A CAVEAT AGAINST SEDUCERS: As it was Preached BY RICHARD STANDFAST, Mr. of Arts, and Rector of Christ-Church in Bristol, Whereunto are annexed The Blind Man's Meditations. By the same Author. there's none so blind as he that will not see. LONDON, Printed for H. Mortlock at the Phoenix in St. Paul's Churchyard, near the little North-door. 1660. TO THE Courteous Reader. Courteous Reader, THe continual declining of my Sun, and decay of my sight, as it threatens me with blindness, so it warns me to provide for my night approaching: this moved me to consider with myself how I might lay up somewhat in store for the time to come, which might be for my support and comfort in so sad a condition. Hereupon I composed some few copies of verses, which when I had imparted to some of my friends for their approbation, they much importuned me to make them public, for the benefit of others in the like condition. I was at last prevailed withal. But being loath to suffer so inconsiderable a piece, as I judge the verses to be, to pass alone, I was willing to prefix some sermon or other, which might be for more public advantage, and being doubtful what to fasten upon, the persuasion of friends hath drawn this from me which here follows, which I consented to the more willingly, because there is some correspondence and agreement between the one and the other: for as the one tends to the comforting of the blind; so the other tends to the curing of such as through ignorance and error have been led out of the way. This brief account, Courteous Reader, I thought good to give thee of the Printing of both; that which I now desire of thee is to read the Sermon diligently, to accept the Verses candidly, and to judge of both charitably. If thou find any benefit by either, bless God, and pray for him, who is Thine in the Lord Jesus, RICHARD STANDFAST. A CAVEAT AGAINST SEDUCERS. MATTH. 24.4. Take heed that no man deceive you. THese are the words of our Blessed Saviour to his Disciples, warning them to beware of being led aside by the cunning craftiness of such as lie in wait to deceive. And if Christ thought it fit, to give such a Caution to his own Disciples, you need not think much, if we call upon you, in the same words, to take heed that no man deceive you. The Caution, I confess, points directly to the matter proposed, in the former verse, scil. the time and the sign, of the coming of Christ, and of the end of the world; Concerning which Christ bids them to take heed, that no man deceive them; howbeit the words are not so to be● restrained to the matter here in hand, but that they call for the like care upon all like occasions. And indeed, it is a duty that lies upon all Christians, to take heed what they hear, and to beware of deceivers. And this is a truth most plain and evident by those frequent Caveats, which we meet withal in the Book of God. As for instance, Beware of false Prophets, Mat 7.15 Mat. 7.15. Beware of the Scribes, Mark 12.38 Mark. 12.38. Beware lest any man spoil you through Philosophy, Col. 2.8. Col. 2.8 Beware lest you be drawn away with the error of the wicked, 2 Pet. 3.17 2 Pet. 3.17. and so likewise, 2 Thes. 2.3 2 Thes. 2.3. Take heed that no man deceive you by any means, which words are very full, and very emphatical; for sometimes we may be deceived with the man, sometimes with the means. Sometimes with the man; If he be one, of whom we have so good an opinion, both for his parts, and for his piety, that we judge him too wise, to be deceived himself, and too honest, to deceive others, the authority of such a man may easily betray us into an error. Magnos errores magnorum virerum authoritate transmittimus, We never err more securely, than when we follow a guide, whom, we presume, we may safely trust. Thus the conceit of St. Peter's worth raised him so high in the repute of the people, that his example did, as it were, compel them to follow him, as appears by Gal. 2.13. Gal. 2.13. Thus sometimes the man may deceive us. Sometimes also the means may deceive us, which means are various, as will appear more fully in the following part of this discourse. But the Apostle would not, that any man should deceive us by any means; 'tis not the man, but the matter that must be regarded, nor should we suffer any means to withdraw us from the truth. Many more like Caveats we may find in St. Paul's Epistles, from the frequency of which we may very well collect, either some more than ordinary proneness in us to be misled; or some more than ordinary danger in falling away from our own steadfastness. And by all it will appear how much it concerns every one of us, to take heed that no man deceive us. And if we look well into the matter, we shall find a great deal of reason to make us all very careful in this behalf. The first Reason may be taken from our own proneness to error. Reason 1 Green fruits, and such like trash are more , and more delightful to depraved appetites, than wholesome food; and such depraved appetites have we all had, ever since our first Parents tasted of the forbidden fruit, their eating set our teeth on edge; and our natural corruption hath a stronger bias in it towards perverse opinions, than it hath towards sound doctrine, partly because it is very much a stranger to truth, and partly because it is very much desirous of novelty. 1. Our natural corruption is very much a stranger to truth; our Blessed Saviour saith, I am come in my Father's Name, and ye receive me not, if another shall come in his own Name, him ye will receive, Joh. 5.43. Joh. 5.43. From whence by the way we may observe, That Seducers need not boast of the multitude of their Proselytes, as if that success of theirs were a sufficient witness of their walking in the truth; nor need the messengers of the truth be discouraged at their cold entertainment in the world, as if that were enough to prove, that they were not sent of God; for Christ's own Disciples may fish all night, and catch nothing, when the nets of false Apostles may be ready to break through the multitude of fishes; and Christ himself may not have so welcome a reception, as a false Prophet; for so he saith himself in the place alleged, which though it may seem strange at the first, yet upon a serious survey, the wonder will vanish. For Christ, coming in his Father's Name, brings nothing but truth with him, and therefore no wonder if he be neglected, but they that come in their own names, bring falsehood, and lies, and therefore like to be the better welcome; for truth hath no such party within us, as error hath; error is nearer of kin to our corruption, than truth is, and therefore like to find a more cheerful entertainment. There is no tinder in our nature to catch one spark of truth, but there is oil enough in it to feed the wildfire of error, and quickly to heighten it into a flame. Are not Heresies listed among the works of the flesh? Gal. 5.19, 20. No marvel then if our corrupt nature be more prone to receive falsehood than truth, and because it is so prone, we have the more reason to take heed to ourselves, lest we be deceived. 2. Besides this, Est natura hominum novitatis avida; in meats we love varieties; in we are for new fashions; and in Religion too we are apt to be taken with new modes and ways, though the old be better: but as scratching, to them that are troubled with the itch, though it may be pleasing for the present, yet it will smart afterwards; so they, whose itching ears, Athenian-like, are delighted with novelties, will find it bitterness in the latter end; for 'tis the way to grow weary of sound and wholesome doctrine, and that fits them to be an easy prey for false Prophets. And therefore, seeing our natural distemper gives heretical tenants such advantage against us, we had need to look about us with the greater care, lest we be deceived. A second Reason may be drawn from the Apostasy of other men, Reason 2 whom we share with both in constitution and deserts. Our Saviour saith in the verse after my Text, Mat. 24.5. That many shall come in his Name, and shall deceive many; and St. Peter having made mention of false Teachers, 2 Pet. 2.1. 2 Pet. 2.1, 2. in the very next verse saith, That many shall follow their pernicious ways; and experience can testify the truth of these predictions, for many have been led aside, and therefore beware lest you also fall from your own steadfastness, so adviseth St. Peter, 2 Epist. 3.17. 