A treatise of God's government and of the justice of his present dispensations in this world by the pious, learned and most eloquent Salvian ... ; translated from the Latin by R.T. ... ; with a preface by the Reverend Mr. Wagstaffe.

SALVIAN of GOD's Government , &c.

BOOK I.

Of God's Governing the World : The Prosperity of the Bad , and the Adversity of the Good , in this World : And how the Good cannot be but Blessed . The Contempt of Riches , and the Profit of Infirmity : How Cain slew his Brother ; The Destruction of Sodom and Gomorrha ; The Rebellions of Pharaoh , and the works of Moses .

I. GOD Almighty is esteem'd by many Of God's Governing the World . to neglect and disregard Humane Affairs , that He neither protects the Righteous nor punishes the Wicked , and that That is the Reason why , generally speaking , the Good are commonly miserable in this World , and the Bad happy : Seeing we have to do with Christians , the Word of God alone ought to be sufficient to refute this ; but because many have something in them of Heathenish Incredulity , it may be they ▪ may be also pleas'd with the Authorities of the greatest and wisest Heathens . I shall therefore shew , that even they who had not the true Religion , and so could not know God as they ought to do , because utterly ignorant of that Law by which he is known , yet never dream'd of any such Negligence or Carelesness as this . Thus the Great Pythagoras , whom Philosopy her self almost own'd for her Master , discoursing of the Nature and Beneficence Tully de natur . Deorum . Book I. of the Deity , says thus : That he is a Soul dilated and diffus'd thro' every part of the Vniverse , from which every living Creature receives its Being . How then can God be said to neglect the World , when by this He shews so great Regard to it , that he disposes Himself in every part and parcel of it ? Plato and all his Followers declare God to be the Ruler of all Things . The Stoicks place him like a Pilot at the Helm of his Government . And how could they well form a more orthodox and religious Thought of the Love and Care of God Almighty than by thus comparing Him to a Pilot ? For their Meaning is , that as when a Ship is under Sail , the Director of it has always his Hand upon the Rudder ; so God's Care of the World is continual and without intermission : and as the One is entirely employ'd in all the Faculties of his Soul and Body in ordering his Tackle to the Winds , avoiding the Rocks , and observing of the Stars , so our good God is always graciously beholding , and by His Providence governing , and most tenderly and compassionately loving the whole Order of Beings . Hence also is that most Divine Saying of Virgil's to this purpose , and which shews him to have been a very Great Philosopher as well as Poet.

— God is diffus'd thro' all Virgil. Georg. 4. The various Parts of the Terragueous Ball.

So is that of Tully ▪ Nor can that God , ( says he ) understood who is known by us , be understood any other way , Tully's Tusc●l . Questions . BOOK ● . than as a free Mind void of , and separated from all manner of Humane Composition , knowing and disposing all Things . And in another place . There is nothing more Excellent than God , and therefore the World must of Necessity be govern'd by Him . 'T is plain then that God is not under or subjected to any other ▪ Being or Nature , and therefore that He governs whole Nature himself ; unless we should be so very wise as to think , that He , who , we say governs all things , should at one and the same time both govern and neglect them too . Seeing then that even all those who are without the true Religion have been forceably , and of necessity compell'd to own , that all Things are throughly seen , order'd , and govern'd by God : How comes it to pass that some now a days do think Him to be negligent and regardless , who by His quicksightedness sees all things , disposes of them by His Might , governs them by His Omnipotence , and preserves them by his Goodness ? I have shewn what the Chiefest Authors for Philosophy and Eloquence have thought of the Majesty and Government of the Great God ; and I particularly took care to choose the most accomplish'd Masters in both those admirable Arts , that I might the more easily make appear , that all the rest had the same Sense of the Matter , or at least , that they dissented without any manner of Authority . And really , I cannot find any of a different Judgment , bating a few whimsical Epicureans , or Epicurizers , who as they have link'd Voluptuousness with Vertue , so they have joyn'd God with Sloath and Carelesness , that they might shew the World the effect of their Sentiments , by following the Epicurean Vices as well as their Opinions .

II. I do not think my self obliged in this The Prosperity of the Bad , and the Adversity of the Good , in this World : and how the Good cannot but he bless'd . place to produce any Divine Testimony to prove so plain a Truth , chiefly because the holy Scriptures do so abundantly , and with such Evidence contradict all the Reasonings of the Wicked , that , as in the sequel , I am answering their further Calumnies , I shall have an opportunity of more fully confuting what has been said before . They urge then that all Things are neglected by God , because He neither punishes the Bad nor protects the Good ; and therefore the Condition of the better Sort is much the worse in this World : for the Good are poor , but the Bad are rich ; the Good weak , the Bad strong ; the Good mourning , the Wicked rejoycing ; the Righteous miserable and despis'd , the Wicked prosperous and advanc'd . I desire to know in the first place of those who either grieve at , or blame such a Dispensation , whether they sorrow for the Saints , that is , for true , and faithful Christians , or for Hypocrites and Impostors ? If for the Hypocrite , 't is an idle Sorrow that grieves that a bad Man is not happy : For they who are already wicked , would only be made worse by Success , and become rampant in their Villany . And therefore , for that very Reason they should be more miserable , that they may be less wicked ; since they vouch the Name of their Religion for their dishonest Gains , and make use of the Pretence of Sanctity only for their unrighteous and sordid Bargains ; if their Miseries were compar'd with their Iniquities , they are less miserable than they deserve ; because let them be in the greatest Misfortunes imaginable , yet their Wickedness will be still greater than their Misfortunes And therefore we ought not by any means to be troubled that such as these are not prosperous and happy : And much less should we be afflicted for the Saints ; for tho' they may seem to ignorant People to be miserable , yet it is not possible for them to be otherwise than happy . 'T is an idle thing for any one to judge other people miserable either in Sickness or Poverty , or in any other State in which they take themselves to be happy . For no one is miserable in another Man's Opinion but his own . And therefore they cannot be miserable by the mistaken Judgment of another Man , who are truly happy in their own Consciences . For I am of opinion , that none are more happy than those who act according to their own Wishes and Desires . So then if the Good are in mean Condition , 't is what they would be : Are they poor , they take delight in their Poverty : Are they without Ambition , 't is because they despise it : Have they no Titles of Honour , 't is because they refuse them : Do they mourn , they joy in Mourning ; Are they weak , they 2 Cor. 12. v. 10 rejoyce in Weakness . For when ( says the Apostle ) I am weak , then am I strong . And he had good Reason to think so to whom God himself speaks after this manner , My grace is V. 9. sufficient for thee , for my strength is made perfect in weakness . We must therefore take care not to be griev'd at any Affliction from such Weakness , since we see that 't is the Original of Strength ; For , be it what it will , they who are truly Good are to be esteem'd happy ; and in the greatest Distress none are more happy than those who are in such Circumstances as they would be . There are some indeed who pursue Baseness and Obscenity , and in their own Opinion think themselves happy , because they obtain what they desire ; but in reality they are not so ; because it was their Duty to detest those things they desired . But the truly Religious are far happier than all of them , because they both enjoy what they desire , and cannot possibly be possess'd of better things than those they do enjoy . So that Labour , Fasting , Poverty , Beggary , and Sickness are not troublesome to all that bear them , but only to those who bear them unwillingly ; and whether they seem heavy or light , it proceeds from the opinion of him who bears them . For as there is nothing so easie but is troublesome to him who does it unwillingly , so there is nothing so heavy which will not seem light to him who undertakes it chearfully : unless it may be we think it was a Burden to those antient Hero's the a a See Eachard's Roman History , part. 1. p. 97. &c. Fabij , b b The same . p. 174 , 175 , &c. Fabritij , and c c p 105 , 106 , &c. Cincinati , that they were poor when they themselves would not be rich , but plac'd their whole Study and Endeavours to advance the publick Interest , and by their own voluntary Poverty to enrich the Common-wealth . Can we think they underwent that frugal and hard Way of living with Grief and Whining ? When they fed on the most ordinary Country Dyet before that fire at which they had dress'd it , and took not even that until the Evening ? Do we think they were troubled that Loads of Gold did not oppress their rich and craving Consciences , when they had restrain'd even the use of Silver by a Law ? Or that they thought their Appetites and Desires abridg'd , because they had not Heaps of golden Treasures , when they judg'd a d d Corn. Ruffinus Eachard's Roman History , part I st . p. 179. Grandee unworthy of the publick Trust , because he had to the value of ten Pounds in Silver . They did not doubtless then despise a mean Attire , when they cloath'd themselves with a short and coarse Garment ; when they were taken from the Plow to the Magistracy ; and when appearing in all their Splendor , would wipe the Sweat and Dirt from off their Faces with the richest of their Robes . 'T was such poor Magistrates as these that made a rich Common-wealth ; but now a rich Government makes the Publick poor : tho' 't is certainly the greatest Stupidity and Frenzy , to think that private Estates can hold , when the Publick is Beggarly and Starving . Such were the Brave antient Romans , and so they contemned Riches , altho' they knew not the true God , even as those now despise them who follow our Lord . But I need not insist so much on those who in order to the enlarging of their Dominions despised their own private Interest for the sake of the Publick , who , altho' their private Fortunes were small , yet had large Shares in the publick Treasure : Since e e Crates Bias. Diogenes &c. several of the Philosophers of Greece , without any manner of respect to the Publick , have renounc'd all Title to almost all their Estates , meerly out of a desire of Fame . And not only so , but have advanced their Precepts so far , as to contemn all sense of f f All the Stoicks in general . Pain and Death it self , affirming that a wise Man is happy in the midst of Fetters and Torments , and that the Power of Vertue is so great , that it is not possible for a good Man to be otherwise than happy . If therefore these Men are not esteem'd by many now to have been miserable , who yet reap'd no other Advantage by their Sufferings , but only the present Reputation of them : By how much more are Religious and Holy Men not to be accounted so , who have both the Joy and Comfort of their present Faith , and shall hereafter be rewarded with future Bliss .

III. One of these Gentlemen whom I am The Contempt of Riches , ●nd the profit of Infirmity . now confuting , once ask'd a certain holy good Man who embrac'd the Truth , that is , that God govern'd the World , and that it was absolutely necessary for the good of Mankind that he should sit at the Helm ; Pray if it be so ( says he ) will you tell me how you came to be sick and weakly ? His meaning was this , viz. If you think that God orders and disposes all things in this present Life , how comes such a Man whom I know , to be a very Villain , to be Lusty and Strong , and you , whom I verily believe to be good and vertuous , to be sickly and infirm ? Who can for bear admiring the deep reach of this Man , who thinks the Piety and Vertues of the Righteous worthy of such mighty Rewards , that they ought in this present Life to be recompensed with healthful and robust Constitutions ! However I reply , not only on the behalf of this One , but of all good Men in general ; and to the Question , how good Men come to be weak and infirm , I answer briefly ; because righteous Persons labour to keep their Bodies under , lest if they were vigorous and robust , it should be difficult for them to be so good as they are . For I guess that all Mankind become strong and lusty by eating and drinking plentifully : And on the other hand , they grow weakly by Abstinence , Temperance , and Fastings . And therefore what wonder is it if those Men are weak and infirm , who refuse to make use of the Means by which others become healthful and strong . However they have good reason for such Conduct , since St. Paul says of himself , I keep under 1 Cor. 9. V. 27. my body , and bring , it into subjection : lest that by any means , when I have preached to others , I my self should be a Cast-away . If this Great Apostle thus desired to pull down his Body , it can be no great Wisdom to nurse it up . If he dreaded a robust Constitution , there is no good Christian that would reasonably covet it : And therefore this may pass for a sufficient Reason , why some devout Christians are both infirm , and desire to be so ; but that is no Argument to think that good Men are neglected by God , when for that very Reason , we trust they are more belov'd by him . We read of the Apostle Timothy , that he was of a very weak Constitution , but shall we thence conclude that he was neglected by our Lord , or that by reason of his Infirmity he was less acceptable to Christ , when the Reason of his being so was an Endeavour to please him ? And when St. Paul saw him very much weakned by frequent Sicknesses , he suffer'd him to 1 Tim. 5. V. 23. make use of only a very small quantity of Wine , that is , he would have him take care of his Health , but not to pamper the Flesh so far as thereby to make it unruly . But for what end did he thus ? Without doubt for the Reason he Galat. 5. V. 17. himself gives ; because the flesh lusteth against the Spirit , and the spirit against the flesh ; and these are contrary the one to the other , so that ye do not the things that ye would . A certain Author on this place said not indiscreetly , if we cannot do our Duty as we desire by reason of the Rebellion and unruliness of the Body , it must be humbled and pull'd down , that the Duty may be done : For , says he , The infirmity Salvian Epist. 5. of the flesh puts such an Edge on the Vigour of the Mind , that when it is indispos'd , all the Powers of the Body are transferr'd into the Faculties of the Soul , the inward Parts do not broil with base Lusts ; no secret . Incentives inflame the distemper'd Mind ; the wandring Senses do not ramble and play the Wanton with a thousand tempting Objects ; but the Soul alone , as Sovereign Mistress in a distemper'd Body , is merry and joyful , and triumphs over the Flesh , as if her Enemy were overcome . This then which I have set down , is the Cause of good Mens Infirmities , and , I believe by this time you are of my Opinion too .

IV. But it may be you 'll say there are greater How Cain slew his Brother . Things than these , viz. That they suffer grievous and cruel Hardships ; that they are cast into Prisons ; that they are put to Torture , and that they are slain . All that is true . But in this what do we more than both the Prophets , who were carried into Captivity ; and the Apostles also who endur'd Torments ? And yet notwithstanding we do certainly believe that God Almighty took extraordinary Care of them , even then , when they suffer'd those Hardships for his Service . But perhaps for this very Reason you 'll pretend to prove , that God does not regard the Things of this World now , but reserves them entirely to his future Judgment ; because , for the most part , good Men suffer all the ill Things , and the Bad inflict them . I must confess the Assertion seems not to savour altogether of Infidelity , because it does so plainly own God's future Judgment : But we maintain that Mankind are so to be judg'd by Christ , as that at the same time we believe that God does now dispose and order all things as he thinks most fit and convenient ; and we affirm that he will sit as Judge in the future Judgment , but so that at the same time we teach , that he does always exercise Judgment in this World . For since God does always govern , he does always judge : because Government it self is the exercise of a Judicial Power . How many ways would you have this prov'd ? Whether by Reason , Examples or Testimony ? If by Reason ; who is there so void of common Sense , or so great a Stranger to the Truth we are discoursing of , that does not see and acknowledge , that the most beautiful Frame of the World , and the inestimable Magnificence of superior and inferior Things are all govern'd by the same glorious Being which created them ; that he that form'd the Elements is still their Moderator , who , as at first he made all Things by his Authority and Power , so he still rules them by his Providence and Wisdom ? Especially when in transacting all our own Affairs , nothing can be manag'd without Prudence , and that every thing has it's Safety and Success from Wisdom and Forecast , as the Body has it's Life from the Soul . So that in this World not only Empires and Provinces , Civil and Military Affairs , but even the smallest Offices and private Families , nay the very Beasts and the most minute and contemptible of our Domestick Creatures , are not to be manag'd without Conduct , and a prudent and orderly Disposition . And without doubt 't is the Will of God that thus it should be , that all Mankind might rule the several Parts alloted them after the Pattern set them by him , who so wisely steers the whole . But , say you , things were thus order'd and dispos'd in the beginning of the Creation ; But when God had made the Universe , and perfected all things therein , he abandon'd all further Care of earthly Matters , and renounc'd it . I warrant you to avoid the Drudgery , he remov'd it far enough from him , or was asraid of being tir'd with it , or being taken up with other Matters , he left part of the Creation to it self , being unable to look after the whole .

V. You say then that God has left all Care The Destruction of Sodom and Gomorrha . of mortal Matters . If so , pray tell me to what purpose serves Religion ? What reason have we to worship Christ , or what hope of gaining his Favour ? For if God does not at all regard Mankind in this World , to what end do we daily lift up our hands to Heaven , why do we by frequent Prayers implore God's mercy , why do we run to the Churches , and why prostrate our selves before the Altars ?

The very Reason of all Prayer is destroy'd , if we have not hope of obtaining what we ask . And therefore you see the Vanity and Folly of such an Assertion , which , if it should be admitted , does utterly destroy all the Foundations of Religion . But it may be you 'll fly to this Excuse , and say , that we worship God now out of Fear of his future Judgment : and that we labour to pay him all the present Service we can , that we may obtain Mercy and Forgiveness in the World to come . What means St. Paul the Apostle then by his commanding and ordering that Supplications , Pray 1 Tim. 2. V. 1. ers , Intercessions , and giving of Thanks should be constantly every day offer'd to our God in the Church ? And for what Reason did he order thus ? But for that which he tells us , that we may lead a quiet and peaceable Life in all V. 2. godliness and honesty .

Here we see he commands us to offer Supplications and Prayers for Things of this present Life : and he would never have given such a Command , if he were not confident that we should obtain them . How therefore does any one think that God's ears are open to Prayers offer'd for the Good things of the other Life , but are clos'd and shut up to those of this Life ? Or how come we in our Prayers in the Church to beg of God present Security , if we think we are not heard at all ? There are therefore no Prayers to be offer'd for our present Safety and Prosperity , but rather that the Modesty of the Petition may procure Audience for him that prays , it may be convenient to address himself thus : Lord , we ask not for Prosperity in this Life , nor for the good things of this present time , we know thy ears are shut up and baritaded to such Prayers , so as thou canst not hear them ; all that we desire is , that thou wouldest be favourable to us after death in the World to come . Suppose now such a Prayer as this were pertinent and useful , yet how would it consist with Reason and good Sense ? For if God has sequestred himself from all manner of regard of the Affairs of this World , and shut his ears against all Petitioners whatever , certainly he who does not hear us when we pray for present good things , does not hear us when we crave those that are future ; unless we imagine that according to the difference of the Petition , Christ does either afford or refuse his ears , that is , that when we desire the good Things of this Life he shuts them , and opens them when we beg the future . But no more on this head : because all these Pretences are so very srivolous and foolish , that we had need take care that we do not affront the Divinity , whilst we are endeavouring to rescue and preserve his Honour . The Reverence and Regard we owe the Divine Majesty is so awful and tremendous , that we ought not only to detest whatever is spoken against his Religion , but also to take all the Care that may be , that what we our selves offer in it's defence be done with the greatest Caution and Circumspection imaginable . Well then , if it be folly and wickedness to think that the Divine Goodness despises all Care of Humane Affairs , for that reason , 't is plain , that he does not disregard them ; if he does not disregard them , then he directs them : If he directs and orders them , for that very Reason 't is manifest , that he judges them , for 't is not possible to suppose a Government , where the Governour is not invested with a Power of Judging .

VI. But after all , these Proofs from Reason The Rebellions of Pharaoli , and the works of Moses . may seem to some to be of little moment , unless we likewise confirm it by Examples . Let us take a view then of God's Government of the World from the beginning , and thence we will shew , that he has ever so govern'd all things , that we may inform you that he has at the same time likewise pass'd Judgment on them . For what says the Scripture ? And Gen V. 7. the Lord God formed man of the dust of the ground , and breath'd into his nostrils the breath of life : And after He placed him in the garden V. 16. of Eden . Then He gave him a Law , Precepts to instruct him , and Discipline to direct him . And what was the consequence of all this ? Man transgress'd God's Commandment , has Sentence Gen. 3. pass'd upon him , loses Paradise , and is punish'd for his Transgression ▪ Who is so blind as not to see God acting both as Governour , and Judge in this whole Affair ? For when he plac'd Adam in Paradice , he was innocent , when he expell'd him , guilty : In the placing of him he exercis'd Government , in his expulsion , Judgment ; when he put him in the place of Pleasure , he dispos'd of him by his Power ; but when for his Guilt he expell'd him , he judg'd him . This was the Case of the first Man , that is , the Father ; let us see how it far'd with the Second , that is , the Son . In process of time it came to pass , says the holy Gen. 4. Scripture , That Cain brought of the fruit of the ● 3 , 4 , 5. ground , an offering unto the Lord . And Abel he also brought of the firstlings of his slock , and of the fat thereof ; and the Lord had respect unto Abel and his offering ; but unto Cain and his offering he had no respect . Before I speak of the more manifest Judgment of God in this Matter , I must take notice , that in what I have now repeated , there seems to me a sort of passing of Sentence . For in this particular , that God accepted the Sacrifice of the one , and rejected that of the other , he did most evidently declare the Righteousness of the one , and the Iniquity of the other . But this is the least of the Case . When therefore Cain , in order to accomplish his design'd Villany , had drawn his Brother abroad , he committed the Fact in the most lonely place , in this equally impious and foolish , that could imagine he might perform the detestable cursed Deed , if he avoided humane Eyes , and yet durst murder his Brother in the face of the Almighty : which makes me believe that he was of the opinion that many are now a days , that God does not at all regard things here below , and so does not see the Naughtiness of cruel and ungodly Men : and one can't doubt it by his Management , when after the horrid Deed , being call'd upon by God , he deny'd that he knew any thing at all of his Brother's Murder ; he thought God Almighty knew so little of the Matter , that he might conceal the unnatural Fact with a Lye . But he found the contrary to his cost . For he , who when he committed the Murder , thought God did not see , was made sensible that he did see when he was condemn'd for it . I desire therefore to be satisfied in this place , by those who deny that Humane Affairs are either regarded , govern'd , or adjudg'd by God ; whether what I have at present urged , proves the contrary or no ? It seems to me , that he who is present at a Sacrifice , is not absent from it , and that he shews the Exercise of Government , who after such Sacrifice , inflicts a Punishment upon Cain : that he shews Care and Regard , who demands an account of the Slain at the hands of the Murderer : and that he exercises Judgment who passes a righteous Sentence on the wretched Aggressor . From all which , it is very natural to make this Observation , that we should not by any maans think it strange that good Men now a days suffer Hardships , since at that time Heaven permitted the first Saint on Earth to be Barbarously murdered . But for what reason it was permitted , the shortness of a humane understanding will never be able to reach , neither is it my Business at present to enquire : It is sufficient to my purpose , that I prove that such Occurrences as these come not to pass , without the knowledge or notice of God Almighty , but that they are permitted so to be in his Providence and Wisdom . Neither can we by any means esteem that thing to be unjust in which we cannot deny the Sentence of Heaven to have passed : because whatsoever is the will of God must of necessity be the perfection of Justice . It is not for us to Censure God's doings as unjust ; Man's Understanding was never design'd to comprehend the Compass of Divine Justice . But to return whence we digress'd .

VII . We see then , by what has been said , The World 's drowned . that in the Instances I have given , that nothing of them came to pass thro' the Disregard of the Almighty , but that the Divine Providence order'd and appointed some of them , by His long-suffering permitted others , and pass'd a just Sentence on the rest . However , it may be , there are some still may think that it is not sufficient for me to have prov'd my Assertion by a few single Instances ; let us see therefore , whether I cannot prove the same thing thro' all the Race of Mankind . When therefore the Number and Iniquities of Mankind were equally increas'd : God seeing ( says the Sacred Scripture ) that the Wickedness of man was great in the Earth , and that every imagination of the Gen. 6. Thoughts of his Heart was only evil continually : it repented the Lord that he had made Man on V. 5 , 6 , 7. the Earth , and it griev'd him at His heart . And the Lord said , I will destroy man whom I have created from off the face of the Earth . Let us consider here how much the extraordinary Care and strict Justice of the Lord is shewn in all these Particulars . And first , he says , God seeing : Secondly , it grieved him at his heart ; Thirdly , I will destroy ( says he ) man whom I have created . By the Expression in this place of God's seeing all this , is shewn his great Care : By the other of grief , his terrible Wrath : By that of punishing , the severity of his Justice . It therefore repented God ( says the Scripture ) that he had made man on the earth : Not that the Almighty is liable to such Motions , or subjected to any manner of Passion , but the sacred Writings , that they may the more plainly convey the Meaning of the Things Recorded , delivering them to us in our own way , after the manner of Men , by the Expression of God's repentance , do demonstrate to us the Greatness of His Anger . Now God's Wrath is the Punishment of the Offender . But what follow'd after this ? When God locked upon the earth , ( it goes on ) and behold V. 12 ▪ ●● . it was corrupt , he said unto Noah , the end of all flesh is come before me , for the earth is filled with violence thro' them , and behold ▪ I will V. 30. destroy them with the earth : It follows , The Gen. 7. v. 11. Fountains of the great deep were broken up , and the windows of Heaven were opened , and the rain was upon the earth forty days and forty nights . And a little after , And all flesh died V. 21. that moved upon the earth . And again ; And Noah only remain'd alive , and they that were with him in the Ark. Here now I would fain V. 23. know from them , who would have it that God is altogether regardless of Things here below , whether or no at that time they think God did either regard or judge Things on the Earth ? For I am of Opinion , that he did not only barely judge them , but passed , as it were , a double Sentence upon them : Because , when on the one hand , he preserv'd the Righteous , he shew'd himself merciful and their Rewarder ; and on the orher hand by his punishing of the Ungodly , he shew'd the strictness of his Justice . But perhaps these things , because transacted , as it were in another Age before the Flood , may not have so great Weight among some of the weaker Sort , as they ought to have : as tho' there were some other God at that time , or else , that He afterward grew sullen , and would not take the same Trouble that he had done before . I could by Divine Assistance , prove what I have said thro' all Ages since the Flood , but the Greatness of the Number will not admit it ; and besides , some few of the most considerable Instances may suffice : For since 't is beyond all doubt , That the God of the first Men and of their Posterity , is the very same , that must be expected in the Government of the Posterity , which we find by Instances to be true in that of our Fore-fathers ▪

VIII . When therefore after the Universal The destruction of Sodom and Gomorrha . Deluge , God had blessed Mankind , and the Fruits of that Blessing appear'd in their extraordinary Encrease : The Lord called to Abraham out of Heaven , and commanded him to Gen. 12. leave his own Countrey , and go and find out another . Here he is call'd , he obeys , he arrives at it , is placed in it , from Poverty becomes Rich , from a perfect Stranger becomes Powerful , from a contemptible Vagabond to be Great and Honourable . But lest these things , which were given him , might seem to be purely the Effects of God's Bounty , and not any Encouragement of his Obedience ; he who was thus prosperous and successful , afterward underwent the Tryal of Adversity . For he afterward liv'd in Trouble , Hazards , and Dread of his Life ; was tormented with Travelling from place to place , fatigu'd in Banishment , every where affronted ; depriv'd of his Wife : God order'd his Son to be Sacrific'd the Father obeys , and offers him , as far as was possible in the Sincerity of his Intention . He 's again banish'd , again in fear of his Life , envy'd by the Philistines , robb'd by Abimelech ; These were mighty Misfortunes , and yet his Comforts were as Great : For tho' his Afflictions were many , yet the Lord deliver'd him out of all . In all these Transactions 't is easie to observe , that God was an Overseer , an Inviter , a Guide ; was Solicitous , a Promiser , a Protector , a Rewarder , a Prover , a Patron , a Revenger , and a Judge . He was an Overseer , when out of many he chose him alone whom he saw to be better than the rest : An inviter , when he call'd him from his own Country : A guide , when he brought him into an unknown Place : He was solicitous when he visited him under the Tree : A promiser , when he assur'd him of Things to come : A protector , when he protected him among a strange People : A rewarder , when he enrich'd him . A Patron and advancer , when he advanced him above all : A revenger , when he reveng'd him of his Adversaries : And a Judge because in the Act of his Vengeance , he judged them . To this Story of Abraham , God immediately subjoyns , and says , The Cry of Sodom and Gomorrha is great , and their Sin is Gen. 18. very grievous . The Cry , says he , of Sodom v. 20 , 21. and Gomorrha is very Great . The way of speaking that Sins do cry , is remarkable : For doubtless the Cry of Sinners must be great , since it ascends from Earth to Heaven . But why should he use such an Expression , as that the Sins of Men do cry ? Because God says , that his ears are wounded with the Cries of Sins , to hasten the Punishment of the Sinner : And a huge and mighty Cry it must be , when the long-suffering of God is so overcome by the Cry of Sins , that he is forc'd to inflict Punishment on the Sinner . The Lord does therefore here shew how unwillingly he inflicts Punishment on the greatest Trangressors , when he says , that the Cry of Sodom is come up to him , as much as if he had said , my Mercy does mightily incline me to spare them , but the Cry of their Sins does even force me to punish them . But when he had said thus , what was the Consequence ? Why , Angels are sent to ; Gen. 19. Sodom , they go , they enter the Place , are kindly ▪ receiv'd by the good People , are abus'd and injured by the Bad. The Wicked are struck with Blindness , and the Righteous saved . Lot with his righteous Inclinations is taken out of the City , the City , with its unrighteous Inhabitants is burnt to Ashes . I desire to be inform'd in this place , whether God , according to his righteous Judgment destroy'd the Place , or ; whether he did it without Judgment ? Whoever , says God , punish'd the Sodomites without passing Sentence , makes him to be ▪ unjust : But if he did pass Sentence in the Destruction of the Wicked , then he judg'd them ; and truly he judg'd them at present , as tho' it were at the future Judgment : For it is most certain , that Hell-fire burns for the Punishment of the Wicked hereafter , and Sodom , with it's neighbourning Cities , were destroy'd by fire from Heaven . So that by this present one , God seems to declare the Dreadful future Judgment , when upon a most unrighteous People he sent a sort of Hell from Heaven . Even as 2 Pet. 2. v. 6. the Apostle also says : And turning the Cities of Sodom and Gomorrha into ashes , condemn'd them with an overthrow , making them an Example unto those that after should live ungodly : And yet , even what was done there had more of God's Mercy in it , than of his Severity . For 't was a piece of very great Mercy that he deferr'd the Punishment of them so long , as it was of Justice that he did some time punish them . And therefore by his sending Angels to Sodom , he would shew us with what unwillingness it is that he punishes Sinners : So , as that , when we read what the Angels suffer'd from the Sodomites , and consider the excessive Greatness of their Villanies , the Deformity of their Crimes , and the Nastiness of their Lusts , God does by that shew his unwillingness to destroy them , if they themselves had not extorted their own Destruction from him . The Rebellions of Pharaoh , and the Works of Moses .

IX I could produce innumerable other Examples , but that I fear I shall seem to write an History , whilst I am endeavouring fully to prove the Thing I have undertaken . Moses in the Desart feeds a Flock , sees the Bush burning , hears God out of the Bush , receives Commands Exod. 3. from him , is exalted with Power , is sent to Pharaoh , goes to him , speaks with him , is rejected , and yet gains his Point ; Aegypt is sinitten , Pharaoh is scourg'd for his Disobedience , and that by more ways than one , that the greater Criminal might be wrack'd with variety of Punishment . And what then ? Why after all he rebels ten times , and is as often scourg'd . What say you to that ? Why , I think you may perceive in this whole Affair , that God does both take care of , and judge Affairs here below . As for Instance in Aegypt , where there appears not only one single One , but variety of God's Judgments : For as often as he smote those who rebell'd against him in Aegypt , so often he judged them . But what follow'd after ? Israel is sent out , celebrates the Passover , spoils the Aegyptians , departs with Riches : Pharaoh repents , draws together his Army , overtakes the departed , Encamps , is parted by the Cloud , the Sea is dry'd up , Israel passes through , is deliver'd by the kind sufferance of the friendly Waves , Pharaoh pursues , the Sea rowls upon him , and he is overwhelm'd in the Waters . I think in this whole Affair , there does appear the manifest Judgment of God ; and not only his Judgment , but also his Long-suffering and Forbearance , For 't is an Argument of great forbearance , that the wicked Aegyptians were often smitten , as 't is of Judgment , that the Perverse and Impenitent were at length destroy'd . Well , after this Series of Things and Actions , Israel being Conquerour without a Battle , enters the Wilderness , travels without a Journey , sojourns without a Road , God his Leader , the Host of Heaven his Fellow-Soldiers , and heavenly Bodies his Guides , following the moving Pillar , cloudy by Day , and fiery by Night , changing its Colour and Complexion , as fitted best the change of either Season , that it might set off the brightness of the Day by it's shady Obscurity , and enlighten the darkness of the Night by it's shining Splendour . To these add Fountains , made on a sudden , add Medicated Waters either newly given , or else transmuted , remaining the same in Kind , tho' chang'd in qualities : the tops of Mountains open'd , with Rivers bursting from them , and Sandy Desarts watred with new unusual Streams , thousands of Fowls brought to the Travellers Camps , Heaven by the tenderest Love indulging , not only their Necessities , but even their Wantonness , the Stars afford them daily Food for forty Years , the Heavens still dewing down the luscious Meat , did pour it forth , not only for Subsistence , but for Pleasure too . Besides , the Men felt not in any Limb the alterations or decays natural to Humane Bodies : Their Nails ne're grew , they lost no Teeth , their Hair still of one length , their Feet nere fretted , their Garments always whole , their Shoes nere torn , their Honour was so great in all respects , that even their poorest Cloathing shared in the advancement . To this add God himself descending , purely to instruct them , and the Son of God appearing visible to the eyes of Mortals , the mighty Numbers of the common Sort admitted to be familiar with their God , and honour'd with his Friendship . To these add Thunders , Lightnings , the dreadful Sounds of heavenly Trumpets , the fearful Crackling of the troubl'd Air , Heavens Axes growning with the sacred Sounds , Fires , Darkness , Clouds all full of God , the Lord conversing face to face , the Law resounding from the mouth of God , Letters cut by God's finger , pages hewn from the Quarry , arccky Volumn , a People learning , and Great God their Teacher , and even one School for Heaven and Earth , made up of Men and Angels . For thus says the Scripture , that when Moses had related the Words of the People unto the Lord , the Lord said unto him , Lo I come unto Exod. 19. v. 9. thee in a thick Cloud , that the people may hear when I speak with thee . And a little after , v. 16. There were Thundrings and Lightnings , and a thick Cloud upon the Mount . And again : And the Lord came down upon Mount Sinai , on the top of the Mount . And afterward , He did talk Exod. 33. with Moses , the whole Congregation beholding that the Pillar of the Cloud stood at the door of v. 9 , 10. the Tabernacle , and they themselves stood and worshipped at the door of their Tabernacles . God v. 11. talked with Moses face to face , as a Man speaketh to his friend . Things being thus in fact , pray , does God seem to take care of Man or no , when he heaps so many Benefits upon him , and does such mighty Things for him ; when he admits so contemptible a Creature to converse with him , and to be , even in some sense , a sort of Companion to him ; when he opens those hands for him that are crowded with immortal Treasures , nourishing him with the cup of pleasure , and feeding him with the bread of Heaven ? I would fain know how he could better have express'd the Care of his Government , what greater Tenderness could he possibly shew them , than by Respecting them so much in this Life , as to allow them a sort of Anticipation of the Blessedness hereafter ?

X. But perhaps it will be answer'd here , that 't is true , that a long time ago , God was thus careful of Mankind , but now a days he do's not at all trouble himself with it . Pray how come we to be of that Opinion ? Because , it may be , we are not every day fed with Manna , as they were then , when we are provided with plentiful Crops of Corn : Because the Quails do not fly in our Faces to be catch'd , when we are supply'd with all sorts of Birds , Beasts and Cattle : Because we drink not Water flowing from hardest Rocks , when we have Cellars Stor'd with choisest Wines . Beside , I am confident , that even we our selves , who think they were so much the Care of God , and that we are neglected by Him , should he , instead of what we now enjoy , give us those Things they had , would certainly refuse the Offer . We would never part with what we have at present , to be possess'd of what they had ; not that we have better Things now than that People then enjoy'd ; but because they who were thus daily fed by the hand of God and Heaven , preferr'd their former Gluttony to their present Provisions , grew sullen and afflicted with the base Remembrance of fleshly Dyet , and lewdly hanker'd after Leeks and Onions : not that their former Food was any whit the better ; but because they were just in the same Condition that we are now : They abhorr'd what e're was present , and lusted for what was not : We commend the Things of that Age more than of our own : not that we had rather have them , if 't were put to our Choice , but 't is a Vice common to Mankind , our Desires are always roving after what we have not . As one says well , Other Men's Goods please us , and ● . Syrus . ours please other Men. Beside , 't is almost universally true of us All , that there 's not one of us but is guilty of Ingratitude toward God , and 't is a kind of Original Sin which taints us all , we are still lessening God's love and goodness , lest we should own our selves too much his Debtors . But enough of this , 't is time to return where I left off ; altho' , I doubt not but I have sufficiently prov'd my Proposition , yet I shall add somewhat more , because I judge 't is safer to use more Proofs than what are barely needful , than to destroy a Cause perhaps , by being short in using too few .

