A Christian library, or, A pleasant and plentiful paradise of practical divinity in 37 treatises of sundry and select subjects ... / by R. Younge ...

Good Report from Bad men, no mean disparagement. TOGETHER With a Cordial for Christians; when they receive evil, for well doing.

BEING An Arrow drawn forth of that Sententious Quiver: Intitu∣led, A Christian Library, or a pleasant and plentifull Para∣dise of practical Divinity.

SECT. I.

Convert,

REverend Sir, when (by a providence) you heard me swear and curse; you gave me a printed Paper to convince me of that fowle, audacious, provoking, and yet unprofitable sin, and withall intreated me to read three larger Tracts, viz. A short and sure way to grace and salvation. The hearts Index. with A serious and pathetical description of Heaven and Hell.

This to me (whom you had never before seen) seemed no less absurd then strange; and having a darke heart, in stead of great love and thanks, I returned you a most churlish and uncivil answer, and accordingly when I met with my drunken consorts, I read it with no less scorn then ignorance; but before I had done, it made me tremble! nor could I rest, until I had perused the other three Books, which have so represented the very thoughts, secrets, and deceitfulness of my heart unto my conscience: that I could not but say of them, as the woman of Samaria once spake of our Saviour; They have told me all things that ever I did, John 4.29. Which made me conclude with that Vnbeliever, 1 Cor. 14.24.25. That the hand of God was

in the contriving of them; Nor could they ever have so done, if they were not of God, as the young man in the Gospel, reasoned with the Pharisees touching Iesus, when he had opened his eyes, that had been blind from his birth, John 9.32.33. Which is such a mercy, that no tongue is able to express! for till then▪ I went on in the broad way, and worlds road to destruction, without any mistrust. What change they have wrought in me, (with Gods blessing upon the means) and how greatly I have longed to see you again, I forbear to mention: Onely this, when I had read them, in reference to Levit. 19.17. and in compassion to their pretious soules, who are neither able nor willing to help themselves, I have (and not without some comfor∣table success) taken up your trade, in giving the Papers and mentioning the Books to all that I hear blaspheme my Maker, or belch out their spleen against goodness: As well considering, that one soule is of more worth then the Indies.

And indeed, whose heart would it not make to bleed to see what multi∣tudes there are that go blindfold to destruction! and no man offer to stop or check them, before they arrive there, from whence there is no redemption, Matth. 7.13.14. 1 Iohn 5.19. Revel. 20.8. and 13 16. Rom. 9.27. 2 Tim. 2.26. 2 Cor. 4.4. Ephes. 2.1 to 4. Iohn. 8.44.

And certainly it more then behoves me, (as being my self snatcht out of the fire, Jude 23.) to do what I can to draw others of my brethren after me, in imitation of Andrew, John 1.41 and Philip v. 45. and the women of Samaria, John 4.28 to 41. and Peter, Luke 22.32. Acts 2.41. & 4.4 &c. 3. and of Moses, Exod. 32.32. and Paul. Rom. 9.3. Neither are we of the communion of Saints, if we desire not the salvation of others. Yea how could I be thankful to my Redeemer? that hath done and suffered so much for me! or in the least love God and my Neighbour? if I should not thus resolve; as by my sins and bad example, I have drawn others from God; so now I will all I can, draw others with my self to God; yea what a shame were it? If I should not be as faithful a servant to my Saviour? As I have formerly been to Sathan. Saul converted, will build up as fast as ever he pul∣led down, and preach as zealously, as ever he persecuted.

Onely there is a great rub in the way, which makes me fear I shall not be able to hold out, for I am so scoft and scorned where ever I come, both by Parents, Friends, and Enemies, for giving these Papers, that they make me even weary of my life, as the daughters of Heth did Rebecca. Gen. 27 46. And yet I dare not leave off, since our Saviour saith expressly, that he will be ashamed of such at the latter day, who are now ashamed for his sake, to bear a few scoffs and reproaches from the World, Marke 8.38. Nevertheless, I am in a wonderful strait! for if I seek to please God, and discharge my conscience, I displease the world, and that will hate and vex me; if I seek to please the world, I displease God, and he will hate and condemn me.

Now though the case be plain enough, for better it is to have all the world mine enemies, then my Maker, my Redeemer, and my Conscience, Acts 5.29. Yet it almost beats me off, from being religious, back to the world: And certainly he must be more spirit then flesh, that can contentedly make himself contemptible, to follow Christ, be pointed at for singularity, in∣dure

so many base and vile nicknames, have his Religion judged hypocrisie, his godly simplicity silliness, his zeal madness, and the like malicious and mischie∣vous constructions made, of whatsoever he speaks or does: For my part, I could better abide a stake, (God assisting me) then the mocks, scoffs, and scornes, which every where I meet withall: Its death to me to be mockt, as it fared with Zedekiah, Jer. 38.19.