2 Pet. 3.17 If others have been seduced, 'tis possible, that we may also, if we be not the more careful. For First, We are all of the same depraved nature, that other men are. That we are not all Planets, 'tis no thanks to our own particular constitutions, but to that good hand of providence, which hath fastened us among the fixed Stars; That any Stars have escaped the power of the Dragon's tail, 'tis no thanks to any proper influence of their own, but it must be ascribed to him, Rev. 1, 16 who in his own right hand hath held them from falling; That we are not all Heretics and Sectaries, 'tis no thanks to our nature, for we are all cast in the same corrupt mould, that other men are, and therefore other men's wracks should be our warnings, and serve to make us the more wary to avoid danger. 2. As we are all of equal corruption by nature, so we are all of answerable deserts by our practice. Some men, through the just hand of God, have been given up to strong delusions, and if God should do the like by any of us, which of us could charge him with any injustice? 'tis through God's mercy, and not through our merit, if any of us have been hitherto preserved from the snare of the Fowler, and therefore we had need to walk the more humbly with God for the time to come, lest through our security, or pride, or wantonness, we provoke him to leave us to ourselves, and to turn us over for a prey to those that watch for our halting. A third Reason for our care may be drawn from the cunning, Reason 3 and the subtlety of Seducers. They are very subtle and crafty in their ways, and therefore we had need to be the more watchful, lest we be deceived by them. He that hath any thing to do with crafty companions, had need to have his eyes in his head, and to look about him, lest he be cheated out of what he hath, and like fishes taken in an evil net, he be betrayed into their traps, and become a Captive to their will and pleasure. What are Seducers, but a company of cheaters? and though they be not all alike cunning, yet there are none of them without some juggling tricks for the advancing of their party, and therefore we may well take heed that no man deceive us. Seducers are very subtle persons, especially they that are heads of a party, and file-leaders of a faction; and this may easily be collected from several passages of holy writ, wherein the actions of such persons are set down in such significant metaphors, as may fitly proclaim their craftiness to all men. In Ephes. 4.14. Eph. 4.14 we find mention of the sleight of men, and cunning craftiness, whereby they lie in wait to deceive. The words in the Greek are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in which there are three several words made use of, every one of which reacheth full home to the matter in hand, which is, the subtlety of Seducers. The first word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a die, and implies such a sleight of hand, as is in cunning gamesters, who know how to shuffle in false dies, when they please, and how to cog the dies, and to throw what cast they please, for their own advantage. The next word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which notes a cunning craftiness, like to that of a serpent, yea, like to that of the Old Serpent, when he first deceived our first Parents; for it is the same word which we have, 2 Cor. 11.3 2 Cor. 11.3. and is set there to signify the subtlety, whereby the Serpent deceived Eve. There is yet a third word, which is as much as either of the former, if not more, and that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which as I conceive, may be rendered, after the rate of those, who are artificially trained up in the trade of deceiving. The same word is used, Eph. 6.11 in Eph. 6.11. and there rendered, Wiles, by which we may see, that such men are to be looked upon as cunning Engineers for Stratagems of war, as men, that know how to lie in ambush, and to carry on designs so covertly, and out of sight, that there may be no suspicion of their falsehood, and if you please, I will lay before you some of the secrets of this their art, that so you may both see, what reason we have to beware of them, and also learn the better how to shun and avoid them. The envious man is said to low tares; now there is a method in sewing, and that is, first, To make choice of a fit soil, secondly, To blow up the ground, and to prepare it for the seed, thirdly, To throw in the seed, when the ground is so prepared, fourthly, To harrow it in, when it is thus sown, and to sense and wait it, that it may be fruitful; and the like method is observed by deceivers, in the sowing of their tares. First, They make choice of a fit soil, and that's usually the weaker sex, who, being for the most part, of the weakest judgements, are therefore the most like to be wrought upon, and being of the strongest affections, are like to prove most active instruments, and (by reason of their sex) the most prevailing Orators, for the propagating of what they are set upon among others also. Secondly, The next work is to prepare the ground for the receiving of the seed, and this they do by calling into question received truths; for when once there is a doubting, and an anxiety bred in the mind, than the mind becomes the fit to be wrought upon by them, and to receive any stamp and impression, which they desire to fasten upon it. Thirdly, When the ground is thus prepared, than they begin to sow their tares; when received truths are once brought into suspicion, than they begin to broach their falsehood. Fourthly, and lastly, They harrow and water what they have so sown, with large promises, and specious pretences, and other like artificial helps, which they have always ready, and whereby they gain both reception and success. And in this very method did the Serpent deal with our first Parents; for he gins with the woman, than he questions a received truth, Hath God said ye shall not eat? Gen. 3.1, 2, 4. Gen. 3.1. And after this he utters his own falsehood, ye shall not surely die, verse. 4. and that this might be the more easily entertained, he tells them a fair story of how hugely it would conduce to their honour and advancement, and withal spitefully insinuates, that Almighty God did, as it were, envy them so great an happiness. This was the method of that grand Impostor of old, and his Agents have ever since written after the same Copy, and trod in the same steps, especially in their pretences of love, and promises of Advantage. And here comes in another piece of the cunning of Seducers, which is hinted at in a word, that is used by St. Peter, 2 Pet. 2.14. 2 Epist. 2.14. We read it beguiling, but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies beguiling with a bait, under which metaphor, Seducers are compared to cunning Fishers and Fowlers, who know how to bait their hooks, and snares so, as may best serve, either to allure the desired prey, or to conceal the intended danger: Of like subtlety are Seducers, both in their baits and blinds, both to allure and conceal, the one of which they do by fair promises, the other by specious pretences, of each of which a word briefly. First, They are cunning to allure by their baits, which baits are their fair promises of ease or honour, or other like advantage, with which they season their errors, to make them pleasing to our palates, and as savoury meat to our corruptions. Thus when Jeroboam set up his Idolatrous Calves, he baited his design with the ease of the people; he knew, 1 King. 12.28. that if they went up to Jerusalem, to worship the true God in the old good way which he had appointed, it would not be long before they would return again to their old allegiance to their lawful Sovereign, and therefore he tells them, that they shall have an easier, and a cheaper Religion nearer home; It is too much for you to go up to Jerusalem, 1 King. 12.28. 