XI . The Israelites , having been some time deliver'd from the Yoak of Pharaoh , revolted at Mount Sinai , and are forthwith corrected by the Lord for their Folly . For so it is written . And the Lord plagued the people , because Exod. 32. they made the Calfe which Aaron made . v. 35. How could God Almighty execute a more evident Judgment on the Offenders than that Punishment should immediately follow the Transgression ? But why since all the Congregation were guilty , was not Sentence pass'd alike on all ? Because the God of mercy drew his Sword of Judgment against some , that others might amend by their Example ; and that he might shew at once to all , his Justice in destroying , and Mercy in preserving : 'T was Justice that chastis'd them , and 't was Mercy that spar'd them : altho' both in a different manner ; for Mercy here had greater share than Justice : Because the Lord being always most compassionate , is ever more inclind to Mercy than to Vengeance , and altho' at that time in punishing part of the Jewish Host , the Divine Justice made use of Judgment and Severity , yet at that very time his Mercy saved by far the greater part : and that out of meer Compassion to their mighty Numbers , lest the Punishment should have destroy'd all whom the Guilt had infected . However we read that God's Justice is inexorable toward some Persons and Families , as in the Case when the People rested on the Sabaoth-day , he who presum'd Numb . 15. to gather Sticks was order'd to be slain : v. 36. For altho' the Act it self was innocent , yet the Day on which he did it , made it Criminal : So in the Case of two contending Parties , one who blasphem'd was put to death ; For thus 't is written , Behold the Son of an Israelitish Levit. 24. Woman , whose Father was an Aegyptian , v. 10. went out among the Children of Israel : And this Son of the Israelitish Woman , and a Man v. 11 of Israel strove together in the Camp : And the Israelitish Woman's Son blasphem'd the Name of the Lord , and cursed , and they brought him unto Moses : And a little after , And they put him in ward , that the mind of the Lord might be shewed v. 12. them , and the Lord spake unto Moses . saying ; Bring forth him that hath cursed without the v. 13. Camp , and let all that heard him lay their hands v. 14. upon his Head , and let all the Congregation stone him . Is not here a plain and manifest Judgment of God , and a Sentence in a heavenly Tryal , pass'd according to the form of Humane Examinations ? For first the Offender is seis'd ; in the next place , he is brought before the Judgment-seat , then he is accus'd , then sent into Prison , and last of all , punish'd by a Sentence from above . And not only punish'd , but condemn'd in a Tryal by Witnesses , that it might appear that 't was Justice that convicted him , and not meer Power : that the Example might contribute to the Amendment of all , that no one in after-times should dare to do those things that all the People had punish'd in one . This is the Method and the Justice with which God does both now act , and with which he ever has acted : that the punishments inflicted on single , Persons may tend to the Amendment of all . So it was in the case of Nadab and Abihu , both of the Priesthood , Numb 26. v. 61. when they were consum'd with Fire : in whose destruction God had a mind to manifest , not only his common Judgment , but a 1 Chron. 24. v. 1 , 2. very present , sudden , and unexpected one . For thus saith the Scripture ; That when fire came out from before the Lord , and consumed Levit. 9. v. 24. upon the Altar the Burnt-offering . — Nadab and Abihu , the Sons of Aaron took either of them his Censer , and put fire therein , and offer'd Levit. 10. strange fire before the Lord , which he commanded v. 1. them not : And there went out fire from the Lord , and devour'd them : and they died before the Lord . v. 2. By this God would shew , that his hand is always stretch'd over us , and that the Sword of Vengeance hangs over our heads , since we see that he punish'd the Sin of these Men in the very Act : The Fact of these Sinners was scarce committed , before the Penalty reveng'd the Sin : but that is not the only remarkable Thing in this Affair , since there are many others . For in these Men it was not so much a wicked Heart , as a too rash and unadvised Easiness that was punish'd ? which is a Declaration from God himself , of what punishment those are worthy , who dare Sin in open Contempt of the Divine Majesty , when these Men are thus smitten who offended meerly for want of Consideration : And how heinous a Guilt they would contract , who should act expressly against God's Commands , when these were so severely scourg'd , who wanted nothing but a Command for their Actions . Further , by this , God provides for our Amendment , setting before us so wholesome an Example , by which all of the Laiety may undestand how greatly they ought to dread the Wrath of God ; since neither the Merits of the Father ▪ could deliver , nor the Privilege of the sacred Ministry free , even the Sons of the High-Priest from immediate Punishment . But why do I speak of the Inconsiderateness of these Men , which in a manner affected God himself , and tended to the lessening his Honour ? Miriam Numb. 12. v. ● . speaks against Moses , and is punish'd ; and not only barely so , but in a Judicial way : For in the first place , she is summon'd to appear in Judgment : Then she is convicted , and in the last place punish'd . In the Reproof given her , there was the force of a Sentence ; in her Leprosie she was put in the State of a real Offender ; and this Censure did not only humble Miriam , but Aaron also ; For tho' it was not meet that the High Priest should be deform'd by Leprosie , yet nevertheless the Chastisement of the Lord was upon him ; and not only so , for Aaron , as Partaker in the Crime , is chastis'd , in that very Punishment which Miriam suffer'd : for the punishment is laid upon Miriam , that Aaron may be confounded with the Guilt . But that we may further understand how inexorable God is in his Judgment in some cases , we shall see that he will not hearken to the Intercession , even of the offended Party . Thus we read that the Lord said unto Aaron and Miriam ; Wherefore Numb. 12. v. ▪ were ye not afraid to speak against my servant Moses ? And the anger of the Lord was v. 9. kindled against them , and he departed . — And behold Miriam became Leprous white as Snow . v. 10. And Moses cry'd unto the Lord , saying , Heal v. 13. her now , O God , I beseech thee . And the Lord said unto Moses , if her Father had but spit in v. 14. her face , should she not be ashamed seven days ? Let her be shut out from the Camp seven days , and after that let her be receiv'd in again . What I have said on this head and part of my Discourse is sufficient : for it would be endless to enlarge upon all , when the very naming them would be sufficiently tedious , without staying to make Discourses upon them . However , I shall add somewhat more .

XII . The Israelites repent that they left Aegypt , they are smitten for it ; they murmur at the great Fatigue of their Journey , they are afflicted for it : They long for Flesh , and are scourg'd for it . Being weary of feeding every day on Manna , they desire to glut themselves with Dainties , their craving Appetites are gratify'd to the full ; but whilst their Bellies are cramm'd , they are tormented : For while ( says the Scripture ) the meat was yet in their mouths , the heavy Wrath of God came upon Psal. 78. v. 30 ▪ 31. them , and slew the fattest of them , and smote down the chosen Men of Israel . Og rebels against ▪ Deut. 3. v. 3. Numb. 26. v. 9 , 10. Moses , and is destroy'd : Core reproaches him ▪ and is overwhelm'd : Dathan and Abiram murmur , and are swallow'd up . For the Earth open'd and swallow'd up Dathan , and cover'd the Congregation Psal. 106 v. 17. of Abiram . Two hundred and fifty Principal Men likewise , as the Scripture testifies , who were by name call'd to Council ▪ Numb. 16. v. 2. made an Insurrection against Moses : And at the time of their withstanding Moses ▪ and Aaron , they said , it is sufficient for us that al● the Congregation are holy every one of them ▪ Wherefore then lift you up your selves above the Congregation of the Lord ? And what followed ? v. 3. Why , fire came out from the Lord , and v. 35. consum'd the two hundred and fifty Men that offer'd Incense . But after all these mighty Things ▪ they receiv'd no Advantage from Heavens care ▪ they were often under the Rod , but still without Amendment : For , as we at this time are every day scourg'd , yet are nere the better ▪ so they under all their Chastisements continued still the same . For what says the Scripture ? The day following , the whole Congregation murmured v. 41. against Moses and Aaron , saying ; Ye have killed the People of the Lord . And what then ▪ Fourteen thousand and seven hundred Men were destroy'd in a trice by Fire from Heaven . But how comes it since all the People had transgress'd that they di not all likewise share in the Punishment , especially considering that in the Rebellion of Cor●h , beforementioned , not a Soul escaped ? How comes it to pass that in that case God would destroy the whole Body of the Offenders , but in this only some part of them ? Because God is plentiful both in Mercy and Justice , and of his Essential goodness forgives many times , as well as exercises Severity in Vindication of his Justice . And therefore in that Case his Justice took place , that by punishing all the Offenders , it might tend to the Reformation of all that saw or heard it : But in this he exercises Mercy , lest a whole People should be destroy'd . And yet when he had used them with so much Compassion , and saw the often ▪ repeated Scourging of a part only of the offending Multitude had so little Success , at the last he utterly destroy'd them all : The Consideration of which should both make us tremble , and spur us on to Amendment , lest we , who neglect to reform our selves from their Example , come to the same miserable End that they did . For what became of them is plain beyond all doubt ; for seeing that the Chief Design of bringing the Children of Israel out of the Land of Aegypt , was purely that they might possess the Land of Promise , only two holy and good Men , of all that vast Body entred into it . For thus says the Scripture ; The Lord spake unto Moses Numb 14. v. 26 , 27. and Aaron , saying , how long shall I bear with this evil Congregation which murmur against me . As truly as I live , saith the Lord , as you have V. 28. spoken in mine ears , so will I do unto you ; your Carcasses shall fall in this wilderness . And afterward , But your little ones which you v. 31. said should be a Prey , them will I bring in , and they shall know the Land which ye have despised . But as for you , your Carcasses they shall fall in this wilderness . And what follow'd ? They v. 32. all died and were cut off before the Lord . What is there now in all these Instances where God is not ? Would you see him a Governour ? Behold , he rectifies Things present , and ordereth what shall be for the time to come . Would you see him a severe Judge ? Loe he punishes the guilty : Would you behold him just and merciful ? Loe he spares the Innocent . Would you see him Universal Judge ? Behold he is Judgment it self . For as a Judge he reproves us , and as a Judge he rules us : As a Judge he passes Sentence , as a Judge he destroys the guilty , and as a Judge he rewards the Innocent .

SALVIAN of GOD's Government , &c. BOOK II.

Of God's Governing the World ; How God's Ears are always open to the Righteous ; How Great things David suffered . An Example of Repentance , and the Advantages obtained thereby .

THE Examples I have before produced , Of God's governing the World . are sufficient to prove that our God is ever a most solicitous Regarder , a most merciful Governour , and a most just Judge . Notwithstanding which , some of the weaker Sort may yet think ; if things are now order'd by God as they were heretofore in those days ; How comes it about , that bad Men prevail , and that the Good are in distress ; in those days the Wicked felt the weight of God's Wrath , and the Righteous his loving Kindness ; but now the Righteous in some sort seem to experience his Wrath , and the Wicked his Favour ? I shall give an Answer to all this presently : But now , since in the foregoing Book I engag'd to prove these three Things , to wit , The Presence of God , His Government and Judgment , by these three Topicks of Reason , Examples , and Testomony ; and having already gone thro' the two first , it remains that I manifest the same by Testimony : although in strictness the Examples I have produced already ought to pass for Testimony , for that is rightly call'd Testimony , whereby the Truth of things is prov'd . But which of the abovementioned Three shall I begin to prove first by this Testimony , whether God's Presence , His Governing , or His Judging ? His Presence , I think , whether he govern or judge ; for without doubt , he ought to be present before he can exercise either the one or the other . The holy Scripture in it's sacred Pages speaks thus : The eyes of the Lord are in Prov. 15. v. 3. every place , beholding the evil and the good . Here you have him present , here you have him beholding and watching in every place by his Care and Providence : For therefore is it said , that he considers both the Good and the Bad , to shew that nothing can be neglected by him , who so narrowly views every thing . But for a further Understanding of the Matter , hear what the same holy Spirit testifies in another part of Scripture . The eye of the Lord is upon them that fear him . — To deliver Psal. 33. V. 17. 18. their Soul from death , and to feed them in the time of Dearth . Here is a reason given why God is said to behold good Men , namely , that he may preserve and protect them . For 't is from the Propitious eye of Heaven that Mankind ought to date their preservation . So the same holy Spirit in another place : The Psal 34. V. 15. eyes of the Lord are over the righteous , and his ears are open unto their Prayers . See here with how much goodness the holy Scripture represents God dealing with his People . For in that it says , The eyes of the Lord are over the righteous , it shews the Affection of the gracious Beholder : in that his ears are open unto their Prayers , is demonstrated the Liberality and Bounty of the Hearer .

In the Expression that God's ears are always How God's ears are always open to the Righteous . ready to receive the Prayers of the Righteous is meant , not only bare Hearing , but a kind of Condescension likewise .

But how are God's ears always open to the Prayers of the Righteous ? How , but because God always hears , and always grants their Petitions as soon as ask'd : Our Lord's ears are always ready to hear the Prayers of his Saints , always attentive : And , Oh how trebly blessed and happy should we be , were we as ready to obey and do the Will of God , as we read here , that God is ready and willing to hear us ! But you 'll say , it may be , that what we read of God's beholding the Just , does not help my Cause at all : Because that cannot be call'd a general Beholding , which is restrain'd by a particular Favour to the Just only . It is but a little before where the Text is produc'd , which says ; The eyes of the Lord behold the evil and the good : However , if a further Proof be desir'd , mind what follows , for thus it subjoyns , The countenance of the Lord is against Psal. 34. v. 16. them that do evil , to root out the remembrance of them from the earth . Here certainly is no room left for Complaint , that God do's not also behold the Unjust : but notwithstanding this general View he takes of both , yet he beholds them with a vast difference as to their Merits ; he beholds the Good , that he may preserve them , but the Bad , that he may destroy them ; among whom you , who have the Courage to deny that God beholds Mankind , must expect your share ; For know that you are not only seen by the Almighty , but acknowledge that your destruction is inevitable : For since the Countenance of the Lord is upon them that do evil , to root out the remembrance of them from the Earth , it is of necessity that you , who wickedly deny the Countenance of God to behold any thing , should perceive the Wrath of the Beholder in your Destruction . And this shall suffice for the first thing , which is of God's Presence in , and his beholding of , Humane Affairs .

II. Let us see now whether he who beholds them , governs them ; certainly so , for the main Reason of His Beholding is in order to His Governing ; for he do's not regard and mind them , only in order to neglect them , when we understand that he do's not neglect by the very Act of his minding them ; especially , since holy Writ witnesses , as above , that God beholds the Wicked in order to their Destruction , and the Good for their Preservation . And in this very Thing the Dispensation of God's Government is manifested ; for the Justice of Government do's entirely consist in this , to deal with every ▪ Man according to the measure of his Deserts . But let us view a plainer Testimony in this Matter . The holy Ghost says to God the Father in the Psalm , Hear , O thou sh●pherd of ( or thou who governest ) Psal : 80. v. 1. Israel . The word Israel signifies seeing God , whom yet all faithful Christians may behold in their Heart and by Faith : and altho' God be the Ruler of all Men , yet those are said more peculiarly to be govern'd by him , who do more peculiarly deserve the Benefit of the Divine ear . So that you , whoever you are , if so be you are a Christian , must of necessity believe your self to be govern'd by God . But if you do not believe , with other Christians , that you are govern'd by God ; you must of necessity know that you are separated from all other Christians . But if you desire to be inform'd , as we have hinted above , what is the State of all Mankind in general , and not of the Christians in particular , the Holy Scripture will solve your Doubt , which affirms , that all things are continually and without intermission , order'd and govern'd by God . For he loveth Council and Discipline . Nor is there any other God whose Care is Wisd. 12. v. 15 , 18. Universal . For so much then as thou art righteous thy self , thou orderest all things righteously ; — and orderest us with great favour . Here you see God always disposing Affairs , and always governing ; and besides , there is not only in this place a Declaration of his Governning , but also an Exaltation of Humane Nature : For in the words , Thou orderest us , is the Force of God's Power , but in those with great favour is the height of Humane Honour . So in the Prophet ; Do not I fill Heaven and earth , saith the Lord ? And He himself declares Jer. 23. V. 24. why he fills all things : Because I am with you , ( says he ) and will save you . God Jer. 42. v. 11. do's not only barely declare his Power , and his filling all things , but shews the Efficacy and Benefit of such his filling . For the Divine filling brings this Advantage with it , that it saves every thing which it fills . And therefore the holy Apostle St. Paul , in the Acts of Acts 17. v. 28. the Apostles says : In him we live and move and have our Being . Certainly he is more than a bare Disposer of Life , in whom is the Principal of Motion of the Creature that lives . For he do's not say that we are mov'd by him , but in him , thereby informing us , that the Substance of us All is engraffed in the Divine Perfections : Because we plainly live in him from whom we receive even our very Existence . So our Saviour himself in the Gospel : Loe I am with you alway Matth. 28. v. 20. even unto the end of the world . He did not only say that he was with us , but that he was with us always . And do you , ungrateful Man , venture to say , that he who is always with us , do's neither regard nor care for us ? What , do's he stay with us for no other end but to despise and neglect us ? How are these Things consistent , that he should afford us his Presence out of Love , and yet hate us by his Neglect ? For he says , Loe I am with you always even unto the end of the world . We put a very pretty Meaning on the loving-kindness of God , by slandering him for neglecting us , when at the same time he openly declares that he do's never leave us . He would by this shew us , that he would never depart from us in Affection and Protection , because his Presence should be always with us : And we convert this Divine Charity into Contempt of us , and change these Marks of Love into Arguments of Hatred . For this His saying , that he would be always with us , we make a Testimony of Hatred rather than of Love . For if the Lord had said he should be absent , there would be less Reason to accuse him of disregard in Absence . It shews a much greater Slight and Contempt , if he should always neglect us , who always remain'd with us ; 't is great aggravation of Hatred to us , if he should stay with us only for this End , always to let us have his Presence , and yet never to love us . Far be it from us to have such Thoughts of the most Loving and merciful God , that he should be always near us , only that by such nearness , he might slight and neglect us the more ; and far be it from us to speak it . I am perswaded there is scarce such a Varlet to be found among all Mankind , that desires to be near another Man , purely because he do's not love him ; and that would covet to enjoy his Company , meerly that he might have the better opportunity to hate and despise him . Let therefore Humane Nature either inform or convince us : For if we do not desire to be with any Man , unless such as we have Respect for ; and because we have such respect , we endeavour that our Company may be as grateful and advantageous to him we do so love : How come we then to take away that from God , which you must allow to a wicked Man , and to depress him beneath , even the very worst of Men : that he should tell us , that he would be always with us , that he might use us with the greater Scorn and Contempt ? But enough of this .

III. It remains that , since I have prov'd by How great things David suffered . Testimonies of holy Writ , that all things are order'd and govern'd by God , I should shew in like manner , that many things in this world have been adjudged by him . When holy David was abus'd and affronted by Nabal the Carmelite , he forbore to resent the Injury , and had his Cause immediately avenged by God . When therefore his Adversary was dead , and smitten by the hand of Heaven , he spoke after this manner , Blessed be the Lord 1 Sam. 25. v. 39. that hath pleaded the Cause of my Reproach from the hand of Nabal . When his Son became his Persecutor , and turn'd him out of his Kingdom , the Lord as Judge , in a short time , avenged his Cause ; and not only barely avenged it , but in a much higher degree than he , in whose Vindication it was , would have had it ; that God might shew that the Injustice done to the Injur'd and Oppressed , is more grievous to Himself than to those that bear it . For he who punishes beyond the Desire of the Injur'd Party , shews plainly , that such overplus of Correction is in his own Quarrel . His undutiful Son therefore , being snapp'd up by the growing Gallows , holy Writ relates the Account then given of this Punishment that fell upon him from above , Thus : Tidings , my Lord the King : for the 2 Sam. 18. v. 31. Lord hath avenged ( or judged for ) thee this day of all them that rose up against thee .

IV. Here you see , not only from the nature of Things and Examples , as I shewed before ; but also from the very Name and Term of Judgment , how the Scriptures prove by holy Witnesses , that God do's Judge even in this present World . But you think , it may be , this was a singular Instance , a particular Favour granted to so Great and Good a Man , that God by his Judgments should deliver him from his Adversaries . The whole day would not be sufficient for me to ●●eak of the Sentences and Judgments pass'd by God in this present World . However , that you may plainly discern , that he do's not pass his Censures and Judgment so much for the sake of Persons , as the Justice of their Causes ; pray mark how the same God , as Judge , who so constantly gave Sentence for David , has often in other Cases given it against him : and this not in the Concern of Numbers of People , or which perhaps might seem to incline God Almighty , that of holy and good Men , but in the Cause of a single Person , and he an Alien too , and where in all probability he would not have born so hard on so great a Man , if his Cause had not condemn'd him . Having kill'd Vriah the Hittite , a Gentile , and a Foreigner , the Word of the Lord comes to David ; Thou hast killed Vriah the Hittite with the Sword , and hast taken his Wife to be 2 Sam. 12. v. 9. thy Wife , and hast slain him with the Sword of the Children of Ammon . Now therefore the Sword shall not depart from thine House . — v. 10. Behold I will raise up evil against thee out of v. 11. thine own House , and I will take thy Wives before thine eyes , and give them unto thy Neighbour , and he shall lye with thy Wives in the sight of the Sun , in that thou didst it secretly , but I will do this thing before all Israel , and before the Sun . What say you to this , you that are so far from believing that God do's exercise Judgment in this World , that you don't think he minds it at all ? Don't you see that God's eyes were present at this private and single Sin of David's ? So that you who , I suppose , comfort and solace your self in your Wickedness with the hopes that God do's not at all weigh any of our Actions , do by this find , that Christ plainly sees you , and is ready to pour down Vengeance on your Head : for 't was not possible for David , a holy Man , to conceal one single Sin , committed with all the privacy imaginable , nor by the Merit of all the good Works he had ever done , to free himself from present Punishment . For what says the Lord to him , I will take thy Wives before thine eyes , and the Sword shall not depart from thine House . Here you see how quick a Sentence is pass'd on so Great a Man for one single Fault ; his Condemnation immediately follow'd his Crime , a Condemnation with a Punishment not to be deferr'd , but immediately affecting the guilty Person , leaving none of the Guilt to be answer'd for hereafter . And thefore he did not say , because thou hast done this Thing , thou shalt feel God's future Judgment , and shalt be tormented in Hell-fire hereafter : but thou shalt be punish'd in this World , and shalt immediately feel the Sword of God's Wrath hanging over thy head . And what Example of repentance . was the Effect of this ? Why , the Criminal acknowledges his Fault , is humbled , suffers Compunction , Confesses , Mourns , and Repents , throws by his Royal Gemms , puts off his Massy Embroider'd Robes , uses no Purple , lays by his Diadem , changes his Habit and his Heart , casts off the Crown with all its Gay Attendance , becomes a formal Penitent , and flies for Refuge to a mean Attire , is wasted with Fasting , and dry'd up with Thirst , is drain'd with Weeping , and shut up in Secret . And yet so Renowned a Prince as this , greater in Piety than in Power , extraordinary deserving in all his former Conduct , when he prays and sues with so much Court , yet cannot be forgiven . However he gain'd that mighty The advantage of repentance . Great Advantage from his Repentance , that he was not adjudged to Eternal Punishment , altho' he could not escape in this World . For after all , thus saith the Prophet to him : Because 2 Sam. 12. v. 14. by this deed thou hast given great occasion to the Enemies of the Lord to Blaspheme , the Child also that is born unto thee shall surely die . Beside the severe Penalty inflicted , in taking away the Child , God seems so to have order'd it , that the fond Father should have the tenderest Sense of the Judgment , that the Father himself who griev'd , and fear'd the Loss , should be the very Cause of the beloved Infant 's Death , and even the Crime that brought him into the World , the Occasion of throwing him out of it .

V. This therefore was the first step of the Divine Judgment ; the first , but not the only One , for there follow'd a whole Series of Troubles and Afflictions , and a continued Chain of Misfortunes never after departed from his Family . Tamar is ravish'd by Amnon : 2 Sam. 13. Amnon is murder'd by Absalom : A Grand wicedness was committed by one Brother , but yet a greater by the other in Revenge of it : And David the Father a Sufferer in both their Crimes ; two of his Sons transgress , and he loses three Children by the Offence , Tamar loses her Virginity , and in Amnon's Murder , the loss of Absalom is bemoan'd . And 't is not easie to guess which of his two Sons Loss , the indulgent Father took most to heart ; whether his who fell by his Brother's hand in this World , or his who perish'd eternally by his own in the other . And now according to the Word of God , after this there follows a whole heap of extraordinary Misfortunes ; the Father is for a long time beset by his Son , is abdicated and driven out of his Kingdom , and to save his Life , sneaks off like a Fugitive . The Son would puzzle half Mankind to tell whether he were more lewd or cruel ; For when he fail'd to kill his Father by base Patricide , he throws Dirt upon him by Incest , and by such sort of Incest , which beside the Sin ; was industriously design'd to express and exalt the Villany ; for that very Wickedness ; which is most abominable , tho committed with the greatest Secrecy , this Persecutor of his Father acted openly : that not only his absent Father might be dishonour'd by the prodigious Sin , but also the eyes of the whole City be defiled with his publick Incest . If to this we add the manner of his Flight , how hard it was when so Great a King , of so Great Fame , greater than all his neighbour Kings , and above the World , fled from his own Children and Subjects with scarce a Servant to attend him , become now , in comparison of what he was lately , a Beggar and deserted ; flying in Fear , in Disgrace , in Sorrow , going ( as the Scripture says ) with his Head cover'd and barefoot : 2 Sam. 15. v. 30. Beside these , driving from himself the Thoughts of what he was formerly , living now , as it were , after himself , become so low ( which is grievous to a Prince ) as to be liable to the Affronts of his own Servants , or ( which is still more grievous ) to need their Pity ; so that Siba now might bring him Victuals , nor Simei fear to curse him publickly ; 2 Sam. 16. v. 1 , & 7. being by God's Judgment so much alter'd from himself , that one single Enemy might openly insult over him , whom all the neighbouring World before , trembled at .

VI. Where are they now that deny that God regards Humane Affairs ? Behold how often the Scriptures have inform'd us in the person of this one Man , not only that God do's regard them , but that he do's adjudge them likewise . And to what end do's it inculcate all these things , but that we might know and understand that God's Justice and Judgment in this World will ever be the same they have been ? And we therefore read that holy and good Men were formerly chastis'd by God's Judgment , that we might know that we our selves are to be judged by God as Judge , even in this World : For as God is everlasting , so is his Justice : As the Lord's Omnipotence will never fail , so neither will his Judgment ever change : as God is of right eternal , so his Justice has no end . And therefore all those who are remarkable for their Piety in the holy Scripture , when they were in any imminent Danger , or cruel Persecution , always call for God's present Judgment : So says the Psal. 43. v. 1. just Man in the Psalm : Give Sentence with me , O God , and defend my Cause against the ungodly People : which , lest it might be apply'd to God's future Judgment , he adds , Deliver me from the deceitful and wicked Man . He certainly desires God's present Judgment , who prays to be deliver'd from the hands of his Persecutors : and being conscious of the goodness of his Cause , he do's not so much pray for the help and assistance of God , as his Judgment ; because the best assistance that can be given to a good Cause is , when it is rightly judg'd . So in another place very plainly , Plead thou Psal. 35. my Cause , O Lord , with them that strive with v. 1. me , and fight thou against them that fight against me ; Lay hand upon the shield and buckler , and v. 2. stand up to help me . You see likewise in this place , there is no provocation to any future Severity or Tryal , but to the Justice of the present Judgment . For this is all he says , Lay hand upon the Shield , and seise the Sword , the Shield for Protection , and the Sword for Revenge . Not that God in the exercise of his Judgment stands in need of any such Furniture , but because in this World the names of such frightful Things are the Instruments of frightful Judgments , he speaks to a Humane Understanding in the Language of Humane things : because he pray'd to be judg'd and aveng'd of his Adversaries , he express'd the Greatness of the Divine Vengeance by Instruments of earthly Cruelty . Lastly , this same Prophet does elsewhere declare the difference there is between God's present and his future Judgment . For he mentions the exercise of a Psal. 9. v. 4. present Judgment in these words : Thou sittest upon the Throne who judgest righteously : And of the Psal. 96. v 13. future and eternal Judgment , he says , He shall judge the World righteously . And again , He shall judge the People in Truth . Here he uses the very Words of the present and future time or tense , to distinguish the time of each Judgment . That he might shew the present Judgment he puts , Thou judgest or thou doest judge ; and that he might distinguish the Future from the Present , he adds , He shall or he will judge . And thus I have sufficiently prov'd God's Providence , his Government , and Judgment , by Reason , Examples , and Testimony : Especially since the following Discourses tend all to the same Purpose . Now if it shall please the Great God , whose Cause I am pleading , to grant me Strength to go thro' with it : I shall attempt to produce what the Adversaries use to object against it , and at the same time Confute them .

SALVIAN of GOD's Government , &c. BOOK III.

The State of the Good much harder than the Bad. Of the just Judgments and Councils of God , which are unknown . Of what Faith is . How few or none are faithful towards God . What Murther is . Of what it is to imitate Christ . Of Law Suits to be avoided : And how God is to be Obeyed in all things . How few or none Obey Him , as they ought to do . The Errors of the Rich. The Name of Holiness without Good Manners profiteth nothing .

1. THUS far all is well , the Foundations of the Work are laid , which I have begun with a Pious Design , and undertaken purely out of the Love and Duty I owe the Great God ; and therefore they ▪ are not laid in mouldring Mortar , nor raised with fading , Stone , but strong as Heavens Expence , and firm as God's own Art and Skill can make them ; such as He himself speaks of in the Gospel , which , neither boisterous Winds can shake , Matth. 7. v. 25. nor Deluges overturn , nor washing Rains throw down . For since the Hand , as it were , of the Sacred Volumes , has order'd the Work , and the Cement of the holy Scriptures has join'd it , 't is of necessity that , thro' the Assistance of our Lord JESUS CHRIST , this should be as lasting as the firm Materials which compose the Building : And therefore it gains this Strength from its Originals , and can never be pull'd down so long as they are safe . For as in earthly Buildings none can throw down the Walls , unless he moves the Stones and Mortar , so none can stir the Building I have raised , unless he first destroys that of which it is made and perfected : which being not to be weakned by any means whatever , I may very well presume upon the Stability of the Building , since it's Bottom is laid on immortal Supporters .

The Question then is , since Things are thus , The State of the Good much harder than the Bad. if all things in this World are order'd by the Care , Government , and Judgment of God , How comes the Condition of a a Vandals , Huns Franks , Goths , &c. who then over-ran the Roman Empire . Barbarians and Aliens to be much better than ours ? And why among our selves is the State of the Good much harder than that of the Bad ? Why are the Righteous cast down , and the Wicked lusty and strong ? Why do's all the World submit to wicked Men , and chiefly wicked Powers ? I could with Reason and Consistency answer , that I know not the Secrets of God , and am altogether a stranger to his Counsels : Of the just judgments and Councils of God , which are unknown . The Words of Scripture are sufficient Proof to me of this Reason . God himself says , as I have prov'd in the foregoing Books , that he does both Behold , Govern , and Judge all things . If you would know what you are to hold to , you have the holy Scriptures : 't is the Perfection of Reason to stick ▪ to what you read there . But I desire you would not ask me for what Reason God does the Things we are speaking of . I am but a meer Man , I do not understand the Secrets of God Almighty , I dare not pry into them , and therefore dread to attempt it ; because I take it to be no less than a Sacrilegious Rashness to endeavour to know more of those Matters than you are permitted to do . It ought to satisfie you that God has declared , that all things are dispos'd and order'd by himself . Why do you ask me why one is Great , another Mean , why one is Miserable , another Happy , one Strong , another Weak ? What the Cause is , why God orders Things thus , I do not understand , but it is instead of a thousand Reasons to me , that I can shew that all this is order'd by God himself . For as God is infinitely above all Humane Reason , so it is to me more than all the Reasons in the World , that I know that God does it . So that in this Matter there is no need of producing any thing new ; for when we say that God is the Author , 't is as sufficient as a Million of Reasons . Neither should we in these Cases , which depend on God's Will , take the Liberty of Saying , that this is Just , and that is unjust , because whatsoever you see , and are convinc'd of to be done by God , you ought of necessity to confess to be the highest Justice . Now all this might be quickly and with strength of Reason said concerning God's Government and Judgment . For 't is not at all necessary that I should offer to prove that by Arguments , which is more than prov'd , since God has been pleas'd to declare that it is so . And therefore , when we read , that God has said , that he does always behold the Earth , for that very Reason we prove that he does behold it , since He himself has told us , that he does so . So when we read , that he rules all things that he has made , we are from thence certain that he does rule them , because he testifies that he does so . Thus , when we read that he dispenseth all things by a present Judgment , 't is manifest and plain to us , that he does exercise such Judgment , because we have his Affirmation for it . All other , to wit , Humane Assertions stand in need of Reasons and Witnesses to support them : But God's Word is its own witness ; For whatsoever is spoken by perfect Truth it self , must of necessity be a most perfect Testimony of Truth . However , notwithstanding all this , since God has been pleas'd by the holy Scriptures , to give us a Knowledge , as it were , of the Secrets of his own Mind , for the Oracles of sacred Scripture are in some Sense the Mind of God , I shall not conceal whatsoever God has thought fit should be either known or declared by his Servants : only one thing I desire to know before I begin , whether I am to argue with Christians , or with Pagans : If it be with Christians , I do not at all doubt but I shall prove my Point ; but if with Pagans , I scorn to offer at it , not that I want sufficient Arguments , but that I have no hopes they will be ever the better for what I say . For pains and labour are thrown away upon an obstinate Hearer that will never be convinc'd . However , since I believe there is no one who goes under the Name of a Christian , who would not willingly be thought one , I will deal with him as with a Christian : And altho' any one should be tainted with impious and paganish Infidelity , 't is enough for me , if what I offer , be approv'd of by the Christian .

II. Your Objection then is , how come we Christians who believe in God to be more miserable than other Men ? I could give a sufficient Answer to your Question , from the Words the Apostle uses to the Churches : That 1 Thes. 3. v. 3. no man should be moved by affliction , for your selves know that we are appointed thereunto . And therefore seeing the Apostle tells , that we are call'd by God that we should endure Afflictions , Misery and Distress ; what wonder is it , that we suffer all manner of Evil , since it is the greatest part of our Warfare to do so ? But there are very few who will relish this Doctrine , but rather think , that as the Christians are more religious than other Sects , so they ought to receive at the hand of God , as a Reward of their Faith , that they should be more Powerful than other Men : For the present let us aquiesce in this Opinion and Judgment : Of what Faith is . And let us consider what it is to believe in God Faithfully . For we who would have the Reward of our Faith in this World to be so very Ample , ought at least to bestow some Thoughts what Sort of Believing or Faith this ought to be . What then is Faith or the Act of Believing ? I take it to be that a Man faithfully believe in Christ , that is , that he be faithful to God , and sincerely keep his Commandments . For as the Servants and Stewards of Great Men , who are entrusted with all their Master's Goods and Stores , can never be esteem'd faithful if they squander what was committed to their Care ; so are Christian ▪ Men unfaithful if they spoil the Goods assign'd them by their God . But you ask me , it may be , what those ▪ Goods are that God has put in a Christian's Trust ? What can they be but all those things by which we gain our Belief ; that is , those very Things by which we are Christians ? As first the Law , then the Prophets , thirdly the Gospels , fourthly the Apostolical Thus the Doctrine of Baptism , and Laying on of Hands are join'd . Writings , and lastly the Gift of Regeneration , the Grace of holy Baptism , and the b b Confirmation ; so call'd by the Fathers from the Anointing at that time used in it . Unction of sacred Chrism : For as formerly among the Jews , God's own People , when , after the Judges , the Government became Regal , God used to advance some particular Heb. 6. v. 2. chosen Persons to the Throne by the Ceremony of Anointing ; so all Christians , when , after the c c After Confirmation . Ecclesiastical Anointing , they have perform'd all God's Commandments , should be advanced to the Kingdom of Heaven , there to receive the Reward of all their Labours . Seeing then these are the Things by which our Faith is manifested , let us see who it is that so keeps these sacred Treasures of his Faith , that he may be call'd truly faithful ; For , as I said before , he who do's not keep what is committed to his Trust , is unfaithful . How few or none are faithful towards God . And truly , I do not enquire whether he perform all things commanded in the Old and New Testaments ; I will pass by the Punishments of the Old Law , all the Threatnings of the Prophets ; and , which yet cannot be altogether pass'd by , the severer Discipline Part of the Apostles Books , and the Gospel Doctrines of Perfection : I only desire to know who it is obeys , even a very few of God's Commandments ; neither do I mean those which many deny so far , as even to detest them : For such is the Respect and Honour we now a ▪ days pay to God , that what parts of Devotion we think not fit to practise our selves , we hate to see in others . For who can now endure to hear that Saying of our Saviour , which bids us ▪ take no thought for the Morrow ? Who takes Matth. 6. v. 34. notice of that which bids us be content with only one Coat ? Who regards the Advice of going Matth. 10. bare-foot , or indeed , who is there cares to hear it ? And therefore I pass by all these . For the Faith in which we have all our Confidence fails in this , that we esteem those Precepts needless and superfluous , which God has ordered as Necessary to Salvation . Our Saviour says , Love your Enemies , do good to them Matth. 5. v. 44. Luk. 6. v. 27. that hate you , and pray for them which despitefully use you , and persecute you . Where is there any one does all this , nay who is there who will vouchsafe , not to pray , but even to say so much for his Enemies as God commands us here ? If any one go so far as to force himself to do it ; 't is only Lip-labour , the Mind knows nothing of it : the Words , it may be , are pronounced , the Passions still remain ; and if the Enemy be nam'd against the Grain at Prayer , the Party only speaks but never prays . 'T will be tedious to mention all , however , I will add somewhat more , that we may see that we do not only not obey all God's Precepts , but that we perform very few or none of them . And therefore the Apostle cries , If any man think himself to be something Galat. 6. v. 3. when he is nothing , he deceiveth himself . For this we make an addition to all our Crimes , that we take our selves to be Righteous and very Saints , tho' we offend in every thing , and so we go on heaping Iniquity upon Iniquity , What Murder is . 1 John . 3. v. 15. upon this Presumption of our Righteousness . The Apostle says , Whosoever hateth his Brother is a Murderer . From hence we may conclude there are many Murderers , who take themselves to be very Innocent , because we find here that Murder may be committed as well in the Hater's Heart as by his Hand : which made our Saviour enforce that Commandment with a greater Penalty , when he said , Whosoever is angry with his Brother Matth. 5. v. 22. without a Cause , shall be in danger of the Judgment . Anger is the Mother of Hatred , and therefore our Saviour in this place excludes Anger , lest it should produce Hatred . If therefore not only Hatred , but even Anger makes us in Danger of the Judgment , we plainly perceive that , as no one is altogether free from Anger and Passion , so no one is altogether free from Guilt . But our Lord prosecutes , as it were , the very Fibres of this Precept , and cuts each Bough and Branch of it . Says he , Whosoever shall say , thou Fool , shall be in danger of Hellfire : whosoever shall say unto his Brother , Racha , shall be in danger of the Councel . There are many who do not know what sort of Abuse is contain'd under the Word Racha , who yet are very sensible of the Affront they receive when they are call'd Fools : And therefore in this Case , Men making use of their Knowledge rather than their Ignorance , had rather that their Guilt for the Abuse they do know , should be expiated by Hell-fire , than by the Councel of Man , for that they do not know .