Now could you cure me of my cowardliness, as you have of my cursing and swearing, I should have cause indeed to bless the time that ever I saw you, and why not? Since God hath given you the Tongue of the learned, to administer a word in season to them that are weary, Esay. 50.4.

Sect. 2. Minister, If you would shake off this slavish yoke of bondage and fear, in which Satan for the present holds you, and be rid of this bashful devil. Search the Scriptures, and they will both inform your judgement, and confirm, comfort, and strengthen you against the worlds hatred, and calumny, though there needs no more then, Ephes. 6.11, 12, James 3.6.2. Tim. 3.12. Matth. 5.10, 11, 12, and 10.22. and 24.9. Luke 2.34, 35. and 4.29. John 15.20. Gen. 3.15. 1 John 3.13, 1 Pet. 4.1••, 13, 14. Luke 14.27. and 6.26. Philip. 1.28, 29. Revel. 2.13. Do but seriously pon∣der these few places, and consider by whom they were spoken, and then certainly you will confess, that if there be any nectar in this life, tis in sorrows we endure for righteousness: And methinks, when I hear good∣ness calumniated, I bear it the easier, because the servants of vice (and none else) do it.

But the better to help and further you, in this great work, take these ensuing Notions, Aphorisms, and conclusions, which perhaps alone, may both imbolden you, and stop many of their mouths that scoff you.

First, men scoff and scorn you; and why is it? But because you de∣light no less in goodness, then they do in lewdness: Because you in great love to their souls, will be at the cost to give them Books, thereby to convince them of their swearing and cursing, and use the likeliest means, to stop them in their way to destruction, because you would draw them to heaven, as they do many to hell. A grievous fault, if a wise man may have the judging of it! As I pray consider of it you that have brains; Its no fault in them to be perjured! but for you to keep your vow and promise which you made in your baptism, is both a crime and shame. It hath ever been the worlds great quarrel, we refuse to pledge them, in their wicked customes, and will rather obey God then men. As wherefore was Cain wroth with his bro∣ther Abel, and afterwards flew him? but because his own works were evil, and his brothers good, 1 John 3.12. Wherefore was holy David had in derision, ha∣ted, standered, contemned, and made a by-word of the people, a song of the drunkards? But because he followed the things that were good and pleasing to God, and in him put his trust, Psal. 11.2. and 22.6, 7, 8. and 37.14. and 69.10, 11, 12. Why were all the just in Solomons time, had in abomination, and mockt of the wicked? but because they were upright in their way, and holy in their conversation, Prov. 29.27. Or those numberless number of Martyrs, Rev. 6.9. even killed; but for the word of God, and for the testimony which they maintaine••t

That great Dragon the Devill, and his subjects make war, and are wroth with none but the woman and her seed, which keep the Commandements of God, and have the testimony of Iesus Christ, Revel. 12.17. Lot vexed himselfe, because he saw men bad; these because they are good: not because Gods Law is broken, but because others keep it better then themselves. It is the cursed zeale of these men, to maligne the good zeale of all men. But,

Sect. 3. Secondly, men hate, scoffe, and scorne you, but who? are they not such as these? a crew of Drunkards, Psal. 69.12. or a sort of vitious per∣sons following their owne lusts? 2 Pet. 3.3. Or a company of abject persons? Psal. 35.15. like those enemies, Acts 17. lewd fellows of the baser sort? ver. 5. A rout of prophane, godlesse, irreligious Atheists, and ignorant fools, that do no more know the power, then Turks and Heathens know the truth of godli∣nesse, Psal. 14.1. to 6. And it is a shrewd suspition, that he who is a mocker is an Atheist. It well becomes him to mocke at Religion, that denies a God▪ And its evident enough, that he denies a God, that mocks at godliness. How∣ever take this for a rule: As Cham was worse then Noah, whom he derided, and Ishmael worse then Isaac, whom he mocked; and Saul worse then Da∣vid, whom he persecuted; And Iezebel worse then Naboth, whom she de∣famed and murthered: So they that are wont to jeere and persecute others, have greater faults themselves, and cause to be jeered and despised by o∣thers, the which they know not how to cover, but by disgracing of others: And let them but spye (as they are as Eagle-eyed to our faults, as they are pur-blinde to their owne) the smallest spot in a good mans face, it shall excuse all the sores and ulcers in their bodies. Again,