1 King. 12.28. Thus Antinomians, and other Sectaries beguile men into their errors, with promises of an easier and smother way to Heaven, than hath been discovered by other men; and 'tis to be doubted, that the Papists have beguiled many by the same means, who in hopes to find among them an easier way for the pardon of some sins, than the truth will afford them, have thereupon embraced their superstitions. Promises of ease will do much, especially when seconded with profit or honour. Who so dull as not to be in danger to be wrought upon by such allurements? The Golden Cup which is in the hand of the woman, mentioned Rev. 17.4. hath, Rev. 17.4. without controversy, invited many to drink of her abominations; but wherever you see these baits, beware the hook; you shall be as gods, is a strong temptation, and 'twas that by which our first Parents were brought into as bad, or worse a condition, than the beasts that perish; and in like manner the promise of a glorious Liberty may be made an Engine, whereby to bring men into an intolerable bondage, and the hopes of a glorious Reformation, may betray them into an abominable confusion. Secondly, Thus you have seen their hooks baited; see also their nets covered, and that's usually done with some specious pretences, of which they have no small variety. Sometimes they pretend to more Piety than ordinary, and this they discover by their long prayers, and frequent fastings; but see how the best things may be abused, for under this veil, some men have carried on most devilish designs, and hellish actions. Thus the Pharisees devoured Widows houses, and for a colour made long prayers, Mat. 23.14 Mat. 23.14. Thus fasting was a mantle for murder, 1 King. 21.9. in the case of Naboth, and thus Religion itself may be made a cloak for cruelty and wickedness, yea for treason and rebellion. Sometimes they pretend a great zeal for the glory of God, and yet underhand they drive on nothing more, than their own interest. 2 King. 10.16. Thus did Jehu, his pretence was zeal for the Lord, when he cut off the house of Ahab, and the worshippers of Baal, and yet his grand design was the securing of himself in the enjoying of the Kingdom, and therefore, though he had an express command for what he did, and not a bare fancied revelation; the Lord threatens to avenge the blood of Jezreel upon the house of Jehn, Hos. 1.4. Hos. 1.4. for sinister ends were the only compas● by which his actions were steered, and whatever his pretences were, his heart was not upright before God. Sometimes they pretend to a greater measure of purity, and to an higher pitch of perfection, than ordinary. So can the Prince of Darkness transform himself into an Angel of Light; and the Wolf disguise himself in sheeps-clothing. Under this pretence the Donatists of old sought to justify their separations from the public Assemblies of the People of God, and many also of latter times have set on foot several schismatical and heretical opinions, to the rending of the seamless Coat of Christ, and to the woeful wounding and dividing of the Church of God. Sometimes they pretend to more than ordinary humility, abasing themselves even to the ground, to advance a party, creeping into houses, 2 Tim. 3.6. 2 Tim. 3.6. not only stealing in slily to prevent being discovered, but in a show of humility, ready to crawl as it were upon their bellies to gain entertainment, but such crawlers and creepers are seldom without venom; and if these snakes be harboured till they grow warm, you may quickly perceive their proper temper. And thus you have some of their pretences also, but you have not all their cunning yet; for besides all this that hath been said upon this Subject, they can rack the Scriptures to the length and breadth of their false opinions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Pet. 3.16. and torment them to make them speak, more than ever they intended, for the maintaining of their lies, which Scriptures, if let down again, and left to themselves, and to their own proper sense and meaning, will prove too narrow, and too short to serve their turn, and to cover their falsehood. Besides this, they have also unwritten traditions, and feigned miracles, and cunning devised fables; they can also pretend to dreams and revelations, and for a need can forge Authors for their own advantage; nor are they without their clouted shoes, and patched garments, the better to beguile us with a show of Antiquity, as the Gibeenites did the people of Israel, Josh. 9.5. and all these they can set off, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with good words, and fair speeches, Rom. 16.18. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with flattering words, 1 Thes. 2.5. 1 Thes. 2.5 2 Pet. 2.3. yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Pet. 2.3. with artificial words, composed, as it were, on purpose, and set as in a frame, for the better uttering of their false wares, and counterfeit commodities. Some of these St. Paul mentions, 2 Thes. 2.2. Where he saith, 2 Thes. 2.2 that he would not have them troubled, either by word or by spirit, or by letter, as from him; by word, there's tradition; by spirit, there's revelation; by letter, as from me, there's forgery; and tradition, revelation and forgery are usual arts, whereby heretics do deceive. By some of these devises formerly mentioned, the Papists seek to support their purgatory and prayers for the dead, invocation of Saints, worshipping of Images, and other things of like nature; nor have the Anabaptists, and Quakers been without their pretended Revelations, and new Lights, whereby to maintain their old errors, and vertiginous imaginations. And lastly, when all other means fail, Some Seducers have been ready to rake hell, by black arts, and to call in to their aid the Prince of Darkness, that so by lying wonders, they may gain the more credit to their damnable doctrines. Most of all these cunning devices that I have mentioned, were easy to be seen in the carriage of Simon Magus, and those Heretics, that were his followers, for they pretended to a greater depth of knowledge, and understanding in the hidden mysteries of those Scriptures, which were then extant, than other men had, and therefore they were called Gnostics, than they suited their doctrines, to man's natural corruption, and to the basest of fleshly lusts, complying with the Heathen in their abominable Idolatries, and alluring with much wantonness, those that had escaped from them, that live in error, promising also ease to the flesh, and freedom from worldly troubles, by teaching it lawful to deny Christ in times of persecution; and at last like Jannes and Jambres, who withstood Moses, they counterfeited the miracles of the greatest Apostles, the more to disparage the truth of the Gospel, and to bring their notorious lies into credit, & reputation. Thus did they. And whether the worst of these Arts have not sometimes been made use of by some of the Jesuits, and their emissaries (amongst whom I think it will be no injury to reckon some of the Quakers also) is not a little to be doubted. Sure I am, that they, whom we read Seducers, 2 Tim. 3.13. 2 Tim. 3.13. are in the Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Sorcerers, by which word we understand men that have some skill in witchcraft, or at least know how to blind the eyes, and to delude the fancies of their beholders, that they shall think (like men in a dream) that their hands are full of gold, when 'tis nothing but leaves; and that they have before them plentiful Tables, when there is nothing to be fed on, but appearance and delusion; and so do Seducers deceive the eyes of their followers with false lights, which serve only to lead men out of the way, and to betray them into the ditch. Seeing then, that Seducers are such subtle Serpents, such cunning gamesters, such crafty companions, such skilful fowlers, such Masters of Art in the Mystery of cozenage, we had need to take a great deal of heed that no man deceive us. I have been somewhat large upon this point, but, I hope, not tedious, because 'tis no more than the nature of the Subject doth require; but I will be the briefer in the Reasons following. A fourth Reason may be taken from the dangerousness of Seducers; Reason 4 for as they are cunning, so they are pernicious persons; for what are they but thiefs and robbers? and the thief comes not, but to steal, Joh. 10.10 and to kill, and to destroy, John 10.10. St. Paul saith, See that no man spoil you, Col. 2.8. Col. 2.8. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lest any man carry you away, as a prey, as a prisoner, as a captive, to make prize of their estates, 2 Tim. 3.6. and slaves of their persons, 2 Tim. 3.6. (where the word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies a spear, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taken, so Pasor, q.d. led captive, like prisoners taken by conquest in the battle, or lest you be carried away, as the Sheep by the thief, to be destroyed and devoured. Seducers are no better than thiefs, sheep-stealers, yea menstealers, they steal the sheep from the shepherd, yea one man from another, yea a man from himself, and their coming is to rob us of the truth, and of our peace (False doctrine is a great troubler of men's minds, Gal. 1.7. but truth brings rest, Jer. 6.16.) Jer. 6.16. and of our comfort, and at last of our very souls, and heaven, and happiness also, and when these be gone, what will be left us but beggary and everlasting misery? and therefore being such dangerous persons, we have the more reason to take heed, that no man deceive us. The last Reason may be taken from the difficulty of getting off again, Reason 5 if once we be entangled. If once we be got into the snare, it will not be an easy thing to recover our liberty, and this difficulty ariseth partly from the cunning of Seducers, and partly from the nature of error. Seducers are as cunning to keep possession, as to gain admission, and to this end they frighten their followers with the woeful dangers of Apostasy from the truth (for so they call the revolting from their errors) and by this device they so boar their ears, that they are in danger to be their servants for ever. Besides this, Mat. 16.6. error is of a spreading nature, the corrupt doctrine of the Pharisees is called leaver, Mat. 16.6. because it is of a sour and enlarging nature. Hereupon St. Paul saith, Eat profane and vain babble, for they will increase to more ungodliness, and their word will eat as doth a canker, 2 Tim. 2.16, 17. 2 Tim. 2.16, 17. The like Caution we have, Heb. 12.15. Heb. 12.15. Look to it, that no root of bitterness spring up, 2 Tim. 3.13. and thereby many be defiled; evil men & Seducers wax worse and worse, 2 Tim. 3.13. So hard a matter it is, if once we be caught, to recover again out of the snare of the Devil. So that if we put all this together, we may plainly perceive, that we have a great deal of reason, to be watchful over ourselves, and to take heed that no man deceive us. What remains now, Use. but that I press you earnestly to this your duty: If ever there were age wherein this Subject were in season, this is it. Erasmus in writing the life of St. Jerome, hath a notable passage concerning those times, wherein that Father lived, his words are these, Nullum fuit unquam saeculum seditiosius, neque consusius: & sic omnia contaminarant haereticorum errores, ac dissidia, ut magnae cujusdam artis fuerit orthodoxum esse, i.e. There was never any age fuller of confusion and sedition, and the errors and dissensions of Heretics had so polluted all things, that it was a kind of Art for a man to be Orthodox; which passage looks as if it were calculated for our meridian; 'tis the very picture of the times wherein we have lately lived, wherein there have been spread abroad such variety of errors, that it could be no less than an Art to be Orthodox. Almighty God fed us once with the staves of a good Shepherd, beauty and bands, in beauty there was unity, in bands order; but our beauty hath been defaced, and our bands broken; our unity divided, and our order dissolved; many shepherds have been smitten, and the flocks scattered; the gaps were left open and the Foxes let lose, and the Sheep had got libertatem erroris, and were at liberty to stray and perish, as it were cum privilegio. It cannot therefore but be a word in season to call upon men to look about them. Blessed be the God of Truth, for the hopes which he hath given us, of seeing better times, but the day is so newly broke, and there is so much of the old leaven gone abroad, and our own Station is so slippery, and error is so infectious, that I hope it will prove an acceptable service, to warn every one of you, as Christ warned his own Disciples, to take heed that no man deceive you. And for your better furtherance in this so needful a work, I cannot, in the general, commend unto your thoughts, any better direction than this, namely, To be in the fear of the Lord all the day long; even natural fear is the great Guardian of the body; how warily doth he walk, that is afraid of falling? how careful is that man about his money, that fears robbing? how diligent is he, that is afraid of danger? how circumspect is he, that is afraid of sickness? So is spiritual fear the great Guardian of the soul; Prov. 16.6 For by the fear of the Lord men depart from evil; and the same fear will preserve us also from departing from God, Jer. 32.40. Jer. 32.40. If therefore you would not be led away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Pet. 3.17. with the error of lawless men; be not high minded but fear; Happy is the man that feareth always, Pro. 28.14 but he that hardeneth his heart, shall fall into mischief, Prov. 28.14. For particular helps against the danger of being seduced, let me commend unto you these few following. Helps against Seduction. First, Labour to know the Truth. A blind man may easily be led out of the way. And to this end let the word of Christ dwell in you richly, that you may be able to discern between things that differ; for his word is Truth, Joh. 17.17. Joh. 17.17 This will be a lamp to our feet, and a light to our paths; but ignorance of the Scriptures, is the way to error, Mat. 22.29. This was the Rule of old, to the Law, and to the Testimonies, Isa. 8.20. Isa. 8.20. and it is in force still; and it is well for us that we have a written word for a Rule to walk by, for otherwise what certainty could we have of any of those things that do belong to our peace? 'tis by the Scriptures that we come to know the voice of Christ from the voice of a stranger, and to be preserved from the path of the destroyer. This is the principal Antidote, which St. Paul prescribes against the like danger, as may appear by comparing Act. 20. v. 29.30. Acts 20.29, 30. with vers. 32. for having warned them of grievous Wolves, which should enter among them after his departure, for a remedy against them, he commends them to God, and to the word of his grace, etc. And the like may be observed from 2 Tim. 3. if we compare the four last verses with the rest of the chapter. Secondly, Labour to be rooted, and settled, and established in the Truth. Be not children in understanding, nor yet in inconstancy; mutatur in horas, is the character of a child in the phrase of the Poet; children are never long in one mind, but be not you such children; a tottering wall may easily be blown down; a childish inconstancy is in danger to be tossed to and fro, like a wave of the Sea: a weathercock disposition is easily carried about, with every wind of doctrine, Ephes. 4.14. unstable souls may quickly be ensnared, and therefore hold fast the profession of the Faith without wavering; 2 Pet. 2.14. wavering is the way to wander from the Truth. Thirdly, Be contented with the Truth, without itching after novelties, lest ye be drawn away from sound doctrine; he that is weary of being led by God, is in danger to be led away with error. Remember them, that were weary of Manna, and lusted for flesh, Num. 11.33. Num. 11.33. it had been better for them to have been contented with God's allowance, than to have longed for such varieties, they had sweet meats indeed, but they had sour sauce with it; for while the meat was in their mouths, the heavy wrath of God fell upon them; and they that did feed to the fullest, did never thrive with it; Psal. 106.15. for God sent leanness into their Soul. Psal. 106.15. Fourthly, Be lovers of the truth, men are not easily won to let go what they love, but if once our love to the truth grow cold, we may easily be wrought upon to exchange it for fables: yea it is just with God, that such men as do not embrace the love of the truth, 2 Thes. 2.10, 11. that they may be saved, should be given up to believe lies, 2 Thess. 2.10, 11. Fiftly, Be ye doers of the truth, and beware of living in any known way of wickedness with liking and allowance. There are some men that are more in danger to be seduced, than other men are; some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unlearned souls. 2 Pet. 3.16. 2 Pet. 3.16 these may easily be wrought upon to call good evil and evil good; 'tis an easy matter for ignorant men to be deceived. Some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that are not well under-set, not well propped up; not rooted and established in the faith, 2 Pet. 2.14. which they have been taught, and such unstable souls may easily be beguiled; some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, plain hearted, well meaning men, people that have no harm in them, and therefore are not apt to suspect any in others, and therefore are the more in danger to be overreached. Rom. 16.18. Rom. 16.18. but none in more danger to be seduced than wicked men, 2 Tim. 3.13. wicked men and seducers are coupled by St. Paul, and well they may, for disorder in the affections, is the way to corrupt the understanding: Error in practice will in time draw on error in judgement, and when once a good conscience is put away, 1 Tim. 1.19. faith will quickly suffer Shipwreck. 