Then & Now · 11 of 44

8. The Outward Mercies of Vain Men

The eight Device that Satan hath to¹⁸⁹ draw the ſoule to ſin, is, by preſenting¹⁹⁰ to the ſoule the outward mercies, that vaine men inioy, and the outward miſeries, that they are freed from, whil’ſt they have walked in the wayes of ſin. Saith Satan, do’ſt thou not ſee oh ſoule! the many mercies, that ſuch and ſuch inioy, that walk in thoſe very wayes, that thy ſoul ſtartles to think of, and the many croſſes that▪ they are delivered from, even ſuch as makes other men (that ſay they dare not walke in ſuch wayes) to ſpend their dayes in ſighing, weeping, groaning, and mourning, and therefore ſaith Satan, if ever thou wouldeſt be freed from the dark night of adverſity, and injoy the ſun-ſhine of proſperity, thou muſt walk in their wayes: by this ſtratagem the Devil took thoſe in the 44 Jeremiah, 16, 17, 18. As for the word that thou haſt ſpoken unto us, in the name of the Lord, we will not hearken unto thee; but we will certainly doe whatſoever thing goeth forth of our mouth, to burne Incenſe p. 74 unto the Queen of Heaven, and to pour¹⁹¹ out drink-offrings unto her, as we have done, we and our Fathers, our Kings, and our Princes in the Cities of Judah, and in the ſtreets of Jeruſalem: for then had we plenty of victualls, and were well, and ſaw no evill. But ſince we left off to burn Incenſe to the Queen of Heaven, and to pour out drink-offerings unto her, we have wanted all things, and have been conſumed by the ſword, and by the famine. This is juſt the language of a world of ignorant, prophane, and ſuperſtitious ſouls in London, and England, that would have made them a Captaine¹⁹² to returne to bondage, yea to that bondage that was worſe then that the Iſraelites groaned under. Oh, ſay they, ſince ſuch and ſuch perſons have beene put down, and left off, we have had nothing but plundering and taxing, and butchering of men, &c. and therefore we will doe, as we and our Kings and Nobles, and Fathers have formerly done; for then had we plenty at home, and peace abroad, &c. and there was none to make us afraid.

189. 8 Device. [dropped from the edition]
190. ‘Twas a weighty ſaying of Seneca (Nihil eſt infelicius eo, cui nil nunquā contigit adverſi; there is nothing more unhappy, then he who never felt adverſity.
191. Some of the Heathens would be wicked as their Gods were, counting it a diſhonour to their God, to be unlike to him. Lactan tius.
192. ‘Tis ſaid of one of the Emperours, that Rome had no war in his daves, becauſe ‘twas plague enough to have ſuch an Emperour; you are wiſe, and know how to apply it.

The eighth device that Satan hath to draw the soul to sin, is, by presenting¹⁴⁶ to the soul the outward mercies, that vain men enjoy, and the outward miseries, that they are freed from, whilst they have walked in the ways of sin. Saith Satan, dost thou not see oh soul! the many mercies, that such and such enjoy, that walk in those very ways, that thy soul startles to think of, and the many crosses that‸ they are delivered from, even such as makes other men (that say they dare not walk in such ways) to spend their days in sighing, weeping, groaning, and mourning, and therefore saith Satan, if ever thou wouldest be freed from the dark night of adversity, and enjoy the sun-shine of prosperity, thou must walk in their ways: by this stratagem the devil took those in the 44 Jeremiah, 16, 17, 18. As for the word that thou hast spoken unto us, in the name of the Lord, we will not hearken unto thee; but we will certainly do whatsoever thing goeth forth of our mouth, to burn Incense unto the Queen of heaven, and to pour¹⁴⁷ out drink-offerings unto her, as we have done, we and our Fathers, our Kings, and our princes in the cities of Judah, and in the streets of Jerusalem: for then had we plenty of victuals, and were well, and saw no evil. But since we left off to burn Incense to the Queen of heaven, and to pour out drink-offerings unto her, we have wanted all things, and have been consumed by the sword, and by the famine. This is just the language of a world of ignorant, profane, and superstitious souls in London, and England, that would have made them a captain¹⁴⁸ to return to bondage, yea to that bondage that was worse than that the Israelites groaned under. Oh, say they, since such and such persons have been put down, and left off, we have had nothing but plundering and taxing, and butchering of men, etc‸. And therefore we will do, as we and our Kings and nobles, and Fathers have formerly done; for then had we plenty at home, and peace abroad, etc‸. And there was none to make us afraid.

146. ’Twas a weighty saying of Seneca (Nihil est infelicius eo, cui nil unquam contigit adversi); there is nothing more unhappy, than he who never felt adversity.
147. Some of the Heathens would be wicked as their Gods were, counting it a dishonour to their God, to be unlike to him. Lactantius.
148. ’Tis said of one of the Emperors, that Rome had no war in his days, because ’twas plague enough to have such an Emperor; you are wise, and know how to apply it.

