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I Have often won∣dered what in the world should per∣swade so many to write Bookes: if you say their eyes are not open to dis∣cerne their owne weaknesses and the ill successe of others, I won∣der the more how they can see to write in the darke. Some pre∣sent us with daintyes at anothers
cost: and thinke they shall Take much by converting the originall sense into their owne worse words. Some think borrowed collections of the Terra filius's and Prevaricators wit worth prin∣ting: and yet, after percolation through their braines, the Fresh-Man himselfe scarce thinks them worthy his former Humme and stampe. Some have wit of their owne at will, but can they think they have therefore the readers patience and his peny so too, or that the trifles they adore must exact worship from all men else? Some write to please fools, and let wiser heades passe what sentence they will on their works; they ap∣plaud themselves at home and are acquitted by their Peeres: and I would that some who thinke better of what they doe could at∣test it unto our experience. Some
thinke to make amends for what they have erred before by a se∣cond edition, or The other Part of the same: but can they hope when they have frayed the Bird far away by the first stone, they shall hit it with the third or the fourth? Some out of modesty conceale their names, and yet they leave markes enough in their Bookes to be descryed: or if they doe not, they hope the difficult discovery may advance their re∣putation. Some fancie they shall have much credit for a Greeke word here and there interposed, but who knoweth how often they consult the Book to accent right? Some pitty the Readers igno∣rance, and I would they did not more betray their owne? How sollicitous are many of the rea∣ders profit, and when they come to a speciall sentence they Digit
it streight, and that must make a∣mends for the tedium of the for∣mer page▪ whereas, in a booke that deserves printing, there is scarce a Categorematicall word, but as well deserves a marke. Some are at their journeyes end soone, and when they lye at the lowest staire of invention, they thinke it impossible to ascend higher. Some write out of serious designes, and yet I wish they did not administer occasion to others of an other temper. Some tell us a sad sto∣ry; how much the Age is injured by the losse of some of their works: and yet how little do they help us to believe it by what they have saved?▪ Some fancy they inrich the Age with choice secrets: and yet see as farre into a Milstone, as into their own hearts. Some thinke they can never, benefit us enough: but, meethinks, since St Iohn
wrote so short a history of what he might have filled the world with books, they might contract them∣selves to a lesser bulke. Some labour after moderation betwene parties: and yet I wonder they then put so much viniger in their inke? Or can others thinke to re∣forme the vices of the Age by laughing as them only, and so committing a greater themselves? However there are some that en∣deavour to doe that little good they can, and when that is joyned with humility and discretion, I hugely accept it: & a few there are able to do much, and Oh that the world would suffer them!
The Reader also has his vani∣ties, too many to be noted in this hast. Some sterile braines envy others men discoveries, & if they meete with a thought published which they Lock'd up as the jewel
of their owne invention, they pre∣sently in a lamentable tone cry out, They are robd, they are robd! & yet they weare so hard a pave∣ment on their brains, that, tis not easy to think how any thing could be pick'd thence. Some like Alex∣ander in his youth, are ill at ease that so much is acted before they come on the stage, and feare there will be no part left for them, and yet, it would puzzle a Diviner too choose out any one for which they are fit. Some fall into Iulius Cae∣sars passion, that anothey Man ri∣seth to high fame at their yeares: but do they thinke the Ballcourts, the Tavernes, or worse places the ready way to doe wonders in print? Some let writing books a∣lone, and read to benefit them∣selves: but do they hope to be nourished with the bare sight or tast of their meat? Some are so
taken with an Authour that they loose themselves, and are ready at every close to exclaime 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; He must be more then man that thus speaketh, and yet the person it may be has Wormes (good store) in his brains, and my thinks it should discourage their idola∣try, that those who see so over∣much in others are reputed to have very little in themselves. Some plaine hearts light on a pro∣fitable treatise, like it well, and could be edified by it, but that it is not nam'd a Sermon: Or it may be they say; tis pitty there were not more Scripture in it, when tis but too oft there to be quoted. Some have their eyes turn'd yel∣low at the sight of thinges, so much above their heavy heads: and yet their tongues are nimble enough, to say; such pregnant parts are often void of grace.
Lastly some few read books with∣out uncharitable reflections on the Authour, and are glad to be profited though they know not by whom: God increase their number.
THe ingenius Reader is desir'd to distinguish between Authors, and believe, I mean no disparagement to such as are above my reach. Im∣possible be it for any to think, I would seem to be without vanityes my selfe: I se a world within me, and should be glad any would discover more; and I assure him amongst other writers, and readers, I have not spared my selfe. Nay I shall confesse to thee that I have been so farre gone in one, that I have been forced to my prayers; that I might count all things dung and drosse in comparison of Christ and his
Scriptures. And I petition my more Serious Reader he will not think I induldge a light satyricall veine, in that this subject hath carryed mee so far in these unstudied thoughts. I shall indeavour to make him amends in what followeth.
AS there is a supernaturall illu∣mination whereby a child of God perceives the things which others see, but perceive not: and a spirituall opening of the heart cordially to imbrace the things, which float onely in the surface of other mens brains, or but un∣dulate their affections at best: so also are there different impressi∣ons of an inferiour nature, which the same trueth maketh on diverse subjects, yea and many times on
the same subject, at diverse sea∣sons. There may be such a conspi∣racy of circumstances (some times discernible sometimes not) so dis∣posing a man, that at one time such an observation, or such a discourse may be as gratefull to him as the coole waters of the well of Beth∣lehem were to David: which at another time the same man can relish no more, then Job did the white of an egge. The words of the wise (I know Solomon saith) are like goads and nailes fastened by the masters of the Assemblies: and yet these pierce deeper when they meete with an object so softened for impression: & 'tis not the least part of their wisdome to make a good guesse thereat. I am confi∣dent the Masters of our Assem∣blies might finde it profitable e∣nough more to study this Art: & yet I am not ignorant that Solo∣mons
character concerning a word spoken in season is often in their mouthes, though sometimes they therewith usher in a discourse, which hath little imaginable in it to make it seeme in season, but that good things are never out. I have often thought I have heard a Ser∣mon, in but one Text opportunely applyed: and have had my head not once more instructed, and my affections more moved by one short sentence, or a close reproofe; than I can many times perceive by a whole Doctrine, Reasons and Use. I doubt not but men meane well, and I know God chooseth the foolish things of the world to con∣found the wise: yet this hindereth me not, but that I should wish them the best instructed that may be, who thinke themselves fitt to teach, and I tremble (as much as any I hope) to have the weakest of
Gods messingers lightly regar∣ded.
It is a strange thing to observe what force and pertinacity there is in some naturall weaknesses and a stranger yet that so many men so little heed it, but presume so largly on themselves. To speake my owne experience, I have of∣ten taken notice of a particular infirmity in my selfe (which is not necessary for the reader to be named) have condemned it as a folly worth laughing at in others, and unworthy the esteeme my friends charity have conferred on my selfe, which I haue often suffered by, which I have reproved in the very acting, and hated af∣terwards: and yet againe and a∣gaine fall into it (notwithstand∣ing
all my discourses, reasonings, resolvings, and experimentall smart for it) as if there were witch-craft in that proverbe.
Naturam expellas furcâ, licet us∣qut recurret. My soule! this case is beside religion: yet I doubt if thou look narrowly into thy selfe, thou mightest find it many paral∣lels of that concernment. Let this admonish thee that it is not in man that walketh to direct his way, but in him, from whom are the very prepa∣rations of the heart.
I have more then once met with an authour, that hath so hap∣pily expressed his owne thoughts (and in some part mine too) in points of charity, or humility, or holy jealousy over a mans owne spirit, that, me thought, he utter∣ed his soule to me, and unbowel∣led the very heart of an experien∣ced awefull christian. I have seem¦ed exactly to know the man, though I never saw his face: and have beene ready to leave my bo∣dy behind to search him out, to have purer communication with his spirit, and to mingle together our soules.
My owne heart is so deceitfull, that I dare not be overbold in making too confident conclu∣sions upon my selfe: much lesse dare I hold it (any whit) im∣possible I might frame a wrong Jdea of another. Yet I have met
with some men that have so fully and experimentally expressed to me the power of Godlynesse in them; that I have beene ready to say as inspired Paul did of his fruits of the Lord: that I knew their ele∣ction; and conclude without any reserve of hesitation, that this is the true grace of God wherein they stand.
