A Voyage to East India, Conclusion

A Voyage to East India · Conclusion

p. 452THE COROLLARIE AND CONCLUSION.

SECT. XXXI.

Of ſerious, and heedfull, but ſad Conſiderations, which ſhall be my Corollary, and Concluſion.

DIvers particulars have been already obſerved in this relation, and I ſhould have taken notice of many more, but that my deſire was rather to feed and to refreſh, then to cramme and cloy my Reader.

But that I may not ſo do; while I am profeſſing the contrary; for the inferences already put, or thoſe yet to be inſerted) which either neceſſarily or obliquely depend on my ſtory, or thoſe which are more remote from it; I ſhall at all not deſpair of my Readers pardon (notwithſtanding my length) if he ſhall ſeriouſly peruſe, and carefully improve what he finds here written.

The principall end whereof, was to make this Nation aſhamed by many carriages of the Heathens; As the Jews were provoked to p. 453jealouſie by them that were not a people. Deut. 32. 21. And as God inſtructs man by the Oxe, and Aſs, and Stork, and Turtle, and Crane and Swallow, and by the little Ant, or Piſmire, Creatures which are onelyonly ſenſible… much more they may be minded of, and learn the practice of ſome duties from men, people (though ſtrange and remote) yet endued with reaſon.

It cannot be denyed, but that there is a ſpeciall uſe to be made in a clear ſight or interview of Nations Perſons, Things. Yet he is the beſt obſerver, who ſtrictly and impartially ſo looks about him, that he may ſee through himſelf. That as the Beams of the Sun put forth their vertue, and do good by their reflection: ſo in this caſe the onelyonly way for a man to receive good, is by reflecting things upon himſelf.

Therefore it was a very good precept which Plato ſometimes gave unto his Scholars, when they took notice of any thing bad, or of an evill report which they beheld in others for every one of them preſently to ask himſelf this queſtion, num ego feci tale? have not I done the like? A Chriſtian muſt put the Queſtion further, in asking his own heart, may not I do the like? for there is nothing ſo bad acted by one, but another left to himſelf may commit the ſame, ſo long as the ſeed and ſpawn p. 454of every ſin, the rankneſs of corruption by reaſon of the pravity of mans nature, is lodged in every ſoul.

When the Prophet Eliſha (with tears running down his Cheeks) told Hazael that he ſhould be King, and being ſo what miſchief he ſhould do to Iſrael, a… that he ſhould ſet their ſtrong holds on fire, ſlay their young men with the ſword, daſh their children, and rip up the women with child. Hazael replyes, but what? num quid ſervus tuus Canis? am I thy ſervant a dog that I ſhould do this great thing? 2 Kings 8. 3. As if he had ſaid, can I be ſo forſaken of humanity, as to do ſuch monſtrous and prodigious things as theſe? yet he lived to do them; And ſo have others to act ſuch things, as they would long before have heard with abhorrency, if they had been told them; doing things in the preſent, which future times would not beleeve could ever be done. And we ſhall have cauſe by fa… leſs to wonder at this, if we conſider that the very beſt in the whole cluſter of mankind, left to themſelves without curb or rein to keep them in order, may become as baſe, as bad, as the worſt upon earth, as the moſt wretched in Hell.

Yet to ſee Nature very much refined in many Heathens, and to obſerve it again to lye ſo mixt, amongſt all its lees and dregs in as many, if not in thouſands more, of thoſe who p. 455profeſs themſelves Chriſtians (is a thought which cannot paſs by thoſe (who love and pray for the increaſe of Chriſts kingdom) without much ſorrow and ſadneſs to attend upon it.

The Conſideration whereof (as of many other things, wherein the due and deſerved commendations, even of thoſe very Heathens reflects ſhame upon us) enforceth me, leaſt I ſhould be like thoſe Bottles, in Job 34. that were ready to burſt for want of vent; enforceth me (I ſay) having my Pen in my hand to expatiate, and to let out my thoughts much further (I confeſs) than the rules and bounds proper to be obſerved in an Hiſtoricall Narration can well bear. Yet however, I ſhall take liberty in this my laſt Section to enquire into ſome cauſes and reaſons, why thoſe Heathens compared with us, but a wilderneſs, ſhould be ſo fruitfull in many Morall good performances, and we compared with them a Garden encloſed, ſhould be ſo barren and fruitleſs. And while I ſhall thus enlarge my ſelf, I would not be looked upon as one altogether out of my way, though I be here found more at home than abroad, more in England than India.

This Narrative in ſome foregoing paſſages hath taken notice of ſome Mahometan precepts, as of others delivered by thoſe Heathens, to be as Rules for their followers to walk by.

Now for the Doctrin of Chriſtianity which p. 456we profeſs, it is that which teacheth a man to look for true and eternall happineſs by Chriſt alone, there being no other Name under Heaven given amongſt men, whereby they may be ſaved. Acts 4. 12. No way under Heaven, but onelyonly by and through Chriſt Jeſus and by him alone. And therefore we muſt not look after another new way, as for a new Chriſt, a new paſſion, a new reſurrection or the like. And here Reader let us ſit down a little, and ſuffer our thoughts to be taken up with that, I called before matter of ſerious, and ſad, I and of admirable conſideration.

They who have curiouſly ſurveyed the world, and the ſeverall Nations which inhabits it, have divided the Inhabitants thereof into thirty parts, whereof nineteen are Heathens; ſix are Mahometans, and five are Chriſtians, by which account (and I conceive that there is a good proportion in it) if all the people which poſſeſs the whole face of the earth were numbred, there would be but one in ſix, ſo much as to bear the name of a Chriſtian. And to make up this Number, we muſt take in all Chriſts retainers throughout the world, who do but bear his Name, as well as thoſe which be his houſehold Servants.

As all thoſe poor ſuperſtitious blind Abiſſins in Ethyopia, as alſo all thoſe which inhabite Georgia, and the two Armenia's, under the p. 457Tyranny of the Turk and King of Perſia (of whom ſomething before in my firſt Section) now with ſome of thoſe poor ſouls I have conferred, and could never hear any thing from them unto any purpoſe, onelyonly they would tell me they were Chriſtiano's, but why they were ſo, I perſwade my ſelf that they could not render any thing like a good reaſon, their whole Chriſtianity, I fear almoſt all of it, lodged (as before) in their very Name.

To theſe we muſt adde the Ruſſians, and the Muſcovites, who are moſt ſottiſhly ignorant, for one of their Churchmen, being aſked how many Evangeliſts there were, anſwered, that he did not well know, but he thought four, and when others have been aſked ſuch obvious and eaſy queſtions, that a very child might make anſwer too, they would reply, that they could not give an anſwer unto it themſelves, But God and their great Duke knew all things. Now as they are a moſt ignorant. ſo are they a moſt treacherous, prophane, filthy and an Idolatrous people.

But further all thoſe beſide that bear the Names of Chriſtians in the world, as the Iacobites and the Maronites inhabiting Paleſtina, the Greek and the Romiſh Church, with all others bearing that name, muſt be added to make up that number before ſpoken of.

And now to come unto the Reformed p. 458Churches (or rather unto thoſe which call themſelves ſo) how few amongſt them are Chriſtians indeed; who are ſo in name; when we may run through many Congregations, as the Prophet Jeremy, was commanded to run through Jeruſalem, Jer. 5. 1. And not find a man a Chriſtian in earneſt and indeed, as well as in Name ſo.

I confeſs that it is nothing, or at leaſt no hard matter for a man profeſſing Chriſtianity to act Religion, to play devotion, to appear excellent upon the Stage, as the Phariſees did, to be all for ſhew, nothing for ſubſtance, to affect the praiſe of men, as the Phariſees did, and to get the praiſe of men, and this is all Hypocrites can look for. And I know that the worſt of men may ſometimes be in good moodes. But as good thoughts are long before they come into bad hearts▪ ſo they continue not long, making but a through fare in them, being like a Poſt that paſſeth by.

Bleſs me, even me my Father, was wicked Eſaus requeſt. No man would ever be miſerable, if it were enough for him barely to deſire happineſs. In the 1 K. 21. you may ſee Ahab upon his knees, but all that he ſhewed was but the viſard of ſorrow, not the face, or if the face, not the heart, or if the ſorrow of the heart, not the repentance, a ſorrow for the judgement, not a repentance for the ſin. The p. 459very Devils houl to be tormented, and grief is not alwaies a ſign of Grace. In the 7 of Hoſ. 14. mention is made of ſome, that houl upon their beds, when they do not ſeek God in their hearts. And experience tells us, that the hardeſt Flint and Marble will ſometimes ſeem to drop, it being eaſy to appear good, but hard to be ſo.

Copia rara bonorum, they who are good indeed are rare Creatures, all good and ſound Chriſtians conſidered together, in reſpect of thoſe, which are not ſo, being like Whales in the vaſt Ocean, apparent rari nantes, which are ſeen rarely (not as other Fiſhes) but here and there, no where to be ſeen in Companies. Or like the ſhaking of the Olive tree, when the fruit is gathered, Or like the gleaning of Grapes when the vintage is done. Eſay 24. 13. Called by one or two out of a City or tribe. Jer. 3. 4.

Now if we put all this together; as firſt, that there is no way, no means to attain ſalvation, but onelyonly in, and through Chriſt Jeſus. Secondly that there be very few in the world which do, in reſpect of thoſe, which do not ſo much as bear the Names of Chriſtians. Thirdly, amongſt thoſe which bear this Name, very few there are (as to men it appears) which ſhall have benefit by Chriſt, compared with thoſe that ſhall not, what ſhall we ſay to all p. 460this? even that which the Prophet doth in another Caſe, Eſ. 5. 14. that Hell hath enlarged it ſelf, and opened its mouth above meaſure.

Alas poor Indians, who live in darkneſs and in the ſhadow of death and cannot help it but wo be to Chriſtians, who have light to walk by and will not improve it; for the firſt of theſe they cannot know, for the ſecond they care not to know, they will not know, which makes them more excuſable, becauſe there is no plea for the willfull.

Many Indians, poor ſouls! walk in that little light they have, unreproveably in reſpect of moralites, and doubtleſs, if they knew better, would do better (though I am perſwaded, that God will never honour Jeſuits ſo far, as to convert them unto Chriſtianity, notwithſtanding their great brags of their many Converts there) but what can be ſaid in excuſe of thoſe, who profeſs themſelves Chriſtians, and live amongſt ſo many clear viſions yet even there do ſo ſhut up their eyes againſt their light, as that they know nothing in Religion as they ought to know it.

Therefore, if we leave thoſe Indians a while, and come home unto our ſelves, who are collectively and together called all Chriſtians, we ſhall find that the ſucceſſion of times here amongſt us, have very much reſembled that Image, which Nebuchadnezzar ſaw in his p. 461dream. Dan. 2. whoſe Head was Gold, Stomack Silver, Belly Braſs, Thighs Iron, but the Feet were of Clay, for the lower we deſcend the worſe we are; for it may be truly obſerved, that in former times, in which there was by far leſs knowledge, there was by much more honeſty, more honeſty in mens dealings with men; and in order then to their duties due unto Almighty God, what zeal and care, and conſtancy did our forefathers ſhew, while they ſnatched at the bread of the word, even from the middeſt of flames, and did ſeek after it with all their endeavour, while they were ſurrounded with many perils for ſo doing. Oh how happy would thoſe eſteem themſelves to be, if they could but purchaſe with much price and more hazard, any part or parcell of the New Teſtament in that language they could underſtand it, how then would they have ſolaced themſelves with that ſweet Companion. And if then they were put into Priſons for glorifying God, in the ſelf ſame priſon they glorified him more, and were willing to run as faſt to Martyrdom, as people in theſe days to pleaſure, or Covetouſneſs; were as prodigall of their lives in the ſervice of God, as others are of their money now in the ſervice of their luſts, ſuffering then more willingly for Chriſt Jeſus, than moſt are now to ſpeak of him, or for him. In theſe times how many p. 462miles would people have gone to have heard that word of God which they now turn their backs upon, the plenty of Ordinances having made many poor, and long enjoyment of the word, made them wanton with it weary of it, and ready to loath it, as the Iſraelite… did their Manna, calling it out of contempt this Manna, Numb. 11.

Hence, as pampered Bellys, and wanton Palates come to Feaſts and Banq…ets, where nothing can pleaſe but ſome odd Sauce, or ſome new invention: ſo very many come to Sermons, and to the reading of good Books, and will be ſatisfied with nothing but the vanity and froth of wit, though indeed it can give no ſatisfaction being like wind in the Stomack, which fills but feeds not. Or they come to hearing the word, as if (like Malchus the high Prieſts ſervant) they had their right ears ſtrook off, for they hear not with judgement, but ſiniſterly, and often with prejudice to the perſon ſpeaking and to the doctrine delivered, be it never ſo excellent, and he that delivers it of much integrity and deſert. Such hearers as theſe regard not what is ſolid, ſubſtantiall, and of moſt uſe to informe the underſtanding, and to ſtir up the affections; but that which is delightfull, and pleaſant to feed the phancie, with Oylie paſſages, which like the …iddle of the Sun, goes through the wood, and through p. 463the wood, and breaks never a ſtick, ſo theſe through the head, and through the head, and ſtay not. Now thoſe, who thus hear, are eaſily brought to admire every thing they underſtand not, as to ſlight and ſcorn thoſe plain and wholeſome, and profitable truths which are made eaſy to their underſtanding. And from this ſtrange lightneſs and vanity of their minds, they grow into a neglect of the holy Scriptures, thoſe fountains of living water, as of other excellent treatiſes, which clear and explain them, to wade in Kennels or filthy Puddles. And (as one well obſerves) commit Idolatry (as it were) with idle or fabulous, or elſe other dangerous Books. Like Polician who prefer'd the Odes of Pindarus before the Pſalms of David. When (if he could have underſtood ſo much) he might have found more weight and ſtrength, and wiſdom and eloquence in the Holy Scriptures, than in all the writings of the world beſide.