1 Tim. 1.19. He that lives in any known sin, which he is resolved not to part withal, that man is swept and garnished for the entertaining of any erroneous doctrine, which shall tend to strengthen his hands, and to comfort his heart in his way of wickedness. Facile credimus, quod volumus. We are very apt to believe what we would have to be true, and are loath to doubt of such things, as are agreeable to our desires. 6. Beware of calling into question apparent truths, and of disputing express commands, for after this manner the Serpent beguiled Eve; and by this means the man of God, that was sent to Bethel, was betrayed to believe a lie. 1 King. 13. No Commission Per. Ol. 1 King 13. should ever sway us against express orders under Hand and Seal: nor should the pretended voice of an Angel prevail with us against the express voice of God, lest it prove bitterness in the latter end; for by the one, we may be deceived, by the other we cannot. 7. Beware of their society, who with judicious, and understanding men, have the repute of Seducers. Peter in the high-priests hall, may quickly be brought to deny his master: They that desire the health of their bodies, are careful to shun all places of infection: and so should we be too, if our desire be the health of our souls. 'tis dangerous for the unlearned to be hearers of such men, or to read their books, or to hold discourse with them, though it be with an intent not to be led by them. Dinah had no intent to be defiled, when her curiosity sent her forth to see the daughters of the land; but 'tis not good to be gadding, or to wall in tempting ways. God hath made no promise to preserve us from evil, when we lead ourselves into temptation. Eightly, Trust no man's doctrine upon his own bare word, nor upon his bond neither, unless he bring the word of God for his security. Believe not the matter, for the man's sake, but the man for the matters sake: if we pin our faith upon another man's sleeve, we know not whether it may be carried; 'tis not good to be too credulous, lest sometimes we be cozened: 1 Thes. 5.21. Try all things, and hold fast what is good, Is the precept of St. Paul. How curious are men in receiving of money? a man will tell money after his own father, and if any piece be suspicious, we turn it, and wind it, and ring it, and rub it, and smell to it, and show it to the bystanders, and it may be carry it to the Goldsmith, to try and touch it, nor care we whose Image and Superscription it bears, if once we discover the coin to be counterfeit. And have we not much more reason to be curious about those things that do belong to the good of our souls? Fellow therefore in this case, the advice of St. John, 1 Epist. 4.1. Many false Prophets are gone forth, saith he, 1 Joh. 4.1. (and so may we) believe not therefore every one, that pretends to the Spirit, but try what Spirit they are of. And for our better direction in their discovery, These following rules may be very useful. First, Rules for the trial of false Prophets. Rule 1. They that come not in by the door are thiefs and robbers, John 10.1. It is spoken there of false Christ's, but it holds true also, of false Prophets, and by this door I understand a lawful calling, nor may any man take upon him to be a messenger of God unless he be fairly called to it; and if any man pretend to a mission, and can produce no commission for what he doth, he is but a deceiver. I do not deny, but that a man may be truly a Prophet, and yet he may be a false Prophet, he may be truly a Prophet, in regard of the lawfulness of his calling, and yet he may be a false Prophet, in regard of the ill discharging of his duty, and therefore I do not say, that a lawful calling is enough to argue the truth of a man's doctrine; but this I say, that the want of a lawful calling is enough to prove the falsehood of the person. Who sent thee? or who made thee a minister? is a needful question; for if any man come in his own name, it is to be doubted, that he comes upon his own errand. The Lord complains of some that spoke lies in his Name, Jer. 14.14. and he never sent them. If they speak lies, we may be sure that he never sent them, or at least not on that errand; and if he sent them not, what can we expect, but lies from them? If God send any upon his errands, it is either by the ordinary way of imposition of those reverend hands, in which Christ hath entrusted that power for the good of his Church; or else 'tis by the way extraordinary: Now whomsoever he sends this way, he doth not only vouchsafe unto them some special revelation, for the persuading of themselves, but also he endues them with power sufficient for the performing of such works as are above the reach of men, or devils, and for the doing of such things, as may carry authority with them, to convince others also, that they are sent of God. These are Gods ways, and they be that pretend to be sent of God, & yet cannot make it out by one of these ways, we may safely conclude that God never sent them, unless it be to prove the sincerity of our love, as it is said of the false Prophet, Deut. 13.3. or else for a punishment to a barren, and wanton Nation; and if like Jezabel, Rev. 2.20. they call themselves Prophets upon their own account, we may call them Seducers. Secondly, They that can endure no superiority in the Church, are suspicious persons. The ground of this, I have from St. Judas, for he complains of some dangerous men, that were in his days, and amongst other their ill qualities, which he there reckons up, he saith, That they did despise dominions, and speak evil of dignities, vers. 8. And he denounceth a woe against them for being cruel, like Cain, and covetous, like Balaam, and seditious, like Corah, vers. 11. It should seem by St. Judas, that they were factious disturbers of that comely order, which God had settled in his Church; for though by dominions, v. 8. we may understand the Civil Power, yet reason wills, that by dignities, we understand the Ecclesiastical Order; how else could they be said to perish in the gainsaying of Corah? for if there had not been some dignities and eminencies in the Church of the Christians, even in those most Primitive times, as well as there were of old in the Church of the Jews, it can never sink into my head, how it is possible for any man to perish in the gainsaying of Corab, now in the times of the Gospel; for this was the heart-root of Corahs' sin, he sought to equal the Levite with the Priest, and so became souly guilty of that fault, of taking too much upon him, of which he falsely accused others; as doth most plainly appear by Numb. 16.7, 9, 10. This was the cause of their gathering together against the Lord, vers. 11. Corah being but a Levite, would needs be a Priest (as if in these our days, he that were but a Presbyter, should take upon him to be a Bishop, this was the main of the matter. Indeed, he did oppose Moses, as well as Aaron, but Moses came in only by the by, for the grand design lay wholly against Aaron. I do not think but that Corah could have been contented to have let Moses alone, if Moses would have been contented to have left Aaron alone; but if Moses be like to take Aaron's part, Moses must look to share in Aaron's portion; for rather than Corah will not oppose the Priest, he will oppose the Prince too; and rather than not prevail against Aaron, he will strike at Moses also; So that Moses was brought in, more for Aaron's sake than his own. And as for Dathan and Abiram, they were merely drawn in. And 'tis most probable, that Corah stirred them up against Moses, chief for this end, that he might the better engage them for himself against Aaron: for the main plot was against him, and the whole design was (in all likelihood) contrived by Corah, 'twas he that was the head of the party, all they did but march under his colours; nor is it called the matter of Dathan, but the matter of Corah, Numb. 16.19. See also Numb. 16.5, 11. and Numb. 26.9. and 27.3. Where, by the way, observe the joint Interest between Moses and Aaron. The design against Aaron reacheth to Moses too, and the opposing of Moses takes in Aaron also. Thus, no Aaron, no Moses; and if Moses be like to fall, Aaron is not like to stand. The King and the Priest go down