Verily I perswade my selfe I lie open to no danger (of that na∣ture) more then of being led in∣to an errour, or inconvenience by the authotity of a person that hath so gained such an interest in me. And therefore because God only is wise, and deceives not, nor can be deceived, but every man a lyer; I shall ever make the Italian Proverbe my prayer;
A chi mi fide mi guarda DioFarre more open to danger do they lye, who beleive such can∣not
erre whose persons (it may be for some advantage) they have in admiration: and therefore cre∣dit the Gospell, because in their mouthes. But questionlesse, if the wise virgins had no oyle to spare for others lamps, in the next world, they must sit in utter darknesse, who in this borrow all their light from fooles.
TWas not Jerimies hard condi∣tion only, no nor that mo∣derne German Divines, to make that bitter expostulation; Woe is wee my mother that thou hast borne mee a man of strife, and a man of con∣tention to the whole earth! I have neither lent on usury, neither have men lent on usury to me, and yet e∣very one of them doth curse me. There
are those in every age that might claime a share in that complaint, but how many in this? Diverse with that Prophet are far from desiring or rejoicing all the evill day (God he knoweth it) and yet every man thinks they bode and meane them ill. Many compare them to Ishmael, whose hand was against eve∣ry man, and they receive Ishmaels portion from others; Every mans hand and tongue is against them: And though they are for peace (none more) yet when they speake thereof to others (who agree well enough among themselves) they make themselves ready for conten∣tion: so that to the outward eye the fault seemeth next those from whom it is farthest. That coura∣gious Apostle was somewhat dis∣heartned, (or greived at least) that the more be loved his Corin∣thians the lesse he was beloved: and
that (in their accompt) he was be∣come their enemie for telling them the truth. An ingenuous soule hateth no imputation more, than that of being a Timon (and good reason too, there is none but a De∣vill further from a Christian:) what an affliction and wound must it needs be to the very heart of meeke Christians, to lie unde∣servedly under this censure; to have their good meanings ill in∣terpreted, and their very indea∣vours to explaine themselves, misconstrued or not believed? How many are counted busy pragmaitcks in the world, that meddle with no mans affairs, but when they thinke conscience and charity obliegeth them, and then but fearefully too? Howbeit if a small indiscretion or mistake be committed, (from the which the highest Saints are not wholly pri∣viledged)
oh into what foule names are they aggravated! and one such errour committed must stoppe their mouths for the fu∣ture, although from speaking truth, and now such attempts lie under double prejudice.
However, the case is not yet at the saddest▪ if this measure be measured to them from such as are friends to none who are ene∣mies to their sinnes: but if those that seeme better Christians ex∣presse somewhat of this nature to∣wards them, if to them their breath be offensive, and such as should be their Familiars draw a∣way, or stand aloofe off them, all∣though they intreate them with the words of a guilelesse mouth; oh in∣to what bitter complaints like those wee read of Job and Heman, must they necessarily breake out? & yet I am confident▪ God out of
gracious designe suffers many of his deare children to be exercised by this temptation; under which certainly they would sink, did not God support them by a strong hand.
THere is one mistake rife a∣mongst Christians, the Mo∣ther of many inconveniences and much uncharitablenesse, and that is, Mens passing a judgment upon others according to what they have experimented in themselves, or at least believe so. How ma∣ny busy braines, as if they we•••• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, take upon them to read the secrets of others hearts, and frame unto themselves such and such Idea's of other mens tempers, Spirits, designs, and com∣monly take the coppy from them∣selves
(though they perceive it not,) and then every thin colour serveth them for a demonstration? What rashnesse is it in some men to require of others an exact ac∣compt of the time and other cir∣cumstances of their conversion, a legible history of the conflicts and agonies of their soules, and (what is hardest of all) a positive deter∣mination how the case stands with thē now in particulars, & all this to be done, according to the standard of what they have felt or fancied in themselves? Whereas many a true Israelite may wander out his whole life in the wilder∣nesse; and a Moses himselfe not have a full sight of Canaan till his last minute. Bu alasse; how grosely doe such men forget what they so often read, that the heart only knowes its owne heavinesse, and a stranger cannot [fully] partake of his joy, that
the spirit, like the winde, bloweth when, and where, and how it listeth, that grace is compared by Truth it selfe to seeds and plants which spring and grow a man seeth not, knowth not how? There are some Christians that have run through such a maze in their lives, that they cannot track their owne steps: Some have their evidences so blurred, and interlined, that their owne eyes will not serve many times to read them. Too many, like Hagar, see not the wels of consolation before them, and some meete with such riddles in their souls, or such mi∣steryes in the method of Gods dealing with them; that the next world only can resolve and inter∣pret them▪ And 'twould be a hard sentence to conclude all such un∣sanctified persons, that cannot as∣sure themselves (much less others) that they are not such.
This error is then most dange∣rous when it swayeth the pulpit, and is oftner there I feare then taken notice of. 'Tis the duty of such as speake from that place (I doubt not) to exhort us to examine and try our selves whether wee be in the faith, to give all diligence to make our calling and election sure. It is their duty too, to take care they grieve not a weake brother for whom Christ Dyed, or drive a stray sheepe further from the fold. There are criterions (I question not) which discriminate betweene the sheep, & the Goates, yet it is not impos∣sible for any but the chiefe shep∣heard to faile sometimes in the application.
THere are some men whose braines are filled with a very little, and yet think all mens else with much lesse. How difficultly are they perswaded to believe, that those who know more know so much as themselves, and if they are overcome by some conviction irresistible, yet will they create some choice fantasticall circum∣stances or other, whereby their knowledge of the same things must out-value other mens. If by chance they light upon a good thought or observation (which though new to them, is yet com∣mon and familiar to wiser heads) strait wayes with Pythagoras they cry 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and can hardly forbeare Sacrificing Hacatombs to their good starres. T hey thinke
they are borne to oblige the whole world by their great parts: and they account it the lightest sin to be parsimonious of them. The deepe commiseration they have of the mistakes, and follyes, and ignorances of the age makes them alwaies eager to fly up to the Theater; and if some small occasion be presented more justi∣fiable then usuall, they are like El••hu in Iob; Behold they are full of matter, and their spirit within them constraines them: Their Belly is as wine which has no vent, and if they should now hold their peace, they should burst like new bottels; and yet by the leave of their rare gifts, many of those, they so take upon them to instruct, may reply as Iob did to his other freinds; Sure [as ye take your selves] yee are the men, and wisdome must dye with you. But we have understanding as well as you, we
are not inferiour to you: yea who know not such things as these? How forcible are are right words: but what dorh your arguing reprove? But should an Angel tell them this sto∣ry, they would scarce be drawne to credit him; but thinke still their meanest thoughts deserve Golden Characters, though their fancy at the highest scarce exceeds the tract of obvious discourse. God forbid this humour should carry any man up into the Pulpit. To∣wards that Sacred function (which above all other I honour and reverence, and for which I wish my selfe once competently sufficient) I cannot thinke I can use candor enough. Far be from me an uncharitable suspition to∣wards Persons engaged in that employment, which is so deeply interessed in humility and selfe denyall, which has already
so little encouragement in the world, and is like to have lesse. I dare not, like Miriam, speak, nay nor think against a Servant of the Lord, be he but a Doore Keeper, as well as a Mose, sor an Aaron. Expe∣rience tels me the strongest brains have not alwaies done God and his Church the best service: and this I shall thinke a warrant for some of lesse abilities. Yea, if the case neede, I shall strive to sup∣pose many other pious incite∣ments in those, in whom I cannot discover, nor scarce imagine them. Yet I cannot deny, but some (and the more is the pitty, if many) mingle such rash confi∣dence with their unexperienc'd ignorance in that dreadfull place, that it would puzzle a charity, which is not blind & deafe too, to excuse them from this vanity, or frame a better apology for them.
LEast a Reader may think the for∣mer part of the proceeding Essay my owne Charecter (which if he does, God forgive him. I do) Let him know, that I publish not these Observations for such as have taken notice of them already, and farre better then myselfe, (which I beleive are multitudes) but for those that as yet have not, withall I should be glad that those whom I cannot suppose ignorant of them, would in their practise more demon∣strate it. For my owne part, I have been in the two extreames (of which Quintilian knew not whether most to blame) one while not any thing I did, but liked me highly (yet owning what ever I had for Gods free Gui••s) and afterward not any thing I did but was quite as farre from it, yet then too, not calling God illiberall. And if at the
present I am not in the mean, yet I hope I am coming neere it. I shall tell thee further (if thou wilt believe I doe it without any indirect designe) that there is nothing for which I have wrastled with God more (••nd that with prayers and teares) then for lowly and charitable spirit: and I have a good hope that for the intercession of his Son, He has not shut out my prayer.
