. 5.4. Take heed of Stage-playes, where many lewd speeches, and lascivious Gestures are used. They are the very sinks of sin, and Schooles of profanenesse. As you may see in that elaborate Treatise of that industrious Patriot of his countrey, Mr. William Pryn, in his Histrio-mastix, a book that well de­serves Reprinting, and to be made more common, in these loose times, when lascivious Balls, and profane Practises are so frequent in the chief city of the land.

Take heed of gazing on lascivious Pictures. Beware of Painting, Poud [...]ing, Patching, Naked-necks, and other inticements to sin. He that will not be taken with a sin, must shun the occasions. Alexander did very wise­ly, in refusing to see the beautifull daughters of Da­rius, that were his Captives, lest he should be ensnared by them, and he that conquered the world, should be conquered by women. Lewd pictures are worse then evill words; for those abide and infect others, when words vanish, and are gone,

5. Stop your eares against profane Songs and Ballads. Suffer not your children once to hear or read them.

Lascivi Sermo­nes molliunt animos n [...]stros, nervos omnes virtutis elidunt. Cic. Tusc. Q. l. 2.Little do people consider how sorely and suddenly the heart is infected with rotten unsavory speeches. Ephes. 4.29. Colos. 3.8. they soon corrupt mens manners.

9. Take heed of mixt Dancing, which is a great incentive to uncleanness, and therefore is oft condemned in Scripture. Iob 21.11, 12. Isay 3.16. 1 Kings 18.26. Exod. 32.6.19. Matth. 14.6. Mark 6.22. Iob made a Covenant with his eye not once to look, and darest thou wantonly dance with a maide? neither are the dancers only themselves, but the spectators also, endangered by beholding those light and immodest embracings, kissings, motions and wan­ton gestures of the body. The flame of lust is hereby enkindled, and oil is added [Page 107] to that flame: and our hearts which are bad enough by Nature, by be­holding such practises, are made farre worse. The ancients have condemn­ed it. We read (saith Chrysostome) of Iacobs marriage, but we read of no dancing that was there, and where wanton dancing is, there is the Devill saith he.Chorea est Circulus cujus centrum est Diabolus, circumferentia omnes Angeli ejus. Nemo saltat sobrius, sed is qui insanus ant eb [...]ius Cicero. Orat. pro Muraea. None but Mad-men or Drunkards dance, saith a Second, none but Adulte­rers saith a Third. Saltatio ad Adulteras, non ad pudi­cas, pertinet.

Promiscuas saltationes Virorum & Mulierum in divinis literis non legimus Pet. Martyr. Loc. Com. Clas. 2. cap. 2. p. 339. De Choreis, Aretius Pro­blem. 1. Locus 14. Ames. C. C. l. 5. c. 39. Q. Taffin on Amendment. p. 228. Piscat. in Matth. 11, 17. in Observat. Pryn's Histrio-mastix, Index. Dancing.

Lastly, take heed of barrenness under the meanes of Grace, and of being dead under lively Oracles. God oft makes this sin a punishment of other sins.Mulier est Vis­cus toxicatum, quo Diabolus aucupatur. Aug. Rom. 1.21.24. the man that is good, and sincere before God, shall be preserved from the harlot; but the sinner, the careless, secure, formall, hypocritical sinner, shall be taken and ensnared by her. Eccles. 7.26. Oh then let us walk watchfully and humbly with our God, shunning the occasi­ons and provocations to this sin, then will God preserve us from the sinne it self; but if you will not fly the occasions of sin, God will not preserve you from the sin; and if he keep you not, you are undone.

The warre is not done,Castimonia fine bello nulla est. so long as the enemy lives. He that will keep the Jewell of Chastity, must fight for it. Let us therefore keep a strict Guard over our hearts. Proverbs 4.23. Resist the first motions to sin. Parle not with a Temptation. Gen. 39.9. Taste not of the Devills Broath, lest you eat of his Beef. Isay 65.4. Kill the Cockatrice in the shell, quench the fire when 'tis a spark, mortify sinne in the Affe­ction. Colos. 3.5. Pray for supernaturall strength. 2 Cor. 12.9. It's a good sign we hate a sinne, when we can heartily pray against it. Walk allwayes as in Gods eye, that's a speciall preservative against this sinne. Iob. 31.4. Prov. 5.20, 21. Ioseph might have sinned secret enough, but the remembrance of Gods All-seeing eye, awed him. Gen. 39.9. He's a Martyr indeed who can thus conquer his lusts,Ah! quanti perierunt ab hac unâ pe­ste, vel fortissimi, sanctissimi, sapien­tissimi. and stronger then Sampson who was entangled with them. Chastity in youth, Temperance in plenty, Boun­ty in Poverty, one calls them Martyrdome, without Blood-shed.

[See more in Mr. Iohn Downams Treatise against Whoredome. Mr. Hildersham on Iohn 4. Lect. 15. p. 66. D. Ier. Taylor's Holy Living. p. 83. Ward on Matth. 5.27. p. 216. Taffin on Amendment. l. 2. c. 17. Capel on Tent. p. 2. c. 11, 12. Sibelius. Tom. 1. conc. 7. in Eccles. 12.2. p. 669▪ &c. Pryn's Histrio-Mastix. Actus 6. Scena 4. p. 376. Mr. Clerks Mirrour. cap. 2. and cap. 20. and 61, 62. Edit. 3..]

13. Fierce. [...].

This is the thirteenth sin which helps to make the last dayes Perilo s. Men will then more especially be of a fierce, rude, savage, barbarous, [...], immites, feroces, inhumani, & ferinis moribus praediti. Ab [...] Privat. & [...] mansuetus, vel ab [...], dies; q. dies est jucunda, ut nox fera. Rusticani & inciviles quos belluas veriùs dixeris quàm homines. Bulling. inhumane disposition. They will be cru­elly and bloodily disposed. There will be in them no meeknesse, nor mildnesse, to Regulate the Passions, but like bruit beasts they will be ready to slay all such as oppose them. This is a fruit of that Self-love, and Covetousnesse, before mentioned. This fiercenesse they'l exercise especially against the people of God, whom they hate, persecute, imprison and slay; and when dead, yet burn their bones: and if the Lord were angry with Moab, for burning the bones of the King of Edom, a wicked man, Amos 2.1. then surely he will punish those spitefull Moabites, who burn the bones of his deceased Saints, as Bucer, Phagius, &c.