Sect. 4. Thirdly, why do these and the Devill hate you? but because God hath chosen you. Why are you a thorne in their eyes, as Iob was in the Devils? but because you fare better then they. As why did Cain envy and hate Abel? but because the Lord had respect unto Abel, and to his offering; but unto Cain and his offering he had no respect, Gen. 4.4, 5. Wherefore did Saul so hate and persecute David? but because he was so praised, and preferred of the people before himselfe; And the Lord was with David, and prospered him in every thing he tooke in hand, 1 Sam. 18.7, 8.12, 13.28, 29. Davids successe was Sauls vexation: Yea, he found not so much pleasure in his king∣dome, as vexation in the prosperity of David: And so of his brother Eliabs envy and ill will to him, 1 Sam. 17.28. And of the Elder brothers envy (in the parable) to his younger brother, when his father so kindly entertained him, Luk. 15.25, 26, 27, 28. which is meant of the Iewes envying the Gentiles conversion.

Envy is sicke, if her neighbour be well: and the good mans honour, is the envious mans torment? As it fared between Haman and Mordecai: and as hereafter the glory of Christ shall add to such Reprobates confusion, when they are driven to confesse, This is he whom we once had in derision: But,

Sect. 5. Fourthly, are you scoft, & scorn'd for goodness? a great matter; our Saviour Christ was far wose dealt withall. Yea, his whole life, even from his Cradle to his Grave, was nothing else but a continued act of suf∣〈…〉〈…〉

Saboth-breaker, &c. was scoft at, scorned, scourged, crucified, and what not. Ye••▪ he suffered in every place, in every part: In every place, hunger in the Desart, resi∣stance in the Temple, sorrow in the Garden, contumelies in the Judgement Hall, crucifying without the City, &c. In every part, his eyes ran downe with teares, his temples with blood, his eares tingled with buffettings, glowed with reproaches: They afflicted his taste with gall, spit in his face, pierc't his head with thornes, his hands and feete with nailes, his side with a spear, his heart was full of sorrow, his soule with anguish, his whole body was sacrificed as an offering for sinne: And yet he suffered all for us, to the end he might leave us an example that we should follow his steps. Neither was it so much what he suffered, as with what affection, willingnesse, and patience he suffered; that did nobilitate the merit of his sufferings.

And the Disciple is not above his Master, Matth. 10.24, 25. Shall wee then thinke much to taste of that Cup of which our Saviour dranke so deep. Christ wore a Crowne of Thornes for me, and shall I grudge to weare this Paper cap for him? said Iohn Huss, when they put a cap upon his head, that had ugly Devils painted on it, with the Title of Heresie. The Apostle gives a generall testimony of all the Saints in the Old Testament, saying, some endured the violence of fire, some were wrack'd, o∣thers were tryed by mockings, and scourgings, bonds and imprisonments, some stoned, some hewen in sunder, some slain with the sword, and the like, being such as the world was not worthy of, as you may read, Heb. 11. Yea, our Fore-fathers here in England, most willingly under-went those fiery trials, and shall any of Christs band shrinke under the burthen of an ayery tryall onely?

Neither have any of Gods Children, (from the first to the last) been exempt from suffering what you do; namely tongue-persecutiou. And it is an everlasting rule, He that is borne after the flesh, will persecute him that is borne after the spirit, Gal. 4, 29. When CHRIST was borne, all Ierusalem was troubled, and Herod cut the throats of all the children in Bethlehem, Matth. 2.3. to 22. — All was quiet at E∣phesus before St. Paul came thither: but then there arose no small strife about that way▪ Acts 19.23. &c. Again,

Sect. 6. Fifthly, Are you scoft and scorned? how can the world pleasure or honour you more? First, for Honour; Reproach in Gods service is the best preferment: For as in the Wars, to have the hottest and most dangerous service imposed upon them by their Generall, is accounted the greatest honour. Neither will he confer the same upon any, but the stoutest and most valiant: So even bearing the Crosse with Christ, is as great a preferment in the Court of Heaven, as it is in an earthly Court, for the Prince to take off his owne Robe, and put it on the back of his servant, as you may perceive by the Lords speech to Paul, Acts 9.15, 16. & 23.11. And our Saviours words to his Apostles, Acts 1.8. Yea, sayes Father Latimer, to suffer for Christ, is the greatest priviledge that God gives in this world. And the story of Iob is a book∣case to prove it. Yea, the same Iob professes, that if his adversary should write a Booke against him, he would esteem it his crowne, Job 31.35, 36, 37.