I Have often observed (but sel∣dome without wonder) the di∣versity of mens parts: though lam not thereby induced with a French Authour to conclude the difference greater between some men and others▪ then betweene some men and Bruits. It has beene oft observed how that some men in the diversion of their
studies have affected with ease, what would have been too great a task for an Age of some plodding students serious thoughts. But this puzzleth me most. That a∣mong young men I perceive those allotted best parts, who either least value them, or least mind their re∣all improvement. That a merry boon Blade (that passionately af∣fects the Tavern, or companions, or his dog, or horse, or something Worse, and that so much beyond the cloysters and Books which he accounts▪himselfe so unluckily al∣lyed to) shall yet passe with gene∣rall esteeme, and come off (in any business) with applause; whilst the close student sits neglected in his cell, or comes abroad, & is smiled at; men wondring what infecti∣on he has got from his cobwebs, and dust, and he himselfe too of∣ten bewailing his deare penny∣worthes,
and sometimes in the Poets phrase interrogating him∣selfe, whether it deserve so much paines, and watching only.
Pallere & toto vinum nescire De∣cembri? 'Tis said (for a miracle) of the gatherers of Manna, That he that had gathered much had nothing over, and he that had gathered little had no lack: but it seemes an absur∣dity here that the industrious ga∣therer should want, and the Tru∣ant have to spare. I am not so nigh Atheist as to allow. For∣tune a hand in this uneven distri∣bution, but therein discerne a finger of providence which rules all. It may be God will have the edge of ambition taken off first, and that requireth yeares. It may be He will have a man at a losse to himselfe in his parts, that so he may the more readily acknow∣ledge all he has Gods gift, and
consequently with lesse temptati∣on to pride, or selfe seeking im∣ploy all in Gods service, Many o∣ther gracious intentions God may have towards these backward per∣sons, whereas on the contrary the former person parts perish commonly in the using, yea and many times too before that. 'Its no common thing to see the same party in reputation both in his youth, and in his full age: and be∣cause they come to same to soon, they keepe not in it long. The lavish praises men bestow upon their Juvenile attainments makes them thinke they are come to their Nil Ultra then, and therefore (labouring onely for themselves, and thinking vaine breath reward enough) for want of going for∣ward, they go back. Thus what at the Horizon promis'd a glori∣ous noone-day Sunne suddenly
vanisheth into a snuffe. I should prophesie that industrious soule, who with Aquinas a long time beareth the Nick-name of Bos Mutus the dumbe Oxe, most like∣ly atlength (as great Albertus said of him) to fill the whole world with his lowings.
There is a commonwealth of men, in their owne eyes, the most of all other refined from the vulgar, and their interest of grea∣ter concernment then all else▪ and yet of all others, if wanting would be least missed. They are not on∣ly like Aesops Flies, in that buz∣zing about the wheels of all af∣faires they fancy to themselves what a dust they raise: but like his
B••etle too, which made Iupiter let fall the Eagles egges out of his lappe. They boast between them∣selves great security, and cry with Nero; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yea while they live; they feare nought: and yet their Basis rests on things more uncertaine and fleeting than the aire and that is but Chimara's and fancies. To be serious with them a little, I feare none are more hardly perswaded to be Christians: For pride, vaine glo∣ry; and contempt of others (those stiffe Opposites to humbling grace) though I dare not affirme them strict Proprieties to that so∣ciety, yet I wish they did not ap∣peare Accidents allmost insepera∣ble. Besides, how farre is he from cure that hath not one eye open to see his disease, and will as soon almost deny his Creed as believe those that can discerne better?
Give them a serious exhortation or reproofe, they returne you backe againe, in a scoffe, the sa∣lutation of Grave and Wise. And if you labour to answer them ac∣cording to their foolishnesse, you must expect but worse language 'Tis the first rudiment of that professi∣on, Never to acknowledg a fault: and they would have it their Pri∣viledge, that none should dare tell them of any. Howbeit if any man be se bold, it would be a sin im∣pardonable by the Company, to let him scape unpunish'd; nay, I warrant you, if words could wound, the man should bleed to death. Being such untractable subjects I leave them to God who is best able to deale with them▪
I Have wondered much at some mens choise of their company (and the same Christians, and as they think, good ones too.) How many of them are unequally yoaked together (in respect of elected so∣ciety) with (I say not Infidells, yet) unbelievers in a true sense? To omit the assembly of scoffers, to whō with David I would not have my soule joyned; I cannot choose my companions and friends, as do some (who yet thinke not them∣selves of that Tribe:) nor can I thinke any man unworthy my acquaintance, because hee wants wit; nay rather I feare some that have it, & that not out of any inca∣pacity of being pleased with their society, but out of an Experience of not being profited. I value much
acutenesse in discourse, but I would not have my meat seaso∣ned with poysoned salt: and when things are admirable for the sub∣stance, I cannot deride them for their dresse. Neither can I discerne any thing I dare laugh at in such a saying as this; One graine of grace is more worth then a pound of wit.
I know, some men feare it would bee a Disparagement to their parts, to converse with one of weaker than themselves: but (come what will of it) I hold it my duty, when opportunity pre∣sents mee with one such, and I do it with delight. I can thanke God, who hath made me differ from another, without any arrogant insultation over him: and doe not tell him, I pitty his ignorance, but earnestly indea∣vour to redresse it. I can receive
his discourse without exploding the weaknesse of i••▪ and am not provoked to upbraid him, if he ap∣apprehend not mine; yea rather, correct the error my selfe, and fit my future speech to his capaci∣ty
But, alas! How much beside their purpose (and, I would That were all) are most Christians whole society and discourse? I shall not here mention correpti∣ons, advices, private exhortations and incouragements (those maine businesses of society) to all which Christians are as much oblieged, as they doe neglect them: How many seeme to thinke all rationa∣lity to consist in risibility, and the imployment of their time to ap∣prehend or make matter whereon to exercise that faculty? How many hope for high esteeme by setting at nought a weak brother; or,
it may bee, by making him ap∣peare so, who is stronger than themselves? I tremble to thinke how some can talke to the griefe of those, whom God hath wounded: and many who doe not so them∣selves, yet without scruple give their assent, and sometimes their applause too, to those that doe. I reduce my thoughts from this sad subject: only I am confident, if So∣lomon himselfe (who so much com∣mended cheerfulnesse) were now on earth, and St Paul (who bade us alwaies rejoyce) what men now a∣dayes delight in as facetious dis∣course, they would with joynt votes condemne for mad, if not devilish mirth.
LEast my reader should thinke some things in this too arrogant
for me to spake of my selfe: I shall not oblige him to believe that I am every whit as I there described, but that I passionately desire it. I begge of his charity also to apply this Caution to what other expression else where in my Booke, hee may thinke needs it.
I Have often wondered at the difference of our dayes from the discriptions of the for∣mer; and in nothing more than in the poynts of Frugality. To passe over those white ages, when the Wealthy Patriarches disdai∣ned not the offices of husbandmen, & of Sheepherds when great men imployed their children, yea their daughters, that soft sex, in such ser∣vices in the moderne age (that a∣bout Christs time I mean) Frugali∣ty was never accoūted a crime. Ci∣cero
in his defence of Dejotarus, King, maintaind it a vertue proper for a Prince. The Sumptuary laws, the apothegms, the patterns and presidents thereof famously known, and too many to be repea∣ted, speak sufficiently in it's be∣halfe. Christianity certainly has not cashiered it it's esteem: nay rather on many good grounds and arguments has advanc'd it (far above a semy-vertue) into the roll of vertues and duties ob∣liging the coscience it selfe; and questionlesse the best of the pri∣mitive Christians were not so neg∣lectful of the repute of the Gospel, so un-mindefull of the necessities of the Saints, as in their opinions, or practice to undervalue it. Yet by what experience I have had it, it seems to me now to be as farre banish'd from most places as is justice: nay it has not that thin gar∣ment
of words allowed it, with ho∣nesty, to keep it from being sterved. I have often wondred that such, as professe themselves disciples of Iesus, should with less straining be∣stow pounds upon the rich, upon superfluities, upon impertinent company, (when commonly the losse of time is equally considera∣ble) than far smaller summes on the poore members of Christ, or whom at least charity obligeth them to hope to be such. But I know not what limits to put to my admiration, that a Christian should be worse thought of for such acts of Charity, and such living as may maintaine them, than for direct breaches of scrip∣ture commands in apparell, in diet, in revelling banquetings and comessations; as if every Prodigall were sure to returne home to his father with him in
the Gospell, or there were no fa∣vour to be expected for such sons as have not rū that riotous course. I know a man that by generall vote was cast for a parsimonious, and a covetous fellow; yea not a few among the more serious sort thought him much too close han∣ded, and yet the same man as rea∣dy as any to spend liberally ac∣cording to his ability, where the least shadow of reason could make it seem fitting▪ & by his own con∣science so free from that crime that he ranked the contrary in his usuall confessions. Certainly, as the world goes now, a man had need have a great measure of self∣denyall to bee a good husband as well as a good Christian.