Hominum effi­gies babent, animos fera­rum. Seneca. See Mr. Clerks Mirrour. c. 57This ferity is made one speciall note of the wicked. Prov. 12.10. and 17.3. Gen. 49.7. Hence in Scripture they are compared to Lions. Iob 4.10. to Wolves. Hab. 1.8, Beares. Prov. 17.12. Horses which must be restrained from hurting with bit and bridle. Psal. 32.19. Serpents. Psal. 74.13, 14. Dogs. Phil. 3.2. Mat. 7.6. Boares. Psal. 80.13. Threshers which bruise and oppresse the people of God. Amos 1.3. Milners that grind them with their cruelty. Isay 3.75. and to Butchers, which do not onely fleece, but flay the sheep. To Cooks, which do not only dresse the flesh, but they break the bones to get out the Marrow. Micah 3.2, 3. Hence we read of 23. sorts of trialls which the Saints were exercised with by the bruitish world.All wicked men as they are wicked, in all ages are acted by the same Princi­ples: they are ejusdem ferinae, all of one batch. Heb. 11.3 [...]. to 39. therefore they chose rather to live in Caves and Wildernesses amongst wild beasts, then amongst those bruits; yea the Saints have found more favour from beasts, as Daniel from the Lions, and Lazarus from Dogs; then from their cruell persecutors. Hence David being in a strait, chuseth the Pestilence (though a sad judgement) rather then to fall into the hands of merciless men. 2 Sam. 24.14.

1. Then let men get Grace, that breeds Humanity, Civility, and candid Carriage towards all. Such will not, dare not hurt their Brethren in body, Soul, Goods or Good name. Psal. 15.3. we need not feare those, that truly fear God. Gen. 42.18. their naturall fierceness is subdued and chan­ged, so that they which were sometimes Lions, are now become Lambs. Isay 11.6. Hence they are called Sheep, Doves, little children; all which imply harmlesness, and inoffensiveness. They had rather take wrong, then do wrong. Hence the Apostle blames the Corinths for wronging and de­frauding their Brethren. 1 Cor. 6.7, 8. why do ye not rather take wrong (saith he) why do ye not suffer your selves to be defrauded? Grace changes the roughness and ruggedness of our natures, it makes us kind and affable, full of holy sweetness and gentleness. Iames 3.17. many think Religion makes men harsh and sowre, as if no trees grew in Christs garden, but Crab-trees; when Religion makes men meek and modest (Acts 16.29, 30.33, 34.) curteous and kind. And that

• 1. In their Censures; where things are capable of a candid Interpreta­tion, they take them in the best sense.
• 2. Modest in their opinions; they are not wise above that which is writ­ten, they hunt not after Novelties,
• 3. Sweet and lovely in their conversations; they can part with their own for Peace. Gen. 13.8, 9. Psal. 69.4.
• 4. Ready to yeeld to the counsels of others, when better Reasons are [Page 109] discovered. Iob (31.13.) will not despite the counsell of his servant. So Naa­man harkened to the advice of his servant, and was cured. 2 Kings 5.12. David, wise as an Angell of the Lord, yet, harkens to the counsell of a woman. 1 Sam. 25.33. yea so flexible and docible are they,
  [...] est ci cur, quales sunt domesticae animantes. [...] sunt qui naturae in­genium retinent, ut oleaster, insitionem non serunt, culturam non admittunt. Aretius.
  that even a child with Scripture-Reason, may lead them. Isay 11.6. Many think it a note of a generous spirit, to render evill for evill, blow for blow, reproach for reproach; but Christ teacheth another Lesson. Matth. 5.38, 39. Resist not evill (he speaks of private revenge) But he that smites thee on the one cheek, turn to him the other also (i. e.) we should be so far from revenge, that we should rather suffer a second injury, then revenge the former. That which the world counts basenesse, and cowardise; the wisest of men calls it our glory.
  Metallum est, sed ex imis infe­rorum fodinis effossum, repro­bum & vile quod nunquam S. Sancti in­sculptum imagi­nem admisit.
  Prov. 19.11. and 16.19.32. A man of understanding is of a cool spirit, and it is the glory of a man to passe by an offence. 'Tis a dishonour to offer wrong, but none to bear it. The world esteems such men of mettle, as auswer blow for blow; 'tis mettle indeed, but 'tis hellish mettle. Wrong them never so little, and they'l take Gods office out of his hand, they'l be their own Revengers, breaking forth into Duells, which are utterly unlaw­full, for these Reasons.
  • 1. Reason it self saith, No man may be a Judge in his own cause, especially when he hath lost himself with anger, impatience, and a vin­dicative spirit.
  • 2. God hath forbidden all private revenge.
    V. Beesly's Ser. on Rom. 12.22.
    Levit. 19.13. Matth. 26.52. Rom. 12.19. telling us that vengeance is his, and he will repay. Deut. 32.35. God hath ordained the Magistrate as his Vice-gerent, to execute Justice on offendors, he beares not the sword in vain. Rev. 13.4. now he should bear it in vain, if every private person might be his own Judge, and if the Ma­gistrate neglect his duty, then must we commit our cause to God, who judge­eth righteously.
  • 3. It's a fearful thing to kill, or be killed in our own private quarrell.

1. He that kills is a murderer, and must die for it; now no murderer shall come into Gods Kingdom. Rev. 21.8. and 25.15.

2. If killed, he dies in the height of Passion and revenge, desiring and en­deavouring to murder another.

[See more Reasons against this sin. Davenant in Colos. 3.13. p. 318. Brochmane C. C. 2. T. p. 125. Sayrus C. C. l. 7. c. 13. D. Hammon's Pra­cticall Catechisme. l. 2. Sect. 5.]

2. As Grace will keep you from being fierce against others Actively, so it will be a Shield to keep you from the rage of fierce men Passively. Isay 33.15.19. 'tis disobedience which brings fierce men against a people. Deut. 28.50. but when we are obedient, God will restrain their rage, and bound them, as he doth the proud waves of the Sea. Iob 38.11.

3. Promote Learning; even Humane Learning (we see experimentally) civilizeth men, and hath a great influence on their conversations, 'Tis as a blew to the better taking of a right black.See more in my Schooles-Guard. Argu­ment 9. p. 27. What makes our Welch-men, Wild-Irish, and Indians, so bruitish and barbarous, but want of Learning and Instruction?—Didicisse fideliter artes, &c.

4. Labour for that Gracefull Grace of Meeknesse, which is opposite to this fierceness. Do not only praise it, but practise it. Put it on as your Garment, [Page 110] yea, as your Ornament. Colos. 3.12, 13. 1 Pet. 3.4.