THe firſt Remedy is, ſolemnly to conſider,¹⁹³ that no man knowes how the heart of God ſtands by his hand, his hand of mercy may be towards a man, when his heart may be ſet againſt that man; as you may ſee in Saul, and¹⁹⁴ others; and the hand of God may be ſet againſt a man, when the heart of God is dearly ſet upon a man, as you may ſee in Job and Ephraim; the hand of God was ſorely ſet againſt them, and yet the heart and bowels of God were ſtrongly working towards them; no man knoweth either love or hatred, by outward mercy or miſery; for all things come alike to all, to the righteous, and to the unrighteous; to the good, and to the bad, to the clean, and to the unclean, &c. The ſun of proſperity ſhines as well upon brambles of the Wilderneſſe, as fruit-trees of the Orchard; the ſnow and haile of adverſity lights upon the beſt gardens, as well as the ſtinking dunghills, or the wild waſte. Ahabs and Joſiah’s ends concur in the very circumſtances. Saul and Jonathan, though different in their natures, deſerts, and deportments, p. 76 yet in their deaths they were not divided. Health, wealth, honours, &c. croſſes, ſickneſſes, loſſes, &c. are caſt upon good men, and bad men promiſcuouſly. The whole Turkiſh Empire is¹⁹⁵ nothing elſe but a cruſt, caſt by Heavens great Houſe-keeper to his dogs. Moſes dies in the Wilderneſſe, as well as thoſe that murmured; Nabal is rich, aſwell as Abraham; Achitophell wiſe, aſwell as Solomon; and Doeg honoured by Soul, as well as Ioſeph was by Pharoah. Uſually the worſt of men have moſt of theſe outward things, and the beſt of men have leaſt of Earth, though moſt of Heaven.

193. 1 Remedy. [dropped from the edition]
194. Tully judged the Jews Religion to be naught, becauſe they were ſo often overcome, & impoveriſh’d, and afflicted; and the Religion of Rome to be right, becauſe the Romans proſpered, and became Lords of the world; & yet though the Romans had his hand, the Jews had his heart; for they were dearly beloved, though ſorely afflicted.
195. Nihil eſt niſi mica panis. Luther.

The first remedy is, solemnly to consider, that no man knows how the heart of God stands by his hand, his hand of mercy may be towards a man, when his heart may be set against that man; as you may see in Saul, and¹⁴⁹ others; and the hand of God may be set against a man, when the heart of God is dearly set upon a man, as you may see in Job and Ephraim; the hand of God was sorely set against them, and yet the heart and bowels of God were strongly working towards them; no man knoweth either love or hatred, by outward mercy or misery; for all things come alike to all, to the righteous, and to the unrighteous; to the good, and to the bad, to the clean, and to the unclean, etc‸. The sun of prosperity shines as well upon brambles of the wilderness, as fruit-trees of the orchard; the snow and hail of adversity lights upon the best gardens, as well as the stinking dunghills, or the wild waste. Ahab’s and Josiah’s ends concur in the very circumstances. Saul and Jonathan, though different in their natures, deserts, and deportments, yet in their deaths they were not divided. Health, wealth, honours, etc‸. crosses, sicknesses, losses, etc‸. are cast upon good men, and bad men promiscuously. The whole Turkish empire is¹⁵⁰ nothing else but a crust, cast by heaven’s great House-keeper to his dogs. Moses dies in the wilderness, as well as those that murmured; Nabal is rich, as well as Abraham; Ahithophel wise, as well as Solomon; and Doeg honoured by Saul, as well as Joseph was by Pharaoh. Usually the worst of men have most of these outward things, and the best of men have least of earth, though most of heaven.

149. Tully judged the Jews’ Religion to be naught, because they were so often overcome, and impoverished, and afflicted; and the Religion of Rome to be right, because the Romans prospered, and became Lords of the world; and yet though the Romans had his hand, the Jews had his heart; for they were dearly beloved, though sorely afflicted.
150. Nihil est nisi mica panis. Luther.

The ſecond Remedy againſt this Device¹⁹⁶ of Satan, is, ſeriouſly to conſider, That there is nothing in the world that doth ſo provoke God to be wrath, and angry, as mens taking incouragement from Gods goodneſſe, and mercy, to do wickedly; this you may ſee by that wrath that fell upon the old world, and by Gods raining hell out of Heaven upon¹⁹⁷ Sodome and Gomorah. This is clear in that 44 of Jeremiah, from the 20 verſe, to the 28 verſe, the words are worthy of your beſt meditation; oh that they were engraven in all your hearts, and conſtant in all your thoughts! though they are too large for me to tranſcribe them, yet they are not too large for you to remember p. 77 them: To argue from mercy to ſinfull liberty, is the Devils Logick, and ſuch Logicians doe ever walk, as upon a mine of Gun-powder, ready to be blown up; no ſuch ſouls can ever avert, or avoid the wrath of God. This is wickedneſſe at the height, for a man to be very bad, becauſe God is very good, a worſe ſpirit then this is not in hell; ah Lord! doth not wrath, yea the greateſt wrath, lie at this mans door? Are not the ſtrongeſt chaines of darknes prepared for ſuch a ſoul? To ſin againſt mercy, is to ſin againſt humanity, it is beſtiall, nay it is worſe. To render good for evill, is Divine, to render good for good, is humane, to render evill for evill, is brutiſh; but to render evill for good, is deviliſh; and from this evill deliver my ſoul oh God.