Whence Moses esteemed the rebuke of Christ greater riches then all the treasures of Ae∣gypt, Heb. 11.26. Whence Peter and Iohn, when they were beaten and imprisoned, de∣parted from the Councell, rejoycing, that they were counted worthy to suffer rebuke for Christs Name, Acts 5.41. They esteemed it a grace to be disgraced for him. And so it hath been accounted by the best and wisest ever since. They that reproach me, saith St. Austine, do against their wills increase my honour, both with God and good men. And another of the Fathers, It is the highest degree of reputation to be evill spoken of for well doing. It is no small credit with the vile, to have a vile estimation. Ter∣tullian thought much the better of Christianity, because Nero persecuted it. Calvin made the reproaches, and evill speeches of his enemies a matter of great joy to him. To be disliked of evill men, sayes Picus Mirandula, is to be praysed for goodnesse; their dispraise is a mans honour, their praise his dishonour.

Never did Neckarchife become me so well, as this chaine (said Alice Drivers) 〈…〉〈…〉

a Rope was put about his fellowes neck; Give me that Gold chaine, and dub me a Knight also of that noble Order. And shall we grutch to beare a few scoffs for CHRIST? No; but in our greatest streights and extremities let us ac∣knowledge it a favour, and give GOD thanks: And indeed it is the sum of all Religion, to be thankfull to GOD in the midst of miseries. But if thou canst not beare a few ill words for thy Saviour, without murmuring and impatience? how wouldst thou endure wounds for him, yea how wouldst thou afford him thine ashes, and write patience with thine own blood? Then,

Sect. 7. 2ly. For profit; Let a good man be scoft and scorned for a fault, he will be the better for it to his dying day. His enemies by their evill tongues shall beget in him a good and holy life. For happily they shall bring to his remembrance sins forgotten, wean him from the love of the world, discover whether he be sincere or no, make him humble, exercise and improve his patience, and all his other graces, and augment his glory. Yea, his patient suffering shall be rewarded here, as well as hereafter, Deut. 23.5. 2 Sam. 16.12.

Blessed are they which suffer for righteousness, for theirs is the kingdome of heaven, Matth. 5.10. to 14. They that suffer here for well doing, shall be crowned hereafter for well suf∣fering. And certainly nothing that we can suffer here, can be compared with those woes we have deserved in Hell, or those joyes we are reserved to in Heaven. By our crosses san∣ctified, weight is added to our Crowne of blisse. Our Enemies, saith Bernard, are but our Fathers Goldsmiths, working to add pearls to the Crowns of the Saints. Whence Moses chose rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season, Heb. 11.26. And hence it is that the Holy Ghost calls upon us to rejoyce, and be exceed∣ing glad, when men shall revile, and persecute, and say all manner of evill against us falsely for Christs sake: and tels us, we are blessed and happy, for that the spirit of glory, and of God does so much the more rest upon us, which on their parts is evill spoken of, but on our part is glorified, 1 Pet. 4.12, 13, 14. Mat. 5.11, 12. Phil. 1.28, 29. Rev. 2.13. And this hath made thousands to embrace the very flames, when they might easily have been freed, by exchanging eternall happiness, for temporary and transitory.

Your cruelty is our glory (said the Martyrs in Tertullians time) to their persecutors; For the harder we are put to it, the greater shall our reward be in Heaven. It is to my losse, said Gordius the Martyr, if you bate me any thing of my sufferings.

Sect. 8. Now if in conclusion, the most malicious practices of our worst and greatest E∣nemies (by the blessing of God, and our well hushanding of them) prove no other in effect to us then did the malice of Josephs brethren, Mistris, and Lord to him, then the malice of Haman to Mordecai and the Iewes: Then Balacks malice to the Children of Israel: Then the Devils spight to Job: Then the malice of Achitophel & Shimei to David: Or then the Arians malice to Paphnutius; all which made for their inestimable good, bene∣fit and advantage. Then grutch not at it, neither mutter at the matter, but receive what ever comes, with humility, patience, piety and thankefulness. Yea, if none but evill men do it, and that because you do better, or fare better then they; and that what you suffer, is nothing to what Christ, & the best of Saints have exceeded you in: Let it make you no less joyfull then thankefull: Yea, let it cause you to cry out, O the wonderfull and sove∣raign goodness of our God! that turns even our poysons into cordials. And henceforth, thinke it no shame, but count it your glory. Be not grieved, when you have so much cause to re∣joyce; for it shews you to be borne of God, your enemies to be the seed of the Serpent. The worlds hating you, shewes that Christ loves you, and hath chosen you out of the world. Yea, this is to your Adversaries a sure token of perdition, but to you of salvation, and that of God.