III. Seeing then that Matters are thus , and What it is to imitate Christ . that what is commanded by God is not only not done by us , but rather the quite contrary , When shall we perform those greater Duties ? For our Saviour saith , Whosoever he be of you Luk. 14. v. 33. that forsaketh not all that he hath , he cannot be my Disciple . And he who does not bear his Cross 1 Joh 2. v. 6. and follow me , is not worthy of me . And that he who professes himself to be a Christian , ought himself also to walk even as Christ walked . All which , 't is certain , that neither they who follow the Pomps and Pleasures of this World , nor they who have disclaim'd all Title to them do fulfil as they ought . For even they who seem to renounce all Riches , do not renounce them so far as wholly to have abandon'd them . And they who are thought to bear the Cross , do so bear it , that under pretence of that they gain múch more Honour ; than they do of Inconvenience by the suffering for it . And yet all of these , altho' they did in reality perform somewhat of this , yet doubtless none of them could carry it so high by that way of Living , that they could go as upright as our Saviour went . For the Apostle says , He that saith he abideth in Christ , ought himself also to walk even as he walked .

IV. But perhaps some will be apt to think that the Apostle's Commands are severe . Truly they might well be reckon'd such , if they demanded greater Strictness of Duty than they perform'd themselves . But if it does appear that they commanded others much less than they did themselves , they will shew themselves to have been not only not hard Masters , but to be esteem'd as most indulgent Parents , who , out of real Zeal to Religion , laid those very Burdens on their own Shoulders , which , out of Tenderness to their Children they took off from their Backs . For thus says one of them to a Congregation of Christians ; My little Galat. 4. v. 19. Children of whom I travail in Birth again , until Christ be form'd in you . And again , Be ye 1 Cor. 11. v. 1. followers of me , even as I also am of Christ . He only lays this upon us , that we should be Followers of him , who had impos'd it upon himself to be a Follower of Christ . And that he did really follow Christ , no one can doubt : Christ for our sakes subjected himself to the World , and he himself for Christ's : Christ for our sakes underwent Weariness and Pains , he did the same for Christ's : Christ suffered Scorn and Reproof for us , and he for Christ . Christ bore his Passion and his Death for us , he did the same for Christ . And therefore , being conscious of his own good Actions and Deserts , he had Reason to say , I have fought 2 Tim. 4. v. 7 , 8. a good fight , I have finish'd my course ; I have kept the Faith ; henceforth there is laid up for me a Crown of Righteousness . Seeing then he follow'd Christ thus , let us see who it is that follows our Apostle . For thus in the first place he writes of himself : That he never gave Offence 2 Cor. 6. v. 3 , 4 , 5. to any , but in all things approved himself as the Minister of God in much Patience , in Afflictions , in Necéssities , in Stripes , in Imprisonments , in Tumults . And in another place , comparing himself to some others , he says ; Whereinsoever 2 Cor. 11. v. 21. any is bold , I speak foolishly , I am bold also ; — I speak as a Fool I am more ; in Labours more abundant , in Prisons more frequent , v. 23. 24 , 25. in Stripes above measure , in Deaths oft : Of the Jews five times receiv'd , I forty stripes save one ; thrice was I beaten with Rods , once was I stoned , thrice I suffer'd shipwrack . Altho' , it may be , we make little account of all the rest of the Apostles Excellencies here set down , I doubt not but in that One , in which he says , he thrice suffer'd Shipwrack , we shall be found to be before him ; for we have not suffer'd Shipwrack only thrice , but almost every Act of our Life is a kind of Shipwrack : for so much as we all live so wickedly , that there is scarce a Christian , who do's not seem always to be shipwrack'd .

V. But some one may urge here , that the Times are quite alter'd , it is not expected now that we should undergo for Christ's sake what the Apostles then suffer'd . That 's very true : For the Governours are not now Pagan , nor persecuting Tyrants ; the Blood of the Saints is not now powr'd forth , nor is our Faith try'd by Torture . Our God is content that our Ease and Quiet should tend to his Service , that we should make our selves acceptable now by the Purity and Innocence of our Actions , and by the unspotted holiness of our Lives . Our Faith and Devotion are so much the more indebted to him , by how much he has given us greater Blessings , and requires less Service . And therefore since Princes are now become Christian , and there is no such thing as Persecution , and that Religion is not disturb'd , we , who are not compell'd by more severe Tryals , ought at least to please God by all manner of lesser Duties . And 't is odds , but that he , who readily discharges these lesser Duties , would chearfully perform the greater , when call'd upon .

VI. We will therefore at present , pass over the Sufferings of St. Paul , and all the other Severities which we find in Ecclesiastical Story , almost all the Christians of those Times endur'd , who ascended to Heavens Gates by the Staircase of their own Torments , and made Scaling Ladders of their Racks and Scaffolds . Let us see if in those Services of Religion , which being less and more common , all we Christians may at all times , in the greatest Security perform , we do endeavour to answer our Lord's Commands . Christ commands us Of Law ▪ Suits to be avoided : and how God is to be obeyed in all things . that we should not be litigious , but who obeys him ? Nay , he does ▪ not only command it , but he presses it so far , that he orders us to quit our Pretensions to whatsoever is the Subject of the Contest , that so we may be freed from the Suit . If any man ( says he ) will sue thee at the Law , and take away thy Coat , let him have Matth. 5. v. 40. thy Cloak also . I desire to know , were there are any such to be found , who will comply thus with an oppressing Adversary , or rather , who they are who would not , were it in their Power , oppress their Adversary themselves ? So far are we from quitting our other Garments with our Coats , that , if by any means we could tell how , we would take away our Adversary's Coat and Cloak also . For we obey the Commands of our Lord so very religiously , that it is not enough for us , not to part with the least part of our Garments to our Adversaries , unless to the utmost of our Power , if we have opportunity , we tear All from him . To this our Lord has joyn'd another like and parallel Command : Whosoever shall smite thee v. 39. on the right Cheek , turn to him the Other also . How few or none Obey as they ought to do How many do we think that do with Decency afford an Ear to this Command , or if they seem to do it ; that do in heart believe it ? Or how many rather , if they receive one Stroke , but will return an Hundred ? So far are we from turning our Cheek to him that smites us , that then we think we get the better , not when we have master'd our adversary by his beating us , but by our mawling him . Whatsoever Matth. 7. v. 12. ye would ( says our Saviour ) that men should do unto you , do ye even so to them . We are so well acquainted with one part of this Sentence , that we never pass it over ; but the other we take as little Notice of , as if we knew nothing of it : For we know very well how we would have other Men deal by us , but are as ignorant as may be of our Duty to other Men. And I would to God we were really ignorant , for then our Guilt would be much the less , according to that Scripture ; He that knew not his Master's will shall be beaten with few Stripes ; but he that Luk. 1● . v. 47. v. 48. knew and did it not , shall be beaten with many stripes . However , this is a great Aggravation of the Offence , that we should pick and chuse one part of a Sentence of Scripture that makes for our Advantage , and neglect the other part in contempt of the Almighty . St. Paul does likewise by his Preaching , enforce this Command of God ; Let no man seek his 1 Cor. 10. v. 24. own , but every man another's Wealth . And again , Look not every man on his own Things , Philip. 2. v. 4. but every man also on the Things of others . You see here how sincerely he executed this Command of Christ ; for whereas our Saviour commands us to be as solicitous for other Men's Welfare as our own , he advises us to take more Care of other's Conveniences than our own , like the good Servant of a good Lord , and the excellent follower of so admirable a Master , who treading in the very footsteps of his Lord , has , in some sort , made those Footsteps of his Master more plain and open . Which of the Two now do we Christians perform , what Christ commands , or what his Apostle ? Truly , I think neither . For so far are we from doing any thing to forward the Convenience of other Men with some Loss to our selves ; that all of us bend all our Thoughts how to advantage our selves as much as may be at the Expence of other Men.

VII . But , it may be , it will be said in this place , that I have pick'd out some of the most difficult of God's Commands , which no body fulfils ; and , as they think , which 't is not possible that any body should , and that I have omitted others which they could observe , and which are easie to be observ'd by every body . Pray let this be consider'd in the first place , that it is not fitting for any Servant whatever of his own Head , to pick and chuse out of his Master's Orders , what he likes , and what he dislikes , and then insolently to take what pleases him , and to refuse what he do's not like : Especially when the Masters of this World don't think it a thing fit to be born with , that any Servants of theirs should obey part of their Commands , and slight the rest ; and according to their Humours , shall do , forsooth , what they think fitting to be done , and shall spurn the rest . For if Servants obey their Masters only so far as pleases themselves , there is no Duty paid to the Master by such Obedience : For when a Servant only performs that part of his Master's Commands which he has a mind to , he do's not fulfil his Master's Pleasure but his own . If therefore we who are poor , silly , weak , contemptible Mortals , cannot bear to be thus slighted by our own Servants , whom only the Condition of Service makes inferior to us , since they are made of the same Mould with our selves : how unjustly do we despise the Great God of Heaven , who being but meer Men , think it not fit to be despised by Creatures of our own Condition ! Unless , it may be , we are Men of that depth of Thought and Design , that , tho' we think it not convenient to take Affronts at our Servant's hands , yet we should be very willing to have the Almighty subject to all the Abuses that may be ; and those very Things which we think not fit to be tolerated by our selves , we judge very fitting that God should bear from us . But to return ; If there be any by this time , who think I have been speaking all this while of the harder Commandments of God , and have said nothing of the more easie ones , their Complaint is an idle one . To what purpose is it to talk of a Preference in Duties , where all are equally to be observ'd ? For , as I said before , as it is not at all fitting for the Servants of the meanest Mortal to choose out of their Master's Orders ▪ what they would have done , and what left undone ; so we who are the Servants of our Lord , ought to think it absolutely unlawful to take only those Commands at our own good liking , which please us , and to tread under feet with Pride and Insolence what we do not relish .

VIII . However , let us submit to those , who , it may be , will not have us therefore mention the greater of our Lord's Commands , because they fancy they fulfil the lesser : not that it is sufficient to Salvation to observe the Smaller and neglect the Greater , according to that of the Apostle ; Whosoever shall keep the James 2. v. 10. whole Law , and yet offend in one Point he is guilty of all : And altho' it appears by this , that it is not sufficient for us to perform the lesser Commands of God , yet I agree to call them lesser Commands , that I may shew that the greatest part of Christians do not observe , even those which are the least part of their Duty . Our Saviour commands that Christian Men should Matth. 5. v. 34. not Swear : But you shall find more of those who forswear themselves , than of those who do not swear at all . He commands like wise ▪ that no body should Curfe , and yet our common Talk is made up of Curses . The first Dart we throw in ▪ Passion are Curses , and what we are too weak to execute , we give our Passions leave to Wish : And thus in every discomposure of our Minds , we use these Imprecations instead of Arms. So that every one plainly shews , that were it in his Power , he would do all the Mischief which he ▪ wishes to his Adversary . And because all of us who do not obey the Divine Commands , easily get a Habit of this wicked way of Speaking , we are therefore apt to think that it will as easily take place with God who gave us those Commands : But the Scripture says : Revilers and Evil-speakers shall not inherit the Kingdom of Heaven : And hence Ephes. 5. v 5. 1 Cor. 6. v. 10. we may perceive how heinous and destructive this sort of Evil-speaking is , seeing , although we do many other good Actions , yet this alone will shut us out of Heaven . Christ commands us to forbear all Malice , and yet we envy not only Strangers but our very Neighbours : 'T is not our Enemies alone we hate maliciously , but our very Friends ; so much is this Evil riveted in all our Natures : our Hunger may be satisfied , but this detracting Humour never can : We are always cloy'd with Meat , but never with Detraction . But , it may be , this is a Peccadillo not worth God's Notice : However the holy Scripture says , The Backbiter shall be rooted out : A heavy Rom. 1. v. 30. and dreadful Sentence , and yet it causes no Amendment ; for so long as one Man still persists to tear another , 't is so great Pleasure to him , that he do's even sacrifice himself ; and a just Return it is of such a Mischief , that it persecutes its Author only , for in comparison it hurts him not at all at whom 't is levell'd , but racks and tears the Heart of him who vends it . But perhaps they 'll think I doat in urging things thus , and I , for my part , can be content to be accounted a Doatard ; but did our Blessed Lord himself doat , when he gave Commandment by his Apostle , That all Ephes. 4. v. 31. Clamour and Evil-speaking be put away with all Malice . Both these lodge with us perpetually , and yet I think we have more of Malice than of Clamour . For Clamour is not always in our Mouths , but Malice always in our Hearts ; and for that Reason , I believe , that when the Power of Clamouring has left us , yet Malice will remain . Our Lord has likewise commanded Phil. 2. v. 14. us to be without Murmuring and Complaining ; But when were Mankind ever without them ? If it be parching Heat , we complain of Drought ; if a rainy Season , then of Drowning : If the Year chance not to be over fruitful , then we accuse its Barrenness , if it be plentiful , then the Cheapness of Things disgusts us : We desire to get Abundance , and when we have it , then we blame it . What can be more wicked and reproachful than such Dealing ? To fall out with God's Mercy , because he sends us what we pray'd for . God hath commanded his Servants to avoid all manner of Offence , even that of the Eyes : Matth. 5. ▪ 28. And therefore he says , Whosoever looketh on a Woman to lust after her , hath committed Adultery with her in his Heart . By this we may plainly understand how chaste our Saviour would have us be , who hath deny'd us the Liberty of a loose wandring Look : For ▪ knowing that the Lights of the Eyes are a sort of Windows to our Hearts , and that all wicked Desires enter us thro' the Eyes as thro' the natural passage ; he would altogether extinguish them whilst without us , lest when they are entred , they should take firm Root in our Hearts , having first budded at the Eye : And therefore our Lord warns us , that the Lascivious Looks of lewd Men are not free from the Guilt of Adultery ; so that they who would sincerely guard themselves from that Sin , should put a watch upon their Looks . Our Saviour would likewise have all his Followers to have unspotted Holiness , and therefore commands them to avoid the least thing that has but a Tendency to Sin : That a Christian's Life should be as clean as the clearest part of the brightest Eye ; and as the Eye without Injury to the Sight , cannot endure the smallest Dust within it , so a Christian's Life should not have the most dimunitive Spot of Uncleanness in it . And that is the Meaning of this following Saying of our Lords : If thine eye Matth. 5. v. 29. Mark ● . v. 47. offend thee , pluck it out , and if thine hand offend thee , cut it off : It is better for thee that one of thy Members should perish , than that thy whole Body should be cast into Hell . If then , according to God's Word , Offences will draw us into Hell , we had better part with our Eyes and Hands than carry both thither ; not that any one ought to deprive himself of his Limbs , but there are some Domestick Offices and Services , which have so near a Relation to us , and are become so necessary , that we use them sometimes as our Eyes , sometimes as our Hands , and therefore we should do well to deny our selves the Satisfaction of such present Assistants , lest hereafter we be tormentēd with Eternal Fire : For when the Dispute is between a Man's Convenience and his Life , I think a Christian had much better spare a present Convenience than hazard Life everlasting .

IX . Seeing then our Lord has requir'd Obedience in all these Particulars which I have nam'd : Where are they to be found , who have perform'd them all , or even the smallest Part ? Where are they who either love their Enemies , or do good to their Persecutors , or that overcome Evil with Good ; who turn their Cheek to him that smites them , or that yield up their Goods without Dispute to them that take them ? Who is there that avoids all base Detraction , who injures no one by base Words , who rather hold their Tongues , than break forth into bitter Railings ? Who is there minds these lesser Duties , not to mention now the Greater spoken of before ? Since then Matters are thus , and that we obey none of our Lord's Commands , what Reason have we to complain of God , when he ought rather to complain of us ? Why should we repine that God do's not hear us , when we our selves refuse to hear Him , and whisper abroad that God do's not at all look upon the World , when we refuse to look up to Heaven ? Why should it trouble us that our Lord despises our Prayers , when we take care to despise his Precepts ? Suppose we were upon the Level with our Lord : What room could there be for Complaint ▪ if he deals by us as we use Him ? Which yet I could prove to be quite otherwise , and that God deals more tenderly by us , than we do dutifully by Him . But to go on with the Parallel I began : And as our Lord says , I have called to you and you have not heard me , Prov. 1. Mich. 3. Psal. ●7 . and you shall cry to me and I will not hear you . What can be more just and equitable ? We don't hear , and therefore are not heard : We do not regard him , and therefore are not regarded by Him . I desire to know where that mortal Master is , who would be content to manage Matters at this rate with his Servants , that in Return for Contempt receiv'd from his own Vassals , he should only have the Pleasure of slighting them again ? But we do not only affront and contemn our God as Servants do their worldly Masters , whose greatest Slight is not to do what they are order'd : For we not only do not what we are order'd , but with all our Might and Main the clean contrary . Thus God commands us to love one another ; but we tear and hawl each other to pieces . God commands all to distribute their own Goods to those that want them , and All invade the Properties of other Men. God commands that every Christian should have chaste Eyes ; but how few are there who do not wallow in the Filth of Fornication ! But to what purpose should I produce more ? What I am now going to say is sad and lamentable : The Church of God it self , which at all times should be the Appeaser and Peace-Maker , is now become the Grand Provoker and Exasperator of God ; For , bating a very few who have escaped the Contagion , what is every Congregation of Christians but a Common-shore of Vices ? For who will you find in the Church that is not either a Drunkard , or a Glutton , Adulterer or Fornicator , Extortioner or Rioter , a Thief or Murderer ? And what is worse than all this , there is no end of them . For I appeal to the Conscience of every Christian ; of all the Villainies and Wickednesses I have nam'd , where is the Man that is not guilty of some , or rather of all of them ? 'T is easier to find one thro'-pac'd in all , than one who has nothing of them . But some perhaps may think the Censure here too hard , because I say , who has nothing ; And therefore I had much rather say , you may sooner find them guilty of all these Crimes , than not of all ; easier of the greater Sins , than of the less : That is , you 'll easier find such who would commit the greater Crimes together with the less , than such as would act the lesser ones without the greater . Our Congregations are fallen into such a Degeneracy and Baseness of Manners , that among Christian People now , 't is a piece of Religion and Sanctity to be less wicked than their Neighbours . So that some have less Respect for the Churches , or rather Temples and Altars of the most High God , than they have for the House of some Petty Corporation-Magistrate . For tho' all Persons don't presume to crowd promiscuously into the Gates of Princes , nor even of the Chief Governours or Officers , unless invited or cited by them as Judges , or to solicite Business , or else whose Station and Post do's permit it ; so that if any enter insolently , he 's either beaten or driven back , is laugh'd at and expos'd , or has some other Mark of Disrespect put upon him : yet into the Temples , or rather the Altars and Sacred Places of our God , the most Sordid and Flagitious , rush on Heaps , without Respect or Reverence ; not that they ought not to haste thither to pray to God ; but he that enters with the Design to endeavour to Appease Almighty God , ought to be careful not to exasperate him at going out : For they are quite two Things , to ask Forgiveness , and to provoke to Wrath. But is it not monstrous and prodigious , that Men should every hour commit the Things , the doing of which they every hour lament ? They who enter the Church to Bemoan their former Sins depart , what do I say , depart ; nay even in the midst of all their Prayers and Supplications , contrive to act the same ! The Mouth says one thing and the Heart another ; and whilst in Word they Moan their past Transgressions , their Thoughts are ruminating upon new ; so that their Prayer do's rather encrease their Guilt than prevail for Pardon ; so that the Scripture ▪ Curse is verified in them , that their Psal. 109. v. 6. own Words condemn them , and that their Prayers are turned into Sin . Lastly , if any one would know what these Men think of in the Church , let him observe what follows . As soon as e're the Publick Service ends , every one hastens to follow his old Trade ; some to Steal , some to be Drunk ; some to Whoreing , and some to the High-pad ▪ so that 't is plain they thought on ▪ These the time they spent in Church , in order to their after Execution .

X. But some may think that all this Wickedness , The Errors of the Rich. this whole Catalogue of base enormous Crimes I have mention'd , are only deeds of Slaves and Men of desperate Fortunes , but nothing that bears the Face of a Gentleman can ever be so wicked ? Pray what is the Merchant's Life but Perjury and Cheat ? The Courtiers but Iniquity ? The Lawyers Calumny , and the Soldiers Plunder ? But perhaps you think these Things are tolerable in such Men as these : their Actions , you 'll say , are suitable to their Profession , so that it is no Wonder to see them act according to what they profess . As if God Almighty were willing that Men should either act or profess Wickedness ; or that the Divine Majesty were not at all offended , when ordinary Persons commit the greatest Sin ; especially considering , that upon a Poll they are far the greater Part of all Mankind : and certainly where there is the greatest Multitude of Sinners , there Heaven is most offended . But perhaps , you 'll say , all the Nobility are free from such Wickedness . That cannot be ; for Nobility all over the World is nothing else but one Great Man above a great many mean Ones . However , let us see whether they are Faultless or no : And in the first place , let us consider what the Scripture says of Men of this Rank . The Apostle reasoning with some of God's People , says thus : Hearken , my Beloved ▪ J●mes 2. Brethren , hath not God chosen the Poor of v 5. this World rich in Faith , and Heirs of the Kingdom , which he hath promised to them that v. 6. love him ? But ye have despised the Poor ; do v. 7. not rich men oppress you , do not they blaspheme that Worthy Name , by the which ye are call'd ? This is a heavy Testimony of the Apostles : unless it may be , Noblemen may think themselves not concern'd in it , because the Rich are only nam'd in it . However either the rich Men here nam'd are the same as Noblemen , or if there be any very Rich who are not Noble , 't is as good as if they were ennobled ; for such is the Baseness of this Age , that no body is esteem'd so Noble as they who are very rich . But whether the Apostle speaks of either or both , may be easily compounded ; for it matters not which part is here chiefly meant , since what is said agrees very well to either . For where is there so much as one Nobleman or Rich man , who abhors these Crimes ? And yet in this I may be mistaken : for there are many abhor them , but few ▪ avoid them : They abhor in others what they embrace themselves , being after a Wonderful manner , both Accusers and Advocates of the same Crimes . In publick they detest what they act in ▪ secret : and so by such Practice , while they think they condemn others , they rather involve themselves in their own Sentence . But let us leave those who are most guilty : and see if we can find that Rich or Noble person who is really innocent , or withholds his Hands from all manner of Wickedness ; tho' I think I have added those words all manner of very impertinently : I wish there be any who abstain from the greatest ; because it may be Great Persons take it as a part of their Priviledge , that they may commit the lesser Crimes , and therefore I shall say nothing of the lesser Sins . But let us see if any of them are free from those two Capital ones of Murder and Whoredom : Which of them does not reek in Humane Blood , and wallow in filthy Lewdness ? One of these is enough to merit everlasting Pain , and yet there is scarce a Man of Power but has committed both .

XI . But some one of this Number , it may The Name of Holiness without good Manners , profitteth nothing . be , thinks with himself : I don't do any such things as these now . I commend you for not doing them , but it may be you have formerly done them ; and to leave off doing them is not altogether equivalent to the never having done them . But suppose it be so , where 's the Advantage by it , that one Man leaves off to sin , and Many continue in it ? One Man's Repentance will not heal the Crimes of Many others ; nor is it sufficient to appease God's Wrath , that one forsakes his Sins , since All in general have offended Him : Especially , when he who is converted , that he may escape Eternal Death , will receive great Advantage by such Conversion , if he do escape it ; but yet it ne're can come to pass that he should free others from the Pains of Damnation : because it would be the most intolerable Pride , and a Crime of a Monstrous Complexion , if any one should take himself to be so Good , as to think that wicked Men thro' him might be saved . God speaking of a wicked Land and People , says thus ; Though these three Men Ezek. 14. v. 18. were in it , Noah , Daniel , and Job ; they shall deliver neither Sons nor Daughters , but they only shall be deliver'd themselves . I suppose ▪ no body has Impudence enough to compare himself to such ▪ Great Men as these : And altho ' a Man at present endeavours to please God , yet it is a kind of the greatest Injustice , if he presumes upon his own Righteousness , and by this is taken away all hopes of that false Opinion by which we believe that a Multitude of wicked Men may be defended from all present Evils by the Prayers of a few good ones . For seeing that no one can pretend to equal those I have nam'd above , what hope can any have , that Men that are foreignners , many in Number , and very Wicked , should be deliver'd by the Prayers of a very few good Ones : when those holy Men , so familiar with God Himself , could not obtain this of our Lord , that in their Children they might save their own Flesh and Blood : and Justly : For , altho' all Children in General may seem to be Parts and Members of their Parents , yet these are not to be esteem'd Parts of them , who have sever'd themselves from them by contrary Affections , and in such the Benefit of Nature and Relation is lost by the Degeneracy of their Manners . And by the same Reason it is , that we , who call our selves Christians , lose all the Benefit of so Great a Name by the Naughtiness of our Conversations . It does not all advantage us to have a holy Name without good Manners ; for a Life disagreeable to the Profession , destroys the Honour of the Illustrious Title , by the Baseness of unseemly Actions . Since then there are scarce any Party of Christians , any Corner of the Churches to be found , that do not abound with all Sorts of Wickedness , and the Contagion of deadly Sins , what Reason have we to flatter our selves for being known by the Name of Christians ? Seeing by being called by that most Sacred Name , we enhance our Guilt , because our Lives disgrace the Title . And so under the Name of Religion , we offend God the more , being under all the Ties and Obligations of it .

SALVIAN of GOD's Government , &c. BOOK IV.

The Name of Holiness without Good Works profitteth nothing . Of Theft , wherein it is excusable ; and of Servant's Faults : Of the World's living in Wickedness : How God by our Sins is daily provok'd . How God is the Giver of all things ; and his Love towards us , who merit nothing but Death . Of the Law , accusing us for living Wickedly . Of the Errors of the Barbarians . How Christ's Name is abused . Of how Great a Sin it is , in Causing others to Blaspheme , by our loose Living , and by despising Things we know must be done .

1. WE have therefore departed from that The Name of Holiness without good works profiteth nothing . Prerogative of the Christian Name which I spoke of before , that because we were more Religious than all other People , we should , for that Reason , expect to be more Powerful . For seeing , as I have often said , That the Faith of a Christian consists in this , that he sincerely observe the Commandments of Christ : It is manifest , beyond all Contradiction , that he who is insincere in that Particular has not Faith ; and that he who contemns Christ's Commandments , do's not believe in Christ : and so the Whole of the Matter turns on this , that he who does not the Duties of the Christian Religion , cannot be thought to be a Christian . For the bare Name without Action and Duty , signifies nothing . For as a certain Author says : What is Soveraignty Salvian in his 2 Book to the Catholick Church . without the height of Merit , but a Title of Honour without a Man ? Or what is Dignity in an unworthy Person , but Pearl on a Dunghill ? And therefore , that I may use the same Expressions , What is a holy Name without Merit , but Pearl on a Dunghill . This the holy Scripture it self testifies , saying ; As a Jewell of Gold in a Swines Snout , so is a Prov. 11. v. 22. fair Woman that is without Discretion . The Name of a Christian is to us as a Golden Ornament : but if we abuse it , we shall look no better than the Swine with his golden Jewell .

But whoever has a mind to be further satisfied , that Words are of little Moment without Things , let him reflect what Numbers of People have lost even their Names , when they fail'd in their Merits . The twelve Tribes of the Jews , when they were antiently chosen by God Himself , had two holy Names given them , for they were call'd , The People of God , and Israel . For thus we read , Hear , Psal. 50. v. 7. O my People , and I will speak : Israel , and I will testifie against thee . So that the Jews were formerly both these , but now neither . For neither can they be call'd the People of God , who have long since left the Service of God : Nor Israel , or a a See p. 6. of the 2d Book . Isaiah 1. v. 3. seeing God , who deny'd the Son of God ; As it is written , Israel hath not known me , my People hath not considered . For the same Reason God speaks to the Prophet , concerning the People of the Jews in another place , saying ; Call his name Lo-ruhamah , or Hosea 1. v. 6. v. 9. not beloved . And again to the Jews themselves : You are not my People , neither am I your God . And why he said thus of them , he shews plainly in another place , where he says ; Jerem. 2. v. 13. Jerem. 8. v. 9. They have forsaken me the Fountain of living waters . And again ▪ Lo , they have rejected the Word of the Lord , and what Wisdom is there in them . And this I fear was not more aptly said of them at that Time , than it may be of us now , because we do not obey the Words of the Lord ; and we , who do not obey them , have not the least Share of Wisdom in us , unless perhaps we take it to be Wisdom to despise God ; and the highest piece of Prudence to contemn the Commandments of Christ .

And really , we give sufficient Occasion for any one to think thus of us : For we all pursue Sin with such an Universal Consent , as tho' upon mature Advice , we had entred into a Confederacy of Sinning . But since 't is so , what Reason have we to delude our selves with so false an Opinion , as to think , that because forsooth , we are call'd Christians , that good Name will be helpful to us in the commission of our bad Deeds ! When the Holy Ghost tells us , that Faith it self without works , will not profit a Christian ; and certainly 't is much more to have Faith , than a bare Name ; for the Name is only the distinction of the Man , but Faith is the fruit of the Mind : And yet the Apostle testifies , that even this Fruit of Faith , unless accompany'd by Good-works , will prove unfruitful , where he says , Faith without good works is dead . And again . For Jam. 2. v. 17. v. 26. as the Body without the Spirit is dead , so Faith without Works is dead also . He adds further in this place some more severe Things , to confound the Pretensions of those who flatter'd themselves on the Presumption of their Christian Faith .

II. But perhaps , some one may say , Thou hast Faith , and I have Works : Shew me thy Faith without thy Works , and I will shew thee v. 18. my Faith by my Works . By which he shews , that good Actions are , as it were , the Witnesses of a Christian's Faith , because , unless a Christian do such good Works , he can never make his Faith manifest : and so not being able to prove otherwise that he has it , he is altogether to be esteem'd , as tho' he had it not .

For that he esteem'd it as good as None , he shews by what he subjoins ; speaking to a Christian : Thou believest that there is One God , Jam. ● . v. 19. thou doest well : The Devils also believe and tremble . Let us consider well here , what the Apostle's Meaning is in this place : Let us not take Pett at any Testimony of Scripture , but rather aquiesce in it , not offer to contradict it , but rather profit by it : Thou doest believe , ( says this Scripture to the Christian ) that there is One God , thou doest well : The Devils also believe and tremble . Was the Apostle here under a Mistake , when he compares the Faith of a Christian Man to that of a Devil ? Not at all , but designing to explain what he had said before , that without good Works , a Christian ought to arrogate nothing to himself on Pretence of his Faith ; he therefore adds , The Devils believe there is a God ; and that as those Devils , altho' they do so believe , yet still continue in their Perversness , so some Christians had just such Faith as this of the Devils , would frankly own the Belief of a God , but still persist in their evil Doings . And then , to the Shame and Condemnation of wicked Sinners , he subjoyns , that the Devils did believe , not only the Name of God , but did fear and tremble : As much as if he had said , Why do you , O Man , whoever you are , flatter your self in your Belief , which without the Fear and Obedience of God signifies nothing ? The very Devils themselves have more than this . For you have only one Thing , they have Two ; you have a Belief , but have not Fear ; they have both Belief and Fear . Why do you wonder then if we are punish'd , or think it strange we are chastis'd , if given into our Enemies hands , if we are less Powerful than other Men ? For all our Miseries , Infirmities , Overthrows , Captivities , and even our basest Slavery are Manifestations of a bad Servant , and of a good Lord . How I pray you , are they Testimonies of a bad Servant ? Because I only suffer a small part of what I deserve . And how are they of a good Lord ? Because by that he shews what it is we deserve , altho' in Mercy he does not inflict it on us : for he had rather correct us with the most mild and gentle Chastisements , than that we should perish ; should our Punishment be adequate to our Crimes , Death it self would be our Doom : But He being infinitely more Merciful than Severe , had rather by a gentle Censure reform us , than by the Stroke of a just Condemnation destroy us . I am very well satisfied that it is not at all pleasing to us to be thus punished : But can it seem strange to us that God should punish us for our Sins , when we every day beat our Servants for their Faults ? We are partial and unjust Judges : We would not have such a contemptible Creature as Man chastis'd by God , when yet we chastise Man , a Creature , in the same Rank with our selves . But I do not admire to see us so unreasonable in this Matter ; since our very Nature and Iniquities are altogether those of Slaves : We would commit Faults , but would not be beaten for them . We have every one of us the Temper of our meanest Slaves , we would all Sin without Punishment . I appeal to all , whether I am mistaken or no. For I do aver that there is not one to be found , let his Crime be never so Great , who will freely own that he ought to suffer for it . And hence we may observe how unrighteously and wickedly we are most Severe upon others , when we are indulgent to our selves , rigorous to them , but tender to our own Skins . For the self same Fault we chastise others , but absolve our selves . This is both intolerable Insolence and Presumption ! We will not acknowledge any Guilt in our selves , and yet we have the Courage to exercise Authority upon others for the same thing . Can any thing possibly be more unjust and perverse than we are in this Thing ? We esteem that Wickedness to be very tolerable in our selves , which we punish in others without Mercy . And therefore the Apostle has very good Reason to speak to us after this manner : Therefore thou art inexcusable , O Rom. 2. v. 1. Man , whosoever thou art that judgest : for wherein thou judgest another , thou condemnest thy self , for thou that judgest doest the same thing .