And certainly that very great neglect of the Holy Scriptures, hath been the Parent, which hath brought forth ſo much Athiſem amongſt us; when people inſtead of the writings of Moſes, and the Prophets, and Evangeliſts, and other parts of that moſt ſacred Book, which was wont to lye in their windows, as their beſt ornament & to ſit in their uppermoſt rooms a… their beſt Gheſt in their houſes, there are many p. 464Romances, and other vain and frivolous ſtories, which take up their places, much viciating and corrupting the minds of many Readers; who rather than they ſhould want Books, that might afford matter to pleaſe and feed their wanton humours, have the Turkiſh Alcoran taught to ſpeak Engliſh.

Now from that little love and liking that men have, and bear to the truth, there have proceeded many endeavours of la…e, to grub, and root up the very foundations of Religion, by turning all fundamentals (which ſhould be received, not controverted) into queſtions and diſpates, as it was in the time of the Schoolmen about three hundred years laſt paſt, that by ſo doing had almoſt diſputed all Religion o… of the Church then; that being a true maxim, which theſe times have not well conſidered of, Pruritus diſput andi, Religionis ſcabies, that the itch of diſputing breeds an Ulcer or Scab in Religion.

It was never worſe in Iſrael, than when every one did that which was right in his own eyes, and this we may take notice of in the 17. 18. 19. and 21. Chapters of Judges. And how ill it hath been in this Church wherein we live, ſince the Reigns of Diſcipline have been ſlackened, or broken, he that hath eyes to ſee may ſadly behold; and he who hath an heart; which holds any pity in it, may bitterly lament.

p. 465I have obſerved that there is very much order to be taken notice of in that remote people, for the better carrying on of things amongſt themſelves, and they find much outward peace and quie… in it, though it be but a diſorderly order. But for that Order and Diſcipline, which is managed and carried on by ſafe and good Rules, they are ſo conſiſtent to the well being of a Church or S…te, as that they cannot be ſeparated or ſevered without much damage and detriment unto both; Order and Government in a State, that may give Rules to, and require obedience from humane Societies. So Order and Diſcipline in the Ch…rch, which may direct, uphold, encourage and defend people in the profeſſion of Religion. Becauſe Anarchy and confuſion muſt needs ſtretch, crack and break thoſe Bands aſunder, which hold men firmly together in a State; and like a Moth by degrees eats up the life, the very Soul of Religion in the Church.

In the 16. Chapt. of Numbers, Korah, Dathan, and Abiram with others their complices and adherents (all men of leveling ſpirits, and conſequently enemies to order and Government) roſe up and gathered themſelves together againſt Moſes, and Aaron, and p. 466ſaid unto them, you take too much upon you, ſeeing all the Congregation is holy, every one of them; And probably upon this falſe ground thought that they were as good, and therefore it was fit that they ſhould be as great as Moſes: Superiority is one of the chiefeſt markes that envy ſhoots at, and that made theſe now riſe up againſt their Governours, and they tell them that all the Congregation was holy, it had been very well if they had been ſo, for then theſe of them would not have ſo misbehaved themſelves as they did. But every word they ſaid was falſe, for what holineſs could there be in Mutinie, diſobedience, rebellion and irreligion, if theſe could make them holy, nothing could make them impure. But why did not thoſe Rebels lift up their weapons againſt Moſes, as well as their voices? the reaſon was becauſe they could not, for God hath put ſuch impreſſions of Majeſtie upon the face of lawfull Authority, that wickedneſs is much confounded, even at the very ſight thereof. But what doth Moſes now? They roſe up againſt him, and he falls down before God, and petitions againſt them; There is nothing that can be ſo miſchievous to the wicked, as the imprecations of the righteous. Him that eſcapeth the ſword of Jehu ſhall Eliſha ſlay, not by weapons, but Prayers; which prayers of Gods people can reach ungodly men, where no Sword can touch p. 467them, now if it be ſad for any (to be ſo far out of the reach of Prayer) as not to have the Prayers of Gods people put up for them it is by much more grevious …o have the petitions of thoſe that can ſo much prevaile with God, ſent up againſt them. But I return to that I ſpoke too before.

He that takes notice of the carriage of thoſe primitive Chriſtians mentioned in the three firſt Chapters of the Acts, ſhall ever and anon find one accord, and one aſſent to be ſpecified in them, to be ſpoken of them, how that they were all of one mind, as if they had been all but one man. But in theſe times wherein we live, the Divell hath caſt ſuch a Ball of contention, even amongſt people profeſſing Religion, that as in the eleventh of Geneſis, diviſion of tongues hindred the building then; ſo diviſion of hearts very much hinders the building up of Chriſtianity now.

Come to a Jew, and you ſhall find how that the principal thing which ſcares him, and makes him to ſtartle from the Goſpel, is the diſſention of thoſe, which profeſs it, which he interprets to proceed from the lack of Unitie of truth in the foundation thereof.

And what ſaid the Papiſts long ſince (and p. 468it had been well if there had been no truth in it, that what one preaches in the morning, another contradicts after dinner. And what peace, what accord in that houſe (ſay they) where the Husband is a Calviniſt, the Wife a Lutheran, or one for Martin, the other for Luther, the Servant an Oecolampadian &c. Theſe latter times have fitted us with more ſeveral names of diſtinction, and enough for a very numerous family, where ſo many people of ſo many minds do ſometimes meet.

They ſay of Bees, that ſtir and ſtrife among them is a ſigne that their King is about to leave them, to remove out of the Hive and be gone; Strife and Diviſion in Religion, is a ſad preſage, that either God hath, or elſe is about to leave a People. It is a principle in Nature, that vis unita fortior, Strength united receives more ſtrength; and Experience ſhews that Planks and Timber well joyned together make a Ship, but diſjoyned they cauſe ſhipwrack; So connexion of Stones and other materialls make an Houſe, but diſſipation of them a ruin; So Agreement of Chriſtians builds up the Church, Diſſention amongſt them pulls it down.

To him that demanded why Sparta had no Walls, the King thereof ſhewed Citizens p. 469well arm'd, and unanimous; unanimity, in the profeſſion of the truth of Religion would make it impregnable.

Diviſion and ſubdiviſion are Tearmes that have their uſe in Arithmetick, but they are dangerous to be heard of in Religion. This way therefore, and that judgment, and the other opinion or perſwaſion, can never repair, but make more breaches ſtill in the Church of Chriſt, and I fear that much leſſe than half an age will make the Church in this Nation moſt ſadly to feel and to rue the truth hereof: for as God is one, ſo is his will one, and his way one, and oh how happie were it for Chriſtians, if they could get into, & keep in that way. How many exhortations have we in the ſacred book to peace and unitie; live in peace, and the God of peace ſhall be with you. How are they reproved in ſcripture that walk diſorderly, or are unruly, both Metaphors taken from Souldiers that have their ſeverall ſtations aſſign'd them, and if they break their rankes it is very dangerous.

Let the ſame mind be in you which was alſo in the Lord Jeſus, ſaith the Apoſtle, not the like but the ſame, not another but the ſame. And the ſame Apoſtle ſets, a marke upon thoſe which cauſe diviſons; And if they ſhall be called the Children of God who are makers of peace, they muſt look out for another p. 470name who are the breakers and diſturbers thereof in this Church wherein we live, where the connivencie at ſome, whoſe opinions were thought leſſe dangerous, hath been unhappily made Genus Generaliſſimū from whence all the errors that have been heard of late in this Nation have taken their riſe: for while liberty was given to ſome, it was taken by others, and from hence it is come to paſſe, that all thoſe Ancient hereſies recorded by Irenaeus and Epiphanius and others (which we hoped had been long ſince buried in forgetfulneſs) have in theſe late times of liberty (I ſay) been raked up out of their corruption, revived, and with new faces and gloſſes put upon them, preſented to this Nation in Printed booksPunc… and have been preached by ſome, and applauded by others and defended by more, to the endangering of the very life and ſoul of Religion, and the utter overthrow of true Godlineſs here amongſt us.

It was well reſolved by good and reverend Calvin, ne decem quidem maria &c. that it would not grieve him to ſayle over ten Seas, about a uniform draught in the profeſſion of Religion.

Other particular men have wiſhed (and I believe moſt heartily) that all theſe impertinent, and unprofitable differences about uniformity in the profeſſion of Religion, which ſo much diſturb the peace of the Church of p. 471Chriſt, were buried in their Aſhes.

Oh how many are led away with perverſe diſputings, a people of uneven, unquiet unpeaceable and untractable ſpirits, quite fall'n off from their firſt Principles, revolted and gone, ſo wedded to their own opinion, as that there is no reaſoning with them, for whatſoever can be ſaid to the contrary, they will be ſure to hold their concluſions, they being wiſer in their own conceits than ſeven men that can render a reaſon. And that great opinion they have of their own wiſedome; that love and likeing they have to their own falſe way makes them uncapable either of Counſel, or cure; they peremptorily refuſing to return into the way of truth.

Many of theſe have abundance of error (which proceeds from their own Pride and ignorance) ſetled in their hearts as Solomon ſaith Pr. 22. 15. a child hath folly bound up in his heart, and in regard that all reaſonings and diſputings in this caſe with them will do no good, (for we leave them ſtill where we firſt found them) it were very well for ſuch, and much better for the Church of God in this Nation, if the Rod of Diſcipline and correction were long enough, and ſmart enough to drive it thence.

p. 472Yet the greater part of theſe pretend conſcience for what they do, when indeed (as before) it is the Pride of their hearts, the ignorance and darkneſs of their minds, together with the perve…ſneſs of their wills, which carries them into, and keepes them in errour.

For the conſcience and will they are both lodged together in the ſame ſoul, and therefore may be eaſily miſtaken, or taken one for the other, as they have often been, and ſtill are by people of this Nation, wherein we live, whence it comes to paſſe by the righteous judgment of Almighty God, that very many here amongſt us in theſe later times have been given up (their ſin being part of their puniſhment) to believe, and to be led away with lies, becauſe they would not entertain the truth.

Now, whereas the people in general of thoſe remote parts, honour and reverence a Church…an, and for that very reaſon becauſe he is ſo: theſe before named (men of corrupt minds) cannot endure us who are the called and allowed miniſter, and publiſhers of the truth of God and meerely for our office ſake, beſtowing on us all termes of obliquie and ſcorn they can poſſibly invent, eſteeming us as that bleſſed Apoſtle St. Paul and other good men of his time were accounted by ſome foreign p. 4731 Cor. 4. 13. which properly ſignifieth filth or dirt ſcraped off mens ſhoes, we are made ſaith the Apoſtle as the filth of the world, and are the off-ſcouring of all things unto this day, as if we were the very offall, or filth of manking, unworthy ſo much as to have being upon the face of the earth.

And whereas again the Mahometans, and heathens give their Prieſts not only honour, but cōfortable maintenance & without all grudging; there are very great numbers amongſt us, being very much led away by principles of worldly minded neſs & coveteouſneſs, cannot abide us for our maintenance ſake, not cōſidering how that they who preach the Goſpel muſt live by the Goſpel, and that by Divine right we have an honourable maintenance allowed unto us by Almightie God, as it is moſt cleere by many paſſages of the new Teſtament, as well as the Old. And by the Laws of the Land, wherein we live, we have as great a civil right to what we may challenge from the people for our livelihood, as any that would deny it us hath either to his bread, or ſhirt.

Yet this is contradicted by many, and the reaſon is, becauſe they do, and will contradict it, we have cauſe therefore to bleſs God for good Laws, to direct and lead ſome, as to conſtrain p. 474and bind others, for there is no hope in this caſe to work Convictions upon many, ſuch as the Pſalmiſt calls the beaſts of the people, who would defraud us, if they could, of all our juſt rights. For doubtleſs if we were left wholy to their curteſie, we might expect no more, probably not ſo much from them as Micha gave his Levite Judg. 17. 10. ten Shekels of Slver by the year, and a little clothing, and victuals. Now thoſe Shekels were rated diverſly, ſome at fifteen pence, others at twenty pence, and the higheſt rate of them was two ſhillings and ſix pence the Shekel, but which of theſe Micha gave his Chaplen I cannot tell, neither can I ſay what our people in this Nation, left to themſelves, would generally give their Miniſter by a voluntary gift.

But doubtleſs it would go very hard with many, with moſt, who if they were left altogether unto their peoples feeding, would ſpeed little better than a yong Welſh-man of the univerſity of Oxford ſomtimes did (and I am very certain that the relation is true) who after he had gotten a lambe-skin upon his Shoulders, being Bacheler of Arts, preſently went into the Countrey for preferments, (as he ſaid) and what he found was but four Pounds a year (as he told me) for p. 475reading prayers in a Church, with liberty in the Belfary to teach a few Children, out of which he was to provide himſelf of food, and cloathing, and all other neceſſaries. I meeting him ſome half year after, he told me how he ſped, and that it was but ſmall, but ſmall, I asked the poor man further how he did make a ſhift to live, he told me, that he had been ſick of an Ague the greateſt part of that time, could take but little food, and if it had not been ſo with him, his preferment would have ſtarved him. And thus certainly would it be with many others, if they were left for their livelihood meerly to mens curteſies.