ONe would think the obligati∣ons christianity layeth on us to edify one another (yea, & that in such expresse terms, as not a word allowed, but what may some way serve for that use, Ephes: 4.) should have exempted Christi∣ans from that accusation among the Ancients, clausis thesauris in∣cubandi, of niggardly tenacity and concealment of their inquisitions and gifts▪ and yet wee find some, that may without injustice be ta∣xed for such parsimony: some that sit a brood on their parts, and that till they are addle too. Diverse men gather hony only for them∣selves. They grudge to give away the sweat of their braine: and they had rather have their wealth be
buried with them, than make o∣thers rich without pains. Others thinke whatever is lent to another is alien'd from themselves: and their barren hopes are so farre from promising them an increase, that the count the principall lost. How vaine and absurd are these humours, how much more sordid this penuriousnes than that of the purse? It is there true, a man cānot retaine what he gives, but must rely on the hopes religion affords him of a remuneration: but here in the very act of liberality the stock increaseth. I know it the humour of vaine men to catch at hints of discourse, and before their opinion be asked, to give you their judgment & dicision of any matter in debate: though perhaps they borrow from another what ever they speak. But yet he is very short sighted that cannot discover
a mean betweene this, and the for∣mer weaknesse: Nor is his judg∣ment better who cannot distin∣guish between an obligation, to profit others, and an affectation of undue praises unto our selfe. And were the matter put to my choice, I wonld rather undergoe this censure undeserved, than neg∣lect the former duty when an op∣portunity ingaged▪ You will say, such men as these reserve their parts for a fit opportunity to ex∣presse them: but doe they suppose none such but the publicke Thea∣ters, and whence they may be re∣warded with a grande & insanum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? Or are their endowments so scanty, that they have nothing to spare for a private charity or civi∣lity? Or rather is their mind so vain, that they must sel every thing for generall applause? If I should yeeld them what they foolishly
pretend, that publicke places and imploiments are the proper stage where on to act their parts: yet ▪tis certaine that these private offi∣ces are so far from hindering them therein, that they further them. That Glory of Christ-Coll edge in Cambridge, (than in whom I am perswaded that in no man since primitive times rare gifts were tempered with more moderation and humility) was wont to professe himselfe beholding to those, who would minister a handsome occa∣sion to him to utter any of his choise notions; and when others thought themselves great gainers thereby, he accounted himselfe a greater. A well fraught soule is far from the feare of spending it's stock: nay rather he is troubled his wares should lye on his hands: and because publicke opportuni∣ties are not presented often e∣nough,
he gladly maketh use of the private to keepe his notions from gathering rust; and the more liberally he spends this way, the more his store increaseth. Where∣as those illiberall men, who keepe their parts for themselves, and to shew them to the publike, doe but loose their labour, and must be contended with the Title of Vmbratiles Doctores; and like Isocra∣tes, declaime in the shade.
thinke over highly of him, and therefore (as he tells them) for∣bore the discovery of many ex∣cellencies and priviledges▪ which he had received of God; and that, least any man should thinke of him, above what they heard of him, or saw in him. I omit those whose whole aime is like Simon Magus, to be thought some great ones; such as take upon them to have cleare knowledge of those misteries the Gospell hath drawne a vaile o∣ver, and not only vent the cabbi∣net secrets of Gods unrevealed will and unsearchable waies be∣fore men, but to God himselfe (all which are so far from a true Gos∣pell spirit (which necessarily must be an humble, a sober, and a cha∣ritable one) as that they seem to be the very 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 prophecyed of by St Peeter, Saint Jude and others.) I feare too much of this
leaven remaineth undiscerned a∣mong those who have the repu∣tation of a more sober fect, should wee otherwise heare so many, if not direct ostentations, yet by cir∣cumlocution and necessary conse∣quence? 'Tis to be fear'd, some men make a vaine glorying of that which is the greatest obligation to humility; namely, the free grace of God. Let no man therefore say, the persons I meane assume no∣thing unto themselves, but as∣cribe all to Gods mercy, and so no danger in it, their boasting being in the Lord. For I here suspect a great depth of Satan▪ God en∣able his to fathom it. Suppose we should heare a Courtier thus spea∣king; It is my Masters pleasure thus highly to honour & confide in me; True it is, there is nothing in me that may lay claime to the least of these priviledges bestowed
upon me; If so had been his plea∣sure he might have made choice of such or such a one of his ser∣vants for these imployments, and dignities he has intrusted me in: and yet all the while the man has no sufficient warrant for such his presumptuous conceit, nay con∣trarily the persons he so much exalts himselfe above, are indeed much more in the Princes favour, he has already made more expe∣rience of their humility diligence and faithfulnesse, and intends them further honour. Would not every man conclude this Cour∣tier diseas'd in his brains? The Pharisee in the Gospell acknow∣ledged God the Author of what he gloried in, and gave him praise for many favours: His fault was that he could not allow the Con∣temn'd Publican a share in this pri∣viledge. There are many men
take upon themselves to be Dani∣els, Persons greatly beloved of God and yet have no better authoritie for their assurance, than that of a presumptuous fancy. Many thinke the Lord doth nothing almost (great or small) but he re∣veales the secret to them: Many perswade themselves that they have heard the words of God and seene the visions of the Allmigh∣tie; and yet some of those they looke upon as strangers to God may without Miriams guilt replie to them in her words; Hath the Lord spoken only to you, hath he not also spoken to us? A vast diffe∣rence there is between a Mans be∣ing a reprobate and a mans vaun∣ting of his being a Saint. 'Tis true I grant we are bound to glo∣ry in the Lord: Yet not beyond the line, of things which God hath not wrought in us, or by us.
I Cannot perswade my selfe there is any sin more connatu∣rall, and generall than Pride, and of all sorts of pride that of a mans parts There is scarce a foole in the world but conceiteth ma∣ny particulars in himselfe, where∣in he excells other men; and scarce a wise man in the world but hath some alloy of this folly. The inbred flattery of our selves within us makes us (according to the proverb) thinke all our own geese swans and our most deformed issue amiable. Hence those rash, and unsuccessefull attempts in writing, and speaking, when men cannot distinguish between the affection of a Mother, and a Step∣dame. Quintilian spake solid ex∣perience that it was seldome seen
that a man should suspect him∣selfe enough. Life and soule can∣not keep together in a man out of conceit with himselfe; unlesse he has a higher principle then mo∣rality to sustain him. And yet as unwillingly as men are to ap∣peare weak to themselves, they are far more unwilling to appeare so to others. They know other men judge according to outward appearances, and so they dare not trust them for such favourable in∣dulgences, as they allow them∣selves. Hence those Sollicitous arts and studied designes of enhaunsing a mans reputation in publick. Those cautelous concealments of defects, which would be lesse seen, if freely laied open: For alas! How short doe those attempts fall of the scope they aime at? What an errour in policie do these opiniative wise men com∣mit?
There is nothing more con∣ducing to a good fame and es∣teem than a prudent securitie, and neglect of it. Men brook not to sell their valuations at prescrib'd rates: nor to have their commen∣dations extorted from them as a debt or tribute; nay rather they suspect designes when such sedu∣lous artifice is used, and think the river not deep because it makes a noise.