196. 2 Remedy. [dropped from the edition]
197. Such ſoules make God a God of clouts, one that will not doe as he ſaith, but they ſhall find God to be as ſevere in puniſhing, as he is to others gracious in pardoning. Good turnes aggravate unkindneſſes, and our guilt is increaſed by our obligations.

The second remedy against this device of Satan, is, seriously to consider, That there is nothing in the world that doth so provoke God to be wroth, and angry, as men’s taking encouragement from God’s goodness, and mercy, to do wickedly; this you may see by that wrath that fell upon the old world, and by God’s raining hell out of heaven upon¹⁵¹ Sodom and Gomorrah. This is clear in that 44 of Jeremiah, from the 20 verse, to the 28 verse, the words are worthy of your best meditation; oh that they were engraven in all your hearts, and constant in all your thoughts! Though they are too large for me to transcribe them, yet they are not too large for you to remember them: To argue from mercy to sinful liberty, is the devil’s logic, and such logicians do ever walk, as upon a mine of gun-powder, ready to be blown up; no such souls can ever avert, or avoid the wrath of God. This is wickedness at the height, for a man to be very bad, because God is very good, a worse spirit than this is not in hell; ah Lord! Doth not wrath, yea the greatest wrath, lie at this man’s door? Are not the strongest chains of darkness prepared for such a soul? To sin against mercy, is to sin against humanity, it is bestial, nay it is worse. To render good for evil, is divine, to render good for good, is human, to render evil for evil, is brutish; but to render evil for good, is devilish; and from this evil deliver my soul oh God.

151. Such souls make God a God of clouts, one that will not do as he saith, but they shall find God to be as severe in punishing, as he is to others gracious in pardoning. Good turns aggravate unkindness, and our guilt is increased by our obligations.

The third Remedy againſt this Device¹⁹⁸ of Satan, is, ſolemnly to conſider, that there is no greater miſery in this life, then not to be in miſery; no greater¹⁹⁹ affliction, then not to be afflicted; woe, woe to that ſoul that God will not ſpend a rod upon; this is the ſaddeſt ſtroke of all, when God refuſes to ſtrike at all. Ephraim is joyned to Idols, let him alone. Why ſhould you be ſmitten any more, you will revolt more and more. When the Phyſician gives over the Patient, you ſay p. 78 ring out his knell, the man is dead: ſo when God gives over a ſoul to ſin, without controule, you may truly ſay, this ſoule is loſt; you may ring out his knel, for he is twice dead, and pluckt up by the roots. Freedome from puniſhment is the mother of ſecurity, the ſtep-mother of virtue, the poyſon of Religion, the moth of holineſſe, and the introducer of wickedneſſe; nothing ſaid one, ſeemes more unhappy to me, then he to whom no adverſity hath happened. Outward mercies oft-times prove a ſnare to our ſoules. I will lay a ſtumbling block, Ezek. 3. 20. Vatablus his note there is²⁰⁰ I will proſper him in all things, and not by affliction, reſtraine him from ſin. Proſperity hath been a ſtumbling block, at which millions have ſtumbled, and fallen, and broke the neck of their ſouls for ever.

198. 3 Remdy. [dropped from the edition]
199. Religio peperit divitias & filia devoravit matrem. Religion brought forth Riches, and the daughter ſoon devoured the Mother, ſaith Auguſtine.
200. Faciam, ut omnia habeant proſpera; calamitatibus eum à peccato non revocabo.

The third remedy against this device of Satan, is, solemnly to consider, that there is no greater misery in this life, than not to be in misery; no greater¹⁵² affliction, than not to be afflicted; woe, woe to that soul that God will not spend a rod upon; this is the saddest stroke of all, when God refuses to strike at all. Ephraim is joined to idols, let him alone. Why should you be smitten any more, you will revolt more and more. When the physician gives over the patient, you say ring out his knell, the man is dead: so when God gives over a soul to sin, without control, you may truly say, this soul is lost; you may ring out his knell, for he is twice dead, and pluckt up by the roots. Freedom from punishment is the mother of security, the step-mother of virtue, the poison of religion, the moth of holiness, and the introducer of wickedness; nothing said one, seems more unhappy to me, than he to whom no adversity hath happened. Outward mercies oft-times prove a snare to our souls. I will lay a stumbling block, Ezek‸ 3:‸20. Vatablus his note there is¹⁵³ I will prosper him in all things, and not by affliction, restrain him from sin. Prosperity hath been a stumbling block, at which millions have stumbled, and fallen, and broke the neck of their souls for ever.

152. Religio peperit divitias & filia devoravit matrem. Religion brought forth Riches, and the daughter soon devoured the Mother, saith Augustine.
153. Faciam, ut omnia habeat prospera; calamitatibus eum à peccato non revocabo.