Who think the bread of the Church ſweet, and therefore would eat it up all from us, and leave us with their good will no part thereof, and happily they may find or imagine it ſweet in their mouths, but in their ſtomacks it will proove hard of digeſtion. Honey in the one, Gravel in the other, we leave theſe to God the righteous judge, who complaines, that he is rob'd and wrong'd in the injury done to us. Mat. 3. 8. And will find a time to reckon with men for all theſe arrerages, and therefore if repentance and reſtitution in this caſe, when wrong hath been done, and after-reformation prevent it p. 476not, they will one day find enough mould in the grave, and enough fire in Hell.

The Athenians (as Valerius reports) though they were Heathens, yet when Phydias was to make for them the jmage of Minerva, (which Goddeſſe as they call'd her, was in very high eſteem amongſt them) and when that work-man told them that he would make it for them either in Marble, or Ivory, they heard him thus far, but when he further adviſed them to have it made in Marble, becauſe that would be cheapeſt, they preſently commanded him ſilence, and put him out of doores.

And if Heathens could not endure to entertain the thoughts of cheapneſs, though but in the making of an Idoll, let them of this Nation bluſh, and have their faces covered with ſhame, whoſoever they be that love to ſerve God (as they call it) but to be at as little coſt in that ſervice as poſſibly they can, as if they ſtudied Jeroboams Politicks, whoſe Policie eat up his Religion, who after he had uſurped his Kingdom, did invent this taking ſnare to faſten the people unto him, in giving them ſome ſeeming immunity in the profeſſion of Religion, telling them p. 477that it was too much for them to go to Jeruſalem to ſacrifice. 1 King. 12. 28. (though they were commanded ſo to do by Almighty God) and therefore he ſet up Calves, one in Dan, and the other in Bethel, that they might ſtay at home, and ſerve God better cheap, with more eaſe, and (doubtleſſe as they were perſwaded) with no leſs ſafety.

Again, further for that people, they do ſo highly prize thoſe books in which their lawes are written, that they know not how ſufficiently to eſteem and value them, and therefore will not preſume to touch them without much reverence. What ſhall I ſay, as to this, unto very-very many of this Nation, and ſuch as have long lived under the Miniſtry of the word, but having profited nothing by it, know not how to put any valuation on it, and therefore eſteem it a trouble, a burden, rather then a bleſſing or benefit, and conſequently would be very well content (ſo they might be freed from all charge to the publiſhers thereof) if the whole book of God were ſerved as that roll was, written by Baruch from the mouth of Jeremiah the Prophet, Jer. 36. Cut all in peaces and burnt in the fire.

Such as theſe will never be perſwaded to follow that moſt excellent counſel which Solomon gives, Prov. 23. 23. Buy the p. 478truth, but ſell it not. Buy it of God by Prayer, buy it of Books by reading, buy it of Orthodox men by hearing, buy it of other good Chriſtians by conferring, buy it over and over again, you cannot over buy it, Non Priamus tanti.—There is nothing in the world to be weighed againſt it, to be compared with it. But ſell it not for a world. Yet there are a great many dunghil men of the earth, who with Aeſops cock prefer a Barly Corne before the Pearle, and therefore are moſt unwilling to part with a Penny for that moſt rich commodity.

It is ſtrange, further to conſider (as I obſerved before) and is very true, that Mahometans ſhould never ſee their Alcoran (though but a fardle of falſhoods and fooleries) or hear any part of it read, without a ſhew of great attention, affection and reverence; and Heathens do ſo likewiſe at the hearing of their precepts; and all of them give honour and maintenance which is comfortable and without grudging unto thoſe that be their Teachers: (though they lead them quite out of the way) and men dare to uſurp the names of Chriſtians and yet would be content (I would not be uncharitable in this ſad aſſertion) would be content (I ſay) ſo they might be at no charge for hearing the truths of God. If there were no book of God at all extant, p. 479no Goſpel, no Miniſter to declare and publiſh it.

But the time will one day come, when people. (if ever they return to a right knowledge of themſelves) who have manifeſted ſo much thrift in the profeſſion of Religion, ſhal rue and repent the time that ever they did ſo. When they may deſire to ſee one day more of the Son of man, one day more of the Goſpels, which they ſo ſlighted before, but all in vain. When diſtreſs and anguiſh commeth upon them, then ſhall they call upon God, but he will not hear them &c. the reaſon follows, becauſe they hated knowledg. Prov. 1. 27, 28. &c. becauſe they hated and deſpiſed knowledge, as Eſau was ſaid to deſpiſe his birth-right, becauſe he put no greater valuation on it.

I confeſſe that if we whoſe buſineſſe it is to teach and direct others, do not in the firſt place labour to teach and inſtruct our ſelves. If we be like the ſtatue of Mercury which pointed the way to others while it ſtood ſtill it ſelfe; Or like Watermen, that look forward while they Row and move backward. If we ſeduce or miſlead our people, by Error, or Example; If we do not manifeſt love, and mercy, and pitty to our Congregations, but while we undertake the overſight of their ſouls, either ſilently or elſe in paſſion or p. 480diſcontent tell their perſons that we care not for them. If we be not ready according to our abilities for to open our hands to releive the poor, and having ability, our doors, to let in others, that they may know we do not deſire to eat all our bread alone; If we open not our mouths to pray for, and inſtruct all, If we deſire not to carry our people in our boſoms, as God commanded Moſes, Numb. 11. 12. that thoſe under our charge may be tender and near and dear unto our affections, and to this end uſe all winning carriages towards them, that may draw their affections unto us, and by loving us may be won to the love of him in whoſe ſtead we ſtand, and whoſe meſſages we deliver; If we obſerve not all Goſpel Principles, to order us as well when we are out of, as when we are in our Pulpits; If we ſtudy (as ſome did in daies of perſecution) to defend evil actions in evil times; and by depraved reaſon, or perverted Scripture, could make any thing appear lawful that might pleaſe either our ſelves, or others; If we deſire more of the Serpent then the Dove, and know better to flatter then to reprove; If we reſolve (as ſome have done in all ages) to cloſe unto that ſide on which the Purſe hangs, & as it was ſaid of Joſephs brethren (but in a different caſe) that when they opened their p. 481ſacks mouths they ſaw their …ey▪ ſo if it may be ſaid of us, Sacco ſo… app… num…, that if the knot of our deſignes▪ and endeavours be und…e, …, advantage worldly profit will appear; and ſo voluntarily hamper our ſelves in thoſe ſ…es the world caſts in our way to e…ap us, which in a ſpecial manner we muſt …arne others to take heed of; If we ſtudy wealth more then books, and appear to be Bubulci potius quam paſtores, neatherds, husbandmen, horſcourſers rather then ſhepherds, and being baſely and ſordidly covetous, care for our fleeces more then our floc…s; Or if by being any other way negligent or ſcandalous we forfeit that reſpect and honour and love we might challenge and receive from others, we have no cauſe at all to complain if we finde i… not. But yet the high calling of a Miniſter of the Goſpel deſerves honour, even then when the perſon that diſhonoureth it (above all others offending) deſerves puniſhment.

On the contrary, if we the Meſſengers of God labour in our whole courſe to walk in wiſedom, As firſt, by ſhewing all diligence in our calling, that by Gods bleſſing upon our endeavours we may do our work with joy and not with grie…; if we ſtudy to ſhew our ſelves approved unto God (whatever we appear to others) workmen p. 382that need not to be aſhamed, and ſo make a full proof of our miniſtry by ſpeaking and preſſing truths in ſeaſon, rightly dividing the word of God. Not putting honey in the Sacrifice when we ſhould put ſalt, nor ſalt when we ſhould put honey: But wiſely temper and mixe together Law and Goſpel Mercy and Judgment, as occaſion is offered.

If we dare be good in bad in the worſt times, as thoſe bleſſed Martyrs and Confeſſors (of whom the world was not worthy) in their generations were, ſome of them making their faith to ſhine cleare through their flames, who I ſay durſt be good when others durſt not be ſo, but out of cowardiſe (though they call'd it prudence) did not ſpeak out; ſpeak home, ſpeak all, but betrayed the cauſe of God while they undertook to maintain it, and were ready to cenſure and judge and condemn others for want of wiſedom and diſcretion who did but their duty herein, while they ſpoke by the pound and talent, words of weight, and neither knew, nor in this caſe feared the faces of men, but did boldly reprove any that durſt boldly ſin againſt God; by ſetting up a ſtandard in the Name of the Lord, againſt the Abominable Pride, the bold prophaneſs, the ſwiniſh drunkeneſs, the beaſtly filthyneſſe, againſt the Arm'd Injuſtice, the crying oppreſſions, p. 483againſt the groſs errors, the damnable hereſies the horrid Blaſphemies, as againſt all other provoking ſins, that the envy of Satan could tempt unto, or the corrupt nature of man yeild unto, committed in the times and places wherein they lived, crying loud againſt them, by lifting up their voyces like Trumpets, and if their cries could not pierce their deafe ears, that they might be left unto that cry at midnight which will one day awaken ſinners with a witneſſe.

For as Jericho was overthrown with a noiſe Joſh. 6. ſo every carnal heart is like a Jericho ſhut up, it muſt be ſpoken loud unto, or elſe it will not down. The gentle ſpirit of Eli is not ſufficient to amend children that are ungratious; nor mild and gentle proceeding, men that are ſo; and therefore we muſt be bold, when ſin grows impudent and cannot bluſh.

A little more by the way. Where I would have my Reader to believe, that I deſire to retain and manifeſt as many Bowels of mercy and pitty towards others, as any can ſhew. Yet howſoever I do believe this to be a truth (and I am not alone in this judgement) that Hereticks and dangerous Sciſmaticks muſt be compelled to do their duties if allurement wil not ſerve. When people are and will be obſtinate, p. 484they muſt not alwaies be prayed and intreated. He that hath a Phrenſie, muſt be bound. And he that hath a Letbargie muſt be prickt up. A member that is rotten muſt be cut off, leaſt it indanger the whole body. He that hath ſtrengthned himſelfe in Hereſie or Schiſm, muſt violently be puld from it. For ſome muſt be pulled out of the fire & ſaved by fear, diſcipline, correction, and theſe, they whoſe ſins proceed from wilfulneſſe; others muſt finde compaſſion, whoſe faylings take their riſe meerly from weakneſſe. Some things muſt be commanded as well as taught; theſe things Command and teach 1 Tim. 4. 11. Command, foreign, which word is uſed Act. 5. 40. and it is a Metaphor taken from a Judge giving a charge unto others to do what he commands, or not to do it at their perill.

But ſecondly, if in our whole courſe we manifeſt Zeal for God, Zeal joyned with knowledge and carried on with diſcretion; If we propoſe the honour of God as our principal aim and end, and make Love, Charity, Long-ſuffering, Gentleneſſe, Goodneſſe, meekneſſe, modeſty, temperance to ſhine in our lives, that it may be ſaid of us in Particular, non tantum praedicat ſed vivit, that we live as well as preach; for then do we preach the truths of God as we ſhould, p. 485when we endeavour to live up unto thoſe duties our ſelves which in our exhortations we commend to others.

Briefly, if we live though not without failings, yet without ſcandal, in not giving any juſt cauſe of offence unto others (whatſoever they may ſay or think of us) and thus we muſt labour to live, (& we deſerve to ſuffer without pitty if we do not ſo) that we may be inculpabiles though not inculpati, not meriting the leaſt blame, though we muſt look to be blamed by ſome, who will not paſſe a right judgment of us, how good ſoever our deſervings are, the way to heaven being as well through evil as good report; and hence it comes to paſs that many times while we are moſt faithful we are moſt foully uſed, by ſcornes and contumelies put upon us which we muſt gather up, and keep together, as ſo many jewels hereafter to adorn our Crowns. In the mean time be very well content to be the drunkards ſongs, rather then their Companions: To ſuffer any wrongs from others rather then do the leaſt unto any. To carry chearfully the reproaches of wicked men to heaven, rather then their applauſes to hell. In a word if we be foreign, blamoleſſe, though not ſinleſſe, for ſo we cannot be while our bodies are cloathed with fleſh, but if we walk by rule, evenly, carefully, p. 486Circumſpectly, we are moſt injuriouſly dealt withal, if we be denyed any of thoſe reſpects and encouragements which are due unto us.

And further if there be no way to attain Salvation but only in and through the merits of Jeſus Chriſt, all thoſe who preſume to name the Name of the Lord Jeſus, ſhould behold much beauty in the face of them which proclame theſe glad tydings, eſpecially if they conſider what fair Characters are put upon them by Almighty God both in the old and new Teſtament.

In the Old Teſtament called the ſtrength of a Kingdom, and the excellency of their ſtrength; The Chariots of Iſrael, and the horſemen thereof, 2 King. 13. 14. (ſee Ezek. 24. 21.) ſo it is ſaid of the godly Levites the Miniſters of that time, that they ſtrengthned the Kingdom of Judah and made Rehoboam ſtrong 2 Chron. 11. 17. and ſo they do all places beſides whereſoever they are.

In the new Teſtament they are called Miniſters of Chriſt, and ſtewards of the Myſteries of God 1 Cor. 4. 1. Ambaſsadors for Chriſt, 2 Cor. 5. 20. &c. and God hath promiſed to be with his faithful Miniſters and Meſſengers alway unto the end of the world. Mat. 28. 20 to be with them in reſpect of themſelvs by his preſence and aſſiſtance, and to be with them either in mercy or judgement p. 487in reſpect of others which do or do not entertain their Meſſages, and he that heareth you heareth me, and he that deſpiſeth you deſpiſeth me, ſaith Chriſt Luk. 10. 16.

All which promiſes well conſidered and duly regarded, might remove far from us many cauſes of juſt complaining which now we have, and may make us take up the complaints of one of the Ancients and ſay, ad quae tempora reſervati ſumus, and to repeat it over and over again, Oh to what times are we reſerved: In what daies do we live.