It's an honour to Religion, when the Profes [...]ors of it are gentle, placable, clement, ready to forget and forgive injuries. None so mild as the meekened man, Numb. 12.3. Gal. 4.20. 1 Sam. 10. ult. 2 Sam. 16.10, 11. 1 Thes. 2.7. Gen. 50.19, 20. Levit. 10.3. and 13.8. they seek not revenge, nor do they study how to render evill for evill, but what was said flatteringly of Caesar, is really true of them. Nihil oblivisci solet praeter injurias. They forget injuries, and remember nothing but kindnesses.

To incourage you to labour for this Grace.

V. Clerks Mir­rour. cap, 92.1. Consider that Meeknesse is the Path-way to Peace and Joy. Isay 29.19. Psal. 37.11. it brings rest to the Soul. Mat. 11.29. There's no possibi­lity of living Peaceably in this world without it; we shall meet with so ma­ny oppositions, Tentations, Injuries, Crosses, Losses, that an unmortified unmeekned Spirit will never endure them. We live not amongst Angells, and perfect persons, but amongst Lions, Dogs, Devills, froward, wayward, knotty, stubborn, surly, sullen peeces; yea, the best have their Passions, so that without great meeknesse and moderation, no Family, City, Society, or Kingdom, can long endure.

2. 'Tis an Evidence of our Election. Colos. 3.12.

3. 'Tis the way to win the most obstinate sinners; the way to break a flint, is to lay it on a soft bed; 'tis the soft wooll, that dulls the Canon shot. Rom. 12. ult. as we must constantly, and resolutely oppose the sins of such as belong to us, so if ever we would winne them, and do them good, it must be done with a spirit of meeknesse, and of mercy. Gal. 6.1. the reproofes that come from spleen and malice never profit, 'tis love and pity, that winnes men.

See Clerks Mirrour. cap. 36. Ira heroica, or­dinata [...]os for­titudini, [...]pti­mum Dei do­num. Luther. See Mr. Bees­ley's Serm. on Rom. 12.21.190. Caut. Yet beware of stupidity, for it's Moppishnesse, and not meekness, to be silent when God is dishonoured. A holy Anger against sin, is usefull in its Place. As there is a vitious, inordinate Anger, so there is a Vertuous, well-ordered Anger, which is an excellent gift of God.

4. The promises of the Gospell belong to such. Isa 61.2, 3.

5. They shall have protection in troublous times. Zeph. 2.3. Psal. 76.9. God loves to beautify such with salvation. Psal. 149.4. and to raise them to honour. Psal. 147.6.

6. Instructoin. God will teach them, and make them profit by his Or­dinances. Psal. 25.8. Iames 1.21. and 3.13.17.

7. They have best Title to the Earth, the meek shall inherit the earth. Psal. 37.11. Matth. 5.5. their meeknesse shall in no wise preju­dice their Temporall Estate, he dwells at home where ever he is, he's never off his Masters ground: as the fierce unmortified, turbulent man runs out of all, and loseth the Possession of himself, and all that he hath; so meek­ness keeps a man in possession of himself, his understanding's cleare, his judgement's right, his Affections composed and setled, so that he can live in any soyle; be content with any condition, and endure any hardship.

Lastly, since in the last dayes men will be fierce and cruell.

1. Let us pray the Lord to deliver us from cruell and unreasonable men. 2 Thes. 3.2. beseech him to correct us himself, and not to sell us into the hands of wicked men, whose mercies are cruelties. 2 Sam. 24.14. Pro­verbs 12.10.

2. Admire the Goodness of the Lord, who preserves his Lambs in the midst of so many fierce Lions. Did not the great Lord Keeper of the world, watch his Vine-yard night and day, the Boar out of the wood would soon lay it waste. The Thornes would soon over-top this Lilly, and the Birds of Prey devoure Gods Turtle.

[Page 111] Object. We see wicked men are quiet and Gentle.

Answ. So is a Lion in his Grate, but let him out, and you will find him a Lion still. 'Tis not for want of malice, but for want of power, that they are so quiet. God chaines them, and restraines them. Psal. 76.10. But if the Lord should let out their chain,V. A collection of Letters sent to the Prote­ctor. we should find the Atheists, and Papists of the world, as cruell as ever. As is apparent at this day, in the barbarous, bloody, perfidious dealing of the Papists, towards the Poor, Innocent Pro­testants in Savoy.

3. Walk wisely towards those that be without. Colos. 4.5. be exact in your walking, give them no just cause of offence. Be wise as a Serpent, that you be not deceived, be Innocent as a Dove, that you prove not a Deceiver. A man that lives in the midst of Wolves, Lions, wild Boares, and Beares, had need to look about him.

14. Despisers of those that are good. [...], Bonorum osores & hostes.

This is the fourteenth sin which renders the last Times so Perilous. Men will be no Lovers (i. e.) they will be Haters and De­spisers of good men,De personis ac rebus accipi potest; qui net bonum, nec bonus am [...]nt. Gerhard. in locum. Haec vitia privativa per Meiosim ponti­vum vitium virtuti, quâ privant, contrarium significat. à Lapide. yea, and of goodness it self ('tis a Meiosis, where less is spoken, then is meant) and that not with a light or toothless Hatred, but with a deadly, deep, intolerate hatred. Hence they are called Lions, which greedily tear and devoure the flock of Christ. 2 Tim. 4.17. (as you may see in the preceding Character.)

This must needs be so.

1. If we consider that strong Antipathy and Enmity which is between the righteous and the wicked, there's an irreconcileable Warre and Hatred between them. Gen. 3.15. the righteons man hates not the Person, but the Practices of the wicked; but the wicked hate both the person and the Piety of the just, because by their upright walking, they condemn them, and witness against their sinfull Practises, their purity condemnes the worlds im­purity; their Loveliness, the worlds maliciousness; their humility, the worlds pride; their Self-deniall condemnes the worlds Self-seeking, and their for­wardness, the worlds Luke-warmness, Hinc illae lacrymae. This is the ground of the grudge. The godly are the light of the world. Phil. 2.15. and the Judges of it. 1 Cor. 6.2. Now the lewd man hates the light which disco­vers him. Iohn 3.20. and the Judge which condemnes him. This made Cain to slay his Brother. 1 Iohn 3.12. and the world to hate Christ, be­cause he testified against its evill deeds. Iohn 7.7.