Yea, do not only beare with them, but pitty and pray for them, for they need no helpe to be miserable: As who sets them on worke, but he that will pay them with damnation (though God offers them better wages) Nor is it so much they, as the Devill in, and by them. It is his minde in their mouth, his heart in their lips, his Arrow shot by mans Bow▪ He lendeth them his lyes and malice, and borrow••th their tongues to utter them, because th•• Devill wants a tongue.

True, they have sworn themselves Christs faithfull servants and souldiers: but they will fight only for sin and Satan. And least their owne sins should not damn them deep enough; they do, what in them lyes, draw others to damnation: For it is not enough for them to be ••ad themselves, except they raile at, and persecute the good, and that against their owne con∣sciences. As for example, Pilate judged Christ guiltlesse, yet he put him to death; and Festus acknowledged Paul without crime, yet he left him in prison.

Onely they have some wit in their anger: For how should Naboth be clenly put to death, if he be not first accused of blasphemy? 1 Kings 21.13. And the like of Ioseph, Elias, Iere∣miah, Paul, Stephen, and our Saviour Christ himself. Indeed these want that power that their fellow persecutors have had: and therefore can onely shew their teeth, o∣therwise their hearts are as bloody, and as full of the Serpents enmity as Doegs was. In the mean time we are safe enough, since their words are but like a boyes squib, that flashes, and cracks, and stincks, but is nothing. And how little is that man hurt, whom malice condemns on earth, and God commends in heaven.

Onely I wish they would take notice, that he is bottomlesly ill, who is so farre from being good himselfe, that he hates goodness in others. They are desperately wicked, that cannot so much as indure the sight of godlinesse; that are displeased with others, because they please God, and murmur like the Scribes and Pharisees at the same things whereat the Angels rejoyce. Such an one is upon the very threshold of Hell, and none but a Cain or a Devill in condition will do so. Nor co••ld they do it, if the Devill were not in their hearts.

Sect. 9. Object. But their usual objection is, why will you be so singular? are you wiser then all? this is but want of discretion.

Answ. Suppose such do think as they speak: Shall Lot leave his Righteousnesse, for such an imputation of singularity? Or shall he not depart Sodome, because the whole City thinks it better to stay there still? Shall Noah leave building the Arke, and so himself and his whole houshold perish, because all the world else thinks him hare-brain'd? Or shall the name of Round-head dishearten us from the service of God? No, but after the way, which to prophane men is most ridiculous, let our soules desire to serve Iesus Christ, Acts 24.14. It was Noah's happinesse, that he followed not the Old worlds fashi∣ons; It was Lots happinesse, that he was singular in Sodome. It was good for Nichodemus that he was singular among the Rulers. Yea, it was happy for Ruben, that he was op∣posite to all his brethren. Happy for Caleb, and Ioshuah, that they were opposite to the rest of the Spyes. Happy for Luther, that he was opposite to the rest of his Countrey. And in case Iesus Christ, and his twelve Apostles be on your side, no matter if all the world be against you. For better be saved with a few, as Noe was in the Arke, then be drowned with the world, and damned for company.

Sect. 10. And now for conclusion; Let all Scoffers take notice, that as they scoffe at us, so God laughes at them in Psal. 2.4. Yea, judgements are prepared for these scorners, and stripes for the bracks of these fools, Pro. 19.29. God shall rain down fire & brimstone upon such scorners of his word, and blasphemers of his people as thou art, said Mr. Philp••t the Martyr, to mocking Morgan, and the rest of his persecutors.

But on the contrary, let not the taunts of an Ishmael make any Isaac out of love with his Inheritance. A wise man will not be scoft out of his money, nor a just man be flouted out of his Faith. Yea, for a man to be scoft out of his goodnesse, by those that are lewd, is all one, as if a man that seeth, should blinde-fold himself, or put out his eyes, because some blinde wretches, revile and scoffe at him for seeing. Or as if one that is sound of limbs, should limp or maym himselfe to please the Criple, and avoid his taunts. Wherefore proceed good Sir, without ever growing faint: Let others serve the God of this world, resolve you to serve the God of heaven.

Now if any swearer, curser, or scoffer hath the wit, let him read those four Books for∣merly mentioned, which for his, and others good, are all (together with this) to be had for a penny, being an hundred and eleven pages, & contain as much matter, as is usu∣ally to be found in a book of half a crown price. The place where any one may have them is at the first door on your left hand, in Bores-head Court by Criplegate, Ox at the Black Swan by Moore-gate.

FINIS.