The fourth Remedie againſt this device²⁰¹ of Satan, is ſeriouſly to conſider, that the wants of wicked men under all their outward mercy, & freedom from adverſitie, is far greater then al their outward injoyments. They have many mercies, yet they want more then they injoy; the mercies which they injoy are nothing to the mercies they want; ‘Tis true, they have honors, and riches, and pleaſures and friends, and are mighty in power, p. 79 their ſeed is eſtabliſhed in their ſight with them, and their off-ſpring before their eyes; their houſes are ſafe from feare, neither is the rod of God upon them; They ſend forth their little ones like a flock, and their children dance. They take the Timbrell and Harp, and rejoyce at the²⁰² ſound of the Organ; they ſpend their dayes in wealth, their eyes ſtand out with fatneſſe, they have more then heart can wiſh: And they have no bands in their death, but their ſtrength is firme; They are not in trouble as other men; as David and Job ſpeak; yet all this is nothing to what they want; they want intereſt in God, Chriſt, the Spirit, the Promiſes, the Covenant of Grace, and everlaſting Glory. They want acceptation and reconciliation with God; They want Righteouſneſſe, Juſtification, Sanctification, Adoption, and Redemption. They want the pardon of ſin, and power againſt ſin, and freedome from the dominion of ſin: They want that favour that is better then life, and that joy that is unſpeakable and full of glory; and that peace that paſſes underſtanding; and that²⁰³ grace, the leaſt ſpark of which, is more worth then Heaven and Earth. They want a Houſe that hath foundations, whoſe builder and maker is God; they want thoſe riches that periſh not; that p. 80 glory that fades not, that Kingdome that ſhakes not. Wicked men are the moſt needy men in the world, yea, they want thoſe two things that ſhould render their mercies ſweet, viz. The bleſſing of God, and content with their condition; and without which, their Heaven is but Hell, on this ſide Hell: When their hearts are lifted up, and grown big upon the thoughts of their abundance; if conſcience do’s but put²⁰⁴ in a word, and ſay, ‘tis true, here is this and that outward mercy, oh! but where is an intereſt in Chriſt? Where is the favour of God? Where are the comforts of the holy Ghoſt? Where are thy evidences for Heaven, &c.? This word from Conſcience makes the mans countenance to change, his thoughts to be troubled, his heart to be amazed, and all his mercies on the right hand, and left, to be as dead and withered. Ah! were but the eyes of wicked men open to ſee their wants, under their abundance, they would cry out, and ſay as Abſalom did, What are all theſe to me, ſo long as I cannot ſee the Kings face? What’s honour, and riches, and the favour of Creatures, ſo long as I want the favour of God, the pardon of my ſins, an intereſtin Chriſt, and the hopes of glory. O Iod, give me theſe, or I dye, give p. 81 me theſe, or elſe I ſhall eternally dye.

201. 4 Remedy. [dropped from the edition]
202. Men that injoy all worldly comforts, may truly ſay, Omnes humanae conjolationes ſunt deſolationes.
203. Nec Chriſtus nec coelum pati▪ tur hyperbolen, Neither Chriſt, nor Heaven, can be hyperbolized.
204. A crowne of gold cannot cure the head ach, nor a velvet ſlipper cannot eaſe the Gout, no more can honour or riches, &c. quiet and ſtill the Conſcience. The heart of man is a three ſquare triangle, which the whole round circle of the world cannot fill (as Mathematicians ſay) but all the corners will complaine of emptines and hunger for ſomthing elſe.

The fourth remedy against this device of Satan, is seriously to consider, that the wants of wicked men under all their outward mercy, and freedom from adversity, is far greater than all their outward enjoyments. They have many mercies, yet they want more than they enjoy; the mercies which they enjoy are nothing to the mercies they want; ’tis true, they have honors, and riches, and pleasures and friends, and are mighty in power, their seed is established in their sight with them, and their off-spring before their eyes; their houses are safe from fear, neither is the rod of God upon them; They send forth their little ones like a flock, and their children dance. They take the Timbrel and harp, and rejoice at the¹⁵⁴ sound of the Organ; they spend their days in wealth, their eyes stand out with fatness, they have more than heart can wish: And they have no bands in their death, but their strength is firm; They are not in trouble as other men; as David and Job speak; yet all this is nothing to what they want; they want interest in God, Christ, the Spirit, the promises, the covenant of grace, and everlasting glory. They want acceptation and reconciliation with God; They want righteousness, justification, sanctification, adoption, and redemption. They want the pardon of sin, and power against sin, and freedom from the dominion of sin: They want that favour that is better than life, and that joy that is unspeakable and full of glory; and that peace that passes understanding; and that¹⁵⁵ grace, the least spark of which, is more worth than heaven and earth. They want a House that hath foundations, whose builder and maker is God; they want those riches that perish not; that glory that fades not, that kingdom that shakes not. Wicked men are the most needy men in the world, yea, they want those two things that should render their mercies sweet, viz. The blessing of God, and content with their condition; and without which, their heaven is but hell, on this side hell: When their hearts are lifted up, and grown big upon the thoughts of their abundance; if conscience does but put¹⁵⁶ in a word, and say, ’tis true, here is this and that outward mercy, oh! but where is an interest in Christ? Where is the favour of God? Where are the comforts of the holy Ghost? Where are thy evidences for heaven, etc‸.? This word from conscience makes the man’s countenance to change, his thoughts to be troubled, his heart to be amazed, and all his mercies on the right hand, and left, to be as dead and withered. Ah! were but the eyes of wicked men open to see their wants, under their abundance, they would cry out, and say as Absalom did, What are all these to me, so long as I cannot see the King’s face? What’s honour, and riches, and the favour of creatures, so long as I want the favour of God, the pardon of my sins, an interest in Christ, and the hopes of glory. O God, give me these, or I die, give me these, or else I shall eternally die.