III. But me thinks , I hear some of the rich Of These wherein it is excusable and of Servants Faults . ones saying , we are not guilty of the same Faults as our Slaves : for some of them are Thieves , and over-run their Masters ; some of them mind nothing but their Guts and Bellies . 'T is very true that these are the common Faults of Servants ; but yet their Masters have more and much greater than these ; tho' I can't say so of all Masters ; for some are to be excepted , altho' they are but very few : whom I forbear to name at present , lest I may be thought not so much to commend them by such naming , as to expose the others , whom I shall be forc'd to omit . In the first place then , if Servants are Thieves , it may be they are compell'd to it out of meer Necessity : who altho' they receive their usual Wages , yet it may be , the customary Stipend may not be sufficient , and tho' it compleat their Wages , yet it may not fill their Bellies ; and so for that Reason their Want may make it less Culpable , for he seems to commit a kind of excusable Thest , who is forc'd against his Will to the Fact . And the holy Scripture seems in some fort , almost to excuse the Fault of such poor distressed Creatures , when it says ; Men , do not despise a Thief , if he steal to satisfie his Prov. 6. v. 30. Soul when he is hungry . So says Solomon : he steals to satisfie his Soul ; and therefore they should not be too Severely blam'd by us , whom the sacred Scripture seems thus to excuse . What I have said here of Servant's Thievery , may be likewise ▪ said of their Running away , and I think , with much more Reason ; for not only Want and Poverty , but too severe Beating compels them to it . They are in continual Dread of their Bayly's , Supervisors , and Task-masters ; so that among such a Gang , they seem to be rather any Bodies Servants than their Master 's : Every one Beats them , every one Mawls them . And I need say no more , than that many Servants fly to their own Masters , for Fear of their Fellow-Servants . So that their Running-away is not so much to be imputed to themselves , as to those that force them . Poor unfortunate Creatures , they are under the greatest Violence ; they desire to stay and serve , and yet are compell'd to run away : They would not by any means depart from the Service of their Masters , and yet the Cruelty of their Fellow-Servants will not suffer them quietly to undergo it . They are charg'd likewise to be guilty of Lying : when yet 't is the Barbarity of the present Punishment that makes them do it ; for they Lye purely to avoid the Lash , and what Wonder is it that a frighted Servant should tell a Lye to save a Scourging ? They are further Accused of Gluttony and Gormondising . This is no Rarity ; For he that has felt the Force of Hunger oft , is more Eager to stuff himself . But granting that he do's not want sufficient Food , 't is certain that he Fasts from Dainties ; and therefore he may be Pardon'd , if he Eagerly desires to Taste what always is kept from him . But now you Great and Rich Person , who abound with All manner of Plenty , and who for that Reason ought to Honour God by your good Works , because you so Largely taste of His Favours without ceasing , let us see if your Actions are entirely perfect , or even so much as Innocent . And where are those Great Men , as I said before , bating a very few , that are not Tainted with all manner of Crimes ? When I thus except a Few , I wish I could except a Greater Number ; for the Innocence of very Many might tend to the Preservation of All. I would not be understood to speak in this place of any other than of such a One , who knows that what I say is within himself . For if what I am now mentioning be not within his own Conscience , the Whole of what I urge do's him no Hurt at all ; but if he be conscious to himself of what I say , let him reckon it to come from his own Conscience , and not from my Tongue . And in the first place , that I may speak of Servant's Faults ; If thy Servant be a Run-away , thou Rich and Great Man art a Run-away likewise . For all they Run away from the Lord , who relinquish the Law of the Lord . What then is it that you with all your Riches , blame in your Servant ? Why , he runs away from his Lord and Master , and you from yours . But in this you are much more Faulty than he , because 't is ten to one but that he deserts a bad Master , but you always a good One. In the next place , you blame the Voraciousness of your Servant . That which his Poverty will very rarely admit him to be guilty of , your Plenty makes your daily Practice . You see therefore that you , and only you are the Party , more especially lash'd by the Apostle's Judgment , because in what you judge another , you condemn your self : for you do the same Things which you Censure in others , not only the same , but Greater and Much more wicked ; you fail not to punish Intemperance in him tho' acted very rarely , when you your self are daily Cramm'd , even to the very Throat . Theft , in your Opinion , is a Crime likewise peculiar in Servants . But you , with all your Goods , are guilty of Theft likewise , for all they who do things that are unlawful , do by that involve themselves in the Guilt of Theft .

IV. But what need I treat of these Matters Of the World living in wickedness . with such Nicety , and as at a distance , when not only the private Pilferings , but even the Notorious open Robberies of the wealthier sort are Manifest to all the World ? Where is there one that lives near a Rich Man , who is not actually a Beggar , or in as bad a Condition ? For by the Incroachments and Oppressions of the Men of Power , the weaker and meaner Sort lose all that 's theirs , and even their Persons too together with their Goods : So that the sacred Scripture does deservedly speak of both these sorts of Men , when it says , As the wild Ass ▪ is the Lions Prey in the Eccles. 13. v. 19. Wilderness : so the Rich eat up the Poor . 'T is not only the poorer Sort that are subjected to this sort of Tyranny , but almost All Mankind in general . For what 's the Advancement of a Grandee now , but the porscribing of a City , or what 's the Lieutenancy of others , whom I forbear to name , but Pillaging and Plunder ? For nothing brings so certain a Destruction on the poorer Sort as Power . And Preferment is now purchas'd by some few , but to be paid by the destroying of All ; Than which nothing can be more unworthy or unjust . The poor Subject pays the Price of the Preferment which he never purchas'd : and tho' the Bargain 's made without him , yet he shall know the Payment : The World's turn'd Topsy-turvy for the Advancement of a Few ; One Man's Grandeur is the Bane of the whole World . The b b 1 Boetica , 2 Lusitania , 3 Taraconensis . Spains can witness this , which have little else left them now but their Name ; All the Parts of Africa know in what Condition they have been : And the c c Togata , Comata , Braccata . Gaul's are sensible how they have been Plunder'd , tho' not alike by all , and therefore they have some small Strength left yet , in some few Corners , by reason that the Integrity and Honour of some few Governours , has sometimes replenish'd those Provinces , which the Rapine of many others had wasted .

V. But I have digress'd too far our of pure Grief and Concern : To return therefore to what I was saying before : What Vice is there familiar to their Servants , in which the Great Ones are not equally concern'd ? Unless perhaps they make this Difference , to punish that as a Fault in the Servant , which they themselves commit , as Just and Lawful : Besides , a Servant is not admitted to Aspire so high , as to exercise those Oppressions and Encroachments I have before charg'd on the Wealthier Sort : Altho' in that I may be mistaken ; For some , who from Servants have become Great , have done the same or greater Feats . But this ought not to be any Imputation upon Servants in General , that some from their Condition have been so far Advanc'd . Murders are likewise very rare among the Servants , out of the Dread and Fear of Death : but you hear of them every day among the richer Sort , in confidence and hope of Pardon . Unless , it may be , I am thought to deal partially , to reckon this for a Fault which the Rich Men do : because , when they kill some of their ordinary Servants , they think it is but Justice to do so , and not at all a Crime . But this is not all , they make use of the same Liberty in all their Lewdness and Uncleanness . For I would fain see that Rich Man who observes the sacred Tyes of Wedlock , whom the Frenzy of Lust do's not hurle headlong , whose House and Family are not a sort of Stews , and who do's not gratifie his mad Desires upon whatsoever Person the Fevor of his wicked Lusts directs him : according to what the holy Writ says of such Sparks as these . They were as fed Horses Jerem. 5. v. 8. in the Morning , every one Neighing after his Neighbour's Wife . For do's not he prove this to be directly said of himself , who endeavours filthily to enjoy whatsoever his Eyes lust after ? Perhaps I shall be thought to deal very hardly to mention any thing of their Concubines , because that , in comparison of the forementioned Wickedness , is a sort of Chastity , it looks like being contented with few of the Sex , and to restrain their Lusts to a certain Number of Wives ; Judge the Expression of Wives : because many are arriv'd to that height of Impudence , as to Esteem their Maid-Servants as their Wives ; and I could wish , that as they are thought to be in a manner Wives , so that they were the only Ones . For it is much more foul and abominable , that some who have lighted upon Honourable Matches , do a second time take Wives out of the Rank of Servants , thereby disgracing the Honour of sacred Wedlock , by the Meaness of so degenerate an Allyance , not at all Blushing to become the Husbands of their own Servants , debasing the State of their Noble Marriage in the dirty Beds of their own Slaves : Such Men I wish with all my Heart , in the Condition and State of those their Spouses , since they have shewed themselves so very fond of their Company .

VI. I doubt not but very many of those who are really Great and Noble , or those who would be thought so , do receive with Scorn and Contempt that , in the handling the Subject I am now about , I have said that some Servants are far less Wicked than their Masters . But since I have not spoken this of All , but only of such are Really so , I ought not to incur the Anger of any one , unless he know himself to be Indeed such as I have Reflected upon , lest for that very Reason , he be thought to be One of that Gang. Whoever among the Nobility do really detest such Enormities , should much rather be displeas'd with those , who by their Vile and Naughty Actions , disgrace the Titles that they bear : For tho' such are a Burden and Scaldal to all Christians in General , yet the Stanch and Filth of their Actions , reflects most immediately upon that Order of which they are a Part. Well then , 't is granted I have said , that some Noblemen are much more wicked than their Servants , I did say it , and it might seem odd enough , if I did not prove it as well as say it . Now to give an Instance of one of the Greatest wickednesses , of which you shall scarce ever find any one Servant to have been guilty . For can any one Servant be nam'd that ever kept a Swarm of Whores , or that is stain'd with the Scandal of having many Wives ; or , like a Dog or Boar , thinks he may have as many Mistresses as his Lust can Satisfie ? I know the Answer to this is easie , That Servants cannot do these things ; and that they would certainly do them , if it were in their Power . I believe it . However , I cannot admit that as already done , which as yet I never saw done . For let their Minds be never so deprav'd , and their Inclinations never so wicked , yet no one ought to be punish'd for a Crime he never committed . That Servants are Base and Nought , is very certain . But then those who are Noble and Better-bred , are much more to be blam'd , if being in a more Honourable Station , their Manners are much worse . So that the Issue of this whole Affair will of necessity come to this , not that Servants should be altogether quit from the Guilt of their Naughtiness , but that many of the Great and Rich Men , in comparison of Servants , are much more to be blam'd . For who can sufficiently set forth , as it ought to be , that vile Robbery , that when the Roman Empire was as good as dead , or at least breathing its last Gasp , that in that part in which it yet seem'd to live , it should expire ; being strangl'd with Cords of Taxes , as much as by the hands of the Invaders , and yet in this Condition you shall find very many of the Poor , who bear the Taxes of the Rich ? That is , you shall find very many Rich Men whose Taxes murder the Poor : But what do I talk of finding very many , I fear I might have said with greater Truth , you may find them all such . For there are so very few free from this Evil , if there are any , that on that side where I say you may find Many , I might as well at once have included All. For what has the Ease some time since given , to some Cities produc'd , but only to set all the Rich Men free , and to encrease the Burden of the Poor , that the old Duties might be taken off from their Backs , and New ones put upon the others ; that the removal and taking off of some small Services should enrich the one , only to torment the other with the addition of ten times greater : that they might grow rich by lessening a Charge that was but a Feather to them , only to press the other to Death with multiplying the Load already too heavy to be born : So that the Remedy with the greatest Injustice relieves the Rich , and as unjustly murders the Poor , a most unrighteous Reward to the One , and as unrighteous a Ruine to the Other ? Whence we may observe , that nothing can be more wicked than such rich Men , who destroy the Poor by pretending to assist them , and nothing more unfortunate than such mean Persons , who are Ruin'd by that which was design'd as a Cure for all .

VII . But what kind of dealing is this , and what sort of Sanctity must we stile it , that if any of the Nobility offer to be converted to God , he presently loses the Advantage of his Honour ? Or what sort of Respect has Christ in that Chistian Country , where the very embracing his Religion makes the Party ignoble ? For as soon as any one begins to amend and grow better , he is despis'd and contemn'd as one grown much worse ; so that , for that Reason , all are in a manner , forc'd to be wicked , that they may not grow cheap . And therefore it is not without Reason that the Apostle says , The whole World lieth in Wickedness : 1 John 5. v. 19 And very truly ; for with good grounds may the whole be said to lie in Wickedness , where is there no room for the Good . For the Whole is so full of all manner of Ungodliness , that either they are all wicked who are in it , or those few good that are remaining , are Harass'd and Persecuted by the rest . So that , as I said , if any one of Note applies himself to Religion , he presently loses his Character . For when any one changes his Habit , he at the same time changes his Title ; if before he was Valu'd , he is now Despisable ; if he was before very Splendid , he is now as Mean ; if he was before all over Honour , he is now all over Contempt . And yet some Worldlings and People of little Faith , think it strange that they feel the Anger of an offended God , when they thus persecute God Himself in the Persons of his Saints ! All things are perverted and turn'd Topsy-turvy . If any one is righteous , he is despis'd as tho' he were wicked ; if any one is wicked , he is respected as tho' he were righteous . 'T is no wonder therefore if we daily suffer worse things , since we our selves grow worse each day than other . For Mankind daily commit new Sins , and never leave the old ones . A new Crop of Vices arises as a daily Addition to the remaining old Stock .

VIII . What room therefore is there for How God by our Sins is daily provoked . Complaint ? Whatever Hardships and Inconveniences we suffer , they are much less than we deserve ! What reason have we to say that God deals hardly by us ? Certainly we deal much more hardly with God . For we exasperate Him by our Impurities , and compell him to punish us against his Will . And altho' the Essence and Majesty of God be of that Nature , that it is not to be disturb'd by the Passion of Anger , yet we by our Iniquities do so mightily provoke him , that we even force Him to be angry . We do , as I may say , offer violence to His Goodness , and rudely lay hands on His Mercy . And when His loving-kindness is such that it would for ever spare us , the Sins we commit oblige Him to plague us with Misfortunes . And as they who beset the most fenced Cities , or who endeavour to destroy or take the strongest Forts , do without doubt ply them with all sorts of Arms and Engines ; so we in storming the Divine Mercy , make use of all the greatest Villanies and Crimes as our offensive Arms ; and esteem Almighty God as injurious to us , when we our selves are most injurious to Him . For every Fault of every Christian is an Affront offer'd to the Divine Majesty : For when we do those things which God forbids , we tread his Commandments under our Feet ; and therefore it is very wickedly done of us to accuse God of dealing Severely by us in our Calamities : we should only blame our selves : For when we commit those Faults which are the occasion of our Distresses , 't is we our selves that are the Authors of our Misfortunes . Why then do we cry out of the Sharpness of our Punishment ? Every one of us is his own Tormentor , so that that of the Prophet is said to all of us : Isai. 50. v. 11. Behold all ye that kindle a fire , that compass your selves about with Sparks , walk in the light of your fire , and in the sparks that ye have kindled . For all Mankind run headlong into eternal Torment in the way here describ'd by the Scripture ; first of all they kindle a fire , then they add more fuel and force to it , and afterward enter into the flame the● have provided . When therefore do's a Man first of all kindle Everlasting Fire for himself ? Why when he do's first of all begin to sin : But when do's he add Force to the Fire ? When he heaps one Sin upon the head of another . And when do's he enter into Everlasting Fire ? When by an overplus and superfluity of daily Sinning , he hath fulfill'd the remediless Summ Total of his Iniquities ; as our blessed Saviour said to the Great Men of the Jews , Fill ▪ ye up Matt. 23 ▪ v. 32 , 33. then the measure of your Fathers , ye Serpents , ye Generation of Vipers . They were not far from the Complement of their Sins , to whom our Lord thus spoke , that they should fulfil their Iniquities ; and doubtless for that Reason , because they were not worthy of Salvation , they might compleat their wickedness , in order to their Destruction . So in the old Law when it makes mention , that the Iniquities of the Amorites were fulfill'd , it tells us , that the Angels spoke thus to Lot : Whosoever thou hast in this City , bring them out of Cer. 19. v. 12. 13. this place , for we will destroy this place , because the Cry of them is waxen great before the face of the Lord , and the Lord hath sent us to destroy it . That most profligate People had for a long time lighted the Fire by which they perish'd ; and therefore when they had fulfill'd their Iniquities , they roasted in the Flames of their own Crimes : for they had so very highly offended God , that they endur'd that Hell in this world , which is to be felt in the other .

IX . But some one may say , there are none who deserve to be destroy'd as they were , because there are none guilty of the Impurities they were . Perhaps that may be true . But what shall we make of that which our Saviour says , that all they who despise his Gospel are much worse than them ? For thus he says to the People of Capernaum : If the mighty works Luk. 10. v. 12 , 13. had been done in Sodom , which have been done in thee , it might have remain'd unto this day : But I say unto you , that it shall be more tolerable in the day of Judgment for Sodom than for thee . He says here , that the Sodomites are less Culpable , than those who neglect the Gospel , and therefore this is a most plain Reason why we , who do neglect it in many Instances , ought to dread something worse ; especially considering that we will not now be satisfied with the usual and familiar Vices . The customary ways of Sinning are not sufficient for many now : They are not contented with Brawlings , Calumnies , Rapine , Drunkenness , Rioting , Cheating , Perjury , Adulteries , Murders , no nor all of them together , altho' most barbarously Inhumane , yet in Fact most injuriously inflicted on many , unless in the height of their Fury , they lay their Blasphemous hands even on God himself . For as the Scripture says of the ungodly : Psal. 73. v. 9. v. 11. They set their mouth against the Heavens ; and their tongue walketh thro' the Earth : And they say , how doth God know , and is there knowledge in the most High ? And in another place . Psal. 94. v. 7. The Lord shall not see , neither shall the God of Jacob regard it . And to such as these we may very aptly apply that of the Royal Prophet ; Psal. 53. v. 1. The Fool hath said in his heart there is no God . For they who affirm that God sees nothing , had as good at the same time take away his Subsistence ; and when they say he has no Sight , they had as good say he has no Being . For altho' no very wicked Action can be consonant to right Reason , because Reason and Sinning are inconsistent , yet in my Opinion there is no wickedness so very wild and unreasonable as this . For what can savour more of Frenzy , than that a Man should acknowledge God to be the Creator of all Things , and yet to deny that he governs them ; that he is the Former and Maker of all Things , and yet that he neglects his own Handywork ? As tho' the Chief End and Design of making them was purely ● How God is the giver of all things and his love towards us ; who merit nothing but death . to disregard them . Now on the contrary , I assert that he had so Great Care of all his Creatures , that I will prove , that he exercis'd it even before the Creation . The very Thing it self shews it plainly . For he had never made any thing , unless he had some Thoughts of it beforehand ; for we do not see any part of Mankind so very dull to undertake or go through with any thing that he may never mind it when he has done it . For he who cultivates his Field , do's it for that End , that he may preserve it in that order . He who plants a Vineyard , do's it with Design to keep up the Plantation . He who begins to raise a Flock , do's it with Design to take care of their Increase . So he who builds a House , or lays the Foundation of one , altho' at that time he has not a Dwelling ready for him , yet he undergo's the Charge and Pains of Building , in hopes and prospect of his future Habitation . But why do I mention this in Man , since even the smallest Insects direct their Actions with the Instinct of what is to come ! Thus the Ants in their subterranean Cells , lay up what various Fruits they can , and gather all their Stock in order to preserve their Lives . So Bees , when they lay the Foundation for their Honey-Combs , or gather that which comes from the Flowers ; to what end do they desire the Thyme ; but with desire and hope of Honey , or fly from Flower to flower , but out of love to their future young Ones ? Hath God then , who hath implanted in the least of Creatures such Affections for their own works , depriv'd only himself of the love of his Creatures , especially since all the Passion we have for good things descends to us from his good Love alone ? For he is the Fountain and Original of All things ; 't is in him , as the Scripture says , we live and move Acts 17. v. 28. and have our Being ; 't is for him we receive all that Affection with which we love every thing that is ours . For all the World and all Mankind are the Goods of their Creator : and therefore from that Affection with which he has made us love our Goods and Relations , he would have us understand how much it is that he loves his Goods and Relations . For as , as we read , The invisible things of him are clearly Rom. 1. v. 20. seen , being understood by the things that are made ; so he would have us understand his Love toward us by that which he hath implanted in us for every thing that 's ours . And Ephes. 3. v. 15. as , as it is written , he would that the whole Family in Heaven and Earth should be nam'd from him ; so 't is His Pleasure that the Tenderness of a Father in Him should be acknowledg'd by us . But what do I say of a Father ? Yea rather much more than that of a Father . For that Saying of our Saviour in the Gospel proves it so . For God so loved the World , that John 3. v. 16. he gave his onely begotten Son for the Life of the World . And the Apostle says , God that spared not his own Son , but delivered him up for us all , Rom. 8. v. 32. how shall he not with him freely give us all things .

X. This then is what I have said before , that God loves us more than any Father does his Child . For 't is a plain sign that he loves us beyond the Love of Children , because for our sakes he spared not his own Son . And what 's much more , a righteous Son , an onely begotten Son , and that Son God . Nay , and that which heightens it , 't was for us , wicked , ungodly , most unrighteous us . Who can sufficiently value this Love of God toward us , since God's Justice is so Great , that it is not capable of admitting the least shadow of Injustice ? For according to Humane Reason that Man would do a very unjustifiable Act , who should cause a very good Son to be destroy'd for the sake of very bad Servants . But in this the inestimable Love of God and his admirable Power is seen , that the Greatness of his Justice cannot be comprehended by Man , but rather in our weak Sight the greatest Justice seems almost a sort of Injustice . And therefore the Apostle , that he might shew us the Immensity of the Divine Mercy , says thus : For when we were Rom. 5. v. 6. yet without strength , in due time Christ died for the ungodly : for scarcely for a righteous man will one die . This one Sentence plainly shews us the great loving-kindness of God , for if it be hard to find one who will lay down his Life for the best Cause , Christ has demonstrated the Mighty Work he did for us , when he died for our Iniquities . But in what follows , he gives us a Reason why our Lord did all this : God commendeth his love toward us , in that while v. 8. we were yet Sinners , Christ died for us , much more then , being now justified by his Blood we v. 9. shall be saved from Wrath through him . He commendeth it in this that he died for Sinners . For the unworthiness of the Party who receives it , adds a greater Value to the Favour : and therefore he says ; God commendeth his love toward us . How does he commend it ? Because he bestow'd the Blessing on those who did not deserve it . For if he had given it to holy and deserving Men , he would not have seem'd to have bestow'd a Favour he was no way oblig'd to , but rather to have discharg'd a Debt . What therefore do we give in Return for these so Great Mercies , or rather what ought we in Duty to return ? Why in the first place , that which the holy Prophet testifies that he did owe , and was resolv'd to pay , when he says : What shall I render unto the Lord for all his benefits toward me , I will Psal. 116. v. 12. v. 13. take the Cup of Salvation , and call upon the Name of the Lord . This then is the first Return , that we should give Death for death , all of us be ready to lay down our Lives for him , who so freely died for us , altho' our Deaths will be of infinitely less Value than His : So that if we should suffer Death , we shall not by any means discharge the Debt . However , if we cannot pay the Whole , we shall seem in some sort to do it , if we take care to discharge it as far as we can . This then , as I said , is the first Return . Now the second is , that if we cannot pay the Debt by Death , we should pay it by Love . For so our Saviour himself , as the Apostle says , would recommend his Love ▪ to All , that by the Example of his Mighty Loving-kindness he might draw them to the exercise of mutual Love and Charity . And as it is reported of those c c Loadstones . Gemms and Rarities of Nature , which being plac'd near to Iron , be it never so hard , will take it up with almost a kind of Affection ; so he the purest and greatest Gemm in the Coelestial Kingdoms design'd , that by his Descent from Heaven , he might joyn himself nearer to us , tho' hard as any Steel , that so he might move us to his Affections , as it were , by the hands of his own Love ; so that making Acknowledgment of his Gifts and Favours , we might understand what it was fitting for us to do for so good a Master , when he had done such Mighty things for so bad Servants ; and so that Saying of the Apostle might be fulfill'd : That for his Rom. 8. 36. 38. sake we should be kill'd all the day long , and that neither Tribulation , nor Distresses , neither Persecution , nor Famine , nor Nakedness , nor Sword should be able to separate us from the love of God which is in Christ Jesus our Lord .

XI . Seeing then , that we are indebted to our Lord in all these Particulars , let us see how well we pay him , and what Returns we make . Why all those Vertues which I have named above , every thing that is Base and Unworthy , every thing that will affront God , such as wicked Actions , debauch'd Morals , Drunkenness , Gluttony , Bloody-hands , filthy Lusts , greedy Desires , and every Wickedness that may more easily be thought of than express'd . For it is a Shame , as the Apostle says , Ephes. 5. v. 12. even to speak of those things , which are done of them in secret . But this is not all : For these things have been done formerly as well as now . But it is sad and lamentable , that we add new Sins to the old ones , and not only new , but heathenish and monstrous ones , and such as were never heard of before in the Churches of God , venting prophane Speeches against God , and blasphemous Slanders , as that God is regardless , supine , negligent , and not at all governing the World , and consequently merciless and untrue to his Promises , inhumane , hard , and cruel . For he who is regardless , negligent and careless , how can he be thought to be other than cruel , hard and inhumane ! This is Blindness and Impudence , the highest Sacrilege and Rashness ! We are not contented to wallow in our numberless Transgressions , and to be guilty of all in the presence of God , but we must turn Accusers and Prosecutors of the Deity . And what hope , for Gods sake , can there be , when the Prisoner sets up for a Prosecutor of his Judge ?

XII . But , say these Men , if God do's regard Humane Affairs , if he takes care , respects or governs them , why are we more weak and miserable than all other People ? Why do's he suffer us to be crush'd by Barbarians and Foreigners ? Why do we bear our Enemies Yoak ? To answer in short , as I have said before , he do's therefore permit us to suffer all these Hardships , because 't is but what we deserve . For let us take a view of that Naughtiness , Baseness , and Villany of the Romans , which I have mention'd before , and then we may judge whether we who live in so great Impurities can expect to be better protected . Since then many make use of this Argument , that because we are miserable and low , that therefore God do's not regard Things here below , what is it that we deserve ? For if in the midst of so many Vices , if in the Commission of so much Wickedness , he should suffer us to be strong , flourishing and happy , it might give occasion to think that God did not at all regard the Iniquities of the Romans , who suffer'd such vicious and profligate People to be happy . But since he is pleas'd that such wicked and ungodly Sinners should be poor and miserable , it is the plainest Demonstration , that God do's both behold and judge us , because we suffer those very things which we deserve . I am satisfied that we do not think we deserve such Usage ; and this is a main thing which enhances our Guilt , because we do not acknowledge that they are our Deserts . For an impudent Pretence of Innocence is that which sticks closest upon harden'd Sinners : and among a Multitude who are guilty of the same Misdemeanor , there is none more Criminal than he who takes himself to be guiltless . And therefore we have only this one addition to make to our Baseness , that we esteem our selves to be blameless . But granting all this ( says one of these Transgressors , and he one of the worst of them ) certainly it cannot be deny'd , but that we are better than these Barbarians , and thence it appears that God do's not mind Humane Affairs , because altho' we are much the better Men , yet we are in Bondage and Subjection to those who are worse . Well then , we will see presently , whether we are better than these Foreigners or no : There is no manner of doubt but that we ought to be much better : And that is one good Reason why we are worse , because 't is our Duty to be better . For where the Condition and Station is more Honourable the Sin receives a greater Aggravation . Where the person of the Offender is more Honourable , the Fault arises in proportion . Thus Theft is a very great Wickedness , let it be committed by whom it will ; but certainly it is more hainous in one of the first Rank , than in a contemptible Beggar . Fornication is forbidden every man , but yet it would look much worse in a Clergyman than in an inferior Person . And so we who are called Christians and Catholicks , if we admit the like Sins as these Foreigners do , it would be much worse in us . For the Sin is much more heinous under the Profession of that holy Title . Where the privilege is the greater , there the Sin is the grosser . For the very Religion which we profess condemns our Practice . The Lewdness of one who has profess'd Chastity is more culpable , than of one who has not . So it is more Scandalous for him to be drunk who pretends to a great degree of Sobriety . There is nothing more contemptible than a lewd and vicious Philosopher , for beside the Deformity of the Vices themselves , he will be particularly remark'd upon for his Character . And so we , who , all over the World , profess the Christian Philosophy , must of necessity be thought and reputed to be the worst of Men , because we have the Title of so Glorious a Profession , and yet continue sinning under the Tyes and Obligations of so holy a Religion .

XIII . I am sensible that to very many it Of the Law accusing us for living wickedly . will seem intolerable , that I have said , we are worse than the Barbarians . And what then , let it seem as intolerable as it will , it do's not help our Cause one Jott . Nay , 't is rather an Aggravation to it , if we are really worse , and yet take our selves to be better . For , ( as the Apostle says ) if a man think himself to be Gal. 6. v. 3. something , when he is nothing , he deceiveth himself : but let every man prove his own work . We should therefore rely upon our Deeds , not our Opinion of Things , our Reason , not Fancy , the Truth of Things , and not our own Wills ▪ Since then some think it so hard that we should be accounted either worse , or at least not much better than Barbarians , let us see , either how we are better , or than what Barbarians we are so . Now among all the different Nations of Barbarians , there are two Sorts , and they are , either d d Hereticks were the Goths and Vandals , who were Arians vid. Book . 5. p. 7. Hereticks , or e e The Pagans that infested the Empire were the Franks , Saxons , Moors , Scythians , Alans , Huns , see p. 37. of this Book . Pagans ▪ As to both Sorts , I do assert , as far as concerns the Divine Law , that we are without Comparison better ; but then as to Life and Conversation , it grieves me at the Heart to think , that we are worse . But yet , as I have said before , I do not say this of the whole Body of the Romans in General . For in the first place , I except all the Religious , and in the next some Secular Persons , as good as the Religious ; or if that seem too much , some who by the Honesty of their Actions come very near the Religious ; but all the rest , or as good as All , are more guilty than the Barbarians : For to be more guilty , is to be really worse . And therefore , since some Men look upon it as irrational and absurd , that we should be accounted either worse , or not much better than the Barbarians ; or than what Barbarians , let us see , as I said , how it is . Now I do still say that , bateing only those few of the Romans , whom I now mention'd , all the rest , or as good as All , are more guilty and more faulty in their Lives , than the Barbarians . When you read this , it may be you grow Passionate , and beside , condemn what you read . I submit to your Censure . Condemn me if I lye ; condemn me if I do not prove it , and condemn me , if I do not shew that the Sacred Scriptures have said as much as I say now . We then judge our selves to be much better than All the rest of the World , nor do I , who assert that the Romans are in some Things worse , deny but that in some Things they are much better . For our Lives , and our Sins , as I said , are worse ; but then we have the Advantage without comparison by our Catholick Law . But then we should consider , 't is no Thanks to us that our Law is good ; but that our Lives are bad , is wholly owing to our selves . And what do's it profit us that the Law is good , when neither our Lives nor Conversations are good ? For the good Law is the Gift of Christ , but a bad Life is from our own Faults . Nay we are by so much the more blameworthy , if we are possess'd of a good Law , and yet are bad regarders of it ; I should rather say , since we are wicked , we are no regarders of it ; for he that observes it ill , regards it not at all : Neither do's he respect a holy Thing , who does not respect it holily : and so by this means the very Law which we so esteem becomes our Accuser .

XIV . Laying aside therefore the Priviledge Of the Barbarian Errors . of the Law , which either helps us nothing at all , or else do's most justly condemn us ; let us compare the Lives , Inclinations , Manners and Vices of the Barbarians with our own . They are unjust , so are we ; they are covetous , so are we ; they are faithless , so are we ; they are griping , so are we ; they are lewd , and so are we ; in short , they are guilty of all sorts of Wickedness and Debauchery , and so are we ; But perhaps it will be answer'd to this : If the Barbarians and we are alike vicious , Why are not we upon the level with them in Power ? For since the Wickedness and the Guilt is a like , we ought either to be as Powerful as they are , or they should be in as mean a Condition as we are . That is true ; and by this 't is manifest that they are the more wicked , who are the more weak . How do you prove that ? Because , as I have said above , I have shew'd that God does all things in Justice and Judgment . For if , as the Scripture says , The Prov. 15. v. 3. Rom. 2. v. 2. eyes of the Lord are in every place , beholding the evil and the good ; and according to the Apostle , The Judgment of God is according to truth against all evil Persons : We our selves see , that since we do not leave off to do evil things , by the just Judgment of God we feel the Punishment of such Evil Doings . But , say you , the Barbarians do the same things we do , and yet they are not near so miserable as we are There is therefore this difference , that altho' they do the same things we do , yet at the same time we offend much more heinously : For their Vices and ours may be alike , and yet in those same Vices our Sin must of necessity be much more weighty . For since , as I said before b b pag. 2● ▪ all Barbarians are either Pagans or Hereticks , that I may speak first of the Pagans , since their Error is the Antienter ; the c c See the great Geographical and Historical Dictionary in English for all these and their Titles . Saxons are cruel , the (ᵈ) Franks treacherous , the (ᶠ) Gepids inhumane , the (ᶠ) Huns lewd ; in short , the Life of all Barbarians in general , is Vice it self . But it does not follow from thence that their Vices and ours have the same Guilt ; Shall a Hun's Lewdness be look'd upon as Criminal as ours , or the Treachery of a Frank be as Blameable as in one of us ? Shall the Drunkenness of an (ᵍ) Alan be Censur'd as much as that of a Christian , or the Thievery of an Alban be condemn'd as much as the Thievery of a Christian ? If a Hun or a Gepid cheat you , it is no Rarity , because he knows nothing of the Sin of Cheating . If a Frank forswear , 't is no new thing with him , who takes Perjury to be only a different way of speaking , and not at all a Crime . And what wonder is it that Barbarians should believe thus , who know neither God nor his Laws , when almost the greater part of the Roman Empire have the same Thoughts , and know they sin at the same time ? For not to speak of any other Sort of Men , let us take a view only of the Companies of Merchants and Traders , who now fill the greatest part of every City , and see whether their Life be any thing else but continual Plodding how to cheat , and downright thread-bare Lying , or if they do not take those words to be utterly lost which do not bring some Advantage to the Speaker . Those men have so Extraordinary a Respect for the Honour of God which forbids common Swearing , that they look upon every Man's Perjury to be of singular Advantage to them . Can we think it strange then that Barbarians should cheat , who know not the Sin of Cheating ? For being utterly ignorant of God's Commandments , they do nothing in Contempt of them ; for he who knows not the Law , can do nothing wittingly against it . This then is peculiarly our Guilt , who read God's Laws , and yet always take care to transgress them ; who boast that we know God , and yet contemn his Precepts and Commands : And so by despising Him whom we fancy and boast that we serve , that very Thing which seems design'd for the Worship of God , becomes an Abuse and Affront to His Majesty .

XV. But , to say nothing of other Sins at Christ's Name abused . present , where will you find any among the Laiety , bating some few , who have not always the Name of Christ in their Mouths to Forswear themselves by ? So that this is become the most common Oath among the Nobility , as well as Common People : By Christ I 'll do it , By Christ I 'll perform it : By Christ I 'll say nothing else , By Christ I 'll do nothing else . In short , the Matter is come to that Pass , that , as I said before of the Franks , the Name of Christ seems now not to imply the Sacredness of an Oath , but only a sort of Cant in speaking . For so little is this Name regarded by very many , that they never design less to do a thing , than when they swear by Christ they are resolv'd to do it . And when the Scripture says , Thou shalt not take the Name of the Lord Exod. 20. v. 7. Deut. 5. v. 11. thy God in vain , we are come to have that mighty Veneration for Christ , that among all the Vanities and Follies of the Age , scarce any thing seems so contemptible and vain as that sacred Name . For there are many who swear by Christ that they will do , not only some trivial , idle Business , but the greatest of Villanies : with such 't is the common Form of Speaking : By Christ I 'll take away such a Thing , By Christ I 'll slay him , By Christ I 'll murder him . And so far are they arriv'd , that if they have once sworn by the Name of Christ , they take themselves bound most religiously to commit the Sin . I will tell you what lately happen'd to my self . Not long since , being mightily press'd by a certain poor Man , to speak to a rich Neighbour of his , to desire him not to take away the poor Creature 's Estate and Goods ; that he would not carry off the Salary and Income that Maintain'd him in that low Station : To which he , whose Ravenous Desires gap'd after the Man's Estate , and who had already in his Mind devour'd the Man and Goods , looking Sternly upon me , as one that thought I was taking from him , what he had not yet taken from the other , Answer'd , that he could not by any Means grant my Request , as positively as if it had been some of the greatest Duties he was performing , and which could not by any means be dispens'd with : When I desir'd to know the Reason why the Thing could not be done , he gave me the most Convincing and Vrgent one , and which was not by any means to be gain-said : I have , says he , sworn by Christ to take all from him ; and pray do you consider whether it be in my Power now to leave undone what I have sworn by that holy Name to do . At which I ( for what more could I say , when he had so just and holy a Pretence ) walk'd off when I had heard the Reason of so Religious a piece of Villany .