For that people in Eaſt India; two principal cauſes of their more accurat walking, compared with others, may be theſe. Firſt becauſe they keep cloſe unto thoſe principles (moſt of them founded in the book of Nature) which are given them in charge to walk by. And ſecondly, becauſe the currant of juſtice run very quick in theſe parts (as I have obſerved before.)

But for us of this Nation, I need not enquire into the cauſes and reaſons, of the moſt fearful miſcarriages, and of the many many evils committed amongſt us, they lye ſo open unto every knowing and obſerving mans underſtanding, and therefore they want no great diſcovery. Only I ſhall take liberty to repeat ſome of them which are firſt more general, and then thoſe which p. 488are more ſpecial and particular.

And firſt the general and Principal cauſe of all the evil in this, and conſequently of every nation under heaven, hath its Original from that maſſe of Corruption, that poyſoned fountain, which hath infected the whole world, or from that leaven which hath ſowred the whole lumps of mankind. Ne mali fiant times; Naſcuntur. Every one is born bad as well as becomes ſo… Sin ſticking more cloſe to mans nature then his ſkin doth to his fleſh. And that Original guilt like a fretting leproſie hath eaten into the manners of all, corrupting the whole man, in all the parts of his body, and in all the faculties of his Soul.

The Perſons of our firſt Parents defiled their Nature; But ever ſince the Nature of every one defiles his perſon. Whence the hearts of all are evil from their youth, eſtranged from the womb, and go aſtray aſſoon as they are born.

Now ſecondly, for thoſe cauſes, which are more ſpecial and particular of the increaſe and groweth of wickedneſſe in this Nation, they proceed much from the want of reſtraint upon people, who are ſo naturally apt to wander out of the way, that dare take any unfit and unlawful liberty they pleaſe to take.

An eye and a ſword, make a fit embleme p. 489to expreſſe Magiſtracy, an eye to obſerve and watch, and a ſword to chaſtiſe ſome, and to ſupport and defend others. But when this eye is dim, or ſleepy, then juſtice muſt needs faintly draw her breath. When Canker and r…ſt growes upon the ſword of Authority for want of uſe, and thence cries out againſt him who ſhould otherwaies manage it, for bearing the ſword in vain (as Canker and ruſt doth from the covetous mans ſilver and Gold, Ia. 5. 3. and is a witneſſe againſt him,) it is a principal cauſe why the qualities and diſpoſitions of ſo many people amongſt us (who cannot go without a Reine) are ſo invaded, and vitiated, nay quite overthrown.

It is a good and a true ſaying▪ Qui non vetat peccare cum poſſit, jubet; thoſe which are in Power contract the guilt of all thoſe ſins upon themſelves which they might reſtrain in others but do not. The great ſin of Eli (otherwiſe a good man) for which he paid dear, becauſe when his ſens made themſelves vile he reſtrained them not, 1 Sam. 3. 13. All, which the poor indulgent Father there ſaith unto his l…wde ſons, was, why do ye ſuch things? for I hear of your evil doings by all the people: nay my ſons, for it is no good report that I hear. When any parties offending deſerve if not death, yet ſome ſevere ſmart, it is not enough to chide them, becauſe there muſt be ſome proportion twixt p. 490the Puniſhment and the offence. To give a light cheek for a great offence, or to award the ſtocks for theft, or the whip for murder, is to patronize offenders, rather then to puniſh them.

And further, the want of Diſcipline in the Church ſince the hedge hath been trampled down & kept ſo low about it, hath apparently been the moſt principal cauſe of the Ignorance and error and hereſie and Atheſme, which hath corrupted ſo many minds amongſt us.

Then thirdly, the very ſhameful neglect of other publike Perſons in their ſeveral places, as of Maſters in their Families, of Parents towards their Children, and laſtly of Miniſters in relation to their Flocks have been all of them, and are moſt ſadly miſcheivous in this Nation.

I begin with the laſt I named, Miniſters of the word, many of which are too too careleſse their charges, in taking no conſiderable pains for what they deliver unto their people, but on the contrary by haſty and undegeſted meditations, offer unto God that which coſt them nothing; Or that preach as moſt hear, reſting meerly in the thing done.

And further, there are others much to be blamed likewiſe, in that they do not ſtudy the people, that ſo they might apply themſelves unto them in all waies of inſtruction, reproof, or comfort. In the laſt Chapter of St. Johns Goſpel our bleſſed Saviour ſpeaks thus p. 491to Peter thrice, Simon Peter, loveſt thou me? loveſt thou me? loveſt thou me? as if he had ſaid, Doſt thou love me? doſt thou love me? and doſt thou love me indeed? what then? ſhew thy love to me in this, feed my lambs, feed my ſheep: I have beſtowed my deareſt blood upon them, do thou beſtow thy beſt pains.

A wiſe and faithful Miniſter of the Goſpel muſt conſider that he hath lambs in his flock as wel as ſheep, and therefore muſt fit his diſcourſe unto all the ſeveral capacities of his hearers, providing, as ſtrong meat for wel grown Chriſtians, ſo milk for Lambs and babes. And he muſt deale with theſe babes who are but newly entred into the ſchool of Chriſt, as parents do with their little children when they begin to ſpel or read, encourage and praiſe them, though what they do be not ſo praiſeworthy: ſo if he ſee any the leaſt ſpark of good in them, to blow it up, and not rigidly ſhut the dore of hope againſt thoſe, when God keeps it open; nor deſpiſe ſmal, the ſmalleſt things in whō the Image of God at all appears.

All Congregations then conſiſting of ſome very low and weak, as of others of more high and quicker capacities, thoſe who have the overſight of them muſt take ſpecial notice of this in applying themſelvs unto their ſeveral underſtandings accordingly. Which if ſo, I think they do very ill who do very much if not altogether neglect the Reading of the p. 492holy Scriptures in their Congregations, as if that were not an Ordinance of God. And they are much to be blamed likewiſe who endeavour to feed their people with Sauce rather then food, as Ephraim fed on wind; Or as that Roman Emperour who ſeemed to entertain his gueſts with fleſh, and fowles, and fiſhes of divers kindes, the figures of all which were moſt exactly counterfeited in thin ſilver plate with paint put upon it, and preſented before them, which they might touch and admire, but they could not taſt, and much leſſe carry away: ſo theſe amuſe, trouble, and perplex many of the people whom they undertake to feed, with abſtruſe paſſages, or uncooth expreſſions, with high ſpeculations, or with aery notions, or with Metaphyſical terms, clouding and obſcuring many truths, while their buſineſſe is to explain them; for by new and unfit dreſſes put upon them, they ſometimes make truths which are eaſy in themſelves, more hard to be underſtood; and becauſe they themſelves may happily underſtand their own meanings, conceive that their hearers muſt do ſo likewiſe, as if they were all in the upper form of Chriſtianity, and if they were, would be no more able to underſtand ſome paſſages preached and printed (though ſome women ſay that they underſtand them very well) then the others were to eat of that Emperours diſhes.

p. 493And as theſe high exalted notions are very uſeleſs (to ſay no more) in our Preachings, becauſe ſo few can reach them: ſo a tootoo much affected plaineneſs in them, which many times are preſented to hearers in ſuch unſeemly, and unpleaſing, if not abſurd expreſſions (though I know that there is a learned plaineneſs, as well as a plain ignorance) as in probability will never give that information to the underſtanding, nor that motion and quickning to the affections, as may work upon both, or either. In all labour there is profit ſaith Solomon Pr. 14. 23. which as it is true in earthly; ſo in ſpirituall things, where the Crown is reſerved for the diligent. And to what purpoſe hath the Spirit and wiſdom of God ſtrewed the Holy Scriptures over with the choiceſt flowers and figures of Rhetorick, &c. with many full, but ſhort ſentences, if they were altogether uſeleſs in our Preachings. In which we are commanded to uſe all arguments we can poſſibly invent, to perſwade men to take Chriſt and Salvation; and when theſe perſwaſions come from our hearts, as well as our heads, the greater pains we then take, and the more our diſcourſes are furniſhed and ſet off with Scripture Elegancies, the more ſuccesfull and prevayling we may hope they will prove.

p. 494They therefore (as I humbly conceive) judge very raſhly, and very much amiſs, who in diſpenſing the word, conclude nothing to be ſo ſpirituall, as that which is low, and flat, ſavouring of very little, or no pains, but is very idly, if not ignorantly performed.

And therfeore as good parts of learning, but above all, much P…ety; ſo there is great wiſdom and prudence moſt requiſite to be found in every faithfull Miniſter of the Goſpel, for the better carrying on of his Miniſteriall Office, the want of which is without doubt, a chief reaſon why we labour ſo much in vain, and do no more good in our places.

Which good he that deſires to do muſt be Carbo & Lampas, firſt burning in himſelf, and then ſhining unto others. And further he muſt go in and out before his people, not onelyonly in priority of place, but alſo in precedency of vertue, and Godlineſs, encouraging his people in all ways of holineſs, not onelyonly by precept but example likewiſe. And as it is written of Julius Caeſar, that he was wont to be not in the rear, but head of his troops, and there ſpake to his Souldiers, non ite ſed eamus, not go ye, but let us go: ſo muſt Miniſters of the Goſpel ſpeak unto thoſe in their ſeverall charges, and lead them p. 495ſo, that they may ſafely and boldly follow them.

And then, for the comfort of all thoſe, who have been wiſe and faithfull in this their great truſt, and have done the utmoſt of their endeavours to do much good thereby; although they have not gained a fair Seal to their Miniſtry by converting many ſouls to God, they ſhall be ſure of a full diſcharge, who have been thus faithfull, whatſoever their ſucceſs hath been; that when their careleſs and unprofiting hearers, that he bound over unto the judgement ſeat of Chriſt, with this ſad teſtimony againſt them, Noluerunt incantari; this or that people would not be admoniſhed, they ſhall receive a Quietus eſt, from that great and high Tribunal, which ſhall ſpeak thus, well done good and faithfull ſervant.

A ſecond great cauſe of the many growing evils amongſt us, proceeds very much from the great neglect and remiſneſs of Maſters, or Governours of Families, who do not take care as they might, as they ought to keep in order thoſe under their roofs, and to nurture them up in the fear of the Lord. For examples herein have much power in them to ſway either to good or evill. And the greater the example is, the p. 496greater hope if it be good, but if evill the greater danger; for greatneſs hath ever a train to follow it, either in good or evill. Abraham, and Joſhua, and David were great examples of good herein, as he that turns to their ſtories may clearly ſee.

But on the other ſide Jeroboam is ſeldom mentioned in the writers of Iſrael, but he draws a tayl after him like a Blazing Star, Jeroboam the Son of Nebat, who did not onelyonly ſin himſelf, but made Iſrael to ſin 1 K. 14. 16. by whoſe high precedency, but evil example, he did exceeding much miſchief ſo defiling his Throne, that if ye look forward upon all the Kings of Iſrael his ſucceſſors, you ſhall not find amongſt them all one good man. Omnes ad unum from Jeroboam the firſt to Hoſhea the laſt King of Iſrael they were all nought. Now they who were ſo bad in the Government of a Kingdom, without doubt could not be good in the well ordering of a family.

And hence let all know that as they may do much good, and conſequently reap much comfort, in the true managing of their families: ſo on the contrary they ſhall be ſure one day to ſuffer, and that heavily for the diſorder of them, when they ſhall be called to a ſtrict account, not onelyonly for their own p. 497ſins, but ſor the ſins of others, under their charge, who by their precedency and example they have drawn into, or elſe by their connivency ſuffered in wickedneſs.

A third (and that ſhall be laſt cauſe I will name of ſo much increaſe of wickedneſs in this Nation, and becauſe it is ſo deſtructive and miſchievous, I ſhall ſpeak more largely to it) is the great careleſneſs of Parents in their not looking to their Children in their firſt inſtitution and breeding; for without all doubt the very ſad miſcarriages of all ſorts of Children, of higher and meaner extraction or deſcent, proceed very much from their firſt ordering; when many Parents quite undoe their Children, ſtulto & improbo amore; by reaſon of their fooliſh indulgence, the great ſin of Eli (before ſpoken of) who brought up his Sons to bring down his houſe; who, for giving them their way too much, was ſaid, to honour his Sons more than God. So David after him was obſerved over much to indulge his Son Abſolon, when he was young, and to requite him for this ill breeding, Abſolon lives heavily to vex his Father Davia when his Father was old.

The Children of many Parents (eſpecially of great ones) bred when they are young at p. 498home or abroad, are very often left too much unto their own will, to learn or elſe to do almoſt what themſelves pleaſe, when getting few, or no grounds of learning in their youth or non-age, ſuddainly after many of them travell, and then wanting for the moſt part good guides for their youth, they being abroad firſt ſee nought, and then be nought, and after all this without ſpeciall mercy, they dye nought.

I do not deny but that there may be very many good experiences gaind by travell, but very few do, in reſpect of thoſe, which do not improve that advantage: whence it often comes to paſs, when a great number of theſe come to write themſelves men, being unable to read Books for want of thoſe principles of learning they might have gotten; and unwilling to ſettle themſelves in other good imployments, whereby they might be enabled to give a fair account of their precious time, they often learn to drink, and ſwear, and rant, and game, and Court Women (to ſpeak it in the modeſteſt ſenſe) or to ſpoyl good Clothes, they reſolving to enjoy the pleaſures that are preſent, as if they had been born to no other end but to ſit down, and to eat and drink, and to riſe up to play.

p. 499Hence with …hoſe mad youngſters mentioned in the book of Wiſdom, they ſay one to another, Come let us enjoy the good things that are preſent, let us fill our ſelves with coſtly wine, and let not the flowr of the ſpring paſs by us; let us Crown our ſelves with roſe buds before they be withered, let none of us go without his part of v…l…ptuouſneſs▪ let us leave tokens of our joyfulneſs or jollity in every place, for this is our portion, and our lot is this, leading ſuch lives as the very Heathens do abhor.