154. Men that enjoy all worldly comforts, may truly say, Omnes humanae consolationes sunt desolationes.
155. Nec Christus nec coelum patitur hyperbolen, Neither Christ, nor Heaven, can be hyperbolized.
156. A crown of gold cannot cure the headache, nor a velvet slipper cannot ease the Gout, no more can honour or riches, etc‸. quiet and still the Conscience. The heart of man is a three square triangle, which the whole round circle of the world cannot fill (as Mathematicians say) but all the corners will complain of emptiness and hunger for something else.

The fift Remedy againſt this Device²⁰⁵ of Satan, is, ſolemnly to confider, that outward things are not as they ſeem, and are eſteemed; they have indeed a glorious outſide, but if you view their inſides, you will eaſily find that they fill the head full of cares, and the heart full of feares; what if the fire ſhould conſume one part of my eſtate, and the ſea ſhould be a grave to ſwallow up another part of my eſtate; what if my ſervants ſhould be unfaithfull abroad, and my children ſhould be deceitful at home? ah the ſecret fretting, vexing, and gnawing, that doth daily, yea hourly, attend thoſe mens ſouls, whoſe hands are full of worldly goods. ‘Twas a good ſpeech of an Emperour, you (ſaid he) gaze on my purple Robe, and golden Crown, but did you know what cares are under it, you would not take it up from the ground to have it. ‘Twas a true ſaying of Auguſtine on the 26 Pſalm, many are²⁰⁶ miſerable by loving hurtfull things, but they are more miſerable by having them. It is not what men injoy, but the principle from whence it comes, that makes men happy; much of theſe outward things doe uſually cauſe great diſtraction, great vexation, and great condemnation at laſt, to the poſeſſors of p. 82 them; if God gives them in his wrath, & do not ſanctifie them in his love, they will at laſt be witneſſes againſt a man, and racks to torture and torment a man, and milſtones for ever to ſink a man, in that day, when God ſhall call men to an account, not for the uſe, but for the abuſe of mercy.

205. 5 Remedy. [dropped from the edition]
206. Multi amando res noxias ſunt miſeri, habendo miſeriores. Auguſt.

The fifth remedy against this device of Satan, is, solemnly to consider, that outward things are not as they seem, and are esteemed; they have indeed a glorious outside, but if you view their insides, you will easily find that they fill the head full of cares, and the heart full of fears; what if the fire should consume one part of my estate, and the sea should be a grave to swallow up another part of my estate; what if my servants should be unfaithful abroad, and my children should be deceitful at home? Ah the secret fretting, vexing, and gnawing, that doth daily, yea hourly, attend those men’s souls, whose hands are full of worldly goods. ’Twas a good speech of an emperor, you (said he) gaze on my purple robe, and golden crown, but did you know what cares are under it, you would not take it up from the ground to have it. ’Twas a true saying of Augustine on the 26 Psalm, many are¹⁵⁷ miserable by loving hurtful things, but they are more miserable by having them. It is not what men enjoy, but the principle from whence it comes, that makes men happy; much of these outward things do usually cause great distraction, great vexation, and great condemnation at last, to the possessors of them; if God gives them in his wrath, and do not sanctify them in his love, they will at last be witnesses against a man, and racks to torture and torment a man, and millstones for ever to sink a man, in that day, when God shall call men to an account, not for the use, but for the abuse of mercy.