There is yet a more deadly poyson in Pride, and that is when it infects Christianity it selfe, and the strongest obligations to hu∣mility. I have spoken somewhat hereof already, and therefore I shall onely now take notice how difficultly this enemy is ejected even out of a good Christians heart. Alas! How many lurking holes, and strong holds to retire to doth it find in an humble Soule,
that labours it's extermination. Many times it mingleth it selfe with the very praiers, and teares that are plentifully powred out for it's mortification. A devout Christian may, with Hezekiah, be humbled for the pride of his heart and yet againe be proud of that humility. It lieth perdue many times, and when we think our selves most safe surpriseth us, and through strange subtilties gathers strength on us a long time ere dis∣covered; and when discovered, so varieth it's shapes, that it is longer ere subdued. I say not that this pride is raigning, (yea contrary, 'Tis most likely there to raigne, where least perceived) Yet since of all relicts of the old man there is none more displeasing in the eyes of God, and none more pre∣judicall to a Saint, I should think this Devill the mee••est of all o∣thers
to be encountred with fast∣ing and prayer. If any Readers case requires, and he so please, he may make use of the prayer and meditation I have added amongst others for this purpose.
A Man would think in this a∣bundance of preaching, and preachers (God be praised for both) that there should not one point of divinity (of what nature soever) escape frequent discussion; and yet an observant Auditour may perceive it much otherwise. To omit the polemicall part of Divinity, which is not held so proper for the Pulpit, (and yet some Auditories and occasions may seem more than to tolerate them, & it would do vulgar eares no hurt to be wisely and discreet∣ly
instructed in those points, they are called upon to be so zealous for, unlesse we will defend in our selves the implicite faith we con∣demn in our Advensaries) To o∣mit, I say, controverfiall divinity; we may observe that very many usefull practicall points are rarely handled in the Pulpit; yea and some the most seasonable of all others. I aime not at the person that thought strange to heare ano∣ther preach of faith and Repen∣tance in this age, which seem∣ed to him as if the man had been in a dreame all these times of Glorious dispensations (& I won∣der what he would have thought of one that should have discour∣sed concerning unruly and selfe∣willed Spirits, concerning false pro∣phets, and deluders, and the Tryall of Spirits, &c.) I speak of sober men, and such as have not deriv'd
their Gospell from the late darke and mysterious providences of God in this nation. How few of these I say, instruct us in many points of conscience very necessa∣ry for this age; as concerning the obligation and dispensation of oaths: of the necessity, for me, and circumstances of Christian com∣munion, of schism, of obedience in vicissitudes of civil government. Many give us good store of cau∣tions, and directions not to loose our way in a knowne beaten path: but leave us to guide our selves in those that are perillous, and un∣trod.
But you will say, some of these touch too much the affaires of State. Yet certainly some of them do not: and many others that might be named, which yet are almost buried in silence. If men speake often enough of the danger
of the Last times, and those vices of some men which make them such (2 Tim. 3. cap. 1, 2, 3▪ 4 vers.) 'tis not likely such persons should be counted Saints or simple soules deluded with the noise of glori∣ous times when the weakest experi∣ence may confute such a pretension. Besides, is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Gospell officers so much inferiour to that of those of the Law, that they must not be allow'd to rebuke wickednesse in ••igh places or per∣sons? The Priests in Jerusalem, when words would not do it, made bold to thrust Vzziah out of the Temple, when he made but a Sacrilegious intrusion: what hin∣ders, but those who take upon them the care of Soules (and great mens are not exempted from their charge) should imitate at least the milder part of this animosi∣tie?
Alas! I have observed, that some men, who about a twelve years since challenged as great a share as any in this free ome of Spirit and speech (and then exercised it, as 'twas thought, beyond dis∣cretion) are since become crest∣falne, and like men amazed, have scarce aword to speake out at pas∣sages which call for a Stentors voice. Away with unchristian pusillamimous pretences! Let not this satisfie men that they inveigh (and sometimes ••s•• 〈◊〉〈◊〉 ravim) a∣gainst a petty Heretick, or poore deluder, who has not wit enough in all lik••ly hood, to do much mis∣cheife, whilst they let Gol••a sin∣ners escape, who give the other their power to do mischeife. Let them not thinke it enough to re∣prove the abominations of the times in a parenthesis, or oblique reflections, or at the furthest in a
timerous soft voice; now sinners have armed their foreheads with steel, & seem to dare th••nder. Nor will a booke-reproofe serve the turn, which (vel duo, vel nem••) perhaps but one or two it concerns read, and neither of those lay to heart. No; men must have the deformi∣ty of their sins layd before their eyes, and the proud men (such as Iehonan and AZariah) must be told of their dissimulation to their faces I am loath to prophesie what mens cowardize portends: Yet sure I am some of those that are enjoyned by office to reprove sin with boldnesse, will not find every excuse they now make for their omission warrantable at the dreadfull day of Generall ac∣count.
I Would by no meanes be guilty of the fault reprooved in the Prophets; namely of contending with the Priests, or taking upon me to instruct my tea∣chers, (whom I as much as any man desire to reverence.) Farre from my intentions be a designe of imposing Lawes upon my superiours, or of bin∣ding burthens upon other mens shoul∣ders, which I would not touch with my least finger. I thought it neither of these offences to reprove some cor∣rupt flattering Zedekiahs possest with a lying Spirit, and some honest yet faint hearted Eli's who want cou∣rage to frown upon enormous sins; and I intend my reproofe no further. If my style seem too tart, I must use the excuse of that famed Divine Dr Twisse That what is naturall to me I cannot easily alter.
THere are some Christians over impatiently desirous of full assurance of their salvati∣on. A good hope, or a good perswasion of heart▪ will not serve their turns. Nothing con∣tents them, unlesse they be made as sure of Heaven, as if they were in it already. This is, as if a son had a good fathers word, his oath, his fidelitie, his deed and seale made over to him for such an inheritance: but he takes on, and will not be satisfied, unlesse his father put the deed into his owne keeping, and in his owne characters too. No, say they, the case is not like: God forbid they should doubt of the least promise of God. They have no assurance that they are God's
children, and so dare not call him father. I answer; I intend not the comparison for exact, but thus make use of it. (I speake to per∣sons that in some measure hunger and thirst after righteousnesse, that desire to cast themselves on Gods mercy, and cordially en∣deavour to live answerably. To others, I only say; Repent and be∣lieve the Gospell, and grant they may) You say, you are not assu∣red you are Gods sons. I say, are you assured you are not? If you say you are, you must be consci∣ous to your selves of some indul∣ged rottēnesse of heart, of an ap∣parēt want of true repentance and faith; and so till this leaven be pur∣ged out of you (as I said before) you are not the persons to whom I speake. If you say (as I presume you will) that you are not so assu∣red, I proceede thus; you cannot
deny one part of the contradicti∣on, Either you are in the state of grace, or you are not. You sticke between these contraries; you are neither assur'd of this or that. I say then, there must be some grounds & argumēts considerable on both hands that thus hinders either scale from making a perceptible descent. Examine then with re∣verence betwene God and thy soule which side hath the better grounds: if the uncomfortable (unlesse a temptation prevaile o∣ver thee, the frequencie whereof causeth the greatest difficulty in this businesse) I say then, neces∣sarily thou must be privy to some, if not reigning sin or sins, yet very like them. Humble thy Soule there∣fore; breake off thy sins by repētance, strengthen the things that remaine which are ready to dye, and that with speede, least thy very sparke goe
out. To be short; do as thou wouldest do if thou wert sure thou wert not in the state of grace but desirest to be.
But on the contrary; If after hearty prayer for a discerning spirit, and impartiall considerati∣on of particulars, thou findest the arguments in the other scale weightier, when thou art free from temptations (and thou may'st make some guesse at that, if thou findest thy heart moov'd with humble desires after God, to feare him, to trust in him, to re∣joyce in his name) I say, if then thou seemest to heare the Lord answer thee with good words and comfortabl••, thou hast in a serene day a pleasant sight afforded thee, of the heaven where thy tossed soule would be; though anon thou loosest this sight, the heavens lowre, and the waves, billow after
billow threaten to swallow thee up: yet stay thy selfe upon thy God; say to thy soule, why art thou cast downe Oh my soule, why art thou disquieted within mee? Hope still in God, for I shall yet praise him who is the health of my countenance and my God, And O thou of little faith, wherefore doest thou feare?