2. In respect of the dissimilitude of their manners.Dispares mores disparia studia sequun­tur, quorum dissimilitudo dissociat ami­citias. Cicero de Amicit. They have contrary Principles, Practises, Ends and Aymes. The men of the world savour only the things of the world, being filled with Covetousness, Pride, Idleness, Intemperance, Lust. But the godly savour the things of God, being Holy, Heavenly, Humble,Oderunt hila­rem tristes, tri­stemque [...]ocosi. Hor. l. 1. ep. 18. Chaste, Temperate, &c. now as similitude is the ground of Love, so dissimilitude is the ground of Hatred. Prov. 29. ult. The righteons is an abomination to the wicked, and the wicked is an abomination to the just. So that there is no communion between this light and darknesse, no concord be­tween Christ and Belial. 2 Cor. 6.14.15. There is a Canonicall truth in that Apocriphall Text. Wisdome 2.12.15, 16.19. 'tis grievous to us to behold the righteous, why so? for his life is not like other mens, and his wayes are of another fashion. q. d. Our wayes are loose, voluptuous, Epicurean wayes; [Page 112] but his are precise, strict and pure wayes, directly contrary to ours. We are all for our selves, our own ease and goods; they are all for God, his praise and honour, so that we can never agree. Hence 'tis, that those whom God hates, the world usually loves, and those whom God loves, the world al­wayes hates. We have a notable instance in our dayes, In the Queen of Sweden, who is now turned Papist, (for what ends she her self best knows) and is blest, pardoned, praised, by Pope, Priests, Jesuites, and is sumpte­ously entertained by others: when she is blasted, cursed, & abhorred of God, as an horrid Apostate, and gross Idolater now in a time of glorious light, when the nakednesse of the whore, is so palpably discovered to the world.

3. The godly are the salt of the world, by their savory reproof, and counsell, and by their holy Example, they help to keep the world from rotting in sin, yea the whole life of the godly is a kind of tacite reproof of the wicked wayes and customes of the world. 1 Pet. 4.4. Heb. 11.7. Hence comes the hatred. Iohn 15.18, 19.

4. The men of the world are ensnared in many lusts, and lye tumbling like swine in their own filth: Iohn 5.19. So that they cannot arise to that height of Sanctity, Self-deniall, Patience, humility, &c. which the Saints attain. This makes them envie the Saints.

5. The godly are chosen out of the world, and therefore they shunne all needlesse society and intimate familiarity with the wicked. Thus Saul, when he became a Paul and was changed, he changed his company, Acts 9.19. and this makes the world hate them, whilest they look upon them as Apostates from their society. This made the Papists taxe Luther for an Apostate,See more Rea­son in M [...]. Young's Cure of Prejudice. p. 1. &c. Luther confest it, but he was an holy Apostate, one who had not kept his promise made to the Devill, and therefore no more to be blamed then a Heathen for turning Christian, or a Magiti­an for renouncing his compact with the Devill, and giving himselfe to God.

Now, if despising and despiting of good men, and goodness it self, be a sinne and signe of the last times; then ours surely are the last dayes. Was there ever more despising of good Magistrates, good Ministers, good people? when were the Reall servants of Christ more despited, not for any evill that they have done, but because they will not doe evill, in denying Ordinances, Order, Government, &c. yet be not offended, neither marvell (2 Iohn 3.13.) as if some strange thing had happened to you; you see here it's long since foretold, that it should be so in these last dayes. We are apt to marvell when we see the godly hated, persecuted, tortured, and abused, who ought rather to be loved, ho­noured, and countenanced for their Grace, but we might rather mar­vell, if the world should love them, for this is no new thing, it ever hath been so, 'tis so, 'twill be so to the end of the world. There ever will be Cains to persecute Gods Abells, Pharaohs, to opresse Gods Israel, and tares to hinder Gods wheat. God hath so decreed it for the mani­festation of the glory of his Justice in the downfall of the wicked. Prov. 16.4. he will get himself Glory out of their malice, as the wise Physician extracts a medicine out of Poyson;) their very rage against his people shall turn to his praise, Psal. 76.10. as we see in Pharaoh, Haman, Herod. 'Tis just with him to render tribulation to such as molest his people. 2 Thes. 1.6.

2. To try and exercise the Faith, Hope, Pati­ence, and Constancy of his people.Marcet sine adversario virtus, tunc apparet, quanta sit quantumque valeat, quid possit patientia ostendit. Seneca l. de Provid. c. 1. Isay 27.9. 2 Thes. 1.4. Dan. 12, 10.

3. To wean them from the world, as the Mother layes wormwood on the breast, to wean the child.

[Page 113]Now since we live in a time wherein the love of many waxeth cold both to Christ, and to Reall Christians; let us be Gods witnesses a­gainst a sinfull generation.Quos sine fuco bonos comperie­mus, hos prae aliis amemus. The more the world hates the good for their goodnesse, the more let us love them. 'Tis a good evidence that we are Saints, when we can love not onely a Brother or two, but the whole Brother-hood. 1 Pet. 2.17. 1 Iohn 3.14. and all the Saints, be they high or low. Ephes. 1.15. when we can love a Saint in rags, as well as a Saint in Silken robes; a Iob on the dung-hill, as well as a David on the throne. It's easie to love a good man for his Riches, Learning, Parts, Gifts; this is but a carnall love, and springs from carnall Ends, and Principles. Iames 2.1, 2, 3, 4. True love, is a spiritu­all love, springing from spirituall considerations, it makes men love the Saints for their faith, zeale, &c. and not for any by-respect. As 'tis the property of a Reprobate, to hate a godly man for his godlinesse. 1 Kings 22.3. Ezek. 13.22. Prov. 29.10. 1 Iohn 3.10. So it argues Grace to love a good man simply for his goodness.See more Shef­field on Con­science. chapt. 14. 1 Kings 18.3, 4. and 2.4, 9, 10. he that loves one good man truly, will love all. Quatenus ipsum includit de omni. In his judgement he highly prizeth them, though they lye amongst the Pots, and be sullyed with many afflictions, tentations, and reproaches, yet he preferres society and communion with them on the hardest terms, before all the honours and treasures of the world. Heb. 11.25. he looks upon them as the Right Honourable of the world,They are of the blood Royall, Christ is flesh of their flesh, he's their Head, and they his members, he's the Vine, and they the branches, he's their Husband and King, who hath made them all Kings. Hence the Church is called Ie­rusalem above. Gal. 4.26, in respect of her noble Pedigree, her birth is from above, her meditations are above, and her conversation is above. Phil. 3.20. as the Pillars of the places where they dwell, Gal. 2.9, the strength and ammunition of a nation, the Chariots and Horse-men of Israel. 2 Kings 2.12. as the Lords Portion, Deut. 32.9. his pleasant Por­tion. Ier. 12.10. as his Inheritance. Psal. 28.9. and 33.12. Isay 19.25. though all the world be his, yet he esteems it all but drosse, and lumber, in comparison of the godly, who are his jewells; even a people near and dear to him. Mal. 3.17. though they may lye under some affli­ctions, yet they are under dear affections, (as we see in Iob, David, Paul) though the gold lye in the dirt, yet 'tis gold still, and when we see 'tis gold, we pick it up, and prize it. David esteemed the godly the onely excellent of the world.See Doctor Boltons Serm. on Cant. 4.9. p. 43. Folio. Psal. 16.3. and such as truly deserve respect. Psal. 15.3. God himself prizeth them above Kings. Psal. 105.14, 15. he rebukes Kings, yea, and Kingdomes for their sakes. Isay 43.14. For your sakes have I sent to Babylon, and brought down all their Nobles. How did God plague those knowne enemies of his people, Moab, Ammon, Edom, Tyre, Egypt,