together, Lam. 2.6. But now see the issue of this matter of Corah. While Corah sought to remove the bounds between the Priest and the Levite, there were others, that were as busy with the same tools to pull down the pale, between the Levite and the People, and by laying all in common to bring all to confusion. If the Levite will own no Priest, the People will own no Levite; or thus; If the Levites will all be Priests, the People will be ready to think, that they may all as well be Levites, and that all the Congregation are holy, as well as they, even every man of them. In so much that now God himself was fain to interpose in the behalf of that Tribe, which he had set apart for himself, and by miracle to maintain his own election. The miracle was wrought in the Rod of Aaron, with lower, second, and third stories, for though it had of itself neither root, nor sap, yet by the mighty power of God, that Rod only, among all the rest of the Rods, budded buds, and bloomed blossoms, and brought forth ripe Almonds, Numb. 17.8. By which miracle, as God did testify his choosing and owning of that Tribe, above all the other Tribes, for his own more immediate service: So by the manner thereof, he gave them at once, both an Emblem of Order, and also a Pledge for Succession; of Order, for blossoms are in a degree above buds, and Almonds above blossoms, and of Succession too; for buds were ready to grow up into blossoms, and blossoms to knit and ripen into Almonds, when the old Almonds were dropped off. And therefore well worthy was this Rod, to be laid up in store, and to be kept for a token, being an Emblem of Order, and a Pledge for Succession, as well as a testimony of the choice of God. And as the Censors of Corah were made bread plates for a covering for the Altar, for a memorial unto the children of Israel, that no stranger, which was not of the seed of Aaron, come near to offer incense before the Lord, that he be not as Corah, and as his company, Numb. 16.40. For a token against the Rebels. Numb. 17.10. So might that Rod also serve for a memorial, that no stranger, which was not of the Tribe of Levi, presume to meddle with the things of the Tabernacle, lest he be like that mutinous Congregation. By all which, if it be duly weighed, you may easily judge, if I have not reason to say, That they who can endure no Superiority in the Church, are suspicious persons. Thirdly, Revilers and opposers of those Ministers, and that Ministry of the Gospel, which hath been settled in the Church by the Holy Ghost in all ages downward, even from the Apostles days, are to be looked upon as Impostors and Seducers. It is no marvel, if deceivers cry out against those that are the duly ordained Ministers of the Gospel, for these are the rubs that lie in their way, and that strike off their Chariot wheels, and cause them to drive on their designs but heavily: And till they can prevail with their simple Auditors to lay these aside, they will not be able to do any feats amongst them. Are not the Ministers compared to Shepherds, and to Salt? and why so, unless it be to show what use they are of, even in this behalf, scil. to secure us from wolves, and to preserve us from putrefaction? And experience makes it good; for when once the Sheep grow weary of the Shepherd, as useless, or burdensome, they quickly become a prey to Wolves, and Foxes; and if once we can be persuaded to throw this Salt into a corner, those flies will quickly be buzzing about our ears, to fill our brains with worms, and our minds with rottenness. Observe that passage of the Apostle, Ephes. 4.11, 12, 13, 14. that you may the better take heed how you slight the Ministers of the Gospel, all the days of your life. God gave some Apostles, etc. and some Pastors and Teachers. Mark, not all teachers, for who then should be hearers? but some Pastors and Teachers. And why hath he given the Church Pastors and Teachers, but amongst other ends, for this also, that we should not be tossed to and fro, and carried about, & c? vers. 14. If then God gave Ministers to prevent Seducers, we may well account them no better than Seducers, that shall revile or oppose them. Fourthly, Beware of those, who decline the word of God revealed in the Scriptures, and set up any other Rule to walk by, in the worship of God, and way of salvation. 'Tis his word that is the Truth, and therefore to decline this, and instead thereof to set up Traditions, new Lights, or pretended Revelations, is the mark of a deceiver. There be many in these latter days, that have boasted much of the Spirit, and pretended to Revelations no less than Angelical; but let them boast and pretend what they will, Si à verbo discrepant, non sunt Evangelica Revelationes, sed Diabolicae illusiones, if they agree not with the written Word of God, they are no Evangelical Revelations, but they are diabolical delusions. 'Tis the way of Christ's Apostles, that we must walk in, we must hear them, i.e. believe, regard, obey, and follow them, and they that do not thus hear them, are not of God, and by this we may know the Spirit of Truth, and the spirit of error, 1 Joh. 4.6. Fifthly, They that are for divisions and offences contrary to the Doctrine, which we have learned from the blessed Apostles, are to be marked and avoided; for they serve not the Lord Jesus Christ, but their own bellies, Rom. 16.17. If it be but strange doctrine (with which heretofore we have had no acquaintance) which is brought unto us, Heb. 13.9. let it stand at the door, and examine it thoroughly, before it be let in, and unless it have a good certificate, give it no entertainment, but if it cross the unity of the Spirit, and the bond of Peace, away with it; for unnecessary strife and needless divisions, have no agreement with the Spirit of God. To this purpose give me leave to acquaint you with a passage of a modern Divine, much to be taken notice of, his words are these. In a Church, where the Doctrine of Salvation by Christ only is sound and truly taught, and received; if any the most sanctified man in show, shall teach any thing, which may tend to make a division, or faction, See Mr. Par. in his Loctures on Rom. 16, 17. and to disturb the peace of the Church; suspect, and be jealous thereof: for either it is false, or if true, yet better be buried as low as the centre of the earth, than to be broached to break the Peace and unity of the Church. Thus he. Sixthly, Beware of those that promise liberty beyond the bounds of the Gospel. The Gospel indeed is a perfect doctrine of perfect liberty, showing us the ready way how to be freed from the terror and rigour of the Law, from the service of sin, and slavery of Satan, and from the curse of God, and the wrath to come. But if any man shall stretch this liberty to a freedom from Parents, and Masters, and Magistrates, and Ministers, to a freedom from the Ordinances of God, to a freedom from the Moral Law, as the Rule of our Obedience, to a freedom from penitential sorrows, and from praying unto God for the pardon of our sins; this is beyond the liberty of the Gospel. This is not liberty, but looseness, this is liberty turned into a cloak of maliciousness, and they that thus promise liberty, are themselves the Servants of corruption. See 1 Tim. 6.1, 2, 3, 4. Seventhly, By their fruits you may know them, Mat. 7.16. Mat. 7.16. not by their leaves, but by their fruit, for the leaves may be fair, when the fruit is faulty; Not by their clothing, but by their carriage; for that may be sheepish, when this is ravenous and devouring: not by their street-doors, but by their secret chambers; for the one may be swept and clean, when the other are foul and nasty. There is filthiness of the Spirit, as well as of the flesh, and though they put away fornication and drunkenness, yet if they retain pride, and hatred, and malice, and wrath, and seditions, and heresies, are they not carnal? Men may pretend to much light and perfection, and acquaintance with God, but if they say, They have no sin, they are a company of liars, 1 Joh. 1.8. & 10. And they that walk in hatred, let them pretend what they will, they walk in darkness, 1 Joh. 2.9. & 11. And therefore look narrowly into their conversations. A conversation truly pure, and truly peaceable, patiented and meek, full of self-denial, and mercy, and charity, is a conversation suitable to the Gospel, but they that walk contrary to these, are disorderly walkers. Walkers indeed, some of them are, for they go to and fro, and compass Sea and Land to make Proselytes, who if they come not within