XVI . I would now desire to know of all Of how great a Sin it is , In causing others to Blaspheme by our loose living , and by despising things we know must be done . those who are as yet in their Wits , whether ever any one could possibly think that the Impudence of Men's covetous Desires could go so high in affronting their Maker , as to assert , that they do those things out of Reverence to Christ's Name , which yet are the greatest Disrespects that could be done him ? This is unaccountable and prodigious Wickedness ! To what Baseness will not Men's wicked Inclinations draw them ! They arm themselves for Pillaging and Plunder by the Name of Christ , and make even God the Author of their Crimes ; and when Christ is the Prohibitor and Punisher of all Wickedness whatever , they tell you they commit it purely for Christ's sake . And do we complain of the Iniquities of our Enemies , and accuse Heathens and Barbarians of Perjury ! With how much less Fault do they forswear by their Doemons than we by our Lord ! How much less a Crime is it to play and trifle with the name of Jupiter than that of Christ ! In that case there is only a dead Man who is sworn by : But in the other 't is the living God who is forsworn by . In that there 's not so much as a meer Man , but here the Almighty God . In our case there 's a Renunciation of the greatest Oath , and therefore of necessity the greatest Guilt and Perjury . In their's , since there 's as good as no Oath , there can be no Perjury . For since it is not a God by whom they swear , it cannot be Perjury when they chance to break it . But whoever has a mind to know the Truth of this , let him hear the holy Apostle St. Paul , delivering the same Doctrine that I do now : For thus Rom. 2. he says : We know that whatsoever the Law says , it speaks to those who are under the Law . And Rom. 4. v. 15. again ; Where no Law is , there is no Transgression . In these two Sentences , he has plainly rank'd the two Parts of Mankind , those without the Law , and those who live under it . Who are they therefore who are now under the Law ? Who should they be but the Christians ; such as the Apostle was , who says of himself : I am not without the Law of God , but am under Rom. 7. the Law of Christ . Who are therefore without the Law of Christ ? Who but Pagans , who know not the Law of Christ ? And therefore it is of these he says , Where no Law is , there is no Transgression . By which one single Passage he shews , that only the Christians , when they sin , are the Transgressors of the Law , but the Heathen who know nothing of the Law do sin without Transgression : Because no one can be a Transgressor of that Thing which he do's not know . We therefore are the onely Transgressors of the Divine Law ; we who , as the Scripture says , read the Law , but do it not , and so by that means our Knowledge is nothing else but our Fault , since we have known the Law to no other End , but to break it with greater Aggravation : Because what we have known by Reading , we have contemn'd and despis'd by our Pride and Lusts . And therefore that of the Apostle is most truly said to every Christian . Thou that Rom. 2. v. 23. makest thy boast of the Law , through breaking the Law , dishonourest thou God ? For the Name p. 24. of God is Blasphem'd among the Gentiles thro' you . Hence may be seen what Crime it is the Christian are guilty of , since they give occasion to the Blaspheming the Name of God . And when we find in the Scriptures , that we should do all things to the Glory of God , we on the contrary 1 Cor. 10. v. 31. do every thing we can to disgrace him . And when our Saviour every day calls to us , That our light should so shine before Men , that they Matt. 5. v. 16. may see our good works , and glorifie our Father which is in Heaven : We on the contrary live so , as that Men may see our evil Works , and so by that means , blaspheme our Father which is in Heaven .

XVII . Since Matters are thus , we have great Reason , on my word , to sooth our selves with the great Advantage we have of being call'd Christians , since we act and live at such a rate , as that we are a Scandal to Christ , by the bearing of his holy Name . But on the other side , what like this can be said of any of the Heathen ? Can it be said of the Huns ; See what sort of People these are who are called Christians ? Can it be said of the Saxons or Franks ; Behold the Actions of those who stile themselves the Worshippers of Christ ? Is our most holy Law blam'd for the bruitish Carriage of the Moors ? Do the barbarous Rites of the Scythians and Gepids , cause the Name of our Lord and Saviour to be evil spoken of and blasphem'd ? Can it be said of any of these ; where is the Catholick Law which they believe ? Where are the Precepts of Piety and Chastity which they learn ? They read the Gospels , and yet are lewd : they hear the Apostles , and yet are Drunkards ; they follow Christ , and yet love Rapine , they lead a wicked Life ; and yet Brag of the Goodness of their Law . Can such Things as these be said of any of those Nations , no , not by any means : 'T is of Us , and only us , of whom they are truely said . 'T is in us that Christ is ubraided , 't is through us that the Christian Law is evil spoken of . 'T is of us that what I mention'd above , is said : Lo , what sort of People they are who worship Christ . Their Pretence of Learning only good Things is Sham and Falsehood , as well as their Brags of the Excellency and Holiness of their Law . For if they learn'd what was good , they would be good themselves ; for such is the Religion as are the Professors of it . Undoubtedly they are such as they have been taught to be . It is plain therefore that the Prophets they have , do teach uncleanness ; that the Apostles they read , have publish'd wickedness , and the Gospels they are principl'd in , do instruct them in such Actions . If Christ had taught them holy Things , his Followers would certainly live holy Lives . One may guess what a One he is , who is worshipp'd , by the Practice of those who worship him . How can the Master ever have been good , whose Disciples we see , are so very bad ? For from him they are call'd Christians , 't is him they hear , and him they read . Any one may easily understand the Doctrine of Christ . Look and see the Christian's Actions , and you 'll presently perceive what 't was that Christ taught . But what wicked and base Thoughts the Heathen always had of our Lord's Religion , may be learn'd from the most Cruel Tortures of their barbarous Persecutors , who believ'd that in the Christian Sacrifices there was nothing but Impurity and abominable Wickedness . For they thought the very beginnings of our Religion came from two of the greatest Villanies ; from Murder , and then , which is worse than Murder , from Incest ; not from Murder and Incest only , but , which is still more wicked , from the Incest it self and Murder ; from the Incest of pious Mothers , and the Murder of their innocent Babes , which they believ'd were not only murder'd by the Christians , but eaten also , and all this to pacify their God ; as tho' any thing could have more offended Him : An odd sort of Expiation of ones Sin , by another as great or greater : To recommend a Sacrifice by those Things which the Lord does most abhor ; and as if it could be worth our while to gain eternal Life , if possibly it could be compass'd , by such monstrous Wickedness .

XVIII . We may from hence perceive what sort of People the Heathen took the Christians to be , who worshipp'd their God with such Sacrifices , or else what sort of God it was they pray'd to , who taught them such sort of Duties . But how came they to have such Apprehensions of us ? How should it be but from those who bear the Name of Christians , but in Reality are not , who by their Sins and Wickedness disgrace their Religion , who , as the Scripture says , Profess that they know God , but Tit. 1. v. 16. in works they deny him , being abominable and disobedient , and unto every good work reprobate ; by reason of whom , we read , the way of Truth 2 Pet. 2. v. 2. is evil spoken of , and the most holy Name of our Lord God is violated by the evil Tongues of sacrilegious Men ? But how heinous and particular a Sin it is , to cause the sacred Name of God to be blasphem'd among the Gentiles , we learn from the Example of h h See Book the Second . holy David , who , when in consideration of his many righteous Actions , he was thought worthy to escape eternal Punishment by only one Confession of his Fault , yet could not obtain pardon of this Sin , tho' he sought it by the Mediation of Repentance . For when Nathan the Prophet had said to him , after he had acknowledg'd his Fault , The Lord hath put away thy Sin , thou shalt not die , he adds immediately ; 2 Sam 12. v. 13. v. 14. Howbeit , because by this Deed thou hast given great Occasion to the Enemies of the Lord to blaspheme , the Child also that is born unto thee shall surely die . And what follow'd after ? Why , his Crown cast off , and Jewels laid aside : his Robes put by , and all his Royal Ornaments remov'd , instead of these he became Solitary , Pensive , shut up , cloath'd in Sackcloath , all moist with Tears , and cover'd over with Ashes ; he begg'd the Life of the young Babe with such a Crowd of Lamentations , and assaulted the God of Mercies with so great Prayers and Addresses ; but after all these Prayers and Supplications , it was not to be granted , when yet , which is the most powerful Help in Prayer , he pray'd in Faith , that what he ask'd of God he should obtain . By which we may see that there is scarce a Crime of deeper Dye , than to give occasion to the Gentiles to blaspheme . For he who sins grievously without the Blasphemy of others , only draws Damnation upon himself ; But he who makes others to blaspheme , carries them headlong with him to Destruction ; and 't is of necessity that he be guilty , for so many as he drew with him into Sin . But this is not all . For whatsoever sinner do's so offend , as not to cause others to blaspheme by such Sin , he has only upon himself the Guilt of his own Transgression , but the most holy Name of God does not suffer by the Sacrilegious Tongues of Blasphemers . But he who by his Sinning causes others to blaspheme , do's necessarily make his Sin above the standard of common Humane Crimes , because he offers the greatest Injury imaginable to God himself by the encouraging such a Multitude of Blasphemers .

XIX . This then , as I said , is a Malignity peculiar to the Christians : because God is blasphem'd only by those who learn what 's good , yet practise the quite contrary , who , as the Scripture says , confess God in their Words , but Tit. 1. v. 16. deny him by their Deeds ; who , as the same Apostle says , Rest in the Law , and know his will , Rom. 2. v. 17 , 18. &c. approve the things that are more excellent , who have the form of Knowledge , and of the Truth in the Law , who preach that a man should not steal and yet steal ; who read that a man should not commit Adultery , and yet commit the Sin , who make their boast of the Law , and yet by breaking of the Law do dishonour God . And so by this the Christians become much worse , who ought to be much better . For they do not give proofs of what they profess , but rather contradict their Profession by their bad Morals . And wickedness committed under a good Title is more Damnable , and a holy Name enhances the Guilt of the Sinner . So our Saviour in the Apocalypse speaks to the lukewarm Christian : Rev. 3. v. 15 , 16. I would thou wert cold or hot ; so then because thou art lukewarm , and neither cold nor hot , I will spew thee out of my mouth . Our Lord commands every Christian to be fervent in Rom. 12. v. 11. Spirit : for thus says the Scripture , That we may be servent in Spirit , serving the Lord . 'T is in this Fervour of Spirit that the Heat of Faith and Religion is shewn , he who has a great deal of this Heat , is reckon'd to be fervent and faithful : he who has nothing at all of it , is esteem'd altogether cold and a Heathen ; but he who is neither , but between both , is the lukewarm Trimming Christian , and hated of our Lord ; and therefore to him it is said , I would thou wert cold or hot ; so then , because thou art lukewarm , and neither cold nor hot , I will spue thee out of my mouth : I wish thou hadst either the Heat and Faith of good Christians , or the Cold and Ignorance of the Heathens . For either thy warm Faith would bring thee to God ; or thy Ignorance of the Law , would for the present , at least , in some measure , excuse thee . But now since thou hast already acknowledg'd Christ , and doest neglect him whom thou hast owned , thou who wast receiv'd , as 't were within God's mouth by the Profession of the Faith , shalt now be spew'd out for thy Lukewarmness . And this the blessed Apostle St. Peter do's evidently declare , speaking of the Vicious and Lukewarm , that is , of the Christians who led ungodly Lives . It had been better for them not have known the 2 Pet. 2. way of righteousness , than after they have known v. 21. it , to turn from the holy Commandment deliver'd unto them . But it is happen'd unto them according v. 22. to the true Proverb , The Dog is turn'd to his own Vomit again , and the Sow that was wash'd , to her wallowing in the mire . Now that we v. 20. may understand plainly that this is spoken of those , who , under the Title of Christians , live in the Filth and Impurities of the World , hear what he says of the same People , in tho same place . For if , says he , after they have escaped the Pollutions of the World , thro' the knowledge of the Lord and Saviour Jesus Christ , they are again entangled therein : the latter end is worse with them than the beginning . The blessed Apostle St. Paul Says much after the Rom. 2. v. 25. same manner ; Circumcision verily profiteth if thou keep the Law : but if thou be a breaker of the Law , thy circumcision is made uncircumcision . That by Circumcision in this place he means Christianity , he teaches us plainly , when he Philip. 3. v. 3. says : For we are the Circumcision who worship God in Spirit , and have no confidence in the flesh . By this we see that he compares bad Christians to Pagans , and not only compares them , but even leaves them behind them , where he says : Rom. 2. v. 26. If the uncircumcision keep the righteousness of the Law , shall not his uncircumcision be counted for Circumcision : And shall not uncircumcision which is by nature , if it fulfil the Law , judge thee , who v. 27. by the Letter and Circumcision , doest transgress the Law ? Hence we understand , as I said before , that we who have God's Law and despise it , are much more criminal , than they who neither have it , nor any knowledge of it . For no body contemns that which they Rom. 7. v. 7. do not know : I had not known Lust , says the Apostle , except the Law had said , Thou shalt not covet . Neither can they ever transgress a Law they never had , as the Scripture says , Rom. 4. v. 15. Where there is no Law there is no Transgression . And therefore if they do not deviate from the Law which they have not , neither do they despise the Precepts of such Law : Because , as I said , no body can despise that of which he has no knowledge . 'T is we then that are the Contemners and Transgressors of the Law , and by so much are worse than these Pagans : Because they have not known God's Commandments , but we have known them : They have them not , but we have them : They do not practise things that they never heard of , but we tread under foot what we read and hear . And therefore there is only Ignorance to be laid to their Charge , but Sin and Transgression at our doors : For 't is a much less heinous Offence not to know the Law , than after the Knowledge of it to contemn it .

SALVIAN of GOD's Government , &c. BOOK V.

Of the Law , and its Commands ; and how good they are , if we use them aright . The Description of the Hereticks ; and of Tradition . Of Ignorance which excuseth : Of Envy ; Of the Rarity of the Good . Of the Errors of the Romans . Of Oppression : Of the Mercy of God .

1. I Am very well satisfied that many of the Of the Law , and its Commands , and how good they are , if we use them aright . greatest Libertines , and of those who are not capable of receiving the Truth , may object against all that I have said and urge , that if the Guilt of wicked Christians be so Great , that by their neglecting those Commands of God , which they do know , they sin more heinously than the Heathen People who know nothing of them ; that then the Ignorance of these is much more Advantageous to them , than Knowledge would have been ; and that the having come to the knowledge of the Truth , makes much against the others . But the Answer to these Men is easie ; That it is not the Truth which is against them , but their own Vices , 't is not the Law that hurts them , but their own Morals . For let our Manners be good , and the Law will be on our side . Let us leave off Sinning , and then we shall have Profit from the Law . For we know , ( says the Apostle ) that the Law is good , if a man 1 Tim. 1. v. 8. use it lawfully . Use the Law then lawfully , and it will be of advantage to you . For we know ( saith he ) that the Law is good , if a man use it lawfully , knowing this , that the Law is not made for a righteons man . And for that Reason , do you begin to be righteous , and so you will be free from the Law ; for that Law can never come against those Morals which are already altogether consonant to it . For we know ( says he ) that the Law is good , if a man use it lawfully , knowing this , that the Law is not made for a righteous man , but for the lawless and disobedient , for the ungodly and for sinners , for unholy and profane , — and if there be any other thing that is contrary to sound Doctrine . So that you may see by this , O Man , that the Law is not so much against you , as you are against the Law ; it is not contrary to you when it commands you what is good , but you are contrary to it when you live ill : for it provides for your Welfare by ordering every thing that is righteous , and you contradict it by doing every thing that is wicked ; so that you act not only against the Law , but even against your own self , for so far as you contradict it , you act against your self ; because in the Law is both your Salvation and your Life ; so that , when you leave off to follow God's Law , you desert and forsake your own Salvation . Our complaint against the Divine Law is much such a one as a poor impatient Sick Man uses to make of the best Physician , who , when by his own Fault he has made his Distemper worse , lays the Blame on the Ignorance of the Doctor . As if the best Prescriptions could cure any Infirmity , if the Sick Party does not follow them , or that any Method laid down by a Physician can set any one upright , unless the Sick Party resolves strictly to pursue it . What good will a bitter Draught do the Stomach , if Syrups be presently powr'd upon it ? What good does the Silence of the by-standers do to a Man in a Phrensy , when he destroys himself with his own Noise ? How can that Antidote work which is follow'd by a larger Dose of Poyson ? Now the Law is our Antidote , and our Vices are the Poyson : The Antidote of the Law cannot cure us , whom the Venom of our Vices does destroy . But I have now and formerly spoke sufficiently of these Matters ; and if there shall be occasion , I shall , with God's Assistance , say more to the same purpose hereafter .

II. In the mean time , since I have before The Description of the Hereticks , and of Tradition . made mention of two Sorts or Sects of Barbarians , viz. Pagans and Hereticks ; because , as I suppose , I have spoken sufficiently of the Pagans , I shall now , as my Method requires , discourse likewise of the Hereticks . For it may be urg'd : That altho' the Divine Law does not require at the hands of Pagans , that they should obey those Commandments which they never knew , yet it certainly exacts Obedience from the Hereticks , who do know them ; for that they read the same things which we read , and have the same holy Prophets , Apostles and Evangelists ; and that therefore the Law is not less neglected by them , than 't is by us , but rather indeed much more ; because they have the Advantage of reading the same Scriptures we do , and yet do much worse Things than our People . Let us therefore take a view of Both. They read , say you , the same Things that are read by us . How I pray you , can those things be said to be the same , which have been formerly by wicked hands most lewdly corrupted , and depend on worse Tradition ? So that they are not the same , because those things cannot be said to be altogether the same , which are faulty in any one of their Parts . For they can have no safety in them , since they have lost their Perfection , nor have they always continued in the same State , which are depriv'd of the efficacy of the Sacraments . 'T is We therefore alone that have the sacred Scriptures perfect , uncorrupted , and entire , who either drink of them at the very Fountain head , or by the assistance of a just Translation have drawn them from their purest Originals . 'T is only We that read them truly ; and I would to God , we fulfill'd the Contents of them as truly as we read them rightly . But I fear that we , who do not observe them well , do not read them well neither : because there do's less Guilt acrue by not reading holy things at all , than by disobeying the good Things we do read . For other Nations either have not the Law of God , or they have it tatter'd and corrupted ; and so by that means , as I said before , they have not at all what they have only so . And altho' there may be some of these Barbarians , who may seem to have the holy Scripture not so much abus'd and alter'd , yet they have it corrupted with the Tradition of their antient Founders , so that they have rather a Tradition than the Scripture , because they do not adhere to what the Truth of the Text directs , but to the wicked Gloss inserted by their naughty Tradition . For they are altogether Barbarians , ignorant not only of the Of Ignorance which excuseth . Roman , but even of all Humane Learning , who know nothing in the World but what they hear from their own Doctors , and what they hear , That they follow ; so that 't is of necessity that they , who , being thus without all Learning and Knowledge , do come to know the sacred Truths of the Divine Law , by Doctrine rather than by Reading , should rather retain that Doctrine than the Law it self . And so the Tradition of their Teachers and their accustomed Doctrine , is to them instead of a Law ; because they know nothing else but just what they are taught . They are then Hereticks , but not wilful ones . They are reckon'd Hereticks with us , but not among themselves . For they fancy themselves so good Catholicks , that they bestow the civil Title of Hereticks , even upon us . So that we are the same to them that they are to us . We are certain that they are injurious to the divine Generation , when they assert the Son to be less than the Father : And they think we are as injurious to the Father , because we believe both to be equal . We have the Truth with us , but they presume that they have it among them . The true Honour of God is among us ; but they fancy that what they believe is more for the Honour of the Deity . They are unkind and unneighbourly ; and 't is one of the greatest pieces of their Religion to be so . They are ungodly ; but yet they think 't is true Piety to be so . 'T is plain therefore they are in Error ; but yet they err with an honest Mind , not out of Hatred , but of love to God , believing that they love and honour our Lord . Altho' they have not the right Faith , yet they nevertheless believe this to be the perfect Love of God . How they shall be hereafter punish'd for this Error and mistaken Opinion , no body can tell but the Judge : And in the mean time , I presume , God Almighty affords them his long-suffering , because he sees them , altho' not right in their Creed , yet to be mistaken with a Desire of entertaining the true Opinion ; and especially since he knows that they do all thro' Ignorance , but our People neglect those things which they believe ; so that they sin purely thro' the Fault of their Teachers , but our People by their own ; they are ignorant , ours very knowing ; they do that which they take to be the right , but our People that which they know to be wrong . And therefore by a most just Judgment the long-suffering of God supports them , and severely punishes us : Because Ignorance may in some sort be excus'd , but Contempt can never merit a Pardon . For thus says the Scripture : The Servant who knows not the will of his Lord , and does it not , shall be beaten with few stripes ; Luk. 12. v. 47 , 48. but he who knows his Will , and does it not , shall be beaten with many .

III. Let us not wonder then if we are asflicted many ways , because we sin not for want of Knowledge , but out of Perversness . For tho' we know what is good , yet we do it not ; tho' we understand the difference between Vertue and Vice , yet we follow the latter ; we read the Law , and yet trample upon the Contents of it , and make our selves acquainted with its sacred Sanctions and Precepts , for no other end , but to sin more heinously , after we are forbidden to do it . We pretend to worship God , and yet are downright Vassals to the Devil . And notwithstanding all this , we are for receiving all good Things from the hand of God , when we are heaping one Wickedness upon the head of another . We would have him to fulfil our Desires , when we will not perform his Will ; And behave our selves as tho' we were Superior to our Maker . We desire that God Almighty always should obey our Wills , when all of us live in Contradiction to His. But he is just and righteous , and we are wicked and unjust . For he punishes those he thinks worthy of it , and bears with those who deserve Forbearance : and both as Means to one and the same End ; that Chastisement might put a stop to the Lust of Sinning in the Catholicks , and that his long-suffering might some time bring the Hereticks to the perfect knowledge of the Truth ; especially since he may think those not altogether unworthy of the Catholick Faith , whom he sees to live much better Lives than the Catholicks . Now all those I am thus discoursing of are either Vandals or Goths : For I do not speak one word of the Roman Hereticks , who are almost innumerable , neither do I compare them either to Romans or Barbarians , because the Errors in their Faith make them worse than the Romans , and the Filthiness of their Lives more base than the Barbarians . But this is so far from being a pleasing Thought , that 't is a greater weight than the Load which we have laid upon our selves , because those whom I am forc'd to give this Scurvy Character of , are Romans . And this may let us see what the whole Body of the Romans may deserve , when one part of them affront God by wicked living , and the other both in Doctrine and Life . Nay and with this further , that even these very Heresies of the Barbarians have formerly had their rise from the Naughtiness of the a a The Goths became Arrians to please the Emperor Valens . Roman Government , so that 't is altogether our Fault that these Barbarous People ever had Heresies among them .

IV. But as to what relates to the Conversation Of Envy . of the Goths and Vandals , what is there in which we can prefer our selves before , or compare our selves to them ? And in the first place , to begin with Love and Charity ( which our Lord teaches us , is one of the Chief Christian Vertues , and which he recommends to us not only thro' all the Sacred Scriptures , but even in His own Person , when he says ; By John 13. v. 35. this shall all men know that you are my Disciples , if ye have love to one another . ) Now almost all the Barbarians who are of one Country and Government , generally love each other ; but all the Romans generally take care to persecute one another . For who is that Citizen , who do's not envy his Fellow-Citizen ? Who is there that loves his Neighbour throughly ? They all are absent in Affection , tho' not in distant Places ; altho' they are joyn'd in Habitation , their Minds are far assunder . And I would to God this were all , tho' one of the greatest Plagues , and that 't were only thus with Fellow-Citizens and Neighbours . That is much worse , that even Kinsmen do not perform the Duties of their Kindred . Where is that Relation that shews himself such to his Kindred ? Who is there pays to Love what he acknowledges to owe , even to the very Name ? Who is that in Reality which he is said to be ? Who is so near allied in hearty Affection as in Blood , in whom cursed Malice and Emulation do not burn , whose sole base Envy has not seis'd , and whom another's Prosperity does not put upon the wrack ? Who do's not reckon another Man's good Fortune his own Misery ? Who is so satisfied with his own Happiness , as to be content that another should be so as well as he ? For many now are possess'd with a new and an unaccountable Plague ; they have no Enjoyment of their own Happiness , unless they are sure others are unhappy . How very cruel , and extreamly impious , how far from the Practice of the Barbarians , and how very common among the Romans is it to Ruine each other by Fines and Outlawries ; but I mistake when I say each other ; if 't were so , 't would be more tolerable that one Party should suffer what he had inflicted upon another : But this is the Mischief that many are proscrib'd by a few , who make a Prey of the publick Fines , and what bears the Title of a Debt to the Treasury , is put into private Pockets ; and this not only by the Great ones , but their Underlings ; not only the Judges , but by their meanest Dependents . For what either City , Town , or Village is there , where there are not as many Tyrants as there are Magistrates ? Altho' it may be , they please themselves with the Name , because it makes them look Big and Stately : For so 't is with all Thieves , who pride and glory when they are reported to be much more daring than they really are . What place is there then , as I said , where the very Bowels of Widdows and Orphans are not devour'd by the Governours of Cities , and with them those of almost all holy Men ? For they reckon of them as of Widdows and Orphans ; because out of Respect to their Profession they will not defend themselves , or thro' their Innocence and Humility they cannot . So that there is not one of these safe , nor any others , except the Great ones , free from the Destruction of this Torrent of Thievery , unless those who are in every respect as very Thieves as themselves : Nay to such a pitch is the Roguery arriv'd , that unless a Man be very wicked , he cannot be safe .

V. Well , however , since there are so many Of the rarity of the Good . who destroy the Good , without doubt there are some who in the midst of the Calamity do assist and protect them , who , as the Scripture says , Deliver the Poor and Needy Psal. 14. v. 2. 53. v. 2. from the hand of the Oppressor . No. There is none that doeth good , no not one : And he therefore says , no not one , because good Men are so very scarce , that they seem all to be contracted into one . For who can assist the Distressed and Afflicted , when even the Christian Priests do not withstand the Oppression of wicked Men ? For many of them either hold their Tongues altogether , or speak to as little Effect as if they had held them ; and this many of them do , not out of Cowardice , but advisedly , as they think , and with Reason . They will not declare the plain Truth , because the Ears of wicked Men cannot bear it ; they do not only refuse to hear it , but even hate and abominate it ; they do not only not fear and reverence it when they hear it , but despise it with the greatest rebellious Pride and Obstinacy . So that they who can speak , keep silence , whilst sometimes they spare the Wicked , and will not produce to them the Force of open Truth , lest they should make them worse by a too earnest pressing of the Truth upon them . And thus it comes that the Poor are Oppress'd , Widdows mourn , Orphans are trod under foot , insomuch , that many of them , well born and genteely bred , fly over to the Enemy , for Fear of Dying here under the publick Persecution , going to seek the Roman Humanity among the Barbarians , because they cannot undergo barbarous The Errors of the Romans . Inhumanity among the Romans . And altho' they differ from those they fly to , both in their Rites , and Language ; and , as I may so say , in the ungrateful Scent of their Bodies and awkward Cloathing , yet they had rather bear with a different Habit among the Barbarians , than with raging Injustice among the Romans . And therefore from all Parts they straggle either to the Goths , or the Bacaudae , or to Outlaws or Outliers of Gaul . some other of the Conquering Barbarians , and they do not repent their Journey . For they had rather live free under a seeming Captivity , than be real Captives under a seeming Liberty . So that the Name of Roman Citizens , formerly esteem'd not only very high , (ᵈ) but purchas'd at a great Price , is now voluntarily Acts 22. v. 28. rejected and fled from , and is reckon'd not only cheap and contemptible , but abominable and a Burden . And what greater Evidence can there be of the Injustice of the Romans , than that many Creditable and Noble Persons , and to whom the Roman State ought to be an Honour and an Ornament , are yet compell'd by their Cruelty and Oppression to quit the Name of Romans ? And hence it is , that even those who do not go over to the Barbarians , are yet compell'd to be such , as is plain in a Great Part of the Spaniards , and no small one of the Gauls , and in general in all those thro' the whole Roman Empire , whom the Roman Injustice has now made not to be Romans .

VI. I shall speak now of the e e A sort of Outlaws Tories , Raperies , or Refugees of Gaul . Bacaudae , who being pillag'd , distress'd , and murder'd by cruel and unjust Judges , after they had lost the Priviledge of the Roman Liberty , have now also lost the Honour of the Name . What is only their Misfortune is thrown upon them as their Crime , and we impute a Name on their Calamity , which we our selves have been the occasion of : We call them Rebels , and lost Wretches , when we our selves compell'd them to the Crime . For how came the Bacaudae to be such , but by our Injustice , and the Wickedness of their Judges , but by the Proscription and Rapine of those who converted the publick Tribute to their own private Gains , and have made the Peoples Taxes only a Prey for themselves ? Who like the most Savage Beasts , have not so much governed those put under their Care , as they have devour'd them , not being satisfied with the Spoils of the Men , as most Thieves are used to be , but have torn them piece-meal ; and , as I may say , have gorg'd themselves with their very Blood . And thus it came that the Men being suffocated and murder'd by the notorious open Robberies of their Governours , began to be in a manner Barbarians , because they were not permitted to be Romans . They were satisfied to be what they were not , because they were not suffer'd to be what they had been ; and were forc'd at least to defend their Lives , because they saw plainly they had utterly lost their Liberty already . And what are we doing now , but the very same thing that was done before , that is , that they who already are not Bacaudae , shall be forc'd to be such . For as far as Violence and Injury can go , they are compell'd to be willing to be so ; but then their Weakness hinders them , that they are not such . So that they are as Captives groaning under the Enemies Yoak . They endure the Hardship out of Necessity , but not Choice ; they with all their heart would be free , and yet undergo the greatest Slavery .

VII . And thus it is that we deal with almost Of oppression . all of the meaner Sort. For by one thing they are streighten'd to two the most different . The greatest violence prompts them to a Desire of Aspiring to their Liberty , but the same Violence do's not suffer them to accomplish what it forces them to desire . But it may be , these Men are blam'd , because they do desire it , when all they covet is , that they may not be forc'd to desire it : For 't is their greatest Misfortune that they do desire it ; And they would be much better dealt with , if they were not compell'd to have such a Desire . But how can these poor Creatures otherwise chuse than desire Liberty , who undergo the daily , nay hourly Ruine of publick Taxes , who have the always Grievous and never ceasing Proscription hanging over their Heads , who desert their Dwellings lest they should be tortur'd in their own Houses , and run into Banishment to avoid the Punishment ? Publick Enemies are more mild to these than the Collectors : For so 't is plain in Fact , they run over to the Enemy to avoid the Violence of the Taxing . And even all this , tho' it be hard and inhumane , yet would be less grievous and unpleasant , if all did bear it equally and alike . 'T is most shameful and tormenting that all do not bear the Burden of All ; that the Tribute due from the Rich , is laid on the poorer Sort , and the Weak bear the Burdens of the Strong . Nor is there any other Reason that they cannot bear them , only that the Burden of the miserable People is greater than their Estate . They suffer two the most different and unlike Things , Envy and Poverty . Envy is in the Great Payment , Poverty in the Estate . If you look at what they pay , you would take them to be very Rich ; but if you mind what they have , you will find them miserably Poor . Who can sufficiently set forth this Mystery of Iniquity ? They bear the Payment of the Rich , and the Indigence of the Beggars . But I have much more to say to this Matter . The Great ones sometimes make Additi●nal Taxes , for which the poorer Sort are sure to pay . But , say you : seeing their Estaes and Revenues are much the Greater , how comes it about that they should be willing to encrease their own Debt ? You don't hear me say that they do encrease it . For it is for that Reason they do augment it , because it is not augmented on themselves , and I will tell you how . There do often come fresh Couriers and Expresses sent from the higher Powers , who are recommended to a few Great Persons , to the Ruine of a great many others . For these , there is presently order'd some new Presents , and so new Levies must be made . The Great ones decree what the meaner Sort must pay , the Favour of the Rich orders , what a whole Herd of Wretches must discharge . For they do not in any wise feel the Weight of their own Decrees . But , you 'll say , those that come from the Higher Powers must be Respected and Treated handsomely . I grant ye , but pray then do you Great ones be the first to Gratifie them , who are so ready to order others to do it . Be you the first in bestowing your Money who are the first in the Liberality of your Words : You who give of my Sustance , pray spare a little out of your own : Altho' in Justice you , whoever you are , who solely expect the Thanks , should solely bear the Expence . Well , we poor Knaves rest satisfied in the good Will and Pleasure of you Rich ones . Let all of us pay what a few of you command : Can any thing have more of Justice or Humanity in it ? Your Orders still load us with new Debts : Pray at least let the Debt be in Common between us both . For can any thing be more unrighteous or unworthy , than that you alone should be free from the Debt , who are the Parties who make us all Debtors ? And really the poor People are most miserable that pay all this I have been speaking of , and neither know why nor wherefore they pay it . For who dare examine why he pays , or who is suffer'd to find out what his Debt is ? But then it comes out when the Great ones fall out among themselves , when some of them take snuff that some things have been decreed without their Advice and Approbation . Then you may hear some of them say : What strange Doings are these ! Two or three order what will be the Ruine of many ; a few Great ones decree what must be rais'd upon a great many very poor ones . For every one of these Rich ones so far gratifies his own Pride , that he would not have any thing pass in his Absence , and not out of any Respect he has to Justice , to stop the passing of any unrighteous Thing when he was present . For what they had found fault with in others , they themselves , either to revenge the former Slight , or to shew their own Power , do afterwards Establish . So that the poor unhappy meaner People are plac'd , as it were , in the middle of the Sea , amidst the contending Storms , are sometimes overwhelm'd with the Waves of one side , and sometimes with those of the other .

VIII . But I warrant you those who have been thus hard in this particular , are more just and moderate in others , and make Amends for the Badness of one Business by the fair Dealing in another . And as in the Imposition of fresh Supplies they bear hard on the poorer Sort , so they support and assist them by the fresh Remedies : and as the lesser People were most burden'd with the new Taxes , so they are most eas'd by the new Remedies . No , their injustice is alike in both Cases . For as the meaner People are the first in the Burden , so they are the last in the Relief from it . And if at any time , as it lately happen'd , the Higher Powers have thought fit that the Taxes of some decay'd Cities should be lessen'd , the Great ones immediately part that Remedy that was given in common to all , among themselves . No one then thinks of the Poor : Nor calls the mean and needy to the partaking of the Favour . He who is always first in bearing of the Burden , shall in the last place receive the Ease from . And what shall I say more ? The poorer Sort are not reckon'd to be Scot and Lot Men , unless when the Load of Tribute is put upon them , but when a Remedy is to be shar'd , they are cast out of the Number . Do we think then that we do not deserve the severity of the Divine Vengeance , when we are thus always oppressing of the Poor ! Or do we believe , seeing we are perpetually unjust , that God will not as constantly exercise his Justice upon us ? For where or among what People , unless among the Romans only , will you find such wicked Dealings as these ? Whose injustice is so great as this of ours ? The Franks know nothing of this Villany . The Huns are absolutely free from it . There is no such thing among the Vandals ; nothing of it among the Goths . For so far are the Barbarians among the Goths from bearing any thing of this Nature , that the very Romans who live among them feel nothing of it . So that it is the unanimous Prayer of all those Romans , that they may never be forc'd again to come under the Power of the Romans . There 't is the Peoples constant and daily Wish , that they may still lead the Life they now live among the Barbarians . And yet we admire that the Goths are not routed by our Armies , when our own People chuse rather to live with them , than with us . So that our Countrymen will not only not return from them to us , but desert us to go over to them . And really , it seems a little strange to me , that all the Poor and meaner Sort , who are assess'd to the Taxes , do not all go over , and there seems to be only one Reason why they have not done it ; Because they cannot carry over with them the diminutive Remnants of their Fortunes , their poor Cots and Families . For since many of them are forc'd to quit their little Fields and sorry Huts , to avoid the Violence of the Exactions , how would they not leave what they are compell'd to , but if 't were possible , would carry it off with them . However , since they cannot accomplish this , which , it may be , they had rather , they strike up with the only Method that is left them . They throw themselves into the Guardianship and Protection of the Great ones : They surrender themselves into rich Men's hands , and entirely put themselves under their Power and Jurisdiction . I should not take this to be any great Burden or Misfortune , but should rather commend this Power of the Great ones , to whom these poor People surrender themselves , if they did not sell their Protections , and when they gave them such Shelter , they did it out of Charity or good Nature , and not for sordid Lucre. But 't is very hard and cruel , that they only seem to Protect them , that they may Plunder them ; they defend them only on Condition , that they may make those who are miserable already , to be much more so . For all who are under this seeming Protection , make over almost All their whole Estates to their Guardians , before they can procure the Favour ; and so the Children lose their Inheritance , that the Fathers may gain a Protection . The defence of the Parents is procur'd with the Beggary of the whole Family . And these are the Grand Helps and Protections of the Great ones . They give not a Cross to those who are under their Patronage , but keep all to themselves . And thus the Parents for some small while , have a little Advantage , that afterward the Whole may be taken from their Children . So that the Great ones sell , and sell at the highest Rate they can , every Favour that they do : And what I call selling , I wish they would sell after the usual Method ; for then , it may be , the Buyer might reserve somewhat for himself . But this is a new and unheard of Way of Buying and Selling. The Seller delivers nothing , and yet receives all . The Buyer receives nothing , and yet utterly loses all . And since this is common almost in all Bargains , that the Buyer is generally the Richer , and the Seller the Poorer , for that the Buyer purchases with Design to encrease his Estate , and the Seller parts with his Goods in order to lessen it ; this kind of Dealing is prodigious , the Seller's Estate encreases , when the Buyer has nothing left but sheer Beggary . And how intolerable and monstrous , and so far from being endur'd by Mankind that 't is not fit to be heard by them , is this , that many of these pitifully Poor , miserable Wretches , who are robb'd of all that little they had , and driven from their little Lands , even when they have thus lost their Estate , yet still pay the Tax for the Estate thus taken from them ; and tho' they have lost the Possession of that , their Capitation does not leave them . They have not one jot of Property , and yet they are over-born with Taxes ! Who can sufficiently set forth this Wickedness ? The Oppressors brood upon their Estates , and these poor Creatures pay the Tribute for them . After the Father's Decease , the Sons , by reason of the Father's former Service , have not their Lands , and yet are murder'd with the Duties of them . And so by these Pranks , it comes to pass , that they who were before stript by private Oppression , do yield up the Ghost by publick Squeezing , and from whom Robbery had taken away their Estate , pilling and polling has taken away their Life . And therefore many of those , who either naturally are more considerate , or whom Necessity has forc'd so to be , when they have either lost their Houses and Lands by Oppression , or have been driven from them by the Tax-gatherers , and find they cannot hold them , they seek out for the Lands of some Great Men , and so become Farmers to the Rich. And as they who being affrighted with the Approach of an Enemy , are used to betake themselves to their Strong-holds , or they who have forfeited the Protection of the Government , do in despair fly to some place of Refuge , even so these Men , who can no longer enjoy the Seat and Honour of their Family , betake themselves to the Drudgery of a pitiful Tenement , being reduc'd to the necessiry of being strangers not only to their Estate , but even to their former Stations and Conditions , Banish'd not only from their Fortunes , but even from themselves , and loosing every thing together with themselves ; they want both a Property in their Goods , and have lost all Title to their Liberty and Freedom .