Philistia, and Rome

• Pagan.
• Arrian.
• Antichristian.

God hath a precious esteem of his people, their persons are pre­cious. Zach. 2.3. their prayers are precious. Cant. 2.14. their Services are precious; mean works done in faith, excell the Victories of a Caesar, or Alexander. Their teares are precious. Psal. 56.8. their names are pre­cious. Proverbs 20, 7. Psalm 112.6. and their death is precious. Psalm 116.15. when one ask't Master Fox whether he knew such an honest poor man? I tell you (said he) I forget Lords and Ladyes to think on such. We should love them [Intensivè & appretiativè, majore af­fectu & effectu] with the choycest of our affections, and shew it in our Actions. We should doe good to all, but specially to the house­hold servants of God. Gal. 6.10. we should more freely and fully com­municate [Page 114] to their necessities (si caetera sint paria) then to any others. As God then delights in his Saints, so must we, for Grace puts a lu­stre on them, which makes them lovely to the godly, and terrible to their enemies; So that there is more comfort and safety in the society of a few good men, then in strong confederacies of the wicked. Psalm 48.2, 3, 4. for God dwells amongst them by his speciall presence. Psalm 76.1, 2. and walks in the midst of them. Revel. 2.1. his spe­ciall hand of protection is over them, lest any should hurt his Vine­yard, he keepes it night and day (i. e.) continually. Isay 27.3. It will be our wisdome then to be familiar with them, they will help us Consilio, Prece, & opere; by Direction, Prayer, and Practice. Their good Example will quicken us, and be as a Starre to direct us, so that by acquaintance with them, we may come to be acquainted with God himself. As Iron sharpens Iron, and one living coale sets his fel­low on fire, and one couragious souldier, quickens another? so good company is a great incouragement against those discouragements, which we meet with from an ungratefull world; and a speciall meanes to keep u [...] from Apostasy. Heb. 3.12, 13. Green wood will hardly burn alone, but put drye wood amongst the green, and all will flame. When the disciples were altogether in one place, with one accord, in an holy communion, then the spirit came on them. Acts 2.3, 4. where Brethren are united, there's the blessing. Psal. 133.1.3.

16. Heady.

In the last dayes men will be heady, [...], praecipites, temerarii, qui cupiditatum impetus sine ratione & consi­l [...]o sequuntur, instabiles nihil fixum firmum­que tenentes. Espencaeus. hasty, rash, in­considerate, they will be carried by the Violence of their Lusts without wit or Reason. They will set upon things too high, and too hard for them, like young birds which flying before they are fledged, [...], cado. fall to the ground, and so break their bones, so much the word implyes. They will make desperate adven­tures, they will be rash in their words and works, precipitate and inconside­rate in all their undertakings,Sine judicio quodlibet attrectant & mu­tant quadrata rotundis. Illa dicuntur fieri temetè quae ratione non reguntur. Aquinas. what they do will be Raw, Rude, Indigested, Unconcocted. Hence the word is rendred, Rash, and unadvised. Acts 19.36. do nothing [...], rashly, The heady man is like to a man that rides on a head-strong horse, which carries him none knowes whither, yet will not suffer him to descend neither; so that if a man should ask such a man whither he is going, he must answer whither my lusts, my profit, pride, and pleasures, will lead me. Hence wicked men are said to break forth with impudence and violence into sin.Pharaz, disru­pit, inundavit. Hos. 4.2. they break forth, 'tis a metaphor from Rivers, which in a flood do violently bear down all be­fore them; or like an army which having made a breach in a wall, rush with violence into it. The wicked set themselves against Christ, and break all those Bonds and Lawes which he hath made to bind them from sin. Psal. 2.2, 3. and 12.4. Ier. 44.16.19. Hence they are compared to the horse which runs dangerously and desperately on the Pikes and Guns. Ier. 8.6. Iob 39.9. to 26. they make childrens play of Gods threatnings.Temeritas est florentis aetatis, prudentia sene­ctutis. Cicero. 2 Pet. 3.3. This heady rashness is one of the sins of youth which we are commanded to fly. 2 Tim. 2.22. every age of man hath its peculiar sins, old age is prone to Covetousness, and youth (for want of consideration and experience) is prone to rashness and headiness. 'Twere giddy young men that gave rash and in­considerate counsell to Rehoboam, to the loss of his Kingdome. 1 Kings 12.8. he would not hearken to the counsell of his grave and aged Senators, but fol­lowed the advice of his young gallants, to his destruction. Hence Paul would have young men to be wise, discreet, and sober-minded. Titus 2.6. they must be like those Impostors, Colos. 2.18. that were rashly puffed up with a high conceit of their own opinions and practice: but they must try all things, and be well advised what opinions they take up, and not rashly take or mistake any doctrine. 'Tis a part of the wicked mans Curse, that not onely his devices, but his very counsells which are the results of reason, shall be precipitate, and carried headlong. Iob 5.13. there is nothing more opposit to counsell, then precipitation; long deliberation should go before determination, but these mens counsells shall yet be carried Head-long, they shall either be over-hasty in counsel, or their counsels shall be over-hastily acted to their ruine. Such Heady, willfull, men never want woe: as appeares by the Israelites. Deut. 1.42, 43, 44. yea, good Iehosaphat and Iosiah, paid dearly for their rashnesse. 2 Chron. 20. ult. and those Exor­cists, Acts 19.13.16. want of consideration brings Kings and Kingdomes to desolation. Isay 1, 3.94. and 5.12. Ier. 12.11. this ruined Ephraim. Hos. 7.2. and as in all things, [...]. so especially in Warre and Marriage, Rashnesse is most dangerous, because if once you erre in them, there is hardly any place left for a second errour. This Headinesse and inconsideration is the cause of so much sin abounding. Lam. 1.9. they are none but fooles and sinners, which consider not what they do. Eccles. 5, 1.