For they will deny themſelves nothing that may pleaſe their ſenſuall appetites, not wine in bowls nor forbidden fleſh, nor any thing beſide; while they feed without …ear, and drink without meaſure, and ſwear without feeling, and live without God, dauncing a round about the mouth of Hell, into which they fall and periſh everlaſtingly before they are aware, not conſidering how others have ſped which have ſo done before them. As Ad…niahs feaſt ended in horror. So Belſhazzars Banquet concluded with a Cup of wrath. So the Philiſtines mirth in their unavoydable ruin. And thus the peaceable days of the wicked are deſcribed, who ſpend their lives in pleaſure, and ſuddainly they are in Hell; all their whole mirth put together, being but as the merry madneſs p. 500of one hour; for they muſt aſſure themſelves, that when their meal is ended, a great and heavy reckoning will follow.

Of all the Ages of men there is no time of life whereon we may ground more hope, and more fear than in Child-hood and youth. And therefore thoſe Parents, who would have comfort in their Children, muſt look very carefully to their firſt ſeaſoning; For as it was the Policy of the King of Babylon, Dan. 1. 4. to have the Children of the Jews, and not the old men to be taught the language of the Chaldeans: ſo it is the ſubtilty of the Divell, to have Children, while they are very young, traynd up in ſtrange language, and to have them corrupted with evill habits, which may make them, like a veſſell, that hath ill liquor put into it at the firſt, taſt of their firſt ſeaſoning while life remaineth.

That dangerous time of youth, by the envy, and cunning, and help of Satan, carries very many young men left too much unto themſelves into moſt ſhameful courſes, They being of themſelves like a Ship on the maine Ocean, that hath neither Helm, nor compaſs, and therefore moves it knows not whither. Or in this, like weak limb'd Children, who, if they be ſuffered to go too p. 501much, and to ſoon, lame themſelves for ever.

Yet many think that in that time of life, their youth gives them ſome liberty and priviledge, aliquid aetati juvenum eſt concedendum, they ſay, which words abuſed, make them the Divels diſpenſation, and not Gods; though they may fondly and falſly ſuppoſe, that becauſe they are young, they may be borne withall in any thing they do, as if Pride, Drunkenneſs, Whoredome, and the like moſt fearfull exorbitances, were not faults in youth, they not conſidering that want of years and want of judgement (which judgement enables to put a right difference 'twixt good and evill) uſually go together. And that youth is like unto green wood, which is ever ſhrinking and warping; for as with the antient there is wiſdom, Job. 12. 12. ſo pampered and ungoverned youth is commonly raſh, heady, inſolent, wedded to its own will, led by humour, a rebell to reaſon, a ſubject to paſſion, fitter to execute than to adviſe: and becauſe youth cannot conſider, as it ſhould, it is no marvell if it ſo often miſcarry. The ways of youth being ſteep, and ſlippery, wherein it is very hard to ſtand, as very eaſy to fall, and to run into moſt fearful exorbitances: It being the uſual p. 502manner of young men, ſo much to intend (as they falſly think) the love of themſelves in the love of their pleaſures, as that they cannot attend the love of God. And therefore that man may much better hope to come ſafely and happily unto the end of his courſe, who hath paſſed over his firſt journey (I mean his youth) well,

But (which is a very great hinderance unto many young men, when they do but begin to enter upon their way) there are many Parents which do not deſire, that their Children ſhould be good betimes, they being miſled by one of the Devils Proverbs, which is a young Saint an old Devill. It is true, that ſome, who have been wild and wicked in youth, have proved good in age: But it is a moſt tryed truth, to encourage the groth of early holineſs, which hath been made good by much experience, that a Saint in youth, an Angell in age.

And truly very many Children may thank their Parents for much of the evill that is in them, beſide their Birth-ſin, poyſoning them (as they do) by their evill examples. Children confidently believing that they may lawfully do any thing, they ſee their Parents do before them, hence Juvenal ſpeaks well

p. 503Maxima debetur pueris reverentia—

Therefore Parents ſhould take heed what they do, or what they ſpe…k before their Children. As 'tis writ…en of wiſe Cato (though an Heathen) that he was wont to carry himſelf with as much grav…ty before his Children, as if he had been before the Senate of Rome. The neglect of which care, ſhall give Children cauſe one day to ſpeak that in truth unto their Parents, which Zipp…rah ſometimes ſp…ke unadviſedly unto her husband Moſes, when he had Circumciſed her ſon, Ex 4. 25. Surely a bloody Husband art thou unto me: ſo theſe will ſay to their Parents that they have been bloody Fathers, and bloody Mothers unto them, in giving them a Serpent, when they ſhould have given them a Fiſh, a ſtone when they ſhould have given them bread; in teaching them to ſwear, when they ſhould have taught them to pray, un…oing them by their evill, when they might have done them much good, by their holy and unblameable examples, as alſo by their early inſtruction, and their timely correction, which might have prevented (through Gods bleſſing) their ruſhing into the pit of ruin.

But why Parents thus generally fail in p. 504their duties, we need not much marvell, if we conſider the careleſneſs or rather inability of moſt Parents to inſtruct their Children

Scilicet expectas ut tradet mater honestes,

Aut alios mores quam quos habet.—

Ju.

No Mother can good precepts give,

Who hath not learn'd her ſelf to live.

It is not to be hoped that Parents ſhould give their Children better precepts than they have learn'd themſelves.

But here I muſt prevent an objection, and 'tis this. That if Parents be not wanting in their duty herein, it is not al the care they can poſſibly have, which of it ſelf can make good Children. For how many good Children have fall'n from bad Loins: And how many gracious Parents (to their greateſt grief) have been the Fathers and Mothers of moſt untoward Children. The reaſon is, becauſe goodneſs doth not like lands and goods deſcend from Parents to Children, for God will be the free giver and beſtower of all his Graces, and will have mercy, on whom he will have mercy. So then if our Children be good, we muſt thank God for that; if evill they may thank us and themſelves, us for their p. 505birth-ſin, and many times for more of their evill then ſo (as before:) themſelves, for the improvement of that evill in the ways of wickedneſs.

However we may conclude this as a rule, that thoſe Children of all others, (in all probabilities) are like to prove beſt, who have been beſt ſeaſoned in their young years; for train up a Child in the way he ſhould go, and when he is old, he will not depart from it, Pr. 22. 6.

In the wars 'twixt Syria and Iſrael, there was a little Maid of Iſrael taken by the Syrians 2 Kings 5. and ſhe was put to wait upon the wife of Naaman the Syrian. That Naaman was a great man with his Maſter the King of Syria, and honourable, ſaith the ſtory, &c. but he was a Leaper, and that ſtain of Leproſie ſauced all his greatneſs ſo much, that the pooreſt man in Syria would not have changed place with him, to have had his skin to boot. There is no greatneſs that can exempt a man from the moſt loathſome and weariſome conditions: doubtleſs that Leproſie, muſt needs be a grievous burden to that great Peer. The Maid of Iſrael tells her Miſtriſs, would God my Lord were with the Prophet which is in Samaria, for he would recover him of his Leproſie Her p. 506Miſtriſs preſently tells her Lord, who upon this report immediately repayr unto that Prophet, and is healed of his diſeaſe. I report that ſtorie to this end, that it is very good for Parents to acquaint their Children while they be young with the knowledge of God and of his Prophets, for we do not know what great good they may do by it, The generall neglect of which, and of many other duties of Parents, for the good and welfare of their Children, as the great faylings of others (I have named) in their ſeverall relations, are principal, and moſt apparent cauſes of the diſtemper and ſickneſs of the whole Body of this Nation, even from the ſole of the foot, unto the Crown of the head.

Never ſuch liberty taken by youth of all ſorts, of both ſexes as now. How generally do they forget God, the guide of youth, for how do they ſlig…t him by that irreverence they ſhew in religious duties, they being ſeduced in ways that carry them from Religion, and conſequently▪ from God. What lightneſs, looſeneſs, pride, drunkenneſs, and prophaneneſs may be obſerved in too too many of them. What a generall debauchery expreſſed by wickedneſs in life …ath eaten into the manners of ſuch multitudes p. 507of the younger ſort of people, more by far in the preſent, than in foregoing times; whence it comes to paſs, that there never was ſuch a ſcarcity of good ſervants. So that if Almighty God (that can do what he will do) do not pleaſe to put …u…bs on them that may reform, or reſtrain them, the ſucceeding age is like to prove a monſtrous generation.

How much uncharitableneſs and cenſoriouſneſs, that is accompanied in ſome with blindneſs of mind, and conſequently with error, about the things of God, hath taken up the thoughts of many more of riper years.

And laſtly there is ſo much covetouſneſs, which turns ſo many wholy into themſelves, without reſpect had unto any others, which makes ſo many ſteer their courſe for wealth, eſteeming any thing that may be gotten to be good gain, being reſolved to be rich however they come by wealth, though that they get be like the waters of Bethelem 2 Sam. 23 17. Which David there calls blood, becauſe gotten with ſo much hazard and jeopardy of their lives that got thoſe Waters: So of the lives and ſouls too of thoſe that get this wealth; and yet for all this for Judas his wages they will do Judas his work; p. 508they want peices of ſilver, & muſt have them as Judas had, though they earn them as dearly, and ſuffer for them as deeply as Judas did. Eſteeming gain godlineſs, when it is godlineſs that is gain; the hearts of ſo many are ſo bent upon, and run after their covetouſneſs in theſe preſent, untoward and ſelf ſeeking times.

The Prophet Eſay once cryed, Eſ. 45. 8. O yee Heavens drop down Righteouſneſs! when righteouſneſs was taken up into the Clouds: So may we ſay, Oh! yee Heavens drop down kindneſs! Love, Charity in our times, that people may know that they were not borne onelyonly for themſelves, that they came not into the world to laugh, and joy, and rejoyce to themſelves, nor to eat and drink, or to thrive and grow rich, and to live alone to themſelves, and to their own private relations, but for others, who ſtand in need of them, who by the very Prerogative of mankind, may challenge an intereſt in their ſuccour and ſervice.

The conſideration whereof bids me turn back mine eyes again, upon ſome forementioned paſſages in this relation, that ſet forth the moſt excellent Moralities, which ſhine in thoſe Indians▪ and by reflexion do very much ſhame us. And this doth further p. 479make me call to mind a paſſage of Eraſmus, in that Colloquie of his called convivium Religioſum where admiring Soorates an heathen upon the ſame account, ſaid, that he could hardly forbear ſometimes to cry out Sancte Soorates Ora pronobis: Now (as before I have obſerved againe and again) that heathens ſhould out-go us, in any way that is ſafe and good, that they ſhould out-ſtrip us as they do, us that have ſo much advantage of them in the way, us that have ſo much aſſurance (if we run well in the race ſet before us, and chalk'd out to us) to get the better of them in the end: Tha… heathens (I ſay) ſhould walk in many things ſo exactly, and being but heathens do ſo, as it marvelouſly condemnes, ſo it may deeply humble many of us, who bear the names of Chriſtians, and make us paſſionately to cry out, and ſay.

Oh Religion! (thou, when thou art profeſſed in purity and power) which bindeſt God to man, and man to God! Where art thou? What is become of thee, Whither art thou gone? Whither departed? Where ſhall we ſeek thee, where find thee? If not very much amongſt thoſe which profeſs thee, ſome, (and they the greateſt number by far) lay thee altogether aſide, ſome make thee to conſiſt too much in forms, and others as much in affected Phraſes (which are made by many a new p. 466Shibboleth to diſtinguſh one, man from another. A very great Number make this a Complement; as others a cloak. Some ſlight thee, and others think themſelves above thee, ſome make thee an any thing, and ſome an every thing, and ſome a nothing: And yet for all this, it is true of very many by reaſon of their great unſetledneſs.

That while they run into theſe wide extreames,

Religion, and conſcience are their Theams.

Without all doubt Machevils poſition is no good Divinity, which adviſeth men, to take up the profeſſion of Religion, but to ſlight the practice and power thereof.

Da juſtum ſanctum que videri.

As if they reſolved to make the Church of Chriſt a Theater or ſtage to act a part on, as if it were enough for a man to ſeeme good and not to be ſo.

But let all aſſure themſelves, that their ſin; their own ſin will firſt or laſt diſcover them, find them out. When they ſhall further, by ſad experience feel, that the revenges of Almighty God, are never ſo deadly, never fall ſo heavily upon ſinners, as after they have had moſt way in ſinning. And that God will find a time p. 475to pull off all peoples vizards. Thamar muffles her ſelfe to take a ſhort pleaſure Gen. 38. 15. And others muffle their conſciences for a time, but as Thamar was diſcovered, ſo ſhall all hearts be laid open, and pull'd out of their thickets wherein they would hide themſelves, as Adam when he had ſinn'd would have done Gen. 3. when a man ſhall ſay to his conſcience as Ahab ſometimes ſpake unto Elias, haſt thou found me O mine enemy? certainly if the breſts of many were ript up, the wounds, and rents and breaches, which guilt hath made there, would moſt viſibly appear.

Tuta eſſe ſcelera, ſecura non poſſunt.

A man may think to ſin without danger for a time, but never without fear. Oh this conſcience, when it is throughly awakned, will appear to be a very ſtrange, a terrible thing if, it be full of guilt, for then it will ſwell ſo big, as that it will be ready to break open the breſt of him that bears it.