But this satisfies not thee: after this course taken thou canst not perceive either scale weigh down. That's strange! doest thou pray heartily, doest thou walke humbly and circumspectly, or (if thou art jealous of thy selfe in these) doest thou earnestly desire to doe thus, and pantest after com∣munion with God? I tell thee (if at all thou canst value an others o∣piniō of thee) I tell thee I am per∣swaded God keeps thee under dis∣cipline out of some gracious de∣signe▪ and wilt thou prescribe him
his method how to deale with thee? It may be thy heart needes furthar humbling, or lon∣ger at least: it may be thy pan∣tings after God are to be hereby inflamed, or God purposeth that thou shouldest wrastle with him with mighty wrastlings, and intends thee the honour of a Prince or pre∣vailer with himselfe. Whatever the causes be (and they may be infinite) though thou discerne them not, indeavour with Abra∣ham against Hope to believe in hope, that God would bring thee out of this Maze. Say unto God, Lord why castest thou off my Soule, why goe I thus heavily all the day long by rea∣son of the oppression of the enemy? shew me some token for good, that my enemy may see it, and be ashamed, and my soule comforted. To be short; for thy practice (as the voice from heaven in Kempisious advi∣sed
one in thy case) doe what thou woldest, & what thou thin∣kest thou shouldest doe if thou hadst obtained that certainty thou desirest.
If still thou objectest, as thou mayest everlastingly, if thou say∣est, thou longest for higher enjoy∣ments of God, so doe I too, I la∣bour to forget what is behind, and presse forward; but yet so, as that I am not discontent, nor unthank∣full unto God for what by his grace I have attained. And if tis thus with thee, I blame thee not▪ labour to grow in strength and assurance, I aide thee with my prayers, and desire to be aided with thine. But if thou mea∣nest by assurance what I supposed at first, and hast no measure of cheerfulnesse or patience till thou hast attained that, I cannot com∣mend thee; for how canst thou
grow, when at full growth? Be∣sides, thou wouldest be priviledg∣ed from doubts and fears wherein consists the chiefe exercise of faith. Now this humour is what I stil'd impatient demanding of thy evidence into thy owne kee∣ping and characters.
I am very confident that many preachers much offend and con∣tristate some of the true children of God, when they not so discret∣ly and temperately as the mat∣ter requires, inveigh against the faire morall man. I hate as much as any the sowing pillowes under eve∣ry elbow, and the dawbing with un∣tempered mortar (with those in Ezechiel; and am as much satisfi∣ed (I believe) as others in the ex∣treame dcceitfullnesse of the heart:
yet I like not that the heart of the righteous should bee made sad, whom God would not have sad; and that whose joy might abound, the ever∣blessed son of God was contented to be sorry unto death. Now I wish, a sort of men (who seeme not a a little to resemble the olde Pha∣risees: though they much inveigh against them) would consider, That there are some weake Christ∣ians not to be offended, and there∣fore great caution to be used: some children of light that sit in darknesse, and see little or no light, some tender lambs in Christs flock, some ewes great with young, who with a little hard usage might be in danger of miscarrying: some faint and sickly, some lame & fee∣ble handed, whom the Holy Ghost would by all means have healed & strēgthen'd, not turn'd out of the way. Againe, those Christians that are
stronger are not fully priviledg∣ed from doubts and fears, and discomforts frequent. A David may say in his hast, and think in his heart too, That he is cast out of Gods presence, that his hopes have deceived him, and that he shall one day fall by the hand of the enemy. Further yet, none are more jealous of themselves and of their estate than the true children of God: none so apt to apply severe do∣ctrines to their owne hearts. A weake Saint is not easily perswa∣ded to believe a true worke of grace in his heart, but scruples almost perpetually: and amongst the stronger there is scarce one to be found but meetes with so much of all corruption in his heart, and amongst the rest some hypocrisy too, that at a low ebbe of faith he will be apt to charge the dissembler, the formallist, the
halfe-Christian on him selfe, though of all others he be fur∣thest from such. Now suppose at such a sad houre he should heare a Minister aggravate his owne thoughts, tell him how many come to heaven gates, and yet never enter in, how narrow the way to life is and how few find it, and all this without needfull qualificati∣ons and cautions, how much would much this set forward his affliction, breake his bones and wound his soule within him, goe neere to put out his smoaking flax, and overwhelme him with the waves of despaire? Verily I perswade my selfe, had it been possi∣ble, many of the elect themselves had here suffered shipwracke. Meane while, because the security wee have from God by no means frustrates or makes uselesse hu∣mane providence and sollicitude
for the avoiding of dangers, and therefore of this great one, I could not but thus deliver my mind, and exhort these Boanerges carefully to examine the ground on which they plant their terrible artillery. If wee will believe Trueth it selfe, the young man in the Gospell was not the furthar off but nigher the kingdome of heaven by his good morality. The Scripture, I am sure, tell's us that in many things wee offend all, and makes a challenge to any Saint of what forme soever to say; I have made my heart clean; I am pure from my sin. It becometh us much better to be severe and rigid toward our selves, than towards others▪ I de∣ny not but that the Scribes and Pharisees were furthar from the kingdome of heaven, then the Publi∣cans and Harlots: Yet we shall find that the devout men and wo∣men
are often noted in the Acts of the Apostles to be the usuall con∣verts, and thus that judicious Di∣vine Mr Mede takes off from the stupendiousnesse of the wonder, that so many thousands should be converted at one Sermon, saying, that they were mostly of the de∣vout proselytes, in whom God had wrought praedispositions to∣ward conversion.
IT is sad to behold how far the differences of the times have prevailed with even the better sort of men▪ and that of all parties: how much they have blinded the eyes and imbittered the hearts of those that call God Father, and so should each the other, Brother: yet alas how much easyer are op∣probious
titles bestowed on each other, than that loving ap∣pellation. 'Tis strange, that when Christianity obligeth it's pro∣fessors to beare with one another, to speake no evill, to think no evill, to forgive injuryes, yea to requite and overcome them with good, that they should practise the contrary to these precepts; and yet not per∣ceive it although they have them often in their mouthes. The one side belieues the other hath too little charity to be religious: the other thinke they as much want zeale: and neither betray a grea∣ter defect of both, than by thus censuring each other. What strange Idea's of one another doth the passions and interest of men create? thus good men mutually become judgers of evill thoughts. Notwithstanding, these distem∣pers excepted, (which their
affections, and ingagements make undiscernable, yea many times a∣dopt them into religion) in all things else almost, the persons on both sides approove them∣selves eminent patterns of wis∣dome and piety; and 'tis not easy to say which deserve most com∣mendations. If the one excell in deepe knowledge, the other in profitable, practicall applications and condescentions; If the one in fervour of spirit the other in moderation with discretion. If the ones axe be keener, the other putteth to it the more force; and whilest the one fetchets the ho∣mer stroake, the other strik's oft∣ner. Both excellently exhort to the contempt of of the worlde, to the denyall of our selves, to a ho∣ly life; the one by faith effectuall from St Paul, the other by good works evidencing and justifying
faith from Saint Iames, and both second their doctrine by their lives: what course now shall an in∣different Person take, whilest each of these call him from the other to themselves, each denounce the others coast infectious, if not deadly?
For my owne part, I so adheare to neither, as to swallow downe the errours of the one (as far as I can deserne them) or to reject things laudible in the other: nei∣ther would I have objects, that are comely in themselves, appeare deformed to mee, through the fault only of a distempered or∣gan, or medium. I know the God of wisdome & of peace can make a sweet harmony out of these dis∣cordant sounds, and I humbly pray him to doe it. In the meane time I cannot away with a mo∣nopoly of Gods free grace, and
dare not conclude He favours not a persō, whō he hath not priviled∣ged with the understanding of fōe points, which it may be I count of greater concernment than in∣deed they are. I cannot think it a piece of religion to anathema∣tize from Christ such as will not subscribe to every one of my Ar∣ticles: but am conscious to so ma∣ny errours speculative and practi∣call in my selfe, that I know not how to be severe towards others. For differences between Christi∣ans I much bewaile them, and hope my want of yeers and ac∣commodations may be some ex∣cuse for mee if I judge not accu∣ratly between them. Yet I doubt not, but hee that believes the Scriptures to be the word of God, and firmly indeavours to live accordingly, beleiving and obay∣ing God, and hoping for pardon
of his sins through Christs merits, is a true member of Christ: and with every such I hold an inter∣nall communion (viz by assent, by love, by prayer▪ and I hope there are many such, or some at least in every division of Christi∣anity, even as there still remains some flower in the coursest bran. The foundadition of God remai∣neth sure, the Lord knoweth who are his: howbeit tis my duety to walke charitably, and reject none whom, for ought I am sure of, God may receive; yet my hopes are fullest there where I see modera∣tion and Christian lenity most approved and practised.