IX . And really , since Misfortune and Necessity have made it so , this mean Condition might , however , be born with , if there were not still somewhat worse . But it is bitter and grievous that there is yet a greater Mischief follows . For they are receiv'd as Strangers , but their Dwellings prejudice them so far as to make them Natives , and after the Pattern of Circe , that most powerful Enchantress , who was said to change Men into Beasts , all of these who are admitted within the Lands of Great Men , are pefectly Metamorphos'd , as by a Draught of Circe's Bowl . For those whom they receive as Foreigners and Aliens , they presently seize as their proper Goods ; and those who are well known to be Gentlemen , are converted into Slaves . And do we wonder then if the Barbartans carry us away Captive , when we thus captivate our own Brethren ? Never think it strange that our Cities are sack'd and destroy'd . We have long taken a world of Pains by the Oppression of very many , that so by captivating others , we our selves should at length begin to be Captives too . For now we feel , tho' much later than we desetve ; we feel , I say , at length , what we have done ; Psal. 128. v. 2. and , as the holy Scripture says , We eat the labours of our hands ; and by the just Judgment of God , we pay the Debt we owe. We have Of the Mercy of God . shewn no Compassion to those who have been Banish'd from their own Country , and loe , we our selves are now in that Condition ? We have put Tricks upon Strangers , and behold , we our selves are become Wanderers and are put upon . We have over-reach'd Men of Condition by the Corruption of the Times , and loe , we of late begin to live in a foreign Soil , and yet fear , even now , the like Corruptions . And , O how Great is the Infidelity and Blindness of our naughty Minds ! We are now under the Sentence of a Judging God , and yet we do not acknowledge our selves to have been adjudg'd . Nay some good Men admire that other People , who yet have not suffer'd any such thing , are not amended by our Examples , when as we our selves , who are now under God's hands , are not the least reform'd by his punishing of our Iniquities . O intolerable Pride ! Very many bear the Punishment of their Iniquities , and yet no body vouchsafes to understand the Cause of the Chastisement . But the Reason of this Pride is plain ; altho' we do indeed undergo some Hardships , yet we do not suffer what we deserve . For the Mercy of God is so Great , that altho' he would have as suffer for some of our Faults , yet he would not have us bear them all ; tho' he punishes the Wicked , he cannot do wickedness : and he had rather we should acknowledge our Sins , than bear the Weight of them ; that so , by those loving and wholesome Stripes , he might shew us what we deserve to bear , but yet will not lay upon us our Deserts , according to that of the blessed Apostle , where he says : Dost thou not know that the goodness of God leadeth thee to Repentance ? But after thy Rom. 2. v. 4 , 5. hardness , and impenitent heart treasurest up unto thy self wrath against the day of wrath . We do really just thus , as the Apostle says . For God calls us to Repentance , but we treasure up Wrath ; God invites us to Pardon , but we daily add Sin to Sin . We offer Violence to God for our Iniquities , we arm the Divine vengeance against us . We force the Almighty against his Will to revenge the Outragiousness of our Offences . Nay we almost go so far as not to give him leave to spare us . For since there cannot the least sign of Injustice ever happen to , or appear in God , we act so , that if he do's not execute Vengeance on our Gigantick Villanies , he will almost seem to be unjust .

X. But some one or other was formerly a Sinner , perhaps now he is not ; Is there any end of Sinning , and do not Men sooner leave their Lives than their Iniquities ? For where is one , who do's not die in his Offences , and is buried with , nay in his very Transgressions ? So what That of the Prophet may be truly apply'd to them : Their Graves are their Habitation Psal. 48. 12. v. 20. for ever : they are compared unto the foolish bruit Beasts , and are made like unto them . And I wish they were like Beasts : for it had been better for them to have gone out of the way by bruitish Stupidity : Because it is worse , and enhances the Crime , that they have offended God , not out of Ignorance , but Contempt . And are they the Laity only that have done this ? No , some also of the Clergy . What , of the Seculars only ? No , many also of the Religious , who under the Cloak of Religion are enslav'd to Secular Vices ; who after all their former Sins and Debaucheries , taking upon them the Title of Sanctity , and being the same they ever were in their Conversation , have only by a new Profession chang'd their Name , but not their Lives , and taking the Whole of God's Worship to consist more in odd Cloaths , than good Actions , have only put off their former Garments , but not their Inclinations . So that those take themselves to be Offenders with much less Censure , who , when they are said to do something like Penance , as they do not leave their former Courses , so neither do they change their Habit. For these Men do almost every thing so , that you would not so much think they had formerly repented of their Sins , as that they afterward repented of that very Repentance , nor that they had formerly repented so much , that they had liv'd ill , as afterward , that they had ever promis'd to live well . They know that I speak the Truth , and their own Consciences bear Witness to what I say ; and that as of many others , so particularly to those Religious Hawkers and Courtiers of new Honours ; and after they have taken the Name of Penitents upon them , purchasers of very large and never-before-possess'd Power . So that they would be not only Seculars , but much more ; 't is not enough for them to be what they were before , unless they should afterward be somewhat more than they had been . How then do not such repent of their former Repentance ? Even as they also repent , that ever they had a Thought of their Conversion to God , who abstaining from their own Wives , do not keep their hands from the wrongful taking away of other Men's Goods , and when making profession of the Continence of their Bodies , they run Horn-mad with the Incontinence of their Minds . This is an altogether new sort of Conversion . They do not do those things they lawfully may , and yet commit those that are unlawful . They refrain from Copulation , but do not refrain from Rapine . What 's the meaning of so ridiculous a Perswasion ? God hath forbid Sinning , but not Wedding . Your Actions ☞ do not quadrate with your Principles . You ought not to be the Patrons of Vice , who pretend to be the followers of Virtue . You act most preposterously . This is not a turning to God , but a turning away from him . Since , as the Report go's , you have long since left the work of honest Matrimony , pray , likewise at length leave off your Sinning : And that , as is fitting , all manner of Sinning : But yet if you cannot refrain from all , because perhaps you take that to be a difficult and impossible Task , yet I beseech you , hold your hand from prodigious and monstrous Impieties . I grant you , whoever you are , that no Neighbours may hold up , nor mean People live near you . I allow that you be a Persecutor of many indigent People , and a Destroyer of the distressed ; I allow that you be an Afflicter of all , so they be foreigners : But I beg of you at length , to spare your own Friends , and if not all your own , because , it may be , you judge that to be grievous and burdensome , if you should spare them all ; have Compassion , at least , on those of your Acquaintance , who have preferr'd you , not only before their Kindred and Neighbours , but before all the dearest and nearest Relations in the World . But what should I mention Relations and Children ? They have lov'd you more than their Souls , and all their future hopes , for which they are not to be commended ; and he who has done so , do's acknowledge his Mistake . But what is it to you , who were the Occasion and Subject of the Mistake ? You are certainly the more indebted , because he offended no otherwise but by loving you too much . He was blinded with the Affection he had for you , and was mark'd and check'd by every body for it . But you , however , are so much the more oblig'd to him , because he suffer'd himself to be blam'd by all Mankind , purely out of Love to you .

XI . What is there now among the Barbarous Goths like this ? Who injures those that love them ? Who persecutes those who respect them ? Or whose Throat is cut by the Sword of his Friend ? You pursue those who love you , you cut off the Hands of those who bring you Presents , and slay your dearest Friends that respect you , and yet do not fear , do not tremble ! What would you do if you did not perceive God's present Judgment , even in this next Correction of you ? Beside you add and heap up new Wickednesses to your former Crimes . Consider , and think what Punishment waits for you , who are committing Sins of the larger Size , when the lesser have been severely chastised , even by evil Spirits . We desire for the present you would be satisfied with the pillaging of your Friends and Companions ; let it content you to have tormented the Poor , and to have robb'd even the very Beggars ; there is not a Soul near you , but has his Fears ; no body can be secure . The headlong Torrents from the rocky Alps , or the Fire made wild by Winds , are much more tolerable . The sinking Seamen are not so nimbly swallow'd by Charybdis , nor devour'd , as the Saying is , by Scylla's Dogs . You forceably thrust out your Neighbours from their poor little Possessions , and your Kindred from their Houses and Estates . What , as the Scripture says , Would you be plac'd alone in the midst of the Earth ? Isa. 5. v. 8. But this is the thing you can never attain to . For altho' you seize upon all you can , and run over all you can , yet you will always have a Neighbour . I beseech you , have a little Regard for some others , whom you your self , whether you will or no , do respect . Regard others , whom , whether you will or no , you admire . They are above the rest in Honour , and equal to them in Worth and Reputation ; they are greater by their Power , but lesser by their Humility . You , to whom I am now speaking , know well enough , of whom I speak ; and you , the same , of whom I am now Complaining , ought to acknowledge him , whom I am thus deservedly Commending ; And I wish there were many such who deserv'd such Commendation ; For the Excellencies of many might be the Saving of All. But granting , that you have not a mind to be commended , why , I pray you , do you desire to be condemn'd ? Why is nothing so grateful to you as Injustice , why nothing so pleasing as Avarice , and nothing so dear as Extortion ? Why do you prize nothing of equal Value with Naughtiness , nor think any thing so Excellent as Rapine ? Learn at least from a Heathen , what is the solid Good . You should , says he , be defended by Love and good Will , and not by Arms. You are therefore mistaken in your Notions , the Baseness of your blind and deprav'd Understanding deceives you . If you would be blameless , Powerful , and truly Great , you should surmount all others in vertuous Actions , not in Oppression and Injustice . I have formerly read in some place or other : No one is a bad Man , but who at the same time is a Fool ; for if he were wise , he had much rather be good . Do you then , if it be yet possible for you to return to your right Wits , leave off your ill Doings , if ever you hope to attain true Wisdom . For if ever you desire either to be really wise , or in your right mind , you must-entirely change and put off your self . Remove your self then from your self , that you be not rejected by Christ . Cast off your self , that you may be receiv'd by Christ . Destroy even your self to prevent your perishing . For whosoever , says our Saviour , will lose Luke 9. v. 24. his Life for my sake , the same shall find it . Fall in love then with this so wholesome Perdition , that you may thereby obtain the true Salvation . For you must never expect to be saved by God , unless you first of all condemn your self .

SALVIAN of GOD's Government , &c. BOOK VI.

How One Man's Crime hurts and wounds many : Of barbarous Sights which difile the Minds of Beholders . Of the Impurity of the Theatres , when we may be merry ; and how far it is lawful . Of Sin , how offensive it is to God . Of the Devil's Enchantments . How God sometimes chastises us with Hardships ; and sometimes he indulges us with Tranquility and Ease .

I Have been discoursing a long time to How one Man's Crime hurts and wounds many . particular Persons ; and may seem to have exceeded the Bounds of a regular Disputation . For whosoever reads these Papers ( if yet there be any one , who for Christ's sake will read what I have writ out of Love to Christ ) he do's undoubtedly perhaps think or say of me : Since the Cause that he handles is a General one , what does it make to his purpose to have said so much of particular Parties ? Granting , that he of whom he spoke , is such a one as he took him to be : Does one Man's Fault wound another's Innocence , or , which is much more , valid , is the Cause of all hurt by the personal Crimes of one Man ? I could shew by plain Examples that it do's suffer by it . For Achan Joshua 7. long since took privily away somewhat of the cursed Thing , and the Sin of this one Man was punish'd upon all . David commanded that the People of Israel should be numbred , 2 Sam. 2. and the Lord severely chastis'd the Fault with the Slaughter of the whole People . Rabshakeh Isa. 36. spoke some things to the dishonour of God , and he slew a hundred eighty five thousand Men , because the ma●apert Tongue of one prophane Wretch had blasphem'd . And therefore 't is with good Reason that the blessed Apostle St. Paul orders the corrupt Person to be cast out of the Church , and gives a Reason , when he says , Know ye not that a little leaven leaveneth the whole Lump . And hence we plainly 1 Cor. 5. v. 6. see , that one wicked Man has often been the Destruction of many others . And thus my Reader may please to understand , that it was not to no purpose that I had said so much above of one wicked Person , seeing we read that the divine Vengeance has been very often kindled by the Offences of one But I am not so strait lac'd as to stick upon this : For it is not at all necessary to suppose that any one Man in this Case injures all , when all injure each other alike . It is not fit I should think that All are endager'd by One , when all , of their own accord run singly into Danger . For all hurry to Destruction , or at least , to speak in milder terms , almost all . And what good is it to the Christians that the Number of the Bad was less , or at least the same with that of the Good ? This is a miserable Business , and to be extreamly bemoan'd and lamented ! How unlike are Christian People now even to themselves , that is , from what they have been formerly ! Then St. Peter , the Chief of the Apostles , with a word slew Ananias and Saphyra Acts 5. for telling of a Lye . And the blessed St. Paul threw out of the Church an incestuous Person , least by his nearness , he might infect 1. Cor. 5. many . But now we are satisfied to have an equal Number of both among us . But what do I say , satisfied ? We ought rather to triumph and leap for Joy , if we could but once arrive to that Equality . Behold , to what a pass we are come , how low we are dropp'd after that Purity of Christianity : Behold , we are reduc'd to that , that we should judge the Church happy , if it had only so many good People in it as it has bad ones . For how should we not esteem it happy , if we had but one half innocent , since we now bemoan the sinfulness of almost All ? So that indeed , seeing Matters are thus , 't was to little purpose that I said so much before of one wicked Person ; 't was in vain that I lamented the Iniquities of a single Party . For either all , or almost all are to be bemoan'd and lamented . For most are either such , or certainly , which is as culpable , desire to be such , and labour as much as they can by their evil Actions not to be thought behind them , and for that Reason , altho' they commit lesser Ills , because their Abilities are less , yet they are not at all the less wicked , because they would be as great as the others , if it were in their Power . So that they do what is in their Power , and are as bad as the others in Desire , Will , and good Wishes ; and as far as their Fortunes will admit , endeavour to out-do them : For there is the same Emulation , altho' in quite different things , between these Men , as there is between good Men ; for as the Good desire to overcome all others in the Rectitude and Honesty of their Minds , so these covet to master all others in the Irregularity and Wickedness of theirs . And as it is the Glory of all good Men to become daily better and better , so it is the Pride of all bad ones to become worse and worse ; and as the best Men covet to ascend the highest Pitch of all manner of Vertues , so the worst Men desire the Prize of being Victors in all manner of Vices . But all this is to our Damage , to ours who are Christians , who , as I have said before , take Wickedness for Wisdom , and of whom God speaks in an especial manner ; I will destroy the wisedom of the wise , and will bring to nothing the 1. Cor. 1. v. 19. Vnderstanding of the Prudent . And when the Apostle cries : If any man among you seemeth 1. Cor ● . v. 18. to be wise , let him become a fool that he may be wise : As much as to say , If any one will be wise , let him be good , because no one is truly wise but who is truly good ; we on the contrary , by the depravation of our wicked Minds , and , as God's Word says , by a reprobate Sense , Rom. 1. rejecting Goodness for Folly , and embracing Wickedness for Wisdom , believe our selves to grow every day more wise by how much we become more wicked .

II. What hope is there then of amendment in us , who are not led to what is evil by any mistaken Opinion , but who take a great deal of pains thro' the Corruption of our deprav'd Wills , that we may always appear to be very bad ? And hence it is that I have all along complain'd that we are much worse than the Barbarians : For the Ignorance of the Law excuses them , whilst the Knowledge of it , condemns us . They thro' their Unskilfulness in the Truth , because they know not those things that are good , embrace the Evil instead of the Good ; We , tho' we have the Knowledge of the Truth , and know very well what is good , * * Somewhat here lost from the Original .

In the first place , there is almost nothing either sinful or heinous which is not in the Of barbarous Sights which defile the Minds of Beholders . publick Shews ; where it is the greatest Pleasure imaginable to have Men die upon the Spot , or which is more grievous and cruel than Death , to have them torn in pieces , and the Paunches of wild Beasts to be gorg'd with the Flesh of them , to have Men eaten , to the great Pleasure of the Standers by , and the Satisfaction of the Beholders , which is , to be devour'd by the Eyes of Men , as well as by the Teeth of Beasts . And to keep these up , the whole World is at Expenee . There is all the Care and Pains that can be taken about them . The privatest Places are applied to ; Groves never pass'd before are view'd , the thickest Woods are gone through , the cloudy Alps are climb'd , and snowy Vallies penetrated ; and that Men's Bowels may be devour'd by Beasts , the World and Nature's Secrets , are all ransack'd . But these things , say you , are not always done . A very admirable excuse of the Folly , that they are not always done . As if what is offensive to God ought to be done at any time , or that bad things were therefore well done , because they were not always done . Rogues and Bandity do not always murder , and yet they are Murderers notwithstanding , even when they do not commit the Fact , because they are sometimes defil'd with Murder . And high-way Men are not always upon the Pad , and yet they do not by that cease to be high-way Men , because , altho ' they do not actually rob any one of his Goods , yet their minds are still ruminating upon their Robberies . So all those , who are delighted with these sort of Sights , even when they do not see them , are not free from the Guilt of those Sights , because they would always see them , if they could . But this is not all , there are greater Things than these . For , are not young Fowls fed for the Consuls after the manner of the Gentile Sacrilege , and Auguries taken from their flying , and almost all the other Follies acted , which even the old Pagans themselves look'd upon as ridiculous and childish ? And when they do all this , who give names to our Years , and from whom the Years themselves take their Beginning , can we think that ever our Years can succeed well , which take their Beginning from such things as these ? And I could wish , that as these things are done only for the Consuls , that they defiled only those , for whom they are done . For it is lamentable and grievous , that whilst these Things are done by publick Consent , the Honour of a very few becomes the Crime of all ; and as there are two elected and admitted each Year , it is almost so , that no one in the whole World can escape .

III. But let us suppose that there is enough Of the Impurity of the Theatres . said of those things , which , as you excuse them , are not done daily . And let us speak of the Uncleannesses acted every day , of which Legions of Devils have found out such Sorts , and such Numbers , that even the honestest and best Tempers , altho' they may despise and trample upon some , yet they will scarce ever be able to overcome all . For as two Armies about to engage , are said either to cut Ditches , drive Stakes , or other sharp Instruments in the Passages through which they expect their Enemies to pass , not with design that each Enemy should fall into them all , but yet that no one should wholly escape them , even so the Devils have laid so many Snares , Baits , and Enticements for Mankind in this Life , that altho' a Man get quit of many of them , yet he is certainly snapp'd one way or other . It would be tedious to speak of them all , as of the a a See Kennet's Roman Antiquities for all these . Amphitheatres , Musick-rooms , Gaming-Houses , Shews , Wrestling , Tumblings , Mimickries , and the other Monsters , which it grieves me to speak of , because I am sorry ever to have known so much Wickedness ; I shall only speak of the Impurities of the b b The places where the Romans exhibited their Shews to the People . Cirques and Theatres . For the Things are such which are acted there , that a Man cannot not only speak of , but even remember them without defileing himself . As for other Crimes , they seem only to claim some particular Portion in us , as base Thoughts the Mind , unchast Looks the Eyes , and idle Talk the Ears ; so that when any one of these is faulty , the rest may be free from Offence . But in the Theatre there is not one of them guiltless , our Mind is polluted with Lusts , our Ears by Hearing , and our Eyes by Seeing . All which are so very wicked , that one cannot explain , or set them forth with common Modesty . For who with safety to his Modesty , can tell their Representations of filthy Things , the Obscenity of their Words and Voices , the unseemliness of their Motions , and the uncleanness of their Gestures ? The heinousness of which may hence be guess'd , because they will not bear the relating . Some even of the greatest Villainies may be nam'd and reprov'd , without touching the Honour of him who mentions them , such as Murder , Theft , Adultery , Sacrilege , and others in like manner . 'T is only the Impurities of the Theatres , which cannot with Decency be so much as accus'd . So that it happens pretty odly to him who would reprove the Baseness of such Uncleanness ; for certainly he is an honest Man , who would offer to accuse them , but then if he will keep his Honesty entire , he can neither speak to , nor accuse them . All other Wickednesses defile the Actors , not the Seers , or the Hearers . So altho' you chance to hear one blaspheme , you are not polluted with the Sacrilege , because your Heart dissents from it : And so if you chance to be present at a Robbery , you are not stain'd by the Fact , because you abhor it inwardly . They are only the Uncleannesses of publick Sights , which make the Actors and Spectators culpable alike . For whilst those who see them do approve , and see them willingly , they do All by such Sight and Approbation , act them . So that that of the Apostle do's truly , in a peculiar manner , fall Rom. 1. v. 32. upon them , that they are worthy of death , not only they who do such things , but also they who consent , and have pleasure in them that do them . And therefore in the Representations of Fornication , all the whole Body of the People are mental Fornicators ; and they who , it may be , came clean to the Play , return Adulterers from the Theatre . But it is not only then , when they return , that they are Fornicators , but even when they come . For , for that very Reason that any one desires an obscene Thing , whilst he hastens to such Unncleanness , he is unclean .

IV. Things being thus , loe what are the Actions of all the Romans , or at least of almost all . And since they are such , we who do these fine things complain , that we are neglected by Heaven , and say that we are deserted by our God , when 't is we our selves that leave him . For let us suppose that our Lord had a mind to regard us , tho' we do not deserve it ; let us see whether he could do it . There are many thousands of Christians every day at the beastly publick Shews . Can God , think we , look upon such People as they are ? Can he regard those , who revel in the Cirque , and fornicate in the Theatres ? Or have we a mind , and think it very fitting , that when God beholds us in the Cirques and Theatres , he should be a Spectator of the Sights together with us , and should look upon all the Uncleannesses of the place , as well as our selves ? One of the two must necessarily be done . For if he vouchsafes to behold us , it follows , that he must likewise behold the things where we are ; or if , which is most certain , he turns away his eyes from them , he turns them likewise from us , who are present at them . And tho' matters are thus , yet we do all this that I have mention'd , and that without ceasing . What do we think , we have such a God as the old Pagan Theatres and Cirques had ? For they did all these things heretofore , because they thought they were very pleasing to their Idols . But on what account can we pretend to do these things , who certainly know that they are odious to our God ? Or at least , if we are sure that these Filthinesses are pleasing to God , I am not against the continual acting of them . But then , if we find in our own Consciences , that this is what God abhors , that he abominates them ; that as there is in them the repast of the Devil , so they are an Abuse to God ; how do we pretend we worship God in His Church , when we are continually serving the Devil in these obscene Plays , and that wittingly , and knowingly , advisedly , and on set purpose ? And what hope and confidence then can we have in God , who offend him , not by Accident or Imprudence , but like those antient Gyants , who , we read , madly attempted Heaven , and endeavoured to step into the Clouds . So we by the Affronts , which all over the World we offer to God , do , as by universal Consent offer Violence to Heaven . To Christ then ( O prodigious Madness ) to Christ , we offer the Games of the Cirque and Mimickries , and then chiefly when we have receiv'd some Favour from him , some Blessing is bestowed upon us , or when he has given us Victory over our Enemies . And what is this but to offer Injuries to ones greatest Benefactor , or scurrilously to abuse one who treats us civilly , or to wound the very face of one who would salute us ? For I desire to know of the Rich and Great Men of this World of what fault they take that Servant to be guilty , who devises Mischief against a kind and loving Master , who offers Abuses to him who deserves well of him , and for the Liberty which he has gain'd , returns only Injuries and Affronts ? He will doubtless be thought guilty of the greatest Crime , who returns Evil for Good , who ought not to have return'd so much as Evil for evil . But this is what all we , who are call'd Christians , do . By our Impurities we provoke a most merciful God against us , by our Uncleanness we offend him , who has tenderness for us , and by our Injuries wound him , who obliges and courts us .

V. To Christ then ( O prodigious Madness ) to Christ we offer Cirque plays and Mimickries ; we render to Christ , for all the Benefits we have receiv'd from him , the Filthiness of the Theatres ; to Christ we offer the Sacrifices of these most abominable Pastimes . Undoubtedly our Saviour became incarnate for us , that he might teach us this . Certainly he preach'd this either by himself , or his Apostles . For this he underwent the Shame of his Humane Nativity , and took upon him the debasing Principles of an earthly Birth . For this he lay in the Manger , and had Angels ministring unto Him , whilst he lay there . For this he would be wrapp'd in Swadling-Clouts , who rul'd Heaven in Robes of Glory . For this he hung upon the Cross , whom all the World , even hanging dreaded . Who , says the Apostle , though 2 Cor. 8. v. 9. he was rich , yet for our sakes , he became poor , that we through his Poverty might be rich . And when , says he , he was in the Form of God , he Phil. 2. v. 6 , 8. humbled himself , and became obedient unto death , even the death of the Cross . To be sure Christ instructed us in these Matters , when he underwent all these things for our sakes . We make most admirable Returns to His Passion , who having receiv'd Redemption by His Death , requite him with a most Scandalous Life . For the Grace of God , says the blessed St. Paul , Titus 2. v. 11 , 12 , 13 , 14. hath appear'd to all Men , teaching us , that denying ungodliness and worldly Lusts , we should live soberly , righteously , and godly in this present World , looking for that blessed Hope , and the glorious appearing of the great God and our Saviour Jesus Christ , who gave Himself for us , that he might redeem us from all Iniquity , and purifie unto himself a peculiar People zealous of good works . Where are they who do these things , for the which , the Apostle says , Christ came into the World : Where are they that deny worldly Lusts ; where are they who live soberly , righteously and godly , where are they , who by their good Deeds shew , that they look for that blessed Hope ; and by the Innocence of their Lives demonstrate , that they for that Reason , expect the Kingdom of God , because they are fit and qualified to deserve to receive it ? Our Lord JESUS CHRIST came , he says , to purifie unto himself a peculiar People zealous of good works . Where is that pure People , where is that acceptable People , where are the People of good works , the People of true Holiness ? Christ , says the holy Scripture , suffer'd for us , leaving us an Example , 1 Pet. 2. v. 21. that we should follow his steps . I warrant you we follow our Saviour's Steps in the Cirques , we follow the Steps of our Saviour in the Theatres . Christ , no doubt , left us such an Example , whom we read to have wept , but we never read that he laugh'd : for Weeping is the Compunction of the Soul , Laughter the Corruption of Discipline . And therefore he says : Woe unto you that laugh , for ye shall Luk. 6. v. 25. v. 21. mourn and weep . And , Blessed are ye that weep , for ye shall laugh . But we are not contented to laugh and rejoyce , unless our Joy be mad and sinful ; unless our Mirth be mixt with Impurities and Mischief .

VI. Pray then , what kind of Error , what When we may be merry , and how far it is lawful . kind of Folly is this ? What , cannot we have a constant Scene of Merriment and Laughter , unless we make our Mirth and Joy become a Sin ? What , do we take innocent Jollity to be fruitless , nor can't we be merry without being wicked ? What Mischief , or rather , what Madness is this ? Be merry in God's Name , as excessively as you please ; laugh till you are weary , so that you do it innocently . What Folly and Frenzy is it , that we do not value any Mirth or Pleasantry , unless it carries in it some Affront to our Maker ? Nay and the greatest Affront that possibly can be . For in the publick Shews , there is a kind of Apostatizing from the Faith and its Pledges , and a mortal Prevarication from the Divine Sacraments . For what is the first thing that Christians profess in their Baptism to Salvation ? What else , but that they vow to renounce the Devil , his Pomps , Shews , and Works ? And therefore these Pomps and Shews , even according to our own Profession , are the works of the Devil . How then , O Christian , do you follow these Spectacles after your Baptism , which you confess to be the works of the Devil ? You have once renounc'd the Devil and all his Shews ; so that you must necessarily know , that when you return to these Shews , that you do wittingly and knowingly return to the Devil . For you have once renounced them both , and have owned that one is both . If therefore you close with one , you return to both . For you say , I renounce the Devil , his Pomps , Shews and Works . And what after ? You say , I believe in God the Father Almighty , and in Jesus Christ his Son , So that the Devil is in the first place renounced , that we may believe in God : For he who do's not renounce the Devil does not believe in God ; and therefore , whoever returns to the Devil , deserts God : But the Devil is in his Sights and Shews , and therefore , when we return to these Shews , we quit our Christian Faith . And thus all the Articles of our Creed are weakned ; nothing that follows after , but what staggers and falters . For if the Foundation do's not hold , nothing that is consequent to it can stand . Tell me then , you Christian , how you can pretend to adhere to the following Parts of your Creed , when you have destroy'd the Foundations of it ? The Members without the Head are nothing worth , and all the Articles depend upon their Principals , which if they fail , all the rest fall of course . For if you take away the Foundation , the rest remain not all , or if they do , 't is to no Advantage , because they are nothing worth without their Head . If then the Sin of frequenting these Sights seem little to any one , let him consider all I have said upon it ; and he will see , that there is not pleasure in these Sights , but Death . For what is it else to lose the Fountain of Life , but to incur Death ? For where the Foundation of the Creed is subverted , Life it self is entirely destroy'd .

VII . I cannot forbear therefore to return to what I have said often before : What is there like this among the Barbarians , where are there any Cirque-Games among them , where are their Theatres , where is the Abomination of all kind of Impurities , that is , the Destruction of our Hopes and Salvation ? And altho' they , as Pagans , did make use of all these , yet their Error would be much less culpable in the Sight of God ; because , although there would be uncleanness in the seeing of them , yet there would be no Breach of a c c Or Baptismal Vow . sacred Obligation . But as to us , what can we answer for our selves ? We hold the Creed , and yet destroy it ; we confess the Gift of Salvation , and at the same time deny it . And where is our Christianity this while , who have receiv'd the Sacrament of Salvation to no other purpose , but that we might transgress afterward with greater Sin and Wickedness ? We prefer Plays before the Churches of God , we despise the Altars , and honour the Theatres ; We love them all , we respect them all : 'T is only God Almighty who seems little to us , in comparison of them all . For beside many other Things , which shew it , this which I am going to say , do's sufficiently prove it . If at any time it chances , which it often do's , that on the same day , there is a Church-Festival , and publick Plays , I desire to ask of every Man's Conscience , which of the two Places has the greater Congregation of Christians in it , the Seats of the publick Play , or the Court of God , and whether All rather follow the Temple or the Theatre ; and whether they love the Words of the Gospel more , or those of the Players , the words of Life , or the words of Death ; the words of Christ , or the words of a Mimical Actor ? For on every day of these deadly Sports , if there happen to be any Feasts of the Church , they who call themselves Christians , do not only not come to Church , but if by chance , not having heard of any such thing , they have come , as soon as ever they hear there are Plays , they presently leave the Church . The Church of God is despis'd , that they may haste to the Play-house : The Church is emptied , the Cirque filled . We leave Christ on the Altar , that we may feed our Eyes that run a Whoring after the unclean Sights , with the Fornication of those filthy Pastimes . * * Somewhat wanting here , and confused in the Author .

VIII . But it may be answer'd to this , that these things are not done in all the Cities of the Romans . Right ; And I can say further , that they are not now acted there , where they have formerly been always acted . For there is no such thing now in the City d d Mentz . Moguntia , but because 't is ras'd and destroy'd . They are not acted at e e Colen . Agrippina ; but because 't is full of Enemies . They are not acted at the Great City of f f Triers . Treveris ; but because it has been four times demolish'd : And lastly , they are not acted in very many Cities of Gaul and Spain . And therefore woe be to us , and our Impurities ; woe be to us and our Iniquities . What hope is there for Christians in the Presence of God , since that these Wickednesses have not been in the Roman Cities , since the time they fell under the Power of the Barbarians ? So that Vice and Impurity are a Sort of quality peculiar to the Romans , and are as their very Soul and Nature ; for there does Vice particularly reign , wheresoever there are Romans . But this is perhaps a heavy and an unjust Complaint . 'T were a heavy one indeed , if 't were false . But how do you say ; how , not false ? When , what we have spoken of , is now done only in very few Roman Cities , and there are a great many which are not at all spotted with such Impurities , where , tho' indeed , the Places and Conveniences of their former Error remain ; yet they are not at all made use of to the same purposes as formerly ? Therefore both Matters are to be consider'd , that is , how it comes that the Places and Play-houses remain , but the Sports and Pastimes have ceas'd to be ? As to the Places , they are as yet Nests of Filthiness , because all Impurity has been there formerly acted . And for the Plays , they are not now acted , because the Misery and Poverty of the Times is so Great , that they cannot be . And therefore what was formerly done , was out of pure Vice , and that it is not now as formerly , is meer Necessity . For the Poverty ▪ and Lowness of the Rom●s Treasury and Exchequer , cannot allow that extravagant Expences should be every where lavish'd upon such Trifles . But let them yet squander as much as they can , and throw it even to the Dunghill , yet for their Hearts they cannot waste so much as they have done ; because there is not so much left for them . For as to the Desire of our Lusts and impure Delight , we could wish with our Souls , that we had more , that we might convert more of it to these filthy , dirty Pleasures . And 't is plain , how much we would squander , if we were rich and wealthy , when we are even Beggars , and yet lavish so much . For so great is the Corruption and Loosness of our present Manners , that altho' our Poverty has not wherewithal to spend , yet the Viciousness of our Tempers would fain squander more . We have little Reason therefore to flatter our selves in this Case , by saying , that those things are not done in all Cities now , which have been formerly done . For they are not therefore now done in all , because the Cities where they have been formerly acted , are not now in being ; and where they have been long acted , they have so manag'd it , that they cannot be even where they formerly were ; as God himself by the Prophet spoke to the Sinners , For the Lord remembred them : says he , and it came into his Jer. 24. v. 21 , 22. mind ; so that the Lord could no longer bear , because of the evil of your doings , and because of the abominations which you have committed : therefore is your Land a desolation , and an astonishment , and a curse . And by these Doings it is come to pass , that the greater part of the Roman World should be for a Desolation , and an Astonishment , and a Curse .