And it would do ſo, but for theſe Reaſons, firſt, becauſe it is many times hoodwink't, mask't, or ſeared, as with an hot iron, having the mouth of it (as before) bung'd up, or hooft over, and this makes it not to ſee, or to be ſenſible of its preſent condition.

And 2. a man by the malice and cunning of Satan may be brought to eſteem the doing of p. 482things good, which in themſelves are moſt horrid, & damnable. Now conſcience is to the ſoul, as it is repreſented to it, the time ſhall came that he which kills you ſhall think he doth God good ſervice, and upon his falſe ground, a man may be never troubled at the acting of the worſt things, they ſhall think they do God good ſervice, but they do but think ſo, and ſhall firſt or laſt bemade to pay dear for ſo thinking & ſo doing.

But however, this will be found a truth, that conſcience is ever marked and obſerved by her own eye, though no other eye perceive her; followed ſhe is, and chaſed by her own foot, though nothing elſe purſue her; ſhe flyes when no man followes; and and hath a thouſand witneſſes within her own breſt, when ſhe is free from all the world beſide; ſhe is a worm that ever gnaweth; a fire that ever burneth; and though a guilty man could eſcape the hands of the …verliving God, yet ſhould he find it miſery enough, and more than he could poſſibly beare, to he under the rack, or laſh of a never dying conſcience; the conſciences of the wicked being ſo filled with the guilt of ſin, that there is no …oom left for the peace and conſolation of God to dwell in them. …ain felt this weight like a Talent of head upon his ſoul, which he thought could never be removed, and therefore he …ers a blaſph…y againſt the grace of God never to be p. 483pardoned; for if he could have been as forward to ask pardon for his ſin, as he was to ſeek protection for his body, he might have found it. But, Nemo polluto queat anim… mederi, No cure ſo difficult as the cleanſing and healing of a polluted ſoul, no balme in Gilead, no Phiſitian there can of himſelf help it, and as all the wealth of the world cannot buy off the guilt; ſo all the waters in the Sea cannot waſh off the filth of one Sin.

—Arctoum licèt,

Moeotis in me gelida transfundat mare,

Et tota Tethys per meas currat manus,

Haerebit altum facinus.

ſaid the guilty man,

—The Northern Sea,

Though coole Meotis pour on me,

And th'Ocean through my hands do run,

Guilt dy'd in grain, will yet ſtick on.

Oh this fear, when it takes its riſe from guilt, is a moſt terrible thing. It is written of Tiberius the Emperour (a very politick and ſubtile, but a moſt prodigiouſly wicked man, who to compaſſe his ends the better, was ſummus ſimulandi & diſſimulandi artifex; A very Maſter-peece of diſſimulation) that for a time he ſeemed to ſtand in awe of no power either in Heaven or earth, but after this monſter had retired himſelf from Rome to Capri…, for the more free enjoyment, of his moſt noyſome p. 474luſts, in proceſs of time he had ſuch terrors fell upon him, and his natural conſcience did ſo perplex him, as that he came to be afraid of every thing, as of his friends, his guard, nay he became like Paſhur, whom the prophet Jeremy calls Magor-miſſabib, a terror to himſelf, like the man in the Tragaedy, who would fain have run out of himſelf ſaying, Me fugio &c. I fly from my ſelf-guiltineſs would fain keep out of ſight, and ſuch ſhall one day be the horror of the damned, as that they would hide themſelves, if it were poſſible, even in hell.

A wounded ſpirit who can beare! it is written of Cajus Marius, and of Mutius Scaevola (men famous in the Roman ſtory) that the firſt of them patiently endured the cutting off his fleſh, the other the burning off his right hand. A wounded eſtate, a wounded name, a wounded head, a wounded body may be indured; but a wounded ſpirit, a wounding conſcience is unſupportable, cannot be born, cannot be endured: being like unto a gouty joynt, …o ſore and tender, as that it cannot endure it ſelf; the truth of all this being known by ſad experience of all thoſe, who either have been, or for the preſent are preſſed down under the weight thereof.

I will now draw towards the concluſion of this diſcourſe, but ſhall firſt make this requeſt unto him that reads it, that I may not be miſtaken p. 467in any parti…ulars laid down in my many digreſſions, for my witneſſes are in Heaven and in my own boſome too, that I deſire to be angry and offended at nothing ſo much, as at that which angers, and diſpleaſeth Almighty God, hating that which is evill in all, (and as far as I can know my own heart) am deſirous to do it in my ſelf firſt and moſt. But the ſad conſideration of the ſtrange and ſtill increaſing wickedneſſes of this Nation (wherein we breath) bid me take leave to enlarge my ſelf far in this caſe, and to rebuke ſharply or cuttingly, to go to the very quick; I ſay the wickedneſſes of this Nation, to whom that of the Prophet Jeremiah may be fitly applyed, that we are waxen fat, we ſhine overpaſſing the deeds of the wicked, putting far from us the evill day while we laugh out the good, lying under the moſt heavy weight both of ſpirituall and other judgments, but feele them not, having been like Solomons foole, that could laugh when he was laſhed, in many things juſtifying Turks, Pagans, Heathen, in being corrupted more than they all. Our ſins being like that tree which Nebu…hadnezzar ſaw in his viſion, whoſe top reached up to Heaven, and hath ſpread it ſelf in its branches over all the parts of the earth here below.

But I ſhall not lead my Reader into a dark and melancholly cloud, and leave him there;

p. 486for notwithſtanding all theſe ſad and horrible truths I have named, I muſt ſay this, that if God have a people, a Church in any place under Heaven, (which none but an Atheiſt or a Divell will make doubt of) they may be found in this Nation, and in that we may take comfort, for they are the righteous that deliver the Iſland, the remnant that keepe it from deſolation, and were it not for thoſe few, whom the very great multitudes, amongſt whom they are mingled, ſcorn and hate, this Nation could not continue, which ſhould make the wicked of this land, if not out of piety, yet (if they underſtood themſelves) out of policy to love and reſpect thoſe for whoſe ſake they fare ſo much the better.

God hath had a Church long planted in this Nation, and I dare ſay that ſince the Goſpell hath been publiſhed to the world, it was never preached with more Power than it hath been here in theſe later times; As for our Fore-fathers, they inſtead of the food of life, iſſuing from the two breaſts of the Church, the Law and the Goſpels, were made to feed on moudly & fennowed Traditions. The book of God was ſealed up from them, in an unknown tongue, which they could neither underſtand nor read, but for us at this preſent day, our Temples are open, we may come, our Bibles are engſhed, we may read, our Pulpits frequented we may heare, & from theſe conſiderations ariſeth a p. 487great cauſe both of wonder & greife (unto every one who loves the glory of God, the happineſs of his countrey, and the good of himſelf and Relations) to conſider that here, where there is ſo much light and truth, light to guide, and truth to ſettle men in the way of life and Salvation, there ſhould be ſo much wavering, wandering, and wickedneſs.

For aske among the Heathens who hath done ſuch things? the Virgin Iſrael hath done very fil…hily, or an horrible thing, as if the Prophet had ſaid in other language, Strumpets, Harlots, Proſtitutes, (who ſell, their Souls with their Bodies) had done but their kind, but for Iſrael, whom I have eſteemed as a Virgin, for England which I have owned above all the Nations of the earth to do ſuch and ſuch things, who would have thought it? Nay, further (as before) conſidering all the means, that we of this Nation have had, above all the Nations in the world beſide to teach us to know God, and the great variety of mercies we have enjoyed, to provoke us to love God (that have had the wind and Sun of all other people) the Sun ſhines not upon a Nation (if we be conſidered collectively, and together) worſe than we are.

It was ſometimes propheſied of Jeruſalem, that Jeruſalem, ſhould become ſo bad, that it ſhould juſtifie Sedome, Ezek. 16. we of this p. 470Nation conſidered (as before) are a people that juſtifie Jeruſalem, oh what proficients have we been in the School of Satan, when as thoſe ſins, which the Apoſtle would not have ſo much as named among Chriſtians, have been ſo common amongſt us, ſo that we may boldly ſay how that Sodome and Gomorrah, and thoſe other Cities, which Almighty God overthrew in anger, and repented not; thoſe Cities which ſuffer the juſt and eternall vengeance of Almighty God, lie not in Aſhes for greater ſins than have been committed amongſt us.

But I can take no pleaſure to be long raking in filthineſs, and corruption, I will therefore make haſt to give over this unpleaſing, unſavoury and nauſeating diſcourſe; The rather, becauſe I know, that neither counſelling nor declaming againſt the ſins of the preſent times doth much good. This I believe that if I were filled with a ſpirit of falſe-hood and could propheſie of wine and ſtrong drink, my book would want no buyers to read, and like it: but I ſhall leave that diſcourſe unto thoſe that have not heard of Death in the Pot; for my part I ſhall deſire to be inrolled in the number of thoſe, who can wiſh with the Prophet Jeremy, that their heads were waters, and their eyes fountains of teares, &c. and that they had in the wilderneſs a lodging place, that they might ſet down and weep day p. 463and night for the ſins of the Nation and places where they live; that they might ſit down, and weep, and weepe, over and over again thoſe ſins, figh and cry for the Abominations they muſt needs take notice of, by which retirement they might be freed from ſeeing and hearing, and from vexing their Souls, from day to day at the unlawfull deeds, and filthy converſation of others and have better leiſure to think themſelves out of this wicked world.

Oh what cauſe have we of this Nation to beleeve that judgment is near, when the Lord hath tryed us every way, and all hath done us no good. As f…rſt God hath been exceeding good unto us in many favours, ſo that it might have been ſaid of England (as one ſpeaks of Iſrael) that the Lord made that people a preſident of his love and favour, that all the Nations of the world might learn by them, from their example what God could do, and what he would do for a people whom he loved, but we have not been bettered by theſe benefits, and doubtleſs if many amongſt us had not been ſo blinded with light, and ſick of being well, the body of this Church and ſtate had never received ſuch wounds as ſeeme incurable. Oh if we had not ſinn'd away our mercies; God would never have taken away any of his loving kindneſſes from us: but our offences have been marvellouſly increaſed by our p. 490obligations, there being no ſins of ſo deep a die as thoſewhich are committed againſt mercy.

The Lord hath tryed us otherwiſe, his judgments have been in the land, and the keeneſt of all temporall judgments, the ſword, and the ſharpeſt of all ſwords, that which peirceth deepeſt▪ becauſe, drawn amongſt our own ſelves, which hath made us our own ſpoylers, & our own prey, yet we the inhabitants hereof have not learn'd Righteouſneſs, we have been encouraged by peace, and we have ſlighted that, and we have felt the ſword of war, and that hath done us no good.

—Saevior armis

Libertas nocuis.

Liberty as it hath been abuſed, having given us deeper & more dangerous wounds, than ever the ſword could. So that neither the Majeſtie of God, nor the Mercy of God, the Goodneſs of God, nor the greatneſs of God, the favour of God, nor the frown of Almighty God hath wrought upon us to reform us.

Now all theſe particulars put together, they may give us great cauſe to feare, what we ſhall be made to feel, the weight of many ſad concluſions, which for the preſent we will not regard; as that ſin committed and unrepented of, ever leaves a venome and a ſting behind it; and therefore, that to ſin, is not the way to proſper, that the longer a reckoning runs one, the greater ſtill the Summe; and that the further compaſs a blow fetcheth about, the heavier ſtill it lights.

I ſhall ſpeak it again, under how many ſad diſcouragements have many able ſober minded, and orthodox Miniſters of the Goſpel laboured in theſe later times, who as if they had not enemies enough abroad, find them at home in their own houſe, their own coat, proprijs pennis configimur, wounded we are by our own quills, by ſome who are excellent at cloſe bites, and though they ſpeak us fair, can open their mouths as wide againſt us as any others, and then when we deſerve nothing but well. As the Athenians by their Oſtraciſme would puniſh deſert, and Crown ignorance. But veſſels that are moſt hollow and empty make the greateſt ſound and noyſe. And as love thinketh no evill: So envy can ſpeak no good; we need not wonder at this, when we conſider that men of the higheſt deſervings have many times had the worſt uſage.

And then if we find ſuch dealing from amongſt our ſelves, we need not marvel at any thing we ſuffer from others, from any, from all that do not think well of us, that do not love us, and for that reaſon which Martiall expreſſeth in this Epigram.

p. 462Non amote, Sabidi, nec poſſum dicere quare,

Hoc tantum poſſum dicere, non amote,

I do not love, I love not Sabidie,

My reaſon of diſlike, I know not why.

When the Cynick was asked what beaſt did bite ſoareſt and worſt, he anſwered of tame beaſts a flatterer, and of wild beaſts a Slanderer: many a good man ſometimes feeles the …eeth of both theſe, of the tame beaſts, who when they creep into their boſomes will ſpit in their faces; of the wild beaſts by their detractions, ſlanders, cenſures, prejudices, contradictions, and what not, who make their tongues worſe than the tongues of doggs, for they are medicinable; they cure, they heal, but the tongues of theſe are ſharpe, they wound, they kill.

But in regard that it is the nature of theſe beaſt thus to do, a wiſe and a good man, who deſerves well, yet heares ill, hath no more cauſe to be troubled at it, than the bright and full Moon going on her courſe hath at the barking of many doggs.

And as ſome ſpeak evill of us becauſe we do not run with them to the ſame exceſs of riot, to diſtemper, and overthrow our bodies: ſo others will not abide us, becauſe we cannot come up to them in a like luxuriency and rankneſs of opinions▪ to diſturb our brains, and to deſtroy our ſouls.