157. Multi amando res noxias sunt miseri, habendo miseriores. August.

The ſixt Remedy againſt this Device²⁰⁷ of Satan, is, ſeriouſly to conſider the end and the deſigne of God, in heaping up mercy upon the heads of the wicked, and in giving them (a quietus eſt) reſt²⁰⁸ and quiet from thoſe ſorrows and ſufferings that others ſigh under. David in that 73 Pſal. 17, 18, 19, 20 verſes, ſhews the end and deſigne of God in this, ſaith he, When I went into the Sanctuary of God, then I underſtood their end: Surely thou diddeſt ſet them in ſlippery places: thou caſtedſt them downe into deſtruction. How are they brought into deſolation as in a moment, they are utterly conſumed with terrors. As a dreame when one awaketh, ſo, O Lord, when thou awakeſt: thou ſhalt deſpiſe their image. So in the 92 Pſal. 7. When the wicked ſpring as graſſe, and when all the workers of iniquity doe flouriſh, it is that they ſhall be deſtroyed for ever. Gods ſetting them up, is but in order to his caſting them down; his raiſing them high, is but in order to his bringing p. 83 them low. Exod. 9. 16. And in very deed, for this cauſe have I raiſed thee up, for to ſhew in thee my power, and that my name may²⁰⁹ be declared throughout all the earth. I have conſtituted and ſet thee up as a But-mark, that I may let flie at thee, and follow thee cloſe with plague upon plague, till I have beaten the very breath out of thy body, and got my ſelf a name, in ſetting my feet upon the neck of all thy pride, power, pomp, and glory. Ah ſoules! what man in his wits would be lifted up, that he might be caſt down, would be ſet higher then others, when ‘tis but in order to his being brought downe lower then others. There is not a wicked man in the world, that is ſet up with Lucifer, as high as Heaven, but ſhall with Lucifer be brought down as low as Hell. Canſt thou think ſeriouſly of this oh ſoul? and not ſay, O Lord, I humbly crave that thou wilt let me be little in this world, that I may be great in another world; and low here, that I may be high for ever hereafter: Let me be low, and feed low, and live low, ſo I may live with thee for ever; let me now be cloathed with rags, ſo thou wilt cloath me at laſt with thy Robes; let me now be ſet upon a dunghill, ſo I may at laſt be advanc’d to ſit with thee upon thy Throne; Lord, make me rather p. 84 gracious, then great; inwardly holy, then outwardly happy; and rather turn me into my firſt nothing, yea, make me worſe then nothing, rather then ſet me up for a time, that thou mayeſt bring me low for ever.

207. 6 Remedy. [dropped from the edition]
208. Valerian the Roman Emperour, fell from being an Emperour, to be a foot-ſtool to Sapor, King of Perſia. Dionyſius King of Sicily, fell from his Kingly glory, to be a School-maſter. The brave Queen Zenobia was brought to Rome in golden chaines.
209. Valens an Emperour, Beliſarius a famous general, Henry the 4^th, Bajazeth, Pythias, Great Pompey, and William the Conqueror; theſe from being very high, were brought very low; they all fell from great glory and majeſty, to great poverty and miſery Da Domine ut ſic poſſideamus temporalia ut non perdamus aeterna. Bern. Grant us Lord that we may ſo partake of temporall felicity, that we may not loſe eternall.

The sixth remedy against this device of Satan, is, seriously to consider the end and the design of God, in heaping up mercy upon the heads of the wicked, and in giving them (a quietus est) rest¹⁵⁸ and quiet from those sorrows and sufferings that others sigh under. David in that 73 Ps 17, 18, 19, 20 verses, shows the end and design of God in this, saith he, When I went into the Sanctuary of God, then I understood their end: Surely thou didst set them in slippery places: thou castedst them down into destruction. How are they brought into desolation as in a moment, they are utterly consumed with terrors. As a dream when one awaketh, so, O Lord, when thou awakest: thou shalt despise their image. So in the 92 Ps 7. When the wicked spring as grass, and when all the workers of iniquity do flourish, it is that they shall be destroyed for ever. God’s setting them up, is but in order to his casting them down; his raising them high, is but in order to his bringing them low. Exod‸ 9:‸16. And in very deed, for this cause have I raised thee up, for to show in thee my power, and that my name may¹⁵⁹ be declared throughout all the earth. I have constituted and set thee up as a Butt-mark, that I may let fly at thee, and follow thee close with plague upon plague, till I have beaten the very breath out of thy body, and got my self a name, in setting my feet upon the neck of all thy pride, power, pomp, and glory. Ah souls! What man in his wits would be lifted up, that he might be cast down, would be set higher than others, when ’tis but in order to his being brought down lower than others. There is not a wicked man in the world, that is set up with Lucifer, as high as heaven, but shall with Lucifer be brought down as low as hell. Canst thou think seriously of this oh soul? And not say, O Lord, I humbly crave that thou wilt let me be little in this world, that I may be great in another world; and low here, that I may be high for ever hereafter: Let me be low, and feed low, and live low, so I may live with thee for ever; let me now be clothed with rags, so thou wilt clothe me at last with thy robes; let me now be set upon a dunghill, so I may at last be advanced to sit with thee upon thy throne; Lord, make me rather gracious, than great; inwardly holy, than outwardly happy; and rather turn me into my first nothing, yea, make me worse than nothing, rather than set me up for a time, that thou mayest bring me low for ever.

158. Valerian the Roman Emperor, fell from being an Emperor, to be a foot-stool to Sapor, King of Persia. Dionysius King of Sicily, fell from his Kingly glory, to be a School-master. The brave Queen Zenobia was brought to Rome in golden chains.
159. Valens an Emperor, Belisarius a famous general, Henry the 4th, Bajazeth, Pythias, Great Pompey, and William the Conqueror; these from being very high, were brought very low; they all fell from great glory and majesty, to great poverty and misery. Da Domine ut sic possideamus temporalia ut non perdamus aeterna. Bern. Grant us Lord that we may so partake of temporal felicity, that we may not lose eternal.