IX . And I would to God these things had only been done formerly , and that the vicious Romans , would some time leave off to do them . It may be , as the Scripture says , God might have mercy upon our Sins , But we do not act as tho' we desir'd he should have mercy upon us . For we continually add evil to evil , and heap one Sin upon the head of another , and when the greatest part of us have already perish'd ; we do what we can that we may perish all . I desire to know who sees another slain near him , and is not himself afraid ? Who sees his Neighbour's House on fire , and do's not endeavour by all means he can that he himslef be not consum'd in the Flames ? We have seen not only our Neighbours burn , but have felt the Flames in the greatest part of our Bodies . But , O strange ! What Misfortune is this ? We burn , we burn , and yet do not dread the Flames that burns us . For that these things , as I said , are not acted every where as formerly , is owing to our Misery , not out Couduct . And I can easily prove it . For put us but in the Condition we formerly were , and you shall presently find all things every where as they were . Nay further , altho' they are not now in reality every where , as far as Men's Wishes can make them , they are every where , because the Roman People would willingly have them every where . For when a Man is kept back from doing an evil Thing , meerly out of pure Necessity , the very Desire of doing the Wickedness is condemn'd instead of the Action . For , as I said , according to that Saying of our Matth. 5. v. 28. Lord , He who looketh upon a Woman to lust after her , hath committed Adultery with her already in his Heart . We may understand that altho' we do not commit filthy and base Actions out of Necessity , yet we are condemn'd for the having had an hearty Desire to the commission of them . But what do I speak of a Desire , almost all commit them , when they have opportunity . Nay when the Inhabitants of any City whatever come to Ravenna or Rome , they make a part of the Romans in the Cirque , and a part of the People of Ravenna in the Theatre . So that by this means , no man by absence or distance can think himself excus'd . The filthiness of the Things makes them all one , who are joyn'd to each other in the Desire of those filthy Things . And yet we sooth our selves with the Integrity of our Morals , and flatter our selves with the Rarity of Uncleannesses . But I affirm , that not only those infamous contagious Pastimes which were formerly acted , are now in Being ; but that they are acted with much more Guilt than formerly . For then the Parts of the Roman World were entire and flourish'd , the Publick Riches crowded the Store-houses , the Citizens of every City swam in Delights and Plenty ; the Authority of Religion , amidst so great Abundance of all Things , could scarce preserve a Discipline and Order . Inventors of idle Pastimes were then maintain'd in many places , but then all places were full and crowded : No body thought of the Cost and Charge of the Publick , because the Expence was never felt . The Publick rather sought where to consume what it s own Store-houses could scarce contain . And so the heap of Riches , which exceeded almost all Measure , overflowed upon those Trifles . But now what can be said ? Our former Plenty is departed . Times and Estates are alter'd , and we are became miserably poor , and yet we do not cease to be trifling . And when Poverty used to cure the greatest Prodigals and Spend-thrifts ; so that as soon as ever they leave off to be rich , they forthwith forsake their Vices ; 't is only we that are a new sort of Spendthrifts and Rake-hells , whom Riches has forsaken , and yet our Wickedness remains . So that we have not , like other Men , the Occasions of our Immoralities in Temptations , but in our own hearts ; and our own inward Man is the Cause of all our Naughtiness ; we are not to be amended by the taking away of our Estates , since we sin out of pure Love and Affection to the evil Things themselves .

X. Altho' I have already spoken sufficiently Of Si● , how offensive it is to God . of the great Vices of the Romans , with which the barbarous Nations are not defil'd , yet I will add many that are wanting . But I give this Advertisement before I begin , That no Fault whatever seem little to any one , by which the Great God of Heaven is offended . For if it is not by any Means permitted to any one to dishonour a Noble and Illustrious Person , and if any one does abuse such a one , he is subject to a Tryal for the same , and to be legally condemn'd for the Affront ; how much greater a Crime is it for any one to pretend to offer an Affront to his Maker ? For the Fault does always rise in proportion to the Quality of the Party who bears the Abuse : Because it is necessary by how much the greater the Person is who suffers the Injury , by so much the greater is his Fault who offers it . And hence it is that we read in the Law , that Exod. 31. Numb . 2. & 2. even those who seem to have done only some small Matters against the Divine Command , were yet most severely punish'd . That we might understand from thence , that nothing relating to God ought to be esteem'd light . For even that which seem'd to be little , as to the Fault , the Affront thereby offer'd to God made very great . But what did Vzzah the 2 Sam. 6. Levite commit against God's Commandment , in endeavouring to save the Ark of God from falling ? For there was nothing of that matter commanded in the Law . Yet while he supported it , he was smitten dead , not , as it should seem that in any particular he had done any thing out of an obstinate or undutiful Heart , but by his over-officiousness , he became undutiful , because he presum'd to do that , which he had no Command for . A man of Israel Numb. 15. v. 35. for gathering Sticks on the Sabbath day , was put to death , and this by the Judgment and Command of God , the most tender and most merciful Judge , and who certainly had rather spare than destroy , if the Reason for such Severity had not been much stronger , than that for Mercy . For one unwary Person perish'd , that many others might not afterwards be lost for want of Caution . But what do I speak of Particulars ? The whole Nation of the Jews , Numb. 11. when they pass'd through the Wilderness , because they desir'd to have Flesh , which they had been us'd to , lost part of their People . And yet it was not forbidden as yet to desire it ; but , I suppose , God would by that gain advantage for the observance of his Law , to curb their rebellious Desires , to the intent that all the People might more easily acknowledge , how much they ought to avoid the Things which God had forbidden in the holy Scriptures , when they found they receiv'd so much Damage by doing what he had not as yet forbidden Exod. 1. by any Express Law . The same People complain'd , that they underwent hard Labour , and are punish'd for it by Plagues from Heaven ; not that it is not lawful for any one who is oppress'd , to groan and complain ; but this was a sort of an ungrateful Groaning , which accus'd God , as the Author of their excessive Labour . By which we ought to understand , how much those who enjoy the Blessing of Prosperity ought to please God , when we may not so much as complain of those things which seem ungrateful and uneasy to us .

XI . But perhaps it is ask'd what the Meaning Of the Devil's Enchantments . of all this is ? What else should it be but to shew , that nothing ought to be esteem'd light , by which God is offended . For I speak of these publick Plays , the Mockery's of our Hope , and the Cheats of our Lives . For whilst we divert our selves in the Theatres and Cirques , we perish , according to that Saying of the Holy Scripture ; It is a Sport to a Pool to do mischief . And so we in like manner , Prov. 10. v. 23. when we spoil our selves among those filthy and disgraceful Sights , commit wickedness , and those not of the lesser Sort , but much more penal for this Reason , because tho' they seem outwardly to be innocent , yet they are most pestilent and pernicious . For since there are two the greatest of Evils , that is , if a Man either destroy himself , or offend God , both these are done in the Publick Plays . For the eternal Salvation of Christian People is there destroy'd by their scandalous Uncleannesses ; and the Majesty of God prophan'd by their sacrilegious Superstitions : For there is no doubt but they offend God , since they are consecrated to Idols . For Minerva is worship'd and honour'd in their places for Exercise . Venus in the Theatres ; Neptune in the Cirques , Mars in the c c Of the Amphitheatre . Sands , Mercury in the Wrestling-places ; and so according to the Quality of their Patrons , is the Superstition of the Worship . Whatever uncleannesses can be thought of , are exercis'd in the Theatres , whatever Luxury can be nam'd in the wrestling places ; all manner of excess in the Cirques , and all manner of frenzy among the Crouds of Spectators . In one place there is Immodesty , in another Lasciviousness , in another Madness , and the Devil in them all ; nay all the Devils of Hell are in every one of the Places of these Pastimes . For they preside over the Places dedicated to their Worship , So that in these sort of Shews and Sights , there are not only Enticements and Temptations , not only Vice and Naughtiness ; For 't is a kind of Sacrilege for a Christian Man to be joyn'd to such Superstition , because he communicates with their Worship , with whose Pastime he is delighted . Which altho' it be always heineus , yet it is then much more intolerable , when beside our ordinary Course of Life , either our Adversity or Prosperity makes this more Criminal . For in our Adversity God is the more to be reconcil'd , and in our Prosperity to be less offended ; when he is Wrath , he ought to be pacified , and should not be offended when he is appeas'd ; For Adversity comes upon us by God's Wrath , and Prosperity by his Favour . But we do all the quite contrary . You ask , it may be , how ? Observe , and I 'll tell you . And in the first place , if God Almighty is at any time of his own free Mercy intreated ( for we never live so at any time , as that we deserve to be pleaded for ; ) but if , as I said , being intreated by Himself , he gives us peaceful Times , Increase and Plenty of all Things ; Quietness , Riches , and Abundance , even beyond our Wishes or Desires , we are only made worse by such a Series of Prosperity , and corrupted with such Lewdness and Insolence in our Morals , that we altogether forget both God and our selves . And when the Apostle says , That the Advantage of such Peace granted us by God , consists in this , That we may lead a quiet and peaceable Life , in all godliness and honesty . We use the Ease granted us by 〈◊〉 ● v. 2. God , only that we may live in Drunkenness and Luxury , in Mischief and Rapine , and in all manner of ▪ Villany and Wickedness . As tho' the Benefit of such Peace were only a Vacation for Naughtiness , and we only receiv'd Quietness at the hand of God , that we might sin more licenciously and securely : We are therefore unworthy of God's Blessings , since we make no better use of them , but turn that very thing into an occasion of Vice , which he design'd for an Inducement to Vertue and good Works . So that , even Peace it self , makes against us by such management of it , neither is it at all convenient for us ever to enjoy such a thing , which only makes us worse . But who would believe this ? We change the very Nature of Things by our Iniquities ; and what God out of His loving-kindness bestows upon us for Good , we convert into a Mischief to our selves , by the Corruption and Viciousness of our Morals .

XII . But it may be , we who are Debauch'd by Prosperity , are amended by Adversity ; and those whom a long Peace had made immoderate , Troubles and Distresses have made more regular . Are any of the Inhabitants of those Cities , who were lewd in their Prosperity , become more chaste in their Adversity ? Is that Drunkenness , which grew upon them in Peace and Plenty utterly ceas'd since the Ravaging of the Enemy ? Italy is laid waste by so many Miseries . Have therefore the Italians left off their Vices ? The City of a a Most probably by Vandals , in the Year of our Lord 454. Rome is besieg'd and taken . Are the Romans for that Reason no longer Madmen and Blasphemers ? The barbarous Nations have broke in upon the Gauls ; but are not their Manners as corrupt , and their Wickedness as great as ever they were ? b b In the time of Honori●s . The Vandals are pass'd over into Spain . The Condition of the Spaniards is indeed chang'd ; but not their Viciousness . And lastly , that no part of the World might be free from Misery and Destruction , the Wars have begun to Sail even upon the Waters ; and after they had over-turn'd the Cities enclos'd by the Sea , and destroy'd c c In the Year 440. Sardinia and Sicily , that is , our publick Store-houses , and drain'd the Blood out of our Bodies , they seis'd upon even Africa it self , that is , the very Life and Soul of the Commonwealth . Well but , when these Barbarous People had entred the Country , undoubtedly they left off their Vices out of Fear at least ; Or , as the basest Slaves , who dread present Correction are wont , the very Fright extorted some Modesty and Discipline from them O who can declare their Naughtiness ? When the Arms of the Barbarians were sounding round the Walls of Cirta and d d In the Year 439. Carthage , the Christians of Carthage , were running mad in the Cirques , and rioting in the Theatres . Whilst the Throats of some were cut without doors , others were playing the Whores and Rogues within . Part of the People without doors were made Prisoners by the Enemies , and part within were made Prisoners by their Lusts : and which of the two had the harder Fortune is uncertain . They who are without , were only made Captives in their Bodies ; but they who were within were captivated in their Souls ; And of two so great Evils , as I suppose , it is much easier for a Christian to bear the Captivity of his Body , than that of his Soul , according to that which our Saviour says in the Gospel , That the Loss Luk. 9. of Souls is much greater Damage than that of the Body's . Can we think that the People were not captivated in their Souls , who could rejoyce after that manner in the Captivity of their Burthen ? Were not their Hearts and Senses captivated , who amidst the Tortures of their Countrymen could be merry , who did not perceive that they themselves were stabb'd in the Murder of their Friends , and that they died in the Death of their Neighbours ? There was a Great Noise , as I may so say , both within and without the Walls , of Battle , and of Pastimes ; the Cry of those that died , and those that revell'd , was confounded ; and perhaps the Groans of those who fell in the Battle , could not easily be discern'd from the Noise of those , who hollow'd in the Cirque . And by doing all these things , what else could such a base People mean , but that seeing , that God thought not fit to destroy them at present , yet they would even demand their own Destruction from him .

XIII . But why do I speak of Things so far off , and done in quite another Part of the World , when to my own Knowledge in my own Country , and in the Cities of Gaul , almost all the Great Men became much worse by their Calamities . For I my self have seen several Inhahitants of Treveris , Men of Birth , and of Triers . Preferments ; but now pillaged and despoil'd of all , who were yet less shatter'd in their Fortunes , than they were in their Morals . For altho ' in their plunder'd and stripp'd Condition , they had some small Remnant of their Substance , Yet they had not one Rag of Morality . So that they were greater Foes to themselves than their foreign Enemies were , for altho' they were undone by the Barbarians , yet they were much more undone by themselves . It is dismal to relate what I have seen ; worshipful old Gentlemen , decrepid Christians , just when the City was falling into the Enemies hands , indulging themselves in Gluttony and Wantonness . And what shall I blame Chiefly in this Matter ? That they were Worshipful , that they were old Men , that they were Christians , or that they were in danger ? For , who would ever think such a thing could be done , in the greatest security by old Men , or in danger by young ones , or ever by Cbristians ? They lay at their Feasts , having forgot their Honour , forgot their Years , forgot their Profession , and forgot their Reputation ; the Chief of the City stuffed with Meat , dissolv'd in Drunkenness ; Bawling outragiously , Revelling madly , quite out of their Senses ; but considering that they are almost always in that pickle , I should have said , being altogether in their Senses . But matters being thus , that is more , which I am now going to say , that the utter Destruction of the Cities put no end to these Debaucheries . For the richest City of Gaul was four times taken : 'T is easy to guess which I mean . One would have thought the Triers . first taking might have caus'd a Reformation in it , that the renewing of its Faults might not have renew'd its Destruction . But to be short , that which I now say is , scarce to be credited . The very continuance of their Calamities there , was the encreasing of their Crimes . And , as old Stories tell of that Monster of a Hydra . Serpent , who encreased by being wounded , so in this most Famous City of Gaul , their Wickednesses encreased by that very Punishment , which kept them back from sinning : So that you would think the chastising of their Crimes were the original of their Vices . And what should I say more ? By the daily encrease of hourly growing Ills , they are come to that pass , that you may eafily find that City without an Inhabitant , than almost any Inhabitant in it without a Crime . This is the condition of that City . What is there done in a a Agrippina or Colen . another not far off , but almost as Magnificent as the other ? Is not there likewise the same Ruine of Estates and Morals ? For beside all the rest , when all things were fallen to pieces by those two especial and general Evils , Covetousness and Drunkenness , at last , by their greedy Desire of Wine , they came to that pass , that the Chief of the City had not then risen from their Banqueting , even when the Enemy had entred the Town . So that , I verily believe , God had a mind to shew them plainly the Reason of their Destruction , when they were doing that very Thing at the Minute of their Ruine , which had been the Occasion of their utter Perdition . I saw there many lamentable Sights , no manner of difference between Boys and old Men : The same idle Jesting , the same Levity . All things jumbled together , Luxury , Tippling , and Destruction . All did every thing alike , they play'd , got drunk , and so were knock'd on the Head . Old men , and of Reputation play'd the Wantons in their Feasts , they had scarce strength to live , and yet were stout and lusty at the Bottle ; infirm in their Walking , but robust in their Drinking : Tottering in their common gate , yet very nimble at Dancing . In short ; By what I have said , 't is plain they are come to this , that the Saying of the Son of Syrak ; Holy writ is fulfilled in them : Eccles. 19. v. 2. Wine and Women make men fall away from God . For while they drink , play , whore , and run mad , they begin to deny Christ ; And we admire after all this , that such People lose their Estates , who have so long before lost their Senses . Let no one then think that 't is only the City which is brought to ruine . For where such things as I have mention'd are acted , there the Inhabitants have perish'd , even long before they are destroy'd .

XIV . I have even now spoke of the Grand Cities . How far'd it with the other Cities in other Parts of Gaul ? Have not they perish'd by the like Crimes of their Inhabitants ? For their Iniquities press'd them so hard , that they never fear'd the Danger . They were sensible before-hand of their Captivity , and yet never dreaded it . The apprehension of danger was taken from them , lest they should fence against it . So that when the Barbarians were even in Sight , the People had not fear upon them , nor ever guarded the Cities . So great was the Blindness of their Minds , or rather of their Sins , that when 't is certain not one of them was willing to die , yet not one of them did any thing to prevent his own Destruction , They were altogether Carelesness and Laziness it self , Negligence and Gluttony ; Drunkenness and Drowziness had possess'd them All , according to what the Scripture says of such Men ; that a deep sleep from the Lord was fallen upon 1 Sam. 26. v. 12. them . The deep sleep was laid upon them , that their Destruction might follow . For when , as it is written , a Sinner having compleated Gen. 15. v. 16. his Iniquities , deserves to perish , all fore-sight is taken from him , lest by the help of that , he should escape . But enough on this head . For , I suppose , I have sufficiently prov'd what I undertook , viz. that even in the utmost Danger , the Debaucheries of the Citizens never ceas'd , to the very Minute of the Destruction of the Cities .

XV. It may be such things as these have been , but now they are not , or will cease ever to be . And if any either City or Province is at this day either visited with Plagues from Heaven , or laid waste by an Enemy , it is Humbled , Converted and Amended , and it is not the Temper of all the Romans in general sooner to Perish , than be reform'd , and rather to leave off Being , than not be in their Sins . That may easily be seen in the three Successive Destructions of the greatest e e Triers . City of Gaul : when all the City was but as one Grave , their Evils increasing even after their Ruin . For those whom the Enemy had not destroy'd in its overthrow , Misery destroyed afterwards . And that which had escap'd Death in the taking of it , cou'd not afterwards survive the distress . For some died lingring Deaths of deep Wounds . Others after the fireing the Town , were tortur'd and burn'd by the Enemy ; Some died of Famine , others of Nakedness , some wasted away , and others were Starv'd . So they all came to the same Stage of Death by different ways of dying . And in short , Other Cities were Annoyed by the Ruine of this One. For the Naked dead Bodies of both Sexes , lay scatter'd abroad every where , I my self have seen , and endur'd it , defiling the Eyes of the City , torn piece-meal , and devour'd by Birds and Dogs . The infectious stanch of the Dead , caus'd a Pestilence among the Living . Death was exhaled from Death : So that they who were not present at the Ruine of the foresaid City , bore the Misfortunes of its Destruction . And what I pray you followed after all this ? Why such a Madness , as is not easily to be thought of . Those few Great Ones , who surviv'd the Ruines , desir'd of the * * Hono●ius & Constantius . Emperors , as the only Remedy of their ras'd City , that they might have Cirque-Games there . O that I had in this Place Rhetorick equal to the Subject , to pursue the Baseness of it sufficiently , that the Complaint might have as great a sting in it , as the Cause has Sorrow ! For who can say what is most to be blamed in the Premises , whether Irreligion , Folly , Luxury or Madness ? Since they are all in them . For what can be more Irreligious than to desire any thing to affront our Maker ? Or more Foolish than not to consider what it is you desire ? Or what abandon'd Luxury is it to desire Rioting and Revelling in a time of Mourning ? Or what greater Madness can there be than to be in Misery , and not to be the least sensible of it . Altho' in this whole Matter , nothing is less to be blam'd than the Madness of it ; for where the Sin is committed in Frenzy , there the Will is in no Fault . Would you Men of Treveris , then fain have Cirque-Games , and this after you have been Plunder'd , and Ruin'd , after Blood and Slaughter , after Torments and Captivity , and so many Overthrows of your Conquer'd City ? What can be more sad than this Folly , and more lamentable than this Madness ? I confess , I thought you were sufficiently miserable , when your City was destroy'd ; but now I see you are much more miserable , since you desire these wicked Shews . I thought before truly , that you had only lost your Goods and Estates , when you lost your Town ; I could not imagine , that you had lost your Senses and Understanding likewise . You desire Theatres then , and Petition for a Cirque from the Princes . For what State , I beseech you ; for what People , for what City ? For one that is burnt and destroy'd , for a People that are captivated and murder'd , who are either lost , or in Mourning ; of whom , if any thing remains , 't is nothing but Misery ; who are either dejected with Sorrow , exhausted with Tears , or fainting for the Loss of Friends , among whom you can scarce tell who had the harder Fortune , those who were kill'd , or those who survive . For the Miseries of those who remain , are so Great , that they exceed the Infelicity of the Dead . You City of Treveris then , petition for publick Pastimes ? Pray where will you play ' em ? What , upon the Graves and Ashes , upon the Blood and Bones of the Slain ? For what part of the City is there , that has not some of them ? Where is not Blood shed , where are not Bodies scatter'd , where are not the mangl'd Limbs of the Slain ? There are every where signs of a Vanquish'd City . the Horror of Captivity , and the Image of Death . The miserable Reliques of the People are lying on the Graves of their Dead ; and yet you ask for the Pastimes of the Cirques ? The City is all Sooty with its late Burning , and you would put on the Face of Mirth ? Every thing in it is sorrowful ; but you are joyful . But beside all this , you provoke God by these most Scandalous Fopperies , and stir up His Displeasure by these worst of Superstitions . I do not truely wonder , I do not any longer admire , that so many Evils have fallen upon you ; for since you have not been amended by three Ruines , I think , you very well deserv'd to feel the See p. 27. Fourth .

XVI . I have drawn out this Matter the How God sometimes chastises us with Hardships , and sometimes he indulges us with Tranquility and Ease . longer , that I might shew , that all the Evils we endure , do not come upon us by the Carelesness or Neglect of God ; but that we bear ▪ them by His Justice , by His Judgment , by His most righteous Dispensation , and most justly Retribution ; and that there is not any one Part of the Roman Empire , or of any thing that bears that Name , how severely soever they have been punish'd from above , that have ever been Reform'd by it . So that we do not by any means merit the Enjoyment of Prosperity , because we are not made better by Adversity . And yet as unworthy as we are , we sometimes receive Good Things : For our Good God , like a most tender Father , altho' he suffers us sometimes to be humbled for our Iniquities , yet he does not leave us long under the Affliction ; and therefore to shew His Government , he does sometimes Chastise us with Hardships ; and other times again to shew His Tenderness , he Indulges us with Tranquility and Ease . For as the best and most Skilful Physicians suit different Remedies to different Distempers , and Cure some by Sweet Medicines , and others by Bitter ; recover some by Causticks and Burning , and others by gentle emollient Applications ; to some they use Cutting and Scarifying , and on others pour the smoothest , softest Oyl , and yet it is but the same Health that is procur'd by all these Various Methods : Even so our God , when ever he uses Severity towards us , Cures us , as it were , by Causticks and Scarifying , and when he refreshes us again with Ease and Prosperity , he Comforts us , as it were , with Oyl and emollient Medicines . For His Design is to bring us to the same Health and Welfare by the help of different Remedies . Good Words are us'd sometimes to mend the worst of Servants , whom Correction will do no good upon ; and Kindnesses have made them submit to their Masters , when Stripes wou'd never do it . So Sugar-Plums and fair Words will bring those little , testy , peevish Brats under Government , who would never submit to Threats and the Rod. By which we may understand , that we are worse than the worst of Servants , and more foolish than the filliest Children ; since Punishment does not amend us , as it does bad Servants , nor fair Words change us , as they do young Children .

XVII . And now I think I have sufficiently prov'd that no Part of the Roman Empire were ever amended by the Punishments inflicted on them . It remains that I shew likewise , that they have not been reform'd by God's Bounty and Loving-kindness . But what are the Bounty and loveing-kindness of God ? What should they be , but our Peace and our Quiet , and a Prosperous Tranquility , the Foundations of all our other Joys and Satisfactions . But , since the Matter requires it , I shall mention somewhat in particular . As oft then , as we are in Fear , in Straits , or Dangers ; when either our Cities are besieg'd by the Enemies , or our Provinces wasted by Plunder , or any Parts of the Common-wealth are in Trouble and Distress , and we Pray to Heaven for Assistance ; if by the Divine Help and Pity , the Cities are sav'd , or the plundring ended , or the Enemies routed , and all Fear by the Favour of Heaven remov'd , what is it that we do after all this ? I presume we endeavour to recompense to our Lord God the Benefits we have receiv'd from him by Worship , Honour and Reverence . For that follows of Course , 't is but what is Common among all Mankind , that we should return Thanks to those who have lent us Favours , and give again to those who have formerly presented us . So then , it may be , we do ; and dealing with our God at least after the returns used among Men , when we receive Good Things from Him , we return Good Things to Him . We haste immediately to the House of God , prostrate our selves on the Ground , Pray to Him with Joy and Tears together , we Adorn the Sacred Building with our Presents , and load the Altars with our Offerings ; and because purely by His Favour we our selves keep Holy-day , we put the Church it self in the same chearful Dress ; or at least , which is as pleasing to Him , we renounce our former Sins , we slay the Offerings of Good Works , and for our new Joy , Offer the Sacrifices of our new Conversation ; we proclaim a Holy War against all manner of Uncleanness , we shun the Madness of the Cirques , we Abominate the filthiness of the Theatres , we Vow a New Life to our Lord ; and for the obtaining of His perpetual Protection , we Sacrifice our selves to God .

XVIII . Seeing then , that what I have said ought to be done for fresh Favours receiv'd from God , let us see what is done . They hast forth with to the Plays , they fly to their Follies and Madnesses ; all the people are dispersed in the Theatres , and behave themselves like Madmen in the Cirques . He bestows good things on us , in order to make us good . We on the contrary , as oft as we receive those Good Things , add to the Summ of our Wickednesses . He by His loving-kindness calls us to Virtue ; we run headlong into Vice . He by His Favours provokes us to Compunction ; but we run headlong into Debauchery . He calls us to Chastity , and we run headlong into Uncleanness . We answer the Divine Bounty very finely . We do both acknowledge and Honour his Gifts very delicately ; who for as many Benefits as we receive from him , ' take care to repay him with so many Injuries . It may be , this is not an Injury to God , or there may be some greater ; or is there need of many and Great Ones ? But since by an inveterate Contagion of all manner of Wickednesses , we cannot now be any otherwise not Vicious , than by ceasing altogether to be ; I desire to know , what hope there is of any Goodness from us ? They who sin out of ignorance are reform'd , when they know their Error . They who have no Religion , when they Change their Profession , begin likewise to Change their Manners . Lastly , as I have said , they who are vicious by over-much Plenty , Ease , or leave off being Rake-hells , when they have lost their Ease . We offend neither out of Ignorance , nor for want of Religion , neither are we corrupted by Prosperity and Ease . But all the quite contrary . We have known the true Religion , and are not excus'd by Ignorance ; have not the Peace and Riches of the former Times ; All things that have been , are either taken away or chang'd , nothing has increas'd with us , but our Vices . There is nothing of the former Peace and Prosperity left us , unless the Crimes of them , which have occasion'd the loss even of that Prosperity . For where are the former Riches and Honours of the Romans ? The Romans were formerly most strong , but now they have lost their Strength . The Antient Romans were dreaded , and now we stand in fear . Foreigners paid them Tribute , and now we pay Taxes to Foreigners : Our Enemies sell us , even the very use of the Light . Our Safety and Being is become a Merchandize . O Miserable Wretches , to what a pass are we Come ! And yet we give Thanks to and Address those very Foreigners , from whom we purchase , even our selves at a Price . Can any thing be more Abject and Miserable than we ? And do we think we Live after this , when even our Life costs us so much ? Beside all this , we make our selves ridiculous , the vast Summs we pay , we call free Gifts . We call that a Gift , which is a Price , and a Price of the hardest and most Miserable Condition . For all Captives , when they are once deliver'd , enjoy their Liberty : We are always deliver'd , and yet are never free . These Foreigners deal by us just like those Masters who let out those Slaves for certain Wages , for whom they have no Necessity themselves . Even so , we , in like Manner are never free from the Duties we pay : But still pay them the Acknowledgments of our Slavery , that so we may never leave off paying them .

SALVIAN of GOD's Government , &c. BOOK VII .

How incorrigible we are ; and rather worse with God's Chastisements . Of God's Goodness in desiring nothing , that is either heavy or burthensome for His peculiar Favours Conferr'd upon us : Of what God requires of us . Of the Vices of the Aquitanes . Of the Vices of the Africans . Of the Splendour and Dignity of Carthage . Of the Sin of one Man , how it becomes the Bane of many . Of the Vices of a bad Governour .

1. WHen in the Conclusion of the Book , How Incorrigible we are and rather worse with Gods Chastisements . which I have just now finish'd , I mention'd somewhat of the Weakness and Misery of the Romans , I may be thought to have said , what makes against the Subject I am handling . For I am sensible , that it may in this place be objected , That from hence there is a manifest Proof , that God do's not regard Humane Affairs : Because , when the Romans were formerly Pagans , they both conquer'd and rul'd ; but now they are become Christians , they are both Conquer'd , and made Slaves of . What I have said long since , of almost all the Pagans , might be a sufficient Confutation of this Obiection ; that is , that they sin more heinously , who knowingly transgress the Law of God , than they who transgress out of Ignorance . However , with God's Permission , when I come to that Part of my Task , where something is to be said of the antient Romans , I shall with His Assistance plainly shew , that God's Favour toward them then was as just , as His Severity now toward us is righteous ; and that it was as meet that God should then , by His Assistance , exalt the Romans , as it is fitting , that we now should be chastis'd ; And I wish heartily we were any thing the better for the Chastisement . But what is more grievous and lamentable , that there is no Amendment follows it . Our Lord would cure us by His Punishments , but the Cure do's not follow the Remedies . What a mighty Misfortune is this ? The larger and lesser Cattle are cured by Incision ; and the putrified Bowels of Mules , Asses and Hogs , when they are burnt by cauterising , acknowledge the Benefit of the Healing fire , and presently , as soon as the corrupted part is either burnt or cut off , live Flesh succeeds in the room of that which ▪ was dead . We are both burnt and slash'd , but are not heal'd , neither by Scarifying nor Causticks : Nay , which is harder , are made worse by the very Cure . And therefore that is deservedly fallen upon us , which uses to happen to all sorts of Cattle , that are seis'd with incurable Diseases . For in all parts of the World , because we are not amended by the Healing Remedies design'd us , we are brought to our End by Death and Destruction . For observe , that I may not repeat what I have already said long before ; what an odd Thing is that which I mention'd just now , that we are at the same time , both Miserable and Debauch'd ? For granting , that these are the Vices of happy People ( tho' no one Man can be both wicked and happy ; for where there is not through-pac'd Honesty , there is no true Felicity ) but yet , as I said before , granting , that these Vices are the Effects of Peace , of Plenty , and Security . How , I beseech you , come they to be there , where there is neither Peace nor Security ? For in almost all the Roman World , there is no Peace nor Security . Why are our Vices the only durable Things ? Who , I pray you , can bear to see Lasciviousness in a Man Eccles 25. v. 2. in want ? For Luxury in Poverty is much more Criminal ; and for a Man in Misery to play the Fool , must needs increase the Censure . All the Roman World is both Miserable and Luxurious . Who , I desire to know , is poor , and yet spends his Time in Trifles ; who , when he expects Captivity , thinks of the Cirque , who is under the apprehension of Death , and yet is merry ? Yet we play under the very Dread of Captivity , and having the Fear of Death upon us , burst into Laughter . You would think all the Romans were satiated with the Herbs of * * A proverbial saying , for a foolish laughing with sorrow in the end . Sardinia , They die Laughing . And therefore , almost in all Parts of the World , Tears follow our Laughter ; and even at present , that Saying of our Lord is come upon us : Woe unto you that laugh , for you shall Luk. 9. weep .

II. But it may be , since I have spoken so Of Gods Goodness in desiring nothing that is either heavy or burthensome for his peculiar favour 's conferred upon us . long of the publick Sports and Uncleannesses , some one may be apt to think , that we are worse than the Barbarians only in this , because they do no such things , and 't is only we that do them ; but as to the wickedness of Carnal Lusts , and the filth of Abominable Fornication , that we are not by any means so Bad. Let us , if you please , compare the Romans in this Particular with the other People . And really , I cannot tell whether they can be more rightly compar'd to any than to those , whom God having plac'd , in the very heart of the Commonwealth , has made Lords and Masters of the Roman Soil . But altho' nothing can be argu'd of the Judgment of God ; yet seeing he has taken away from us a great Part of our Possessions , and given them to the Barbarians , let us consider whether , what he has taken from us , and given to them , he can be thought to have done by a just Judgment . Every one knows , that the Aquitanes , and the * * The inhabitants of what is now call'd Gascoine and Guienne in France . Novem-Populi , had the very Marrow of almost all Gaul , and the Breasts of all its Plenty ; and not only of Plenty , but of what is sometimes preferr'd before it , of Delight , Pleasure , and ( * ) People of Languedock and Gascoine . Beauty . The whole Country there was so intermixt with Vineyards , and curious flowry Meads , chequer'd with various Tillage , planted with Orchards , or the pleasantest Groves , water'd with Fountains , or flow'd between by Rivers , or cover'd all over with Harvests plenty ; so that the Possessors and Owners of that Country seem'd not so much to enjoy that Portion of the Soil , as the very Resemblance of Paradise . And what after all this ? Undoubtedly they ought to be more dutiful toward God , whom he had thus in a peculiar manner enrich'd with such an Abundance of His Favours . For what is more rational and fitting , than that they whom God by His Blessings seem'd particularly willing to oblige , should likewise in an especial manner , endeavour to please him by Honour and religious Service ; especially considering , that God , requires nothing that is heavy or burdensome from us . God do's not call us to the Plow or the Spade ; not to Till the Earth , nor to Dig and Delve in the Vineyard ; nor do's he require so much of us , as we do from our Servants : For what says he ? Come unto me , all ye that labour and are heavy laden , and I will give Matt. 11. v. 28 , &c. you rest . Take my yoke upon you , and learn of me ; for I am meek and lowly in heart : and ye shall find rest unto your Souls . For my yoke is Of what God requires of us . easie , and my burden is light . Our Lord therefore do's not invite us to Labour , but to Refreshment . For what does he require of us , what does he command us to perform , but only , Faith , Chastity , Humility , Sobriety , Mercy , Holiness ; all which do not burden , but beautifie us ? And not only so , but they do therefore adorn this present Life , that they may much more adorn that which is to come . O the Goodness , Loving-kindess , and inestimable Mercy of God , who gives us in this present Life the Blessing of Religion for that very End , that he may hereafter reward the very Things that he gave us ! Such certainly , without all question , the Aquitanes ought to have been . And truly , as I said , in a more especial manner , because they receiv'd more especial Favours from the hand of God . But what after all these ? What follow'd ? What , but every thing the quite contrary ? For as they were the richest in all Gaul , so they were the most Vicious . For there was no where greater Voluptuousness , no where lewder Lives , nor no where more corrupt Discipline . This Return they made the Lord for His heavenly Favours , that as much as He by His loving kindnesses , endeavour'd to draw them to him , that he might have mercy upon them ; so much on the other hand by their detestable Actions , they labour'd to exasperate Him .

III. But it may be , this is false , and is rather Of the vices of the Aquitanes . spoken invidiously , than truly ? I shall not make use of any far-fetch'd Proof , as Orators and others in their Causes are us'd to do , by producing to justify it only some few , and those strangers , and not legal Witnesses . I will only ask the Parties , who have done the Fact . I have told an untruth , if they deny it . For they confess it , and which is worse , they own it so , as not to shew the least Sorrow in the Confession . For they have the same Mind now in the Confessing it , as they had before in the Acting it . As then they were not ashamed to commit the Wickedness , so neither now do they in the least repent , that they had done those Wicked things . Excepting however , some very few Holy and Eminent Men , who , as one of their Number says — Redeem'd their Crimes by scattering their Coin — Excepting , I say , those I speak of , whom in that Universal Stanch and Filth of Vices , I believe only to have been guilty of the lesser Crimes , since they deserv'd to be reform'd by Heaven . For he does not in every Respect offend his Lord , for whóm Mercy is reserved . And in short , I am of Opinion that he had always his Eye upon God in the midst of his Mistake , who could obtain the Blessing from Him , that he might continue no longer in it . But the rest , and Most , and Richest , were almost all the same ; their Guts were almost one bottomless Pit : And all their Lives one continued Brothel-house . But what do I mention the Brothel-houses ? I take the Bawdy-house to be much less faulty . For the Harlots who are there , never knew the Bond of Marriage ; and so they do not pollute what they never knew . They do indeed deserve to be punish'd for the Sin of Unchastity , but yet they are not guilty of the sin of Adultery . Beside , there are not many Brothels , and there are very few Queans , who have damn'd themselves to that cursed way of Living . But among the Aquitanes , what City was there in the Richest and Noblest part of it , which was not like a perfect Stews ? Where was there a Rich Man of Power , who did not live in the filth of Lusts ? Who did not plunge himself in the nasty stinking Jaques ? Who was true to his Bed ? Nay , as far as lying with them goes , who has not reduc'd his Wife into the Number of his Maid-servants , and debased the Sacred Obligation of holy Wedlock , so far , that no one in the Family seems Meaner in the Husbands Eyes , than she who was Chief by the Honour of her Marriage ?