compass of the Statute against Vagrants and Wanderers (whom a whip and a pass should convey to the place from whence they came) yet they should be carefully avoided by all those that wish well to their own peace, and the good of their brethren. Or lastly, If this be not the true meaning of that place, Mat. 7.16. then by their fruits, we must understand the fruit which grows upon their doctrine; observe what fruit their doctrine brings forth, for by that you shall know them. The scope of their doctrine will help to discover what they are. If it tend to the denying of all ungodliness, and worldly lusts, and to living godly, righteously, and soberly in this present world, 'tis well; but if it tend to the strengthening of the hands of evil daers, this is according to the false Prophets of old, Jer. 23.14. If it tend to peace, and love, and mercy, and meekness, 'tis well; but if it tend to hatred, variance, envy and malice, it cometh of evil; If it tend to build men up in their most holy Faith; if it tend to a growth in grace, and in the knowledge of our Lord and Saviour Jesus Christ; if it tend to the growing up in all things into him, which is the head, i.e. into a greater communion with, and conformity to the Lord Jesus, 'tis well; but if it tend not to these things, 'tis but hay and stubble at the most, or else 'tis a wind of doctrine, empty and light stuff at the best, having more of noise and sound, than of soundness and solidity. But if this wind prove blustering and tempestuous, raising up storms of sedition and rebellion, and kindling, the coals of needless contentions all the day long, though it carry with it never so great a show of zeal and holiness, yet can it not proceed from the Spirit of that God, who is not the Author of confusion, but of peace, 1 Cor. 14.33. But 'tis a blast rather, raised by him, who is the Prince of the power of the Air, whose subtlety is such, that he knows how to make addition by substraction, and how to multiply by division; and whose malice is such, that he will do whatsoever he can for the defacing of a beautiful Church, and the ruining of a flourishing Nation. And his Agents may they be counted, that are such Authors of confusion, and by such fruits you may know them. Thus have I shown you what reason you have to beware of Seducers, I have also shown you how to be preserved from them, and by what marks they may be known from other men. I will now conclude all with the words of St. Peter; 2 Pet. 3.17, 18. Seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ; to whom be glory both now and for ever. Amen. THE BLIND MAN'S MEDITATIONS. LONDON, Printed for H. Mortlock at the Phoenix in St. Paul's Churchyard, near the Little North-door, 1660. THE Blind Man's MEDITATIONS On PSAL. 139.12. THe dark and light, O God, are like to thee: So are the day and night alike to me, Yet how unlike, O Lord, am I to thee! The dark and light, are both alike to thee, Because to thee the very dark is light; The day and night, are both alike to me, Because to me the very day is night. The dark's no dark to thee, The day's no day to me, O how unlike to thee! Thou all things seest, unseen of any, I nothing see, though seen by many, There's nothing hid from thee, There's nothing seen by me, O how unlike to thee! Thou 'rt purity itself, I all defiled, Alwise, Almighty thou, I twice a child, I a blind worm, thou the most glorious God, Thou the most holy, I a sinful clod, Thou dwellest in light, and that light shadows thee Darkness doth compass, yet not cover me, O how unlike to thee! Happy were I, if I were like to thee In things wherein there may a likeness be; And yet for this thy Precept is express, 'Tis thy command, I should resemble thee, Thus what's my duty, is my happiness, So gracious is thy goodness toward me, Thy Precept therefore should my prayer be, Lord make me like to thee. Father of lights, from darkness set me free, O shine upon me with thy heavenly grace, Renew that Image, which was lost in me, Make me so pure, that I may see thy face, Then shall I happy be, Because then like to thee. THE BLIND MAN'S Meditation On ECCLES. 11.7. TRuly the light is sweet, saith Solomon, And 'tis a pleasant thing to see the Sun. And well he might Thus praise the light, Which is so pure, so fair, so bright, And gives such lustre to all lovely features. And was, in time, and worth the first of creatures. In the Creation God with light began, Not for himself, but for the use of man; For by the same We view this frame, And learn to praise Gods glorious Name For all his works, which, if they be not seen, Would seem to us as if they had not been. Whatever wonders Art, and cost, bring forth, Without the light they would be nothing worth. Both books and blanks, Pictures and planks, The dark bestows in equal ranks, And, if the light her rays did not disperse, There were no beauty in the Universe. What's done, and how, 'tis light discovery brings, Light is the great distinguisher of things. All colours, faces, Dress, laces, Look alike in all dark places. And without light, the world would, in conclusion, Seem but a very Chaos of confusion. And with the light, the sight may well compare In use, and loss, they do so jointly share. No light, no sight, No sight, no light, Where either fails, 'tis all but night. Here (one alone is none) holds true of either, For both are useless, if not both together. If light and sight, be then so full of gladness, Needs must the loss of both abound with sadness. Then woe is me That cannot see, My light and sight eclipsed be, And I may say, my worldly joys are past, For now my Sun is set, I have seen my last. Yet why should I so much dejected be? Why should the loss of sight so trouble me? For this I find, There's none so blind, As he that hath a darkened mind. If God reveal to me his lovingkindness, I'll not account my loss of eyesight, blindness. Though I be blind, yet may I in some measure See the Laws wonders, & the Gospel's treasure. How to believe, And how to live, God's Word doth full directions give, With which if once my mind enlightened be, I'll never more complain, I cannot see. There are the things that do concern our peace, Wherewith themselves the blessed Angels please; Thence springs that light, That brings delight, And can redeem my soul from night, And is to endless light preparatory. The light of Grace, leads to the light of Glory. And that's the Inheritance of the Saints in light, Of which the Blind, may yet obtain the fight. Above the skies, Jobs hopes did rise, Though death should quite consume his eyes. With whose resolves, Lord let me rest in peace In hopes to see with better eyes than these. Sith then there be so many sweeter lights, Compared to which these present days are nights, Lord show thou me The way to thee, Fill me with hopes, thy face to see, And I'll not say, though blind, my joys are gone, But rather thus, my joys are yet to come. THE BLIND MAN'S LOSS. LOsers, they say may speak, then blame not me, If I bewail mine own unhappiness; For I'm a loser in an high degree, Higher, indeed, than I can well express, And yet I know not how to hold my peace; Speaking may give a grieved mind some ease. My windows lately had a stately prospect Of hills and vales, of towns, and woods, and fields, Of forts, and ships, and every pleasing object, which either skies, or earth, or ocean yields, But now 'tis lost, and that which adds to grieve me, 'Tis not the Art of man that can relieve me. I had a skilful guide, that did direct me, I had a watchful guard, that did attend me, I had a faithful Scout, that did respect me●, And upon all occasions much befriend me, All which are lost, and I that loss bomoan, My sight, my guide, my guard, my scout, is gone. O what an alteration blindness brings! Through want of fight, things be not what they be, Windows and eyes to me be no such things, The day's no day, the Sun's no Sun to me, Blindness hath turned my windows into walls, My noon to night, mine eyes to useless balls. I have lost the use of all my books and papers, Which were so helpful to me heretofore. I have lost the light, and now through cloudy vapours 'Tis grown so dark, that I can work no more. All these I lost; when once I lost my sight, And now 'tis time, to bid the world good night. But stay (my soul) though great thy losses are, Thy Blessed Saviour doth not yet forsake thee, Make him thine own, and then thou needst not care, His joyful presence will a gainer make thee. That's true indeed, to him I'll therefore fly, Whose fullness can my, losses all supply. Be thou my strength (O God) and I stand surely; Be thou my light, and I shall find my way; Be thou my shield, and I shall walk securely; Be thou my guide, and I shall never stray; Be thou my strength, my light, my shield, my guide, And I shall neither stray, nor fall, nor slide. Be thou my fortress, foes shall foil me never; Be thou my portion, I shall ne'er be poor; Be thou my life, and I shall live for ever; Be thou my God, and I desire no more; Shine thou on me, and I shall need no Sun, Nor fear, whilst thou art mine, to be undone. THE BLIND MAN'S Advantage. THe dark doth not a dungeon make, Nor night the want of brightness; A knowing and contented mind Can turn that dark to lightness; May I from ignorance be free, And see God's lovingkindness, With Angels bright, That live in light, I'll not complain of blindness. The foolish are compared with beasts, Though differing in their feature, Who knowledge wants, though he have his sight, Is but a brutish creature, Where eyes are lost, there inward light With knowledge can requite them. Minds truly wise Have Angels eyes, 'Tis happy to be like them. 