Now further, how have the Miniſters of the Goſpel in theſe laſt times (wherein the world grows worſe and worſe) been diſcouraged in the neglect that many find for the paines taken in their great work, their own proper means and maintenance withheld from them by the fraud and deceit of ſome, and forceably taken away by the power and violence of others, and grudgingly paid them by many more, as if that greateſt of all works, the work of the miniſtry, deſerved no wages:

And laſtly (which is more and worſe) what grevious heart-breakings do the faithfull Miniſters of the Goſpell meet withall in their paines, a very great abundance of that ſpirituall ſeed of the word they ſow ſo continually miſcarrying, upon the thorny, hard, rockey▪ barren hearts of their hearers.

It was an excellent commendation that Quintilian gave of Veſpaſian the Emperour that he was Patientiſſimus veri, moſt patient to heare and to entertain truths, how happie ſhould we be if our hearers in general deſerved the like praiſe. But truth is not for every ones, nay, for few mens turn, Ergo inim…i, a ſtrange concluſion therefore and for this reaſon this very reaſon are we eſteemed many mens enemies, becauſe we tell them the truth; as Saint p. 494Paul was long ſince accounted Gal. 4. 16.

Some, that live in great and groſſe ſinns, cannot endure to have thoſe their ſinns ripp'd up or laid open; dealing with us herein as a mad-man doth with a Chyrurgia…, flying in his face when he goes about to open a Vein that might recover him out of his Madneſs. Or like a deformed perſon, who breaks the Looking-glaſs that ſhews him his deformity.

When our Bleſſed Saviour fed the people, they reſolved preſently to make him a King, John 6. but after when, he rebuked their vile manners, they cryed Crucifie him, Crucifie him, let him be crucified John 19.

I have formerly heard from many of the Scotiſh Nation (and I do believe the Report is very true (that if a man did preach againſt their Biſhops, while they were haling them down, they would hear him with a great deal of ſeeming attention, it did ſo pleaſe their humour; but if the ſame man told the people afterward of their Swearing, Drunkenneſs, Whoring or the like, they would cry Wha, wha, what doth the man ail? what would the man have? There are very few or none but will be very well content that we ſhould meddle with other mens matters, with other mens faults, while we let theirs p. 525alone as Herod ſeemed to heare John the Baptiſt gladly, till he mentioned, Herodias.

Thus the Prieſt of Bethel, though he could not abide that Amos in his propheſie ſhould grate upon the houſe of Iſrael, yet if he would fly into the land of Judah, and propheſie there, he was not againſt that. And though that the Jewes could not endure that Jeremy ſhould meddle, with the burden of Judah and Jeruſalem, yet if he would propheſie againſt Edom, and Moab, and Ammon, he might for all them. Mens dainty eares cannot endure to have their own ſins touch'd, becauſe truth like light is of a diſcerning nature, and makes things manifeſt. Hence evill men love darkneſs more than light, becauſe their works are evill, As dark-ſhops are beſt for bad wares. Light is good, but to bad eyes offenſive; Honey is ſweet, but to wounds ſmarting; So truth is wholeſome, but to guilty men diſtaſtfull, like the bloody waters in Egypt ſweet and potable to the Hebrews (as Joſephus reports) but ſo unſavoury to the Egyptians, as that they would not down.

As they write of ſome creatures that they have gallu in their eare, fell in aure: ſo the hearing of ſome truths diſtaſts many. like waters of wormwood, which may make a new proverb bitter as truth, for this many times puts ſome men into the Gal of bitterneſs, angers, p. 526nettles them, as ulcerous men uſe to ſhrink at the lighteſt touch, yea ſometimes to cry out at the very ſuſpition of touching. So that we are often driven unto this Dilemma, if we deſire to pleaſe we muſt not ſpeak truth, for if we tell truth, we cannot pleaſe.

Tell a Politician this truth, that, Summaratio eſt quae pro Religione facit, that that's the beſt, the ſtrongeſt reaſon, which makes moſt for Religion, and that the beſt policie which makes moſt for Piety, this truth croſſeth his purpoſes, projects, deſignes, and therefore he cannot abide it.

Acquaint a covetous man with that truth ſpoken by St. Paul, that the love of money is the root of all evil (becauſe every ſin either directly or conſequently ſprings from Covetouſneſs) you offer him loſſe, you are a …reſpaſſer to his trade, an Enemy.

And let that truth ſpoken by St. Peter be preſſed upon a filthy voluptuous perſon, that fleſhly luſts war againſt the ſoul; he regards you not, but though he periſh in his luſt, he will enjoy the pleaſures that are preſent.

Thus other ſinners either queſtion or quarrell at the truths that are told them: Cenſure and Hatred being the ancient lot of truth, Cenſure of the meſſage, and Hatred to the bearer.

When Lot came unto his Sons in Law then liveing in Sodome, and acquainted them with p. 527Gods purpoſe immediately to burn that, and other adjacents Cities, though he warned them as a prophet, and admoniſhed them as a father, that if they loved their lives they muſt preſently quit that place, they would not harken unto him, but as Livie obſerves of others (though in another caſe) nec morbum ferre …oſſunt, nec remedium, that they were troubled both at their ſickneſs and cure, ſo theſe ſons in lawof Lot, might happily be a little ſtartled, at the report that Sodome ſhould be deſtroyed; but more troubled at the thought of leaving Sodome, which was as the Garden of the Lord, before it was deſtroyed, and that ſpecial love they did beare to that place might ſhare up their infidelity to queſtion the truth of that threat, and to reaſon the caſe hap…ily thus. Who ever yet knew it to rain fire? and whence ſhould that Brimſtone come? and if it muſt rain fire and Brimſtone, why rather upon Sodome and Gomorrah than upon other places? and therefore they were very willing to believe that their father in that menace mocked them, in telling them a fable or fancy of his own head, upon which they reſolve to put it to an adventure, rather to ſtay and burn in Sodome, than to live and be ſafe and happie out of it. And therefore becauſe they would not part with the company of the Sodomites, they are juſtly wrapt together in their condemnation, p. 528and puniſhment quos peredere vult Deus hos dementat. Wiſdome enters not into the hearts of thoſe which are allotted to deſtruction, for God many times infatuats when he meanes to deſtroy, as in the example of Pharaoh, who could neither conſider nor feare, becauſe it was his time to periſh; Pharaoh had warnings enough if he could have taken them, but after all he neglects God, and truſts his Chariots, who did ſerve him (as every thing ſhall ſerve others truſted to in inſtead of God) they bring him unto the middeſt of the Sea, and there leave him to periſh miſerably, where he ſees not his miſery ti…l he feels it nor feels it till he could not poſſibly avoid it. It was even thus with the Sons in Law of Lot, of whom it might have been ſpoken as it was afterward of the Sons of El…, they harkened not unto the voice of their Father, becauſe the Lord would ſlay them; the ſons in Law of Lot were ſufficiently made acquainted with their neare approaching danger, but all in vain, for the mon…ions of God hard… the wicked. Hence to carnal minded men preaching is fooliſhneſs, devotion is Idleneſs, the Prophets mad men, and Paul a B…bler.

St. John tells us in his third Epiſtle and fourth chap. that he could have no greater joy than to hear that thoſe which he had taught did walk in the truth, that is, did live in ſome meaſure p. 529as they were taught; which indeed is the joy and rejoycing the crown of every faithfull Miniſter of the Goſpel. On the other ſide there can be no greater griefe, unto thoſe who watch over mens ſouls to keep them ſafe, and above all things deſire by the miniſtery of the word, to bring them from darkneſs to light fr…m the Power of Satan unto God, preſſing upon them all arguments they can poſſibly invent which may p…rſwade them to ſuffer God through Jeſus …iſt to ſave their ſouls, and when this is done, to find all their l…bour loſt, all their ſtrength and indeavour to be ſpent in vaine. The ſpiritual ſword of the word having had its edg and point broken off, and battered upon the ſtony hearts of their hearers, which it could not pierce. Oh this is an argument of diſcourſe and diſcouragement above all other arguments that can be thought on, unto thoſe who know how to value a precious ſoul, and to deſire its ſalvation.

And truly (which before was pointed at) if parents do not aſſiſt us in the ordering of their children, and Maſters of ſervants in the reforming of their families: and to theſe if Magiſtrates ſuffer their ſwords to ruſt in their ſcabbards, rather than to draw them out in our aſſiſtance that they may reach ſcandalous offenders, whom the ſword of the word cannot peirce, we may preach till our Tongues cleave p. 530to our gums, or faſten to the roofes of our mouths, and all to little purpoſe. And I muſt further add, that if all I named before do their parts, the voyce of the Miniſter will be too weak, the ſword of the Magiſtrate too ſhort for to reach and bring down rebellious ſinners unto the obedience of Chriſt, unleſs the mightie arme of the Lord be revealed in his ordinances: yet however b…cauſe the miniſtry of the word is the ordinary means which Almightie God hath appointed and ſancti…yed, to convert ſ…uls unto him, (not excluding other mean… that tend to this end) there might be a very great hope of doing God much ſervice this way by this preſent generation, if Magiſtrates and Miniſters and others in their ſeveral places did endeavour with all their might, to preach down ſin, and to ſmite down ſin, and to pray down ſin, and to live down ſin.

But ſad experience ſhews that it is far otherwiſe. And it is a moſt evident ſigne that the deſtruction is neer when the meſſages from God, and the Meſſengers of God are, as in theſe daies ſo generally neglected; when the faithfull Diſpencers of Gods Ordinances, who are ſpirituall Phiſitians, have improved all their skill, to cure mens p. 531itching ears, to ſoften their hard hearts, and to heal their head-diſtempers, and have done every thing beſide, that lies in their compaſs to further the ſalvation of their Hearers, but all in vain. And therefore that which was once ſaid to Babylon, Jer. 51. 9. may be applied to this Nation. VVe would have healed England and ſhe would not be healed. After which, it were moſt juſt (when exhortations and reproofs, ſpoken and preſt in the name of the Lord, can do no good) for Almighty God to ſay unto his Prophets of England (as he did to them in Babylon) forſake it, up, be gon, ſpend your breath here no longer in vain, apply no more medicines for ſuch as are paſt cure, get you to the Heathens, they will hear your voice. Go to Africa, America, or India, and there eate your Bread. Sanctifie unto me a people that were not a people, fetch me Sons and Daughters from far. Let the barren bear Children, and let them that might have been fruitfull be barren. I have been ſerved with the ſins of England a long time, I am weary of bearing them any longer, and therefore let them from henceforth lye, and dye and periſh and …ot in their iniquities.

Oh 'tis a Curſe of all Curſes, the very p. 532bottome of the Viol and dreggs of the vengeance of Almighty God, when upon a continued ſlighting and neglecting of his meſſages and meſſengers; they are willed to relinquiſh their accuſtomed Flocks, and to carry the word they have to deliver, unto foreigners and ſtrangers, as Paul and Barnabas told the Jewes at Antioch, Acts 13. 46. It was neceſſary that the word of God ſhould firſt have been ſpoken unto you, but ſeeing you put it from you, and judge your ſelves unworthy of everlaſting life, loe we turn to the Gentiles. The Jewes there neglect the word of God, and the loſſe of this word of God ſhall loſe them their Credit, Liberty, Peace, Proſperity and Salvation, both in their own daies and in the daies of their Childrens Children. Where note, that Goſpell and everlaſting life are joyned together, and that the neglect of the one, is the loſs of the other. Lo we turn to the Gentils; wild, neglected and unnaturall Branches, they will hear our voice. And Acts 18. 6. When the Jewes at Corinth, oppoſed themſelves, and blaſphemed, Paul ſhook his Raiment and ſaid, Your blood be upon your own heads, I am clean, from henceforth I will go to the Gentiles. When they reſiſted his perſon, and blaſphemed his Doctrine, p. 533he ſhook his Raiment againſt them ſaying, Your blood be upon your own heads, as if he had ſaid, I found you the Children of Death, and ſo I leave you, grow in your filthineſs and unrighteouſnes, … you have fullfilled the meaſure of your Fore-fathers, for my own part I waſh my hands in innocency, I can free my Soul in the ſight of God, I was carefull …o apply my Cures unto the hurts of Corinth, but they would not be healed.

Which thing, if the Lord in juſt judgement ever ſuffer to betall this Land, as there are not very many moneths paſſed ſince there was a great and ſtrong endeavour by ſome (who fetched their Counſells from the depths of Hell) to remove both Candleſticks and Candles cut of it, that ſo the people of this Nation might have returned again to Aegypt and in time become Bruits, Atheiſts, and worſe than Heathens. For if it be t…ue of Humane Learning, Emollit mores—that it ſoftens and ſweetens mens Manners; it is more true of that Knowledge which is divine and ſpiritual, without wh…ch people may grow Barbarous, as in all probability this whole Nation might have done if the Lord had not appeared in the Mount, and by an immediate p. 534Providence prevented it. I ſay if any ſuch thing ever happen to this Land, they who ſhall be ſo unhappy as to live to the fight of that wofull day, may borrow thoſe words which that poor diſtreſſed woman ſomtimes uttered in the extream bitterneſs of her ſoul, ſaying 1 Sam. 4. 22. The Glory is departed, the Ark of God is taken. and again, the Glory is departed. If this I ſay ever happen to this Land (which the Mercy and Goodneſs of Almighty God forbid) it may be then ſaid, that Judgment …ath both begun and made an end with it; and that the caſe of it would be more deſperate than if the Ground of this Iſland had opened her Jaws, and in one common Grave buried all her Inhabitants.