THere is one piece of content the least of any taken notice for a vertue & yet much commen∣ded in Scripture, and that is con∣tentation with a mans gifts. I doe not wonder hereat; first, be∣cause some men place their high∣est happinesse in them, yea mis∣take them (and not a few doe so) for sanctification it selfe. Againe, the want of them is commonly imputed to a defect of industry: and ingenuous men much hate that opprobrious charge.
Yet I wonder greatly that ma∣ny Christians eares should be so close stopped at what St Paul discourseth of in the 12 chapter of the first Epist: to the Corinth. (viz) that it is requisite there should be feet and other inferiour
in the body as well as eyes and lipps: and that every member hath it's proper use and service wherewith it ought to be con∣tent. But alas, what a mutiny in the body (beyond that in Agrip∣pa's Fable) may wee now disco∣ver. How many must needs be tongues who are fitter to be eares, how many take upon them to be eyes who had need be led by the hand? Hence, so many Novices (contrary to Apostolicall Canon) take upon them to be publicke Teachers, and (as the learned'st of our English Kings once spake) every Good-mans son writes Ca∣techismes. I know the Harvest is great, and I therefore pray the Lord of the Harvest to send multitudes into his vineyard; yet those such as are able to labour: and the A∣postles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (who is sufficient for these things) will
not suffer me to think every one such. The wisdome of primitive times appointed under offices in the Church, as of Readers, Dea∣cons &c, beneath a Bishop or Presbyter: and in these, men of lesser abilityes were retained or fitted for higher. 'Twere to be wished, that since men now ada∣yes pleade so much for parity in Church-Officers, they could ef∣fect something towards it at least, viz. a sufficiency inall those mens gifts, whose imploymēts, & digni∣ties they thus equall. I shall speak but one word more to any such over forward Ahima••z▪ that hee would first goe and learne thorowly what that Scripture meaneth (James the third and first (My Brethren be not many teachers.
'Tis easy to observe what a lus∣ter successe affords to mens persons, and actions. 'To omit the knowne verse in Du Bartas, (almost growne a Proverbe) the comparisons made between Iul. Caesar and Cataline, and many of their paralells (who all owe their different reputations to their diffe∣rent successe.) Is it not a strange thing that foure or five opposite partyes should succeed each o∣ther on the stage, and each of them be accounted Saints whilst up, and neither longer? Iuvenall observed in his time▪ That though Riches had not the honour of a Temple in Rome, as Victory had, yet it had the devotion of mens hearts▪ Tis to be feared,
neither of these Idolatries is yet quite banished Christendome. How many opinions are there in the world confuted only by this argument? Alexanders way of vntying Gordian knots is too well knowne in this age, and too much practised. Experience tells us what deepe rootes an errour may take by prevalence, and continu∣ance: and how little the strongest assaults of an unsuccesfull trueth can shake it; there needing no o∣ther confutation of improsperous arguments, but either scorne or silence. I conceive, amongst di∣vers others, that worthy defence of our Saviours Prayer by Mr D' Espagne is thus answered.
I shall not conjecture of what ill consequence this errour is when publicke: but certainly there is nothing more dangerous to any particular Soule that lyeth under
it. When a man shall with much scrupling venture upon a course, or action, and in judgment con∣demne himselfe for what he al∣lowes in practice; and yet a little after finding no harme for the present to follow, yea contrari∣wise fancying much good, shall conclude his former scrupulosi∣ty needlesse▪ and vote his consci∣ence to be reformed by his suc∣cesse; what a ready way is this to prepare a mans throat to swallow Camels at length, who at first strai∣ned at the smallest imaginary Gnat? This is it that turns grace into presumption & wantonnesse, and makes the very blessings and mercies of God become the bane of soules. God bring them out of this path leading downe to the cham∣bers of death, who walke securely in it.
THere are some Christians that may (with Tiberius in Sueto∣nius) well beare the title of the horses called Callipedes, qui mul∣tum cursitant parum progrediuntur. They are like sticks & straws in a whirlepoole nigh a strait passage, they are ever and anon making to∣wards it, but never shoot the gulph. 'Tis a sad thing when a man shall be every day purposing & promi∣sing to leave such and such grosse sins, and every day commit them: when he shall be alwaies sinning, and alwaies confessing, and so on in a round, making even his con∣fession a chiefe sin. A thing more to be pittyed it is, that some shall attaine unto good perfection in externall behaviour, and morall honesty, induce others, yea and
themselves too, to believe they are Saints of good proficience, and as I may say, knock at the very gate of heaven, and yet not enter in. What can be the cause of this, but that men will have some little Zoar's spared: they can be content to let religion seize on the out∣works and suburbs of their soules, but they must reserve to them∣selves a Cittadell in their hearts. Many men seeme to beare the strongest burthens of Christiani∣ty, yea with the young Pharisee to have kept all the Commande∣ments from their youth, and yet they have some secret sins lodg∣ing in their bosomes, which if they be told they must necessarily part with, they would be much grieved: skin for skin, and all that they have, yea life it selfe will they part with rather than those. This disease is then most deadly
when it turns the free grace of God, and the sanctifying power of the spirit into it's nutriment: which is done when a man shall be convinced of a grosse sin (and the least allowed is such) and shall pray God by his omnipotent power to deliver him from it, and here set up his rest, not cooperating with Gods grace, nor in his heart hating the sin, or desiring it's mortification, but confuting his frequent praiers by continuall practise. This, I perswade my selfe, is one of the depthes of Sa∣tan! but because it requires an experienced Divine to fathome it, and also border's upon the nicest of the Arminian contro∣versies (which I here purposely shun) I shall speake no further on this Argument.
THere are some men which pretend great tendernesse of Conscience, and cry out extream∣ly not to be pricked: and yet seem to expresse very little of that temper▪ It is a hard matter to believe he has a tender consci∣ence, that will hazard and attempt the overthrow of a Church or State, proceed to tumults and se∣dition, involve himselfe in the guilt of the foulest crimes, yea and swallow any Camells rather than some few Gnats, which perhaps too his owne fancy or phrensy hath created. I supposed tender∣nesse of conscience had consisted in a fearfull avoidance of every sin, even to a circumstance or an appearance; and so consequently
in some proportionable detestati∣on of sins according as their foul∣nesse and odiousnesse increaseth. I thought a propriety thereof had been patiently to suffer any evill rather than commit any: and to be content to be rather infrin∣ged of some part of due liberty, than use indirect means to obtaine or enhaunse it. The world has been excellently inform'd long since, that it is no part of a strict conscience to lift a burthen from it's owne shoulder, and lay it with more weight upon anothers: I would there were none that pra∣ctised it. But alas? What riddles, and paradoxes do wee meet of this nature? Wee have been told what an impartiall informer witnesse, and judge conscience is: and yet there are practices but too many in the worlde that make the truth seem contrary. How
easy doth it appeare in some men to charme this clamorous facul∣ty, and confine it's jurisdiction to what circuit they please, even with an Hitherto shall thou goe and no furthar? But what a wonder is it that men should cry, Peace, Peace to themselves in this ensna∣ring estate: that they should think themselves religious all the while, and believe their Corban of zeale for some points, which their inte∣resse makes deare to them, should dispence with their obedience to many of the great commande∣ments of God. It has puzzl'd me oft to see how cautious men are in some smaller particulars, how they charge themselves with pro∣fanesse, and superstition, and irre∣ligion if they faile in such; and yet the same men securely com∣mit greater sins without asking themselves what they have done;
nay they will not regard another that shall tell them never so plain∣ly that they have done ill. This is all one as if a man should run from a barking curre, and leape into a lyons jawes before him, or cautelously avoide the sting of a Bee, and yet voluntarily expose his bosome to an Aspe or a Scor∣pion.