'Tis sad, I know; to lose the sight, And much to be lamented, Yet therein find I gain enough To make the blind contented; For when mine eyes could look abroad, They sometimes bred me danger, And I was then, Like many men, At home too much a stranger. But now I'm free from all those snares, Way-layd for eyes that wander, Whose looks have often proved to lust No better than a pandar; From all whose most alluring baits My blindness doth exempt me, What Eve beguiled, Or David foiled, Hath now no power to tempt me. And now mine eyes are inward bend With earnest inquisition, To search, and try, and know myself, And what's mine own condition; Thus are they rather turned than lost, For that, which was me homeward, Hath now no looks For other books, But all my sight is homeward. Homeward, indeed, my blindness calls, My certain change foretelling; For sigh my windows be shut up, I must look to remove my dwelling; There is an house, not made with hands, The joys of whose fruition My Faith gives me Good hopes to see; For the end of Faith is vision. And thither to be removed from hence I may well count a kindness, For though I here have lost my fight, Yet there I shall lose my blindness. Thus he, that out of dark brought light, To blessings turns our crosses, Where his love takes, His goodness makes Us gainers by our losses. AN Address to Blindness; Wherein are contained several grounds or cheerful Patience for those that be in that condition. WElcome Blindness, for his sake, From whom thou didst commission take To seize upon my watchful spies, And by degrees to cloud mine eyes: Because thine orders were from God, I'll not repine, but kiss my Rod. No little Birds to earth decline Without a Providence Divine; I may as well conclude from thence, No Blindness, but by providence; All rising thoughts I therefore shun, And only say, Gods will be done. From him the Holy Lord of Might, There's nothing can proceed but right; Or light on me, but what is just, For what am I, but sinful dust? The Provocation then being from me, Submissive Patience will become me. Besides, God would be understood, In all he sends, to seek our good, His bitter Pills intent our health, And outward losses inward wealth, His very chiding comes from kindness, And therefore once more welcome Blindness. With aged Eli thou didst dwell, And Father Isaac knew thee well, With Jacob too thou didst abide, And other holy men beside, W●y then should I deny submission, When Saints have been in my condition? Thy first appearance calls thee foe, But better known, thou art not so; At least there's more of friend in thee, Than at the first there seems to be: For though the body may defy thee, The soul may prove a gainer by thee. Thy clouds eclipse all earthly beauties, And yet obstruct not holy duties; For I can hear, discourse, and pray, Though thou hast took my sight away, Thou rather furtherest such transactions, In helping to prevent distractions. Thy mantle muffles up the sight, And yet obscures no inward light, Nay, thou giv'st leisure, and occasions For many heavenly Meditations, And canst with Faith and Hope agree, Why then should I fall out with thee? IT wixt Faith and thee hath ever been Consent; for that's of things not seen; A Christians walking suits thee right, For that's by Faith, and not by sight; And, for a Saint, the best ingredients Are hoodwinked faith, and blind obedience. When once God speaks, man should be mute, Believe, obey, and not dispute, For of his word the truth and right Hath no dependence on our sight; Thou canst not therefore, I confess, Either hinder Faith or Holiness. Nor canst thou bar me from his love, Whom no man's face could ever move; Or me from loving him again, That doth invisible remain; And I, though blind, may have a being, Where blindness shall be turned to seeing. In Heaven, I know, there dwells no night, But glorious and eternal light, For which thou mak●st me pant and pray, And pressest me to sigh, and say, O come the time, when I shall never Be blind at all, but see for ever. Thou also teachest me to know The emptiness of things below; For now by thee I plainly find, That all this world is all but wind, And from the Sceptre to the Hod, There's nothing worthy love but God. In Sum, seeing that from God thou art, For good; and not without desert: No foe to Faith, or Hope, or Love, Put rather friend to things above, Contented I may well remain, Till Heaven restore my sight again. THE COMPLAINT, AND THE SUIT OF A SINNER. Ah me! What a wretch should I be, Should I suffer what I see that my sins do require! There be none of them so small, Which for vengeance do not call, And for bitterness, and gall, Loss of body, soul, and all In the pit of woe and thrall. 'Tis no less than endless fire, That in justice is their hire. Sin, Sin, With my life did begin, And I have lived therein All my days heretofore; Sins of heart head, hand and tongue, Through my life all along, Like a thread have they run Binding me to be undone; Many and great are they grown, And if Justice scan the score, I must perish evermore. Poor I, Whither now shall I fly To be set at liberty From this depth of misery? 'Tis not Sea, 'tis not shore, 'Tis not all the Indian o'er, 'Tis not Rome, with all her store, That hath salve to cure my sore, Only One can me restore. To that Altar I will fly, There I'll live, there I'll die. Save, Save, Mercy, Lord, do I crave, Other Refuge none I have, But thy mercy to implore, O look upon me through that side, Which the spear made so wide, Look on me through him that died, And for sin was crucified, Grant his wounds my sins may hid, And his blood cross my score And I ask but one thing more. Grace, Grace, In my heart do thou place, That I may run the race, Which thy Laws do require; Give me, Lord, I humbly sue, Grace to know, grace to do, Grace that may me so renew, And confirm, and perfect too, That, when death shall claim his due, Grace in Glory may expire, This is all my desire. AN EPITAPH. LIfe leads to Death, so Nature saith; Death is the way to Life, So Faith. Thus let us think of both. Say I, He that desires to live, must die. A Meditation UPON THIS EPITAPH, LIfe is the way to Death, The common course of Nature saith, Death is the way to Life, This is a truth maintained by Faith. Even Nature then May mind us men To look for an alteration; But against that day 'Tis Faith must lay Sure grounds of consolation. He that would live, must die, So Faith and Nature both do teach, In words they both comply, And yet in sense they make a breach; Who love this breath, Must look for death, Thus Nature doth explain it; Faith thus: who love That life above, Must die before obtain it. But 'tis by both confessed All Adam's race are born to die, The worst, and eke the best, The rich, the poor, the low, the high, Against death's dart The wisest heart Can never yet find shield, The stout must stoop, The daring droop, And all be forced to yield. And yet there's hope in Death For such as do in Christ believe, For when they lose this breath They truly do begin to live; Their worst is past, For even the last Omega, well to die, The Alpha is To joy and bliss In Heaven's eternity. To thee I therefore cry, Who dost both grace and glory give, Teach me, Lord, how to die That so I may be taught to live. While I dwell in clay I humbly pray For an heavenly conversation; And when I must Return to dust Lord show me thy salvation. FINIS.