The ſeventh Remedy againſt this Device²¹⁰ of Satan, is, ſolemnly to conſider, that God doth often moſt plague and puniſh thoſe, whom others think he doth moſt ſpare and love; that is, God do’s plague and puniſh them moſt with ſpirituall judgements (which are the greateſt, the ſoreſt, and the heavieſt) whom he leaſt puniſhes with temporall puniſhments; there are no men on earth²¹¹ ſo internally plagued, as thoſe that meet with leaſt externall plagues. Oh! the blindneſſe of mind, the hardneſſe of heart, the ſearedneſſe of Conſcience, that thoſe ſouls are given up to, who in the eye of the world, are reputed the moſt happy men, becauſe they are not outwardly afflicted and plagued as other men. Ah ſouls! ‘twere better that all the temporall plagues that ever befell the children of men ſince the fall of Adam, ſhould at once meet upon your ſouls, then that you ſhould be given up to the leaſt ſpirituall plague, to the leaſt meaſure of ſpirituall blindneſſe, or ſpirituall hardneſſe of heart, &c. nothing p. 85 will better that man, nor move that man, that is given up to ſpirituall judgements; let God ſmile or frowne, ſtroke, or ſtrike, cut or kill, he minds it²¹² not, he regards it not; let life, or death, heaven, or hell, be ſet before him, it ſtirs him not, he is made up on his ſin, and God is fully ſet to doe Juſtice upon his ſoule; this mans preſervation, is but a reſervation unto a greater condemnation. This man can ſet no bounds to himſelfe, he is become a brat of fathomleſſe perdition. He hath guilt in his boſome, and vengeance at his back, whereever he goes; neither miniſtry, nor miſery, neither miracle, nor mercy, can mollifie his heart; and if this ſoul be not in hell on this ſide hell, who is? who is?²¹³

210. 7 Remedy. [dropped from the edition]
211. Pſal. 81. 12. Pſal. 78. 26, 27, 28, 29, 30, 31. Pſal. 106. 15. He gave them their requeſt, but ſent leanneſſe into their ſoule. ‘Tis a heavy plague to have a fat body, and a lean ſoul; a houſe full of gold, and a heart full of ſin.
212. ‘Tis better to have a ſore, then a ſeared conſcience. ‘Tis better to have no heart then a hard heart; no mind, then a blind mind.
213. 8 Remedy. [dropped from the edition]

The seventh remedy against this device of Satan, is, solemnly to consider, that God doth often most plague and punish those, whom others think he doth most spare and love; that is, God does plague and punish them most with spiritual judgments (which are the greatest, the sorest, and the heaviest) whom he least punishes with temporal punishments; there are no men on earth¹⁶⁰ so internally plagued, as those that meet with least external plagues. Oh! the blindness of mind, the hardness of heart, the searedness of conscience, that those souls are given up to, who in the eye of the world, are reputed the most happy men, because they are not outwardly afflicted and plagued as other men. Ah souls! ’Twere better that all the temporal plagues that ever befell the children of men since the fall of Adam, should at once meet upon your souls, than that you should be given up to the least spiritual plague, to the least measure of spiritual blindness, or spiritual hardness of heart, etc‸. Nothing will better that man, nor move that man, that is given up to spiritual judgments; let God smile or frown, stroke, or strike, cut or kill, he minds it¹⁶¹ not, he regards it not; let life, or death, heaven, or hell, be set before him, it stirs him not, he is mad upon his sin, and God is fully set to do justice upon his soul; this man’s preservation, is but a reservation unto a greater condemnation. This man can set no bounds to himself, he is become a brat of fathomless perdition. He hath guilt in his bosom, and vengeance at his back, wherever he goes; neither ministry, nor misery, neither miracle, nor mercy, can mollify his heart; and if this soul be not in hell on this side hell, who is? Who is?

160. Ps 81:‸12. Ps 78:‸26, 27, 28, 29, 30, 31. Ps 106:‸15. He gave them their request, but sent leanness into their soul. ’Tis a heavy plague to have a fat body, and a lean soul; a house full of gold, and a heart full of sin.
161. ’Tis better to have a sore, than a seared conscience. ’Tis better to have no heart than a hard heart; no mind, than a blind mind.