St Paul charged it as a great absurdity upon the Iew, that he should prohibit others from what, and condemne others for what he practiz'd himselfe; Thou that say∣est a man should not steale doest thou steal? would not the absurdity have been greater if he should have anathematiz'd others, or himselfe for a small sin, or a shad∣dow of a sinne, and the mean while have allowed in himselfe, or promoted in others the grea∣test? Or if the Apostle had thus
interrogated him; Thou that ab∣horrest a Ceremony, doest thou commit sacriledge? I would by no meanes aggravate other mens failings: yet I cannot but wonder that some men should seem to be more fearefull of a superstition or formality (which with them is all one) in using that forme of Pray∣er prescribed by Wisedome it selfe, than of taking God's Holy Name in vain, and that in actions of greatest solemnity.
I cannot feare that any who indeed has a tender conscience should take offence at what I have here said. I con∣fesse I am fearefull somewhat may be applyed to Persons whom I much reverence, and believe Christians of high rank: yet I wonder that some of these should so little scruple at some
practises, the guilt whereof would wound me to the heart. But I per∣swade my selfe they may discover par∣ticulars in me, which they may as much be puzzled at: and therefore I endeavour to exercise towards them the same charity I desire from them. God be mercifull to us all.
It's a great offence to some weak Christians, that those they looke upon as eminent Saints, doe ex∣presse a great deale of jealousy, if not uncharitablenesse towards them. Many too much forget the pangs of their new birth, and so con∣sequently stop their bowels of com∣passion towards others in that case. And 'tis to be feared, that some, whilst they read too severe le∣ctures concerning the conflicts of naturall conscience, and the di∣verse
subtile workings of counter∣feit grace, endanger an abortion in others. Some too tartly inter∣rogate how long others sticke in the place of coming forth of children, and it may be too little remember their owne delayes there. Some require an Elijah's fervour in all men else, because they feele some∣thing like it in themselves. Diverse accuse a defect of light in others, or at least that their candle burnes under a Bushell: whereas indeed it is not so, but the fault lyeth in their want of discerning. Others bid us, if we have the heat of god∣linesse in us, rake our coales out of the embers: whereas many true Christians have the rayes of grace more united in their soules, as in a burning-glasse, where though the circumference be not so great, yet the heat is more in∣tense.
Many devout hearts burne inward, so that those without can∣not be competent judges what are their flames. I speake not this to patronize any fault, much lesse that great one of lukewarmnesse: I would by no means discourage private exhortations and re∣proofes, nay nor a godly jealousy in any man over another. It is far from my intent to furnish any halfe-Christian with expedients how to elude any such courses intended for his good. (To which alas how many are apt?) My purpose is onely this, that since the Apostle exhorts us to be patient & meeke towards all men, & that upon this consideration how foolish, and disobedient, and vitious in all kinds wee our selves once were, wee should not be peevish and uncharitably ill-natured to∣wards such as perhaps are weaker
Christians, yet may have more humility in them, and more love. Besides, how many are thought strangers to God, and the disci∣pline of Grace, who yet from their youth up have been under that discipline? The Lord has given them counsell, and their reines instructed them in the night sea∣sons; They have been lead into the galleryes, and have had the ban∣ner of Gods love displayed over them; and had they either the Art, or the confidence to commu∣nicate to others a history of their experiences, they might discover many subtile wiles of the naturall mans heart, and of Sathan, of whose devices they are not ignorant.
I say these uncharitable jealou∣sies, and suspitions are an offence to weak, or Novice-Christians; which somewhat need the crutch of other mens opinions to support
their soules. As for an experien∣ced Christian, though he avoid what in him lyeth the giving offence to any, and setts a due va∣lue on a good report (especially from good men) yet is he in some measure affected like magnani∣mous St Paul: It is a very small thing with him to be judged of men, Yea he judges not himselfe (peremptori∣ly and absolutely without ap∣peale to the higher court) but re∣ferres all things within himselfe to the righteous judgment of God through the intercession of Jesus Christ.
Its a great stumbling-blocke to ingenious men that religion (I meane the full power thereof) seemes to them to destroy mo∣desty,
and other principles of na∣ture, and of education a second nature; and I am perswaded 'tis this that makes some men but partiall Christians. That Chri∣stianity and the power of godlinesse suffers undeservedly herein I make not the least question. Were I to deliver the most ex∣act rules of humble modest beha∣viour, I should pick them out of the sacred preceps: or were I to prescribe an absolute patterne of such carriage and expressions, I should take them from no other place than the sacred histories. Let a man but reade the speeches of Abigail, of Hanna, of Mephibo∣sheth and diverse other holy per∣sons; and if he be not sticken into admiration, I shall pronounce him incapable of any noble im∣pressions of humanity, as well as of devotion. Saint Paul delivers it
for a rule, that we should not give offence to them without, and practised it himselfe in becoming all things to all men, that he might gaine some. Certainly then he had no morose humour within him which he would compell other men to sub∣mit to, no intemperance of Spirit which he would have accounted zeale: yea, we reade with what a noble appellation he answered ••ectus, (who accused him but of madnesse) that he spake the words of sobriety, as well as truth. Notwithstanding all this, the ground of the former charge a∣gainst religion seem's specious and obvious. Some men misin∣terpret the Apostles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or boldnesse of speech, and take that for a sufficient warrant for indecen∣cies, and ill manners. Others thinke it a crime to be modest in matters of religious concernment;
whereas, if they would consider St Pauls behaviour towards his Corin∣thians Ep. 2. 10, 11, 12) they might find it much advantagious, and besides confidence, in mattes that require it, takes most when it holds a combat, and seems some▪times to give the upper hand to bashfulnesse. Another thing that sets forward this prejudice is, that (by I know not what hard hap) the vulgar sort take them for the most genuine Christians, who seem most to have banished such ingenuous principles: and thinke those men not zealous enough for the trueth, or too much regar∣ding their owne reputations, who use cessions, apologies, and excuses, all which well managed Christianity will allow of with∣out a taint of vaine ostentation.
We neede not dwell long on this subject, now the generality of
men of the higher ranke set a greater value on this orna∣ment, than on the substance of Christianity it selfe. Let us re∣member therefore that we im∣proove not matters of conveni∣ence into matters of highest ne∣cessity; & so consequently more accuse a failure or defect in them than in direct honesty and integri∣ty of life, as is the fashion of too many now adaies, who much glo∣ry in their good breeding. But certainly, since Christian love co∣vers a multitude of sins, if such men had but a reasonable mea∣sure of that temper, they would not be so far provoked by a small incivility, or indiscretion which the party who commits perhaps wants, but accommodations to discover in himselfe, and so to re¦forme them.
I Am not yet fully satisfied whe∣ther the danger be greater of making prayer a meer lip-labour by the use of set forms, or a meer braine-labour the extemporary way. 'Tis undoubtedly true, that the whole heart, yea the whole mā ought to be laid out in that Ange∣licall service, and almost as strongly attested by experience, that which way soever we ma∣nage our devotions, there will multitudes of vanities and imper∣fections attend them. I am sure that eminency of grace consists not in any art of invention; and doubt not but a plaine Rustick (whose thoughts one would think are confined to a narrow com∣passe) may as sweetly converse
with God in a few common words, as a sublimer Christian in elaborate meditations. What ever high dispensations men pretend, they seem to me to have but fri∣ged soules, who need the heat of invention to warme them, and in the same forme cannot attaine unto variety of thoughts. I have often diserned deeper matter in the same words; and I thanke God, can pray them unto him morning, and evening, and night∣time, without flatnesse many times, and sometimes with tears: and after a thousand repetitions enjoy new affections in my strange expressions, and am assu∣red I have not yet attained the utmost they may signify. I dare not tempt God so far as wholy to trust to suddaine injections: nor can I scruple the making use of such helps as my experience tells
me God hath sanctified to my weaknesse. Yet diverse times my soule breaks out unexpectedly into new matter and words too, and if I should deny them vent my heart would burst. Also, I cannot thinke that I am rash with my lips in so doing. Nay rather, I will praise the Lord, as he enables me, both with my old and with my new songs, who is worthy every way to be magnified.
I Shall here stoppe my pen, for I doubt my reader may thinke what is past more than enough of such dough-baked considerati∣ons. Those that remaine I shall keepe by me till I perceive how these are digested.
Observa∣tion 1.
Obser. 2.
Obs. 3.
Obs. 4.
5 Observa:
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Obser. 7.
Obser. 8.
Obs: 9.
Obs: 10.
Obser. 11.
Obs: 12.
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Obs. 20.
Obs. 21.
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Obs. 23.