[Page 118] Temeritas est inscitiae filia.Now if you would be free from Rashnesse, 1. Take heed of Ignorance, which is the Root of Rashnesse. Prov. 9, 18.

2. Beware of pride. Colos. 2.18. the best swimmers oft-times are drow­ned, because they are too bold and ventrous.

3. Ponder and consider your wayes. It's a sign of wisdom so to do. Prov. 13.10. and the way to establishment. Prov. 4.20. 'twas Davids com­mendation, that he was prudent in his affayres. 1 Sam. 16.18. and the good man orders his affaires with discretion. Psal. 112.5. but the fool [...]aith, Had I wist,Insipientis est dicere, non pu­târam. Cicero. or thought of this before, it should not have been done. This vvill be an Abigail to stop us from doing evill.

1. Consideration puts a barre to sin, by laying open to us all our losses and hurts by sin, as the losse of Gods favour, the loss of Peace of conscience, and the loss of Revvard; and so armes the soul against it. We cannot rush into sin as the wicked do, when we consider the danger that attends it. Ier. 8.6. This consideration is the path-way to saving knovvledge. 2 Tim. 2.7. this religious sequestring and abstracting our selves from vvorldly affaires, is a meanes to get true vvisdome.Intellectus co­gitandus prin­cipium omnis boni. Prov. 18.2. This is a spurre to Repentance. Psal. 119.59. Ier. 8.6. Consider thy latter end how short and uncertain thy dayes are. If you are to Pray or Hear, consider what a glorious presence thou art going into. We should Redeem some time of every day for this Soul-enriching duty. The worldling considers a field and buyes it, he con­siders a good bargain, and compasseth it. The voluptuous man considers how he may satisfy his lust; and the persecutor, how he may catch the godly in his nets. But of all studies and considerations, that's the best; when we study our own hearts, and dwell at home. Hence God not onely commands it,Kashash sig. non simpliciter inquirere, sed studiosè ac diligenter inquirere: sig. se­riam & accuratam disquisitionem. Psal. 4.4. Zeph. 2. viz. Hag. 1.5.7. Isay 46.8. but he even beseecheth us to practice it. Psalm 50.22. oh consider his dreadfull Judgements to pre­vent them, and his pretious mercies to improve them. 1 Sam. 12.24. this awed Iob, 23.15.

[See the Excellency of Consideration. Barlow on 2 Tim. 2.7. Baxter's Saints Rest. P. 4. p. 147.179. D. Sibbs's Beames of Light. on Ier. 8.6. p. 103. Fenner on Hag. 1.5.]

17. High-minded.

[...], tumidi, inflati vanâ de se opinione quae diictur [...], inflor, [...]umeo, superbio. Grotius.The 17. Character of the last times is this, men will be high-minded, being puft up with pride, and high conceits of themselves. Insolent persons that pretend to great depth of knowledge, yet preferre their lusts and pleasures before Christ;Qui sibi-ipsis magni pretii videntur homi­nes. Heming. [...], fu [...]iosè delirans. Aretius. such as make their own wills their Lawes, and preferre their own idle opinions before the judgement of all the Churches of Christ in the world. These are like empty bottles, full of nothing but wind. They are so highly conceited of themselves, that they are even fanatick, and mad again. So much the word signifies. Properly it signifies to puffe up, and metaphori­cally its taken for Pride. So 1 Cor. 4.6.18, 19. and 5.2. 1 Tim. 3.6. and 6.4. This is a branch of the fourth Character before mentioned, men shall be proud, and they shall shew their pride, by their High-mindednesse, and lofty carriage. Get Love, and then you will be Humble, and not swell with pride because of your Honours, Riches, Gifts, or Graces. Love is not puft up with such vain conceits. 1 Cor. 13.4. 'Tis knowledge without love, that puffes men up. 1 Cor. 8.1.

But I have spoken fully against Pride in the fourth Character, I shall referre you thither for fuller satisfaction.

18. Lovers of Pleasures, more then Lovers of God.

This is the 18. sin which renders the last times so pe­rilous,There is an elegant Paranomasy in the words [...]. The Scripture is no enemy to Rhetorick. See my Schooles-Guard. p. 150, 151. men will be so volupt [...]ous, that they will prefer their carnall and Temporary delights, before Spiritu­all and eternall ones. As the Gnosticks in those times did, who were g [...]ven up to filthy lusts, and placed their felicity in living de­liciously; and this is one speciall and signall note, whereby we may know the Hereticks, and Seducers of the last times; they are men given,

• 1. Not to spirituall delights in God, and his Ordinances, as the Saints are. Psal. 16.11. and 65, 4. and 84.
• 2. Nor onely to honest and lawfull delights, which God allowes us in the liberall use of the creature. Genes. 49.20. Eccles. 2.1. but
• 3ly, They will be given up to ca [...]nall, sensuall, sinfull delights, such as are agreeable to corrupt nature (1 Tim. 6.5.) which consist in drunkennesse, for­nication, riot, and excesse. They will be given up to loosenesse, and licen­tiousnesse, which is one Reason they have so many followers.
  V. Lactant. Institut. Divin. l. 3. c. 19.
  As Epicurus had more disciples then the rest of the Philosophers, not because of any truth he publisht, but because he invited men to pleasures, and carnall delights, to which our natures are very prone. Such were those Libertines. Iames 5.5. 2 Pet. 2.13. Iude 4.18, 19. peradventure they may give God some exter­nall worship of Cap and K [...]e, but they keep their hearts, and best rooms, for their carnall Lusts and Pleasures. Naturally, all our hearts are full of this spirituall Adultery, from the wombe we run from God, after the vain delights, which cannot satisfy. Iames 4.4. Titus 3.3. How many love their Hawkes, Hownds, Horses, &c. more then Jesus Christ, and are at more cost and pains to maintain them, then they are in maintaining a Minister of the Gospel. Many are so bewitcht with their Lusts and Pleasures, that they do even sacrifice their Time, Wit, Wealth, Lives, Soules, and all unto them. They are even led by them. 2 Pet. 2.10. as an Oxe to the slaughter. Prov. 7.22, 23.

  Against those see Sibel. in Psal. 16.5. Tom. 1. p. 341, 342. &c.