IV. But perhaps some one or other thinks , that it was not so bad to the full , as I represent it , for that the Mistresses of the Family had their Right there , and that they posses'd all the Respect and Power due to Mistresses . Many of them truly , had their Governing Power entire , but scarce one of them their Bed undefil'd . And we are not now enquiring what is the Power of the Women , but of the Baseness and Immorality of the Men. Altho' , neither can Psay that That Mistress of the Family has her Power entire there ; because , whoever she be , that has not her Matrimonial Dues safe and unviolated , neither has she her Power entire . For that Mistress of the House is at very little distance from the meanest of her Servants , where the Master of the Family is the Husband of the Maids . But who of the Wealthy Aquitans , was not this ? Whom have not their most impudent Maid-servants rightly call'd either their Adulterer or their Husband ? For they were , Jerem. 5. v. 8. as the Prophet says , As fed Horses , every one neigh'd after his Neighbours Wife . And they of whom we thus read in the Scripture , as I beleive , offended with a much less Crime , and a much less Number and Repetition of them . But these , like true fed Horses , did not neigh after a few , but after all their little Slaves , that is , after their own Herds ; and like those Animals , who are call'd the Husbands of the Flock , Goats . rambling in the frenzy of boyling Lust , they fly upon the first Female the burning Fury of their Lewdness leads them to . Here seeing Matters are thus , I would ask of any considering Person , what sort of Families does he think were there , when they had such Masters ? How great must the Corruption of 〈◊〉 Servants be , where that of the Master is so large ? For when the Head is Distemper'd , nothing in the Body is sound ; nor does any one Limb perform its Office , when the Principal is out of order . For in his Family the Master is , as it were , the Head of the Body , and his Life is the Rule which all the others live by . And this is the Mischief in this Affair , that all do more willingly follow the worse Examples , and ill Instruction will sooner spoil those who are Good , than good Advice Reform those who are Bad. But besides , seeing that the Good and Honest Masters of Families , cannot make their Servants Good , what a lamentable . Condition must those Families be in , where the Masters are the Patterns of Lewdness ? Altho ' in this Case there was not only bad Example , but a sort of Force and Necessity ; because the Maid-servants were forc'd to comply with their most unchaste Lords against their Will , and the Lust of the Master necessitated the Servant . By which we may see how great the filth and nastiness of their Lusts were , that it was not possible for the Women , tho' they desir'd it , to live Chaste under such lewd Masters .

V. But it may be , this is very difficult to be prov'd , and there are no footsteps at all lest of the past Filthinesses and Villanies . Nay there are even now many of them , altho' they have lost their Country , and in comparison of their former Plenty , live Poorly , yet are even worse than they were before . They are worse more ways than one , because altho' they do the same things they formerly did , yet they are so much the worse in this , that they do not leave off their sinning . For if their present Wickednesses are not greater in their kind , yet they are more ; and for that reason tho' they do not increase in the newness of their Crimes , they sufficiently add to the Number . Add to this , that they do these things in old Age , and now they are Poor : For both are an aggravation of the Crime . Because it is less strange to see Young men and Rich men Sin . But what Hope or Remedy is there for them , who are not reclaim'd from their habitual Impurities , neither by Misery and want , nor by the Conclusion of their Lives . For suppose that an Idle presumption of long Life , or the hope of repenting some time or other , does Comfort some ; Is it not altogether Monstrous , that any should be vicious , even at the time of Death ? Things being thus , Is there any thing more can be said ? Yes , 't is a further Addition , that many do these Things at this day , in the midst of the Enemies , and being Captives in daily Danger and Fear : and when by reason of their most impure Lives , they were deliver'd up by God to the Barbarians , yet they do not leave off those Impurities , even among those very Barbarians .

VI. But perhaps their Enemies , among whom they are , are such sort of Men , that they are pleas'd with such kind of Doings , and would be mightily offended , if they should see the Romans chaste , when they themselves are unchaste ? Which if it were so , yet other Men's Wickedness should not make us wicked , because it concerns every Man much more to take care that he be good , than it can any other Man , that he be bad ; and to take more Pains to please God by Honesty , than to humour Men by Impurity . And so admitting that any one did live among unchaste Barbarians , he ought rather to follow Chastity , which makes for himself , than unchastity to please his impure Enemies . But what addition is there further to our Wickednesses ? Why , we are unchaste among chaste Barbarians : Nay further , the very Barbarians are offended with our Ledwnesses . There is no Whore-Master Goth permitted among the Goths ; 't is the Romans only , to the prejudice of their Name and Nation , who among them are suffer'd to be lewd . What hope is there then for us , I would fain know before God ? We love Unchastity , the Goths abominate it ; we shun Purity , they court it ; Fornication among them is Criminal and Dangerous ; with us 't is Creditable . And do we think we are able to stand before God ; do we think we can be safe , when every Sin of Impurity , and every Filthiness of Unchastity is admitted by the Romans , and punish'd by the Barbarians ? I desire to know in this place of those , who take us to be better than the Barbarians ; let them name me the smallest Number of Goths , who do any thing of this ; or let them mention any of these Crimes , that All the Romans , or almost All of them do not practice ? And do we wonder then , if the Lands either of the Aquitanes , or of all of Us , be given by God to the Barbarians , when those places which the Romans had defil'd by their Uncleanness , the Barbarians now purifie by their Chastity ?

VII . But it may be , this is only among the Aquitanes ? Let us pass then to other Parts of the World , lest we should seem to have spoke only of the Gauls . And have not the same , or , it may be , greater Vices , destroy'd the Provinces of Spain ? Which , altho' the Divine Vengeance has indeed , deliver'd to some other Barbarians ; yet the Foes of Purity have suffer'd Punishments equal to their wicked Deserts . But there is this over and above , to manifest the Condemnation of Unchastity there , that they should be given into the hands of the Vandals , that is , to chaste Barbarians . God by that Captivity of the Spaniards , had a mind to shew , by two several ways , both how much he hated the Lust of the Flesh , and how much he lov'd Chastity ; when he both put the Vandals over them , purely on account of their Modesty , and put the Spaniards under them , purely on account of their Immodesty . For what ; were not there in all the World to be found more stout Barbarians , to whom the Spaniards , might have been deliver'd ? Yes , many doubtless ; nay , unless I am mistaken , all of them . But he therefore deliver'd up all to the weakest Enemies , that he might shew that it is not so much Strength which prevails , as the Cause ; nor that we were at that time overthrown by the Valour of our Enemies , but were vanquish'd by the Uncleanness of our Vices only . So that that Saying , which our Lord uses to the Jews , is fully come upon us ; According to Ezek. 39. v. 24 their Vncleanness , and according to their Transgressions , have I done unto them , and hid my face from them . And in another place to the same Ezek. 26. v. 11. People : The Lord shall bring upon thee a Nation from afar , and with the Hoofs , says he , of their Horses , shall they tread down all thy Streets , and they shall slay thy People with the Sword . All things therefore , which the Scripture hath spoken , are fulfill'd in us , and the Punishment of All of us declares the Force of the Oracles from above .

VIII . But yet , since almost all the Barbarous Nations have drunk the Roman Blood , and all have torn our Bowels ; how comes it , that our God hath given the greatest Riches of the Commonwealth , and the wealthiest People of all that bore the Name of Romans , into the Power chiefly of those , we formerly reckon'd the most Cowardly of our Enemies ? To what other End , but that we should acknowledge , as I said before , that this was the Fruit of their Deserts , and not the Effect of their Valour ; and that this very Thing is fall'n upon us , to our Confusion and our Punishment , that we should be deliver'd to the most Cowardly , and so might acknowledge the Stroke of the Divine hand in it , since we are not conquer'd by the Valiantest of our Enemies , but by the most Cowardly . For so we read , that if God would have it at any time observ'd , that some Mighty Things are done by Himself , the Things are brought to pass , either by a few , or by weak Persons , lest the work done by God's right-hand , should be ascrib'd to any Humane Judges 4. v. 21. Power . So Sisera the Captain of the Host , whom the Army of Israel dreaded , was vanquish'd by a Woman . The Hand of a Judges 9. v. ●3 . Judith 13 v. 7 , 8. Woman likewise smote Abimelech , the Great Assaulter of Cities , and the Harness'd Armies of the Assyrians , perish'd by the Assistance of a Widow-woman . And to mention some others beside Women ; would not the Lord have it so , that Benhadad , the King of Assyria , whom 1 King . 20. many thousands of People follow'd , and who had thirty and two Kings and their Armies , that serv'd him ; would not he have him vanquish'd by a few Princes of the Provinces , that it might be perceiv'd , who was the Author of such a Victory ? So likewise Gideon is commanded with a few , to fight against the Madianites , Judges 7. who , as the Book of Judges relates the Story , had fill'd all places like Locusts ; not that he had not many in his Army , but he is forbidden to lead out many to the Battle , lest by their Number , they might claim to themselves a Share in the Victory . So that , when he had gather'd together thirty Thousand Armed Men , the Lord spoke thus unto ver. 2. him ; The People that are with thee are too many for me , to give the Madianites into their hands . And what follow'd ? Why , he left this Man , who was to engage against very many thousands of strange People , only three hundred Men. And he order'd his Army to be reduc'd to that slender Number , that the fewness of them might not be able to usurp to themselves any thing of the Victory , bestow'd on them from above . But why the Lord was pleas'd to do thus , he declares most plainly , when he says : Lest Isracl vaunt themselves against v. 2. me , saying , mine own hand hath saved me . Let all Wicked and Presumptuous Men , I say , hear this , let all the Men of Power , and all Mankind in general hear what God says , Lest Israel vaunt themselves against me , saying , mine own hand hath saved me .

IX . Let all , I say , hear this who blasphemously boast the contrary , let those who put their trust in Man hear this . God says , that all they who presume they can be deliver'd by their own Strength do speak against him . But where is there one of the Romans , who does not speak so ; who does not think so ? Who is he of our side , who does not almost always Blaspheme in this particular ? That the Commonwealth has now no Strength left , is what every Man knows , and neither by that do we acknowledge to whose loving-kindness we owe , that we are even yet alive . For if at any time beyond our hopes and desert , God does bestow upon us some little Prosperity , one ascribes it presently to Fortune , another to Chance , one to the good Conduct of the Officers , another to prudent Council , some to their Master , others to their Patron , but no body to God . And yet we wonder if Heaven does not do something for us , when we diminish every thing we receive from it . For what else do we , when we ascribe the good things we receive thence either to casual Events , or to the Valour of the Leaders , or to any other frivolous Matters ? For by as good reason we ought to give Thanks to the Earth , because we gather our yearly Fruits , and to the Vineyard for our Vintage , and to the Sea that we catch Fish , to the Woods that we cut Timber from them , to the Sheep for our Cloaths , and to the other Cattle that we are cramm'd with Flesh . For what reason is there that we are thankful to Him for other Favours , when we Rob Him of the Thanks due for His greatest Benefits ? What Man is there of our own Condition , who is content that any one should own the having receiv'd some small Kindness from him , and yet should stifle or Diminish some greater Obligation ? So we , altho' we do not give God Thanks in any particular as we ought , yet it is very pitiful , if we are only thankful barely for the necessaries of Life . Why do we forbear to Thank Him for His help in our Distresses , that he gives us Deliverance in times of Danger , and for His Preservation and Protection in the midst of so many Barbarous Nations ? The Goths do not do thus , this is not the way of the Vandals ; altho' their Instructors be but indifferent , yet in this particular they are much better than we . I have reason to think some will be offended at what I say . But since Truth is more to be regarded than any Mans Displeasure , I will say it and say it again : The Goths do not do thus , this is not the Practice of the Vandals , who when they are in any Danger beg help of God , and call their Successes the Gift of Heaven . Our Misfortune in a late Encounter is a Proof of this . For when the Goths were afraid , we presum'd to put our Confidence in the Huns ; but they trusted in God , when they sued to us for Peace , we deny'd them ; they sent our Bishops , we rejected them ; they Honoured God in His Priests tho' of * * The Goths became Arians in the time of the Emperor Valens . another Communion , but we contemn Him even in our own . As the Actions of either Party were , so was the Issue of the Matter . Victory was given them in the greatest fear , and confusion to us amidst the greatest Haughtiness and Stifness ; So that the saying of our Lord was truly fulfill'd both in us Luk. 14. v. 11. and them : For whosoever exalteth himself shall be abased , and he that humbleth himself shall be Litorius in the Year 439 taken , as he was besieging Tolose , the Capital City of the Goths in Gaul . be exalted . For they were exalted for their Humility , and we were abased for our Pride .

X. That Commander of Ours found the truth of this , who enter'd that City of the Enemies as a Prisoner , which on the same day he presum'd he should have entred as a Conquerour . He sufficiently prov'd what the Wise Man said . A mans heart deviseth Prov. 16. v. 9. his Way , but the Lord directeth his Steps . For because he thought his Way was in his own Power , he neither had the direction of his Steps , neither did he find the path of Safety . Psal. 107. v. 40. Contempt , as we read , is poured upon Princes , he wander'd in the Wilderness where there is no Way , and is brought to nothing as Water that runneth apace . Now in this Case beside the Misfortune of the thing , the Present Judgment of God was manifested , that he himself should suffer , what of his own head he thought he should Inflict on others . For because he believed that he could Captivate the Enemy without the Assistance and help of Heaven , he himself was made a Prisoner . He pretended to the highest pitch of Counsel and Wisdom , and yet incurr'd the Disgrace of Fool-hardiness . The Shackles he prepar'd for others , he carried himself . and pray how could the Judgment of God appear more evidently , than that he , who had the daringness of the Plunderer , should himself become a Booty , who presuming upon Triumph , should himself become the Subject of one ; should be encompass'd about , hall'd along ; should be bound , have his Arms ty'd behind him ; should see those Hands Shackl'd , which he thought were excellent at Fighting ; should become a Spectacle to Children and Women ; should see the Barbarians playing Tricks with him ; should bear the Taunts and Scoffs of both Sexes ; and that he , who had all the Arrogance and Pride of a Man of Mettle , should undergo the Death of a Coward . And I wish this were the short Remedy of his Misfortunes , and that his Torments were not more lasting . For he , as to the Punishment they inflicted on him , being kept a long time in Goal by the Barbarians , and wasting under a lingring Distemper , was reduc'd to that Misery , That , which Men oftentimes take to be more grievous and bitter than their Hardships , he was even pitied by his very Enemies . And how came all this to pass ? How ? without doubt , but because , as I now said , they were obedient to God , and we Rebels to Him ; they believ'd Victory was in the hand of God , and we took it to be in our own ; nay in * * Those of the Huns. impious and sacrilegious ones , which is worse and more wicked than our own . The * * Theodoric King of the Goths . King of our Enemies , as the thing it self hath declar'd and prov'd , prostrate in Sackcloath , powr'd out Prayers to the very day of the Battle ; before the Battle , he lay at Prayer , and rose from Prayer to the Battle . Before he began the Fight , he had fought with Supplications , and therefore he march'd in Confidence to the Battle ; because his Devotion had already merited the Victory .

XI . The Case was much the same as this In the Year 422. in the Engagement with the Vandals , against whom , being fix'd in Spain , when our Army march'd , and carried as much Considence and Presumption along them , that they should certainly rout them , as they lately did in the Affair of the Goths ; they perish'd with the same Insolence and Pride , and with the very same Destruction . And that saying of the Prophet came upon our Army : The Lord hath rejected Jerem. 2. v. 37. thy Confidence , and thou shalt not prosper in them . For we trusted in our Wisdom and our might , in contradiction to God's Command , who says : Let not the wise man glory in Jerem. 9. v. 23 , 24. his wisdom , neither let the mighty man glory in his might ; but let him that glorieth glory in this , that he understandeth and knoweth me , for I am the Lord . We are therefore deservedly overcome : For they betook themselves to better helps than we : For whilst we prided our selves in our own Armies , and those of our Allies , our Enemies on the other side , had among them the Books of the Holy Scriptures , The Fear and Consternation of the Vandals , had at that time driven them for Help to them more especially , that they might oppose the sacred Volume of the heavenly Oracles against their approaching Foes , and even open the very mouth of God Almighty against us . Here now , I would know , whether any one of our side ever did thus , or who would not be ridicul'd , that should but think of doing it ? He would be scoffed at with a Witness ; as almost every thing that relates to Religion is by our People . And therefore , what Advantage can it be to us to have a Religious Title , that we call our selves Catholicks , and boast of the Purity of our Faith ; that we despise the Goths and Vandals , and upbraid them with the Name of Hereticks , when we our selves live as wickedly as any Hereticks can do ? And therefore , that is most truly said to us , which holy Writ spoke to the Jews , that trusted in the Law : How do ye say we are Wise , and the Law of the Lord Jerem. 8. v. 8. is with us ? Trust ye not ( says the Prophet ) in lying words , saying , The Temple of the Lord , Jerem. 7. v. 4 , 5 , 6 , 7. the Temple of the Lord , the Temple of the Lord are these ; For if you thro'ly amend your ways and your doings , if ye oppress not the stranger , the the fatherless and the widow , and shed not Innocent Blood in this place , then will I dwell with you in this Place for ever and ever . From whence 't is plain , that if we do not do these things , 't is to little purpose to flatter our selves on account of our being call'd Catholicks . But I have said enough both now and formerly of this Matter , and it may be , may say more hereafter : And there is no need to discourse further , where God's Judgment still continues . For the thing it self shews what God's Judgment is of Us , and of the Goths and Vandals . They increase every day , and we decrease ; they go forward , we are pull'd back ; they flourish , and we are dry'd up . So that the Saying of holy Scripture , which speaks of David 2 Sam. 3. v. 1. and Gaul , is come upon us : David waxed stronger and stronger , and the House of Gaul waxed weaker and weaker . For just , as the Prophet Psal. 119. v. 137. says , and righteous is the Lord , and true are his Judgments ,

XII . We are therefore judg'd by God , even by a present Judgment ; and to that end , for our Destruction and Dishonour , a People are stirr'd up , going from one place to another , rambling from one City to another , and laying waste all before them . For first of all , from their own Country , they were powr'd in upon * * The Country between the Mosel and the Rhine . Germania Prima , which bears the Name of Barbarous , and was under the Power of the Romans , after whose destruction , they pillag'd first the Country of the * * The Country between the Rhine , the Seine , and the Scheld . Belgae , then seis'd the Wealth of the Luxurious Aquitanes , and afterward the Body of all Gaul , not all at once , but by little and little ; that while one part of them were routed and slain , the other might amend from their Example . But where is there any Amendment among us , or what part of the Roman World , be its Distress never so great , that is reform'd by it ? For , as we read , They are all gone out of the Ps. l. 53. v. 4. way , they are all become unprofitable . And therefore the Prophet cries unto the Lord , and says : Thou hast stricken them , but they have not Jerem. 5. v. 3. grieved ; thou hast consum'd them , but they have refused to receive Correction : They have made their Faces harder than a Rock , they have refused to return . How truly this is applicable to us , even the Thing it self shews . Gaul is long since laid waste ; and is her Neighbour Spain amended by it ? No such matter ; for they had not the least apprehension upon them , there was no Reformation at all ; they began to be sing'd in the Flames , which burnt the Gauls . But what , as I said before , is most heinous and grievous in all this is , that when Fire , as I may say , was set to the Limbs of sinful Men , yet the Vices of the Sinners were not cur'd by it . And therefore God was compell'd by our Wickednesses to spread the Enemies as a Scourge , from place to place , and from one City to another ; and to send a Nation , fetch'd almost from the c c As far as part of Sweden . uttermost Parts of the Earth , cross the Sea for the Punishment of the ungracious Africans . For could not they after they were brought from their Native Country have Settled in Gaul ? Who did they fear should hinder them to live there , when without any disturbance from us even to that time they laid all waste before them ? But supposing they were afraid to stay in Gaul . What was there in Spain , where they had routed our Army in Battle ? What were they afraid to sit down and stay there , when they were Conquerours and Triumphing , and were arrived to that pitch of Strength and Power , that after the experience of a Battle that had been long preparing they found that ▪ all the forces of the Roman Commonwealth , assisted by their b b The Huns Barbarian Allies , were not an equal match for them ?

XIII . They might then have liv'd there Of the Vices of the Africans . without any manner of fear . But that same hand of Heaven , which brought them to punish the Iniquities of the Spaniards , forc'd them to pass over to waste Africa . Nay themselves own'd that it was not their own business they were doing , but they were forceably compell'd to it by a command from above . By which we may perceive how great our Wickednesses are , when the Barbarians against their Will are forced to waste and to torment us , according to that which the King of Assyria the destroyer of the Land of Israel says , Am I now come up without the Lord against this Isa. 36. v. 10. Land to destroy it ? The Lord say'd unto me , go up against this Land and destroy it . And in another place the holy Scripture ▪ says . Thus saith Jer. 25. v. 9 & 19. the Lord of Hosts , the God of Israel , Behold I will send and take Nebuchodonosor the King of Babylon my Servant , and he shall come and smite the land of Aegyt . By which we may perceive that all places that are afflicted are smitten by the Judgment of God ; but yet , as I have often said , are overthrown for their own Sins . So that all that happens to them is to be ascrib'd to their own Transgressions , and not to God ; for the action is justly ascrib'd to that thing that requir'd , that the Action should be done . For both the Murderer when he is condemn'd by the Judge , is punish'd thro' his own villany ; and the Thief or the Church-robber , when he is burnt in the fire , is brought to that Punishment for his own Crimes . So that the Vandals passing over into Africa , is not to be ascrib'd to the Severity of Heaven , but to the viciousness of the Africans . For they drew them there by their grievious and long impieties a great while before they came at them , and therefore we should observe that it was Gods loving-kindness , that he deferr'd the Punishment which had been so long due ; and their own Sin and Wickedness , that a sinful People did sometime receive what they had deserv'd . Unless , it may be , we think the People of Africa did not deserve this , when none deserv'd more , as having among them a Collection of all sorts and sizes of Wickednesses and Uncleannesses . For other People , altho ▪ they were in Bondage to some sorts of Vice and Naughtiness , yet were not entangled in all ; altho' they may be given to tipling , yet they are free from Spite and Malice ; tho' they burn with Lust , yet they do not tyrannize in rapine ; and lastly , tho' the incontinence of their bodies accuses some , yet the simplicity of their manners , in other respects , at the same time commends them : But among almost all the Africans , there is nothing of these which belongs to both , that is , to the Good as well as the Bad , because the whole is thro'ly Evil. So that the Integrity of their former Natures being excluded , their Vices seem in some sort to have made them another kind of Natures .

XIV . For excepting a very few Servants of God , what was the whole Territory of Africa , but one Family full of Vices ? Like that Pot of which the Prophet speaks ? Wo to the bloody Ezek. 24. v. 6. City , and the Pot in which there is rust , it shall not go out of it , because blood shall not go out of it . He compar'd the City , we see , to a Pot , and their Iniquity to Blood . That we might know that Iniquity of the People in a City is like Blood boyling in a Pot. Not much unlike this is that other place of Scripture ; All Ezek ▪ 22. v 18 ▪ 19. the House of Israel is to me become mixt with Copper and Iron , Tin and Lead , and in the midst there is Silver : Wherefore say thus : Thus saith the Lord , because you are all become one mass , I will blow upon and melt you in the fire of mine anger . Here the holy writ mentions Metals of very different kinds . And how can such different things be refin'd in the same Furnace ? Why ? because in these different kinds of Metals , is meant a diversity of Men. And so even Silver , that is , a Metal of a Nobler make is put into the same fire , because the best Parts and noblest Nature by a degenerate life are condemn'd . Thus also we read that the Lord spoke by the Prophet concerning the Prince of Tyre . Son of Man take up a lamentation upon the King of Tyrus , and say unto him ; thou sealest up the scum , full of Wisdom and perfect in Ezek. 28. v. 12. Beauty , thou hast been in Eden the Garden of God : Every precious stone was thy covering , v. 13. the Sardius , and the Topaz , and the Emerald . And again : With silver and gold thou hast v. 4. & 5. filled thy Treasures ; by the multitude of thy Trafick thou hast fill'd thy Ware-houses . All which seem as if they were spoken of the Africans in particular ; For , where were there greater Treasures , where greater Trading , where fuller Store-houses ? With gold says he , thou hast fill'd thy Treasures by the multitude of thy Trafick . But I say farther , that Africa was formerly so Rich , that the abundance of her Merchandising seem'd , to me , to fill not only her own Treasures , but those of the whole World . And what follows ? Thy Heart , says v. 17. he , was lifted up because of thy Beauty , for the multitude of thy sins I have cast thee to the ground . How does this agree to the Powerful State of Africa , or how does she seem to be thrown upon the Ground ? How ? Why when she lost the height of her antient Power , she parted with almost a sort of Coelestial Dignity . And I will bring forth , says he , a fire from the midst of thee , it shall devour thee . What can v. 19. have more truth in it than this ? For from the midst of their Iniquities , the fire of Sin is gone forth , which has consum'd all the Happiness of the former times . And all , says he , who knew thee among the Nations shall v 19. mourn over thee . Let us not think that this agrees to them , if the Destruction of Africa is not the grief of all Mankind . Thou art made , says he , a perdition , and shalt not be any more for ever . 'T is manifest enough that all things are brought to Destruction there . What remains is , that the continuation of Eternal Torments may not follow these punishments of their present Evil Deeds .

XV. But God out of His loving-kindness and Mercy cannot suffer that to be . Tho' as far as appertains to the Merit of our Crimes , the Matter is such , that he may seem to suffer it . For what Villanies are there , which have not been always committed there ? I cannot speak of all , because they are both uncommon and irregular , and are so great that they cannot be either known or spoke of . I only now mention the beastliness of their Uncleannesses , and which is worse , of their Sacrileges . I pass by in any of them the greedy desire of having , as a Vice common to all Mankind . I shall say nothing of the inhumanity of their avarice , which is an Evil peculiar to almost all the Romans . I shall leave their Drunkenness undisturb'd , as being common to both Gentle and Simple , their Pride and loftiness shall be buried in Silence . This is so reigning a Sin among the great Men , that perhaps they may think they lose somewhat of their Right , if any one should claim any parcel of it . And in the last place , I shall not touch upon the Catalogue of their Frauds , Falsities and Perjuries . No Roman City was ever without their Evils . Altho' the Wickednesses seem more especially to belong to all the Africans . For as all Dirt and Filth runs into the Sink , or Hold of an high built Ship , so , as from all Parts of the World , have Vices flown into their Manners . For I know of no kind of Wickedness whatever , which did not more than abound there ; when yet , even the Pagan and unciviliz'd People , altho' they have Vices peculiarly their own , yet all things among them , are not worthy of detestation . The Goths are Perfidious , but yet they are chaste . The Alans are unchaste , but then they are not so perfidious ; The Franks are Lyars , but are Hospitable ; The Saxons are Cruel and Barbarous , but are remarkable for their Continence . So all Nations , as they have some peculiar Vices , so they have some Virtues . But among almost all the Africans , I do not know any thing that is not Evil. If inhumanity is blameworthy , they are inhumane ; if Drunkenness , they are Drunkards ; if Falseness , they are most False ; if Deceit , they are most deceitful ; if Covetousness , they are most rapacious ; if Perfidy , they are most perfidious . But their Uncleanness , and their Blasphemy are not to be joyn'd to all these : For in those Evils beforementioned , they have surpassed the Vices of other Nations , but in these they have out-done even their own .

XVI . And in the first place , to begin with their Uncleanness , who knows not that whole Africa has always burnt with the obscene Fire of Lusts ; that you would not take it for a Land or Habitation of Men , but rather an Aetna of unchaste Flames ? For as Aetna rages with the intestine Heats of fermenting Nature , so Africa always boils with the abominable Fire of Fornications . I do not desire to be believ'd , meerly for my asserting it . Take evidence from all Mankind . Who does not know that all the People of Africa are generally incontinent , unless , it may be , they are converted to God ; that is , are changed by Faith and Religion ? But that is as great a Novelty and Rarity , as it would be to see one , That John a Stiles should not be John a Stiles , and John of Nokes should not be John of Nokes . whose name was Gaius not to be Gaius ; and one whose name was Sejus , not to be Sejus . For it is as uncommon and unusual , not to have an African unchaste , as that an African should not be an African : For the Sin of Incontinence is so general among them , that whoever of them do ever leave off to be lewd , does not seem to be an African . I shall not run through all places , nor examine every City , lest I may seem studiously , to enquire after , and narrowly to search for what I say . I shall Of the Splendour and Dignity of Carthage . be content with one only , and that the Head and Metropolis of all the Cities there : She that was always Rival to our Rome , formerly in Arms and Might , and afterward in Beauty and Power : Carthage , I mean , both the greatest Adversary of the City of Rome , and as another Rome in Africa : which alone is sufficient for me , as an Evidence and Example , because it had within it all things , by which the Discipline of any Commonwealth in the whole world is either govern'd or manag'd . There are all the Necessaries of publick Offices ; there are Schools of the liberal Arts , and Lectures of Philosophy , and all Instructions to be had in Languages or Manners . There is a standing Army , and Officers to lead them . There was the Dignity of a Proconsul , a constant Judge and Governour , call'd indeed a Proconsul ; but a Consul in his Power . And lastly , there were all sort of Officers there , and places different in Degree and Name , and , as I may say , a sort of Procurators of every Street and Alley , for the Governing all places of the City and Divisions of the People . I am therefore satisfied with only this One , as an Example and Evidence of the rest ; that we may understand in what State those Cities were , which had less Care taken of , and Government among them ; when we shall see in what a Condition this was , where the Chiefest Magistrates always resided . But in this place , I almost repent me of my Promise , that is , that I engag'd above to pass by all the other Crimes of Africa , and to speak only of their Blasphemies and Uncleannesses . For methinks , I see the City overspread with Vices , and the place reeking in all kind of Iniquities , crowded with People ; but more with all Uncleanness , full of Riches ; but fuller far of Vices ; Men striving with each other for the Mastery in the Naughtiness of their Villanies ; some offering at the Prize in Rapine , and others by their Lewdness . Some reeling with their Wine , and others gorg'd with Gluttony ; some with their Garlands on their Heads , and others dawb'd with Unguents , and all lost in divers sorts of Luxury and Corruptions , but yet destroy'd almost All by one Death of Errors ; they are not all indeed fuddled with tippling Wine , but yet are all quite drunken in their Sins . You would take the People to be much disorder'd , to be out of their Senses , to be neither sound in their Mind , nor in their going ; but , like Bacchus's mad Votaries , hastning in Crowds to Riot and Intemperance . But now of what sort is that , and how grievous ; different indeed in Kind , but not different in Iniquity , unless perhaps , it be esteem'd different in this , because 't is greater . I mean the Pillaging of Orphans , the Afflicting of Widows , and the Torments of the Poor , who daily lamenting unto God , and begging an End of their Misfortunes ; and , which is worst of all , thro' the bitterness of their Distress , sometimes craving of God to bring an Enemy , have at length obtain'd from Him , that they should undergo the common Destruction from the Barbarians , which they alone before only bore from the Romans .

XVII . Well , it shall be so , all these things shall be pass'd over , for they are acted almost all over the Roman World ; beside , I promis'd , that in this place , I would speak somewhat of these Wickednesses . What then shall I say of that Unchastity and Uncleanness which I now speak of ; was not it alone sufficient to destroy the Africans ? For what part of the City was there , that was not full of Filthiness , what Street or Lane within the Place , that was not a Bawdy-house ? They dugg always , either as Traps of Lust , or spread them forth as Nets ; so that , even they , who had no manner of Inclination to them , yet could scarce avoid them . You might in a manner see the Sets of Highway-Men waiting for the Plunder of passing Travellers , who , by the closeness of their frequent Snares , so hemm in all Paths , all narrow Lanes and Turnings , that scarce any one with all his Caution , but would fall into some of the Traps , altho' he had freed himself from many of them before . All the Citizens of that place , as I may say , stunk with the dirt of Lust , mutually breathing on each other the nasty Savour of Vncleanness . But these horrid things did cause no dread in them , because they All were equally concern'd . You 'd think there were one Commonshore of Lust and Fornication , a publick Jaques made up from all the Streets and Privies . And what hope could be there , where , except in the Church of God , there was nothing but dirtiness to be seen . But why do I speak of the Church of God ? For that belongs solely to the Bishops and Clergy , whom I do not enquire after , because I reserve all imaginable Respect to the Ministers of my Lord ; for they , I believe , only remain'd undefiled at the Altar ; as we read , that Lot Gen. 19. at the Destruction of Sodom , was remaining alone in the Mountain . But as far as concerns the People , who was there in that almost innumerable Number of them that was chaste ? Chaste do I say ? Who was not a Fornicator , who was not an Adulterer , and that without ceasing , without ending ? And therefore I am forced to cry again , What hope is there of such a People , where , when sometimes one Adulterer has defiled the whole Congregation of Christians ; there , if you seek as diligently as you can among so many Thousands , you will scarce find one chast Person in the Church ? Nay , I have wose to add . And I wish there were only what I have said , and that the Lewdness of the Men had been content to have been defiled with the use of their dirty Whores only . That is grievous and more heinous , that those things of which the Apostle St. Paul complains with the greatest Sorrow and Lamentation have been almost all among the Africans ; viz. That the men leaving the natural Rom. 1. v. 27 , 28. use of the Woman , burn'd in their Lust one toward another , Men with Women working that which is unseemly , and receiving in themselves , that Recompence of their Error which was meet ; And even as they did not like to retain God in their Knowledge , God gave them over to a reprobate mind , to do those things which are not convenient . Does the Apostle speak this of Barbarous and uncivilised people ? Not at all , but of us , that is , of us Romans in particular : whom , when the Africans could not formerly overcome in Power and Empire , they have done the only thing they could ; they have overcome them in Uncleanness . Whoever therefore thinks he has reason to be angry with me , let him be rather angry with the Apostle , because that what I say , the People of Africa were , the same the Apostle says of the Romans , who were their Masters .

XVIII . But , it may be , what I speak of was either done in secret , or at least the Magistrates took care , that such Wickedness should not be publish'd to scandalize the Government , and defile the eyes of the City . Which , if it had been done , altho' many had been guilty of the Fact , yet all would not be polluted in Sight and Mind ; for an Action wicked enough , if it be done privily , does not use to deserve the Credit of a villanous Act. But it is above all the execrable and monstrous Offences to commit the highest Transgression , and yet not to be ashamed of the Sin . I desire to know what can be more prodigious than this ? In a Christian City , in an Ecclesiastical City , which the Apostles had formerly instructed in their Doctrines , which Martyrs have crown'd with their Passions ; the Men in the use of their Bodies have own'd themselves Women , and that without any the least shadow of Shame , or any covering to their Modesty : and in such manner , as if it were a small Matter , that the Authors only of the Sin should be defil'd with the Wickedness , by the publick profession of the Crime , it became the Guilt of the whole City . For all the City saw it , and suffer'd it : The Judges saw it , and wink'd at it , the people saw it , and applauded it ; and so by the joint publishing of the Scandal and or Governours . the Crime thro' the whole City , altho' they were not guilty of the Fact , yet their consenting to it , made it the Crime of all . But it may be , there was some time or other , an end put to the Corruption , and the People amended ? Who can believe or hear , that the Men chang'd not only their Use and Nature into Female passiveness , but even their Countenance , Gate , Dress , and every thing that was Manly , either in the Use or Dress . All things were so perverted and distorted , that since nothing ought to put a Man more out of Countenance , than to have any thing about him that looks effeminate ; there , nothing seem'd more disgraceful to some Men , than when they seem'd to have any thing manly about them .

XIX . But say you , this is only a shame to Of the Sin of one Man , how it becomes the Bane of many . some few , and what is not committed by many cannot hurt all . I have shew'd already , how that oftentimes among the People of God , the Sin of one Man became the Bane of many ; Thus the People perish'd by Achan's Theft ; Josh. 7. so a Plague arose from Saul's Zeal ; as a Mortality 1 Sam. 19. from David's numbring of the People . For the Church of God is like an Eye . For , as , 2 Sam. 23. altho' but a little Dust falls into the Eye , yet it blinds the whole Sight ; so in the Body of the Church , altho' but a few Members do commit dirty Deeds , yet it does almost darken the whole Light of the Churches Beauty . And therefore our Saviour himself calls the Principal Part of the Church the Eye , when Mat. 6. v. 22 , 23. he says : The light of the Body is the Eye : If therefore thy Eye be single , thy whole Body shall be full of Light : But if thine Eye be evil , thy whole Body shall be full of Darkness . And 1 Cor. 5. v. 6. so the Apostle , Know ye not that a little Leaven leaveneth the whole Lump . Altho' I do affirm , that there was not a little only of this Wickedness , but a great deal of it ; not because there were so many of those effeminate Men , as because the Effeminacy of those few , had tainted the rest . For altho' they are but few who are Actors in such scandalous Practices , there are many , who are defil'd with the filthiness of those Few . For as one Harlot makes many Whore-masters , so the accursed Mixtures of a few effeminate Ones pollutes a great Part of the People . And I cannot tell which of them are the worse in the sight of God , since they are both condemn'd alike in 1 Cor. 10 v. 9 ▪ the sacred Scriptures : For , says the Apostle , neither effeminate Persons , nor abusers of themselves with Mankind shall inherit the Kingdom of God . This then is greatly to be bemoan'd and lamented , that such