But bleſſed be God, Prophets are yet in England, and long may they continue in it, the Pearl is yet to be found in our field, the Goſpell is yet amongſt us. Oh that as we have the ſound thereof daily in our eares, the letter of it walking through our lipps, ſo we might ſee the power thereof more manifeſted in our lives.

To ſpeak a few words more of thoſe Indians with reflection ſtill upon our ſelves, let us conſider that as the Ground is more or leſs manured, ſo tis expected it ſhould p. 535bring forth fruit accordingly ſome an hundred, and ſome fifty and ſome thirty fold, ſome more ſome leſs, but all ſome. Five Tal…nts muſt gaine other five, two muſt return two more, and one ſhall ſatisfie with leſs proportion. A Child may think and do and ſpeak as becometh a C…ild; but a Man muſt behave himſelf every way as becometh a man. An Hebrew muſt live as an Hebrew, not as an Aegyptian. A Prophet as a Prophet, and not (by drudging and digging) as an Husbandman. A Believer muſt live as a Believer, and not as an Heathen or Infidel. A Profeſſor of the Goſpell muſt walke as a Profeſſor of the Goſpel, not as a Libertine, an Epicure or Athieſt. For a Wilderneſs to be barren there is no wonder at all in that, but if thoſe Trees which have been well husbanded, dung'd and dreſs'd, continue ſtill fruitleſs, they deſerve curſing. Arbori infructuoſae debentur duo, ſecur is et ignis. Two things belong unto the fruitleſs tree, the Axe to cut it down, and the Fire to conſume it.

When I have ſeriouſly thought on the many and mighty Nations at this day inhabiting the remote parts of the Earth, and how that many of them are people that p. 536live in happy and moſt fruitfull Soils, which afford every thing to pleaſe, de…ight, and to enrich the Sons of Men in ſweet Aires; that being moſt true of the Pſalmiſt, The earth hath God given to the Children of men, Pſal. 115. 16. To the Children of men who are meer Aliens and Strangers to God. Many of theſe enjoying as delectable places as the Sun ſhines on. And for the people themſelves, many of them, for fleſh and bloud, as comely as the Earth bears. And further, many of them people which are provident to forecaſt, ingenuous to invent and moſt able and active to perform. Concerning whom, they who have tryed them may further ſay, ſurely they are a wiſe people a…d of great underſtanding; but conſidering again, that they en…oying every thing, want every thing in wanting Chriſt, it makes their condition in all their enjoyments, which ſeeme to make them happy, moſt miſerable.

To which purpoſe Lactantius ſpeaks well of the Learning of Heathen Philoſophers, Omnis Doctrina Philoſophorum ſine capite &c. That all their learning was without an head, becauſe they knew not God, and therefore ſeeing they were blind, and hearing p. 537they were deaf, and underſtanding they underſtood nothing as they ought to have done it. So for outvvard things, though they have abundance, yet they have nothing, becauſe they have not God, in the right knowledge and underſtanding of him, as he ought to be known in Chriſt Jeſus.

They want Chriſt becauſe they are altogether unacquainted with him; but if vve, who have had ſuch a continuall povver of him, and have ſuch advantages to knovv him by hearing him ſo often teach in our ſtreets, if vve vvant him, for vvant of cloſing vvith him, and conſequently be never a vvhit the better for him, it will make our eſtate by far, to be more lamentable than theirs. Tyre and Sydo…, and Gomorrah and Sodome, and all the people I have named, will ſpeed better at the day of judgement than we ſhall do.

Theſe Heathens in Eaſt-India (as I ſtrongly believe) ſee as far with the eye of Nature as it can poſſibly reach, and nature it ſelf teacheth them, and teacheth all the world beſide, that there is a God, but who this God is, and how this God is to be worſhipped, muſt elſewhere be learn'd. Thus nature without Grace being like Sampſon when his eyes were out, who could not readily find p. 538the Pillars of the houſe wherein he was, no more can any man of himſelf faſten unto any pillar of prop of truth, unleſs the Spirit of God inſtruct and direct him how to do it.

Veritatem Philoſophia quaerit, Theologi… invenit, Religio poſſidet, ſaith Mirandula. Philoſophy ſeeks truth, Divinity finds it, but Religion poſſeſſeth it not the face or mask, or viſard, or forme, but the truth and power of Religion, of which ſomething by the way.

The truth, and power of Religion, I ſay, for there have been ever many miſconceivings about Religion. How many ſtirs, and quarrels, and Heats have we known about the liſt, and fringe of Chriſts Garment, (as one of moſt high deſerving long ſince obſerved) and theſe miſtakes in Religion have made many to agree no better than the Bricklayers of Babel, who when their tongues were divided could not underſtand one anothers ſpeech, but did miſtake one thing for another; And thus do many now who take nature (if but a little refined) for Grace; Will for Conſcience. So a floating knowledge for true wiſdom, cruelty for Juſtice, covetouſneſs for frugality, baſeneſs for humility, preſumption for hope, a p. 539diſtempered heat for true zeal, and vaine credulity for faith. And the reaſon of all this is, becauſe the beſt Graces have their Counterfeits, and from hence come thoſe many miſtakes.

Now for the power and truth of Religion we ſhall the better know it, if we firſt briefly diſcover what it is not, and then what it is. What it is not; It doth not conſiſt in a bare hearing of the word, though heard never ſo frequently, nor in a bare performance of other duties, which are good in themſelves, though praiers perform'd ne'r ſo conſtantly; long prayers wil not excuſe the devouring of vvidovvs houſes, nor the doing of other good duties, any the like acts of oppreſſion and violence. Thou Preacheſt, thou heareſt, thou readeſt, thou prayeſt, but how liveſt thou? what doeſt thou? if theſe queſtions cannot be well reſolved, all good performances will prove nothing worth.

Again, the power and truth of Religion is not manifeſted in a raſh cenſuring and condemning of others, I am not as other men are, nor as this Publican (you know who ſaid it.) It doth not conſiſt in the exalting of a mans ſelf above others, whatſoever his gifts and graces are. It is not to be found meerly in an ability to talk or p. 540prattle, or diſpute, or wrangle, and after to hold the concluſion, whatſoever may be ſaid againſt it in the premiſes.

But for the truth and power of Religion, if we would briefly, and in ſome particulars know what it is, it is that which makes a man labour firſt to know, and then to believe, and to do whatſoever is to be bele…ved and to be done, but to believe and do rather than to know. It is that which makes a man put a better eſteem upon others than upon himſelf. It is that which puts a guard on the lips, a bridle on the tongue, a cu…b on the will, and gives Rules to the affections; vvhichwhich, vvhen they are high and exalted, keep the heart ſtill lovv, Becauſe the more acquaintance the heart hath vvith God, the more humble it is, even behol…ing through Gods purity its ovvn vileneſs. And therefore a man (in vvhom the truth and povver of Religion ſhines) vvhen he hears of ſinners, borrovvs the Apoſtles language, and ſaith of himſelf, that I am the chief, for he keeping a continuall guard and vvatch over him…elf, can accuſe himſelf of thouſand, both faylings and ſins, vvhen he is free from all the vvorld beſide. This further makes a man to behold indifferent things vvith obedience, rather than vvith oppoſition or diſpute, p. 541knovving that the vviſdom vvhichwhich is from above, … firſt pure and then peaceable.

Briefly therefore, when the truth and power of Religion is ſeparated from the profeſſion thereof, a mans Religion is nothing worth for in this Caſe there is ſmall difference 'twixt an Iſraelite and an Iſhmaelite, 'twixt a Circumciſed Hebrew, and an uncircumciſed Philiſtine, 'twixt a Bap…ized Engliſhman, and an unwaſhen Turk F…r the barren Figtree in Gods Orchard is in no better caſe, than the bramble in the wilderneſs, for God will lap them both up in the ſame bundle of condemnation, It being all one to deny the faith, and not ſoundly and ſincerely to profeſs it.

It is reaſon which makes us men, it is Religion that makes us Chriſtians, woe be to us that we were borne men if, we be not Chriſtians, woe be to us that we are called Chriſtians, if our lives ſhame our Chriſtianity, if we be not Chriſtians in deed, and in earneſt, as well in name, and in profeſſion ſo.

We quarrell at the ſuperſtition and blind devotion of others. But let us examine our ſelves, whether ſuperſtition in them, hath not a great deal of more heat in it, than Religion in us; whether in their blind devotion, p. 443the avvfulneſs in their ſe…vices of God, doth not arraign and condemn irreverence in ours.

Ready we are to judge the Papiſts for their raſh vows of C…y, but let not us that do ſo, ever hope tha… u…cleaneneſs will bring us to Hea…n. And we that are forward to condemn the P…p…ſts for their mad conceivings about works of Supererrogation, muſt never think that Faith without works, will juſtifie us before God. That we, who wonder at ſuch people as I have named in Eaſt India, as at others for their auſteritie of life, which they voluntarily and unconſtrainedly ſubmit unto in their will-worſhips, muſt never conceive that doing vvhat vve pleaſe, what vve vvill, can bring us at laſt to true happineſs. God hath called us (ſaith the Apoſtle) to glory and vertue, to vertue and holineſs as the means, to glory and happineſs as the end. That thereforeof St. Hierom is undoubtedly true, …ifficile imò impoſſibile eſt & quis tranſeat à deliciis ad delicias, &c. That it is an hard, yea, an impoſſible thing, for a man to leap from pleaſure to Paradice, here to have his belly fill'd continually with the delicacies of the Creatures, there to have his mind ſatisfied vvith the fulneſs of joy, and in both vvorlds to appear glorious.

p. 554Stories are fill'd with rare examples of virtue even in Heathens, Seneca the Philoſopher Writes of Sixtius, that vvhen the day was ended, and the night vvas come, vvherein he ſhould take his reſt, he vvould firſt ask his mind quoa malum ſanaſti hodie &c? vvhat evill haſt thou healed this …ay? vvhat vice haſt thou withſtood? and in what part art thou bettered? I find this recorded of another, who was ſo exact in his walking, that his whole life was perpetua cenſura, &c. a continuall cenſure of himſelf. Ariſtides for his uprightneſs was called the juſt. And Tully Writes of Fabricius that he was a man who would reſolve well, and after ſo unmoveably bent to perform what he had reſolved to do, ut facilius ſolem è ſuo curſu, &c. that you might as …oon put the Sun out of hi… courſe, as Fabricius from his intended purpoſe: I have ob…erved before, that very many people in Eaſt India, what lets and impediments ſoever they have, will by no means omit their frequent devotions, nor any other thing they eſteem themſelves bound to perform, as to G…d; …he far greater ſhame for Chriſtians; when every tr…e is ſufficient to make ſuch a D…ve…ſion as may hinder them in Religious dut…es.

And for many of thoſe Heathens I have p. 544ſpoken of, they live up even to the very height of nature, and want means to lead them further. Now what ſhall I ſay more of them? ſurely thus, that our Bleſſed Saviour lik'd and loved the young man in the Goſpel, Mar. 10. 21. even for that moralitie he ſaw in him, Jeſus beholding him, loved him. And ſo may Almighty God who is infinite in mercy look in favour upon many of theſe poor Creatures, that go as far as they can, in ſhewing them Jeſus Chriſt, and in his face beholding them; for many ſhall come from the Eaſt and Weſt, and North, and South and ſhall ſit down with Abraham and Iſaac and …acob in the Kingdom of Heaven.

But this is a conſideration lockt up amongſt Gods ſecrets, and therefore I dare not pry any more or further into it; neither ſhall I for the preſent enlarge my ſelf in this Miſcellany; which I could have made to ſwell into a Volume. But if that I have written be as well taken as it is well meant, it is enough if not too much.

However there are two things which I muſt adde in relation to my ſelf. The firſt (that I may not alwaies lye at the mercy of my Reader) this though, difficile eſt Satyram non ſcribere, that if my Pen hath let fall any thing in this diſcourſe unbeſeeming my calling p. 545and years, I moſt humbly beg pardon for that; I ſhall leave the Preſs to make an anſvver for it ſelf.

For the Second, I ſhall preſume one pardon, and that is for the leaneneſs and lowneſs of my ſtile, vvherevvith this Relation is cloathed, when my Reader conſiders, that I lived amongſt Indians vvhichwhich made me rude.

Dum in vitâ ſumus in viâ.

THis Lif's our way, in which where ere we be

We miſs our path, if that felicitie

Be not our utmoſt aym; towards which we meet

With Croſs-ways, Rubs and ſtreights that cauſe our feet

To ſtumble or to faint: yet muſt we on,

What …'re we meet, untill our journeys done.

We ſeek a Country, cannot find it here,

Here in this Pilgrimage, i'th whole world, where

The ſtreighteſt, ſmootheſt paths, which moſt do pleaſe,

Are clog'd with toyl and trouble; but want eaſe.

Our God, and Country too are both above,

We keep our way whiles that we thither move,

But looſe it when our motion doth not tend

To that hop'd period, which may make our end

Happy and ſafe. There is no ſtanding ſtill

Here in this life; we do extreamly ill,

When we proceed not, for if once we ſlack

To preſs towards the mark, we then draw back.

Who therefore ſees beyond his eyes, muſt know

He hath a further journey ſtill to go:

For though he could with weary paces get

The world's great round, his tyreſome progreſs yet

Were not all paſs'd, ſtill muſt he think his ear

Fill'd with that voice Elias oft did hear,

What doeſt thou here Elias? up be gone,

Andafter many days ſtill cry'd go onne.

Who follows cloſe Gods call, and way runs beſt,

Till he receives his penny, take his reſt.

In three parts of the vvorld I've been, novv come.

To my laſt journey, that vvill bring me home.

Ed. Terry.

FINIS.

End of the text · Edward Terry, A Voyage to East India (1655)