  Harsnet on Repentance. p. 370. &c.

  Downams Warfar. l, 2. c. 5.

  They make them their chiefest good, and place their happinesse in them. How many spend their precious time in Playing, which they should spend in praying, and in serving God in some vocation. Those are dead whilest they live. 1 Tim. 5.6. (i. e.) they are of no use in their places, as Paul said of the w [...]dow that lives in pleasures; though her body be alive, yet her soul is dead. So the voluptuous prodigall,

  Mortuus per culpam prodigalitatis & luxuriae, revixit per gratiam poenitentiae.

  Dignus est Deorum conviva, qui rebus creatis moderatè utitur; qui verò licitas voluptates contemnit, non jam conviva Dei est, sed consors. Epictet. art. 20.

  that spent all on harlots, is said to be dead, Luke 15.24. It argues a noble and a rised spirit, when we can live above them. We are now Kings sons, and being born to more high and noble pleasures, we should contemn these base and low things. If we are Christs, we must crucify our lusts. Gal. 5.24. deny our selves, keep under our bodies. 1 Cor. 9.27. and enter in at the strait gate. Matth. 7.13. To this end consider.

1. That sensuall pleasures are the very poyson and bane of all grace in the soul,Vbi voluptas regnat, ibi virtus exu [...]lat. V. Papillon on the Passions. Chapt. 4. and chapt. 17. they war against the peace and purity of it. 1 Pet. 2.11. they blind the eye that it cannot attain to saving knowledge. 2 Tim. 3.6, 7. the love of pleasures eates out the love of God and goodnesse out of the soule. There may be a form of godlinesse,See more Bur­roughs's Moses Choyce. cap. 11. p. 115. &c. but there can be no power, where pleasures are preferred before God. Rom. 13.13, 14. Ephes. 2.2, 3. such make the r [...]bellies their God, whose end is destruction and woe. Luke 6.25. Rom. 16.18. Philip. 3.19. [Page 120] Many would fain joyn God and their lusts together, but they are contraries, which do mutually expell each other. Iames 4.4. 1 Iohn 2.15. Sad it is to consider, that those base impure delights should expell those pure and hea­venly pleasures; that those poor, fading, low things, should be preferred before God, who is an everlasting fountain, of pure, divine, and spirituall joy. That men should chuse rather to serve this worldly Laban, who so oft changeth their wages, rather then God, who is better then his promise, to his people.

2. 'Tis these sensuall pleasures which stop the eares against Gods call, so that no Reason nor Religion, can work on men. These choak the good seed of the Word, that it cannot grow. Luke 8.14. let a Minister preach never so powerfully, perswade never so convincingly, yet if the heart be stopt, and stuff'd with sensuall delights, we do but preach to deaf men, who have stopt their eares against Christs calls and invitations; so that they can­not, yea, which is worse, they will not come to him, though he tender them life and salvation. Luke 14.19, 20. Iohn 5.40. those whose hearts were set on their Oxen, Farmes, Wives, had no desire after Christ. Some make excuses, but he that had married a wife, was most peremptory; He could not come. Concupiscentiall lusts draw very strongly, the wife draws more then five yoke of Oxen, so strong are women, that Solomon, the wisest of men, and Sampson the strongest, were yet overcome by them. The Italians have a Proverb, that one haire of a woman, will draw more then a hun­d [...]ed yoke of Oxen.Indurandus est animus, & blandimen­tis voluptatum procul abstrahendus. Vina Hannibalem solverunt; armis vicit, vitiis victus est. Seneca, Epist. 3. p. 104.110. We had need then to watch over our hearts in these lawfull delights, least they should be stollen from Christ. Licitis perimus omnes. We must be moderate in the use of them, they that have wives should be as if they had none, and they that rejoyce (in lawfull liberties) be as if they rejoyced not. 1 Cor. 1.29, 30. we must do by them as Iona­nathan did by his honey,See Rules for moderating our plea­sures. D. Hall's Treatise of Christian Moderat. cap. 2. to 11. only taste of it for his neces­sary refreshment. 1 Sam. 14.27. or as the dog doth at N [...]lus, only lap, and away. Else, if you give your self up to inordinate pleasures, they'l ruine you as they did those Epicures. Amos 6.1. to 8. and the old world. Luke 17.26, 27. and the whore of Babylon, which lives in pleasures, Revel. [...]8. [...]. and those young Jovialists, who gave themselves up to carnall delight [...]. Eccles. 11.9. and the rich glutton. Luke 16. Turn then all your carnall delights into spiri­tuall ones,Affectanti caelestia, terrena non sapiunt, aeternis inhitanti, fastidio sunt transitoria. Bern. Omnis creatura vilescat, ut creator dul­cescat. Sperne siliquas terrae, & dabit tibi Deus Manna coeli. Mutantur gaudia, non tolluntur. Voluptates mentis cateris praestant. 1. Ob facultatem in quae existunt, 2. Propter nobilitatem rerum è quibus hauriuntur. 3. Quia firmiores sunt, nec fastidium pariunt. Alsteed. your vain delights, into divine delights, instead of delighting in corne, wine, and earthly possessions, delight thy self in the Lord, and he shall give thee thy hearts desire. Psal. 37.4. That's the best pleasure which springs from the knowledge and love of God. We call not upon you to forsake, but to change your pleasures. Change your sordid, sinfull, sensuall delights, into sublime, spirituall, and noble delights. The pleasures of the soul are more vi­gorous and masculine; those of the body more soft and effeminate. Sensitive pleasures have more of the dregs, Intellectuall ones more of Quintescence, and so excell all other pleasures in eleven particulars, [as you may see in that learned discourse of the Light of Nature,Voluptatem vi­cisse voluptas est maxima. Cyprian. Bis vincit, qui se vicit. Prov. 16.32. by Mr. Culverwell. ch. 17.] 'Tis indeed the Hardest, but yet 'tis the best conquest to conquer sinful pleasures. No victory like this, for he that conquers an enemy, conquers another, and that an external enemy; but he that conquers his lust, con­quers himself, and so conquers a domestick enemy, which is the most dange­rous; one enemy within, doth us more mischief then an hundred without.