The eigth Remedy againſt this Device of Satan, is, to dwell more upon that ſtrict account that vain men muſt make for all that good that they doe injoy,²¹⁴ then upon the outward good they doe injoy. Ah! did men dwell more upon that account, that they muſt ere long give for all the mercies that they have injoyed, and for all the favours that they have abuſed, and for all the ſins they have committed, would make their hearts to tremble, and their lips to quiver, rottenneſſe to enter into their p. 86 bones; it would cauſe their ſoules to cry out, and ſay, oh! that our mercies had been fewer, and leſſer, that our account might have been eaſier, and our torment and miſery (for our abuſe of ſo great mercy) not greater then we are able to bear. O curſed be the day wherein the Crown of honour was ſet upon our heads, and the treaſures of this world were caſt into our laps; O curſed be the day wherein the ſun of proſperity ſhin’d ſo ſtrong upon us, and this flattering world ſmil’d ſo much upon us, as to occaſion us to forget God, to ſlight Jeſus Chriſt, to neglect our ſouls, and to put far from us the day of our account. Philip the third of Spaine, whoſe life was free from groſſe evills, profeſſed, that he would rather looſe all his Kingdome, then offend God willingly; yet being in the Agony of death, and conſidering more throughly of his²¹⁵ account he was to give to God, feare ſtruck into him, and theſe words brake from him; Oh! would to God I had never reigned; oh that thoſe years I have ſpent in my Kingdome, I had lived a life in the wilderneſſe! oh that I had lived a ſolitary life with God! how much more ſecurely ſhould I now have dyed? how much more confidently ſhould I have gone to the Throne of p. 87 God? What doth all my glory profit me, but that I have ſo much the more torment in my death. God keeps an exact account of every penny that’s laid out upon him, and his, and that is laid out againſt him, and his; and this in the day of account, men ſhall know and feel, though now they wink, and²¹⁶ will not underſtand. The ſleeping of vengeance, cauſeth the overflowing of ſin, and the overflow of ſin cauſeth the awaking of vengeance; abuſed mercy will certainly turn into fury; Gods forbearance is no quittance; the day is at hand, when he will pay wicked men for the abuſe of new and old mercies; if he ſeem to be ſlow, yet he is ſure: he hath leaden heels, but iron hands; the farther he fetcheth his blow, or draweth his arrow, the deeper he will wound in the day of vengeance. Mens actions are all in print in heaven, and God will, in the day of account, read them aloud, in the ears of all the world, that they may all ſay amen to that righteous ſentence that he ſhall paſſe upon all the deſpiſers and abuſers of mercy.

214. In this day men ſhall give an account (De bonis commiſſis, de bonis dimiſſis, de malis commiſſis, de malis permiſſis) of good things committed unto them, of good things neglected by them, of evils committed by them, and of evills ſuffered by them.
215. In die judicii plus valebit conſcientia pura, quam marſupia plena. Bernard. Then ſhall a good conſcience be more worth then all the worlds good.
216. Hierome ſtill thought that that voyce was in his ears (Surgite mortui & venite ad judicium) Ariſe you dead, and come to judgement. As oft as I think on that day, how doth my whole body quake, and my heart within me tremble?

The eighth remedy against this device of Satan, is, to dwell more upon that strict account that vain men must make for all that good that they do enjoy,¹⁶² than upon the outward good they do enjoy. Ah! did men dwell more upon that account, that they must ere long give for all the mercies that they have enjoyed, and for all the favours that they have abused, and for all the sins they have committed, it would make their hearts to tremble, and their lips to quiver, rottenness to enter into their bones; it would cause their souls to cry out, and say, oh! that our mercies had been fewer, and lesser, that our account might have been easier, and our torment and misery (for our abuse of so great mercy) not greater than we are able to bear. O cursed be the day wherein the crown of honour was set upon our heads, and the treasures of this world were cast into our laps; O cursed be the day wherein the sun of prosperity shined so strong upon us, and this flattering world smiled so much upon us, as to occasion us to forget God, to slight Jesus Christ, to neglect our souls, and to put far from us the day of our account. Philip the third of Spain, whose life was free from gross evils, professed, that he would rather lose all his kingdom, than offend God willingly; yet being in the agony of death, and considering more thoroughly of his¹⁶³ account he was to give to God, fear struck into him, and these words brake from him; Oh! would to God I had never reigned; oh that those years I have spent in my kingdom, I had lived a life in the wilderness! Oh that I had lived a solitary life with God! How much more securely should I now have died? How much more confidently should I have gone to the throne of God? What doth all my glory profit me, but that I have so much the more torment in my death. God keeps an exact account of every penny that’s laid out upon him, and his, and that is laid out against him, and his; and this in the day of account, men shall know and feel, though now they wink, and¹⁶⁴ will not understand. The sleeping of vengeance, causeth the overflowing of sin, and the overflow of sin causeth the awaking of vengeance; abused mercy will certainly turn into fury; God’s forbearance is no quittance; the day is at hand, when he will pay wicked men for the abuse of new and old mercies; if he seem to be slow, yet he is sure: he hath leaden heels, but iron hands; the farther he fetcheth his blow, or draweth his arrow, the deeper he will wound in the day of vengeance. Men’s actions are all in print in heaven, and God will, in the day of account, read them aloud, in the ears of all the world, that they may all say amen to that righteous sentence that he shall pass upon all the despisers and abusers of mercy.

162. In this day men shall give an account (De bonis commissis, de bonis dimissis, de malis commissis, de malis permissis) of good things committed unto them, of good things neglected by them, of evils committed by them, and of evils suffered by them.
163. In die judicii plus valebit conscientia pura, quam marsupia plena. Bernard. Then shall a good conscience be more worth than all the world’s good.
164. Jerome still thought that that voice was in his ears (Surgite mortui & venite ad judicium) Arise you dead, and come to judgment. As oft as I think on that day, how doth my whole body quake, and my heart within me tremble?