[Page 121]3. The better to wean your hearts from carnal pleasures, consider the vanity and shortnesse of them. They are like a fire of straw, a blast, and gone. Solomon, that had made triall of them all, concludes, Vanity of Vani­ties, all is vanity. See Mr. Cot­ton's Com­ment on that Text. Momentaneum est quod dele­ctat, aeternum quod cruciat. Effoeminat ani­mos amoenitas. Seneca. Eccles. 1.2. they are not onely vain, but Vanity; not onely Vanity, but Vanity of Vanities (i. e.) exceeding vain. They are Hu [...]ks that rather choak, then satisfy the soule. Luke 15.16. The pleasure passeth, and is but for a season, but the sorrow that attends it is perpetuall. Heb. 21. [...]5. Do not then for a mite of pleasure, purchase a mountain of mi­sery; for momentany joyes, endure eternall sorrows.

4. They do emasculate and weaken the mind. Who ever was made more learned, Wise, Couragious, or Religious by them? They rob man of his Reason, and besot him. Hos. 4.11. they take away the man, and leave a swine or beast in his room.

5. This world is a place of weeping, conflicting, labouring, to all the godly, and not of carnall mirth, and rejoycing; carnal mirth must be turned into mourning.Si aliqua amisistis vitae gaudia, negotia­tio est aliquid amittere ut majora lucreris. Tertul. Delicatus es frater si & hîc vis gaudere cum seculo, & posteà regnare cum Christo. Hieron. Nostrae coenae, nostrae nuptiae nondum sunt. Tertul. Iames 4.9, 10. the way to Heaven lyes through many afflictions. Acts 14.22. we must sow in teares here, if we look to reap in joy hereafter. 2 Cor. 4.17. Rev. 7.17. we must not expect to enjoy the pleasures of earth and Heaven too. They that have their portion of pleasure here, must look for none hereafter. Iob 21.12, 13. Luk. 16.25. Rev▪ 18.7.

6. Consider, those sensuall pleasures end in sorrow. The end of such mirth (what ever the beginning is) is sorrow. Men call them by the name of Plea­sures, Pastimes, Delights; but in Gods Dictionary their name is, Madnesse. Eccles. 1.17. and 2.2. Sorrow. Prov. 14.13. and is attended with Poverty and misery. Prov. 21, 17. This is Adams apple, which cast him out of Para­dise; Esaus broth which cost him his Birth-right, Ionathans honey, which being but tasted, had like to have cost him his life. The whore of Ba­bylons golden cup, which filled her full of all abominations. Iudas sop which made way for the Devill to enter into him. Who say to God depart from us, but those that Dance? Iob 21.10, 11. who are voyd of the spirit, but sen­suall ones? Iude 18.19. Hence some compare Pleasures to Pills, which are fairly guilt without, and rolled in sugar, but within are full of bitternesse; or like a painted sepulcher, fair without, but within full of stench and hor­rour. Admit but of one pleasure, and there will follow a thousand Pangs. Too much of this honey breeds loathing. Prov. 25.15. and its love is turned into hatred. 2 Sam. 13.15. they are like the book which Iohn did eat. Rev. 10.9. sweet in the mouth, but bitter in the belly. We should therefore look on pleasures,Dum blandiun­tur, necant. Vbi voluptas incipit vivere, ibi sanitas & vita desinit. not as coming to us, but as going from us: Though they come with a fair shew, yet at parting they leave shame and sorrow behind them. They destroy the health and strength of the body, and the Peace of the soul, what got David by his carnal delights with Bethsheba, but a torment­ing conscience, which was to him as the breaking of his bones? Psal. 51.8. 'Tis a good observation of Chrysostome, that we are hurt more by the plea­sures of the flesh, then by the most grievous torments of tormentors; for torments beget Martyrs,Quo quis remotior à vanis, hoc vicinior veris gaudiis, Quàm suave est istis suavitatibus ca­rere. Aug. but Lusts doe beget Epicures. The very foundation and beginning of true joy, is to deny our selves in false joy.

7. Even the wiser sort of Heathens have condemned these [Page 122] sensuall Pleasures.Cicero. de Ami­cit & de senect. Tully calls them the bait of all evill, w [...]th which men are caught as fishes with an hook; so saith another, Carnal pleasures are full of Anxiety, Satiety, and Sorrow. They pervert the judgemen [...],Vespasian was tired with a triumph, and if our recreations are toylsom, what are our Toyles? I four ease be painfull, what is our pain? On this side the en­joyment of God there is no rest; all the rest is vanity. Venning. are an enemy to reason, and opposite to Vertue; for Vertue is a Lofty, Kingly, Laborious, Unconquerable thing; But pleasure is a servile, sor­did, idle, weak thing; delighting in Stewes, and Ale-houses, in Baths, and banquets. As, therefore, you love the Peace and Prosperity of your soules, get them mortified to fleshly lusts and pleasures; for if ye live after the flesh, ye must dye. Rom. 6.13. Now that ye may mortify them.

Get an eye of Faith, get a spiritualized soul, that you may taste and see the exellencies that are in Christ, yea in his very crosse, this will make you with Moses to contemn the pleasures which endure but for a season,See Moses Choyce. cap. 11. and 26.27. and Mr. Clerks Mirrour. cap. 25. Edit. 3. and cap. 113. and to prefer sufferings for Christ, before the Crowns and Kingdomes of the world. Heb. 11.25, 26. faith raiseth the Heart above these worldly delights. Cant. 1.3. Psal. 4.6, 7. by it we are crucifyed to the world. Gal. 6.14. and long to be out of it, that we may be with God, our Portion and delight. Rom. 8.23. 2 Cor. 5.2. By this we may know whether we love pleasures more then God, by observing what our hearts are most set upon (Matth. 6.21.) and what we make our chiefest delight;Vbi major sollicitudo, abundantioris amo­ris est indicium. Non dubium est quin illud magis amemus, quod anteponimus: Salvian, when our greatest care, stu­dy, and contentment, is in earthly pleasures, and we can sit down satisfied with them, though we want Gods favour; when we are not content with God alone for our Portion, but we must have earthly pleasures to peece out our happi­nesse withall; its an infallible sign of such as love pleasures more then God.

2. Be diligent in your callings, then you will be out of the reach of many Tentations, and be freed from many noysome lusts, which pursue and pe­ster idle persons.

3. Shun the company of such as are given to pleasures; for as a man can hardly escape free from Blacking, and Meale, that is familiar with Colliers, and Milners; so he can hardly escape the lusts and pleasures of the world, that is familiar with voluptuous ones. There is a secret poyson and infection in wicked society, when men are mingled with them, they learn their works. Psal. 106.35. Many that have been good whilest they have been in good company (as Iehoash which was good all the time that good Iehojada lived.Sit aliorum perditio, tua cautio. 2 Kings 12.2.) yet when they have changed their company, have changed their manners also. Let the daily falls of others in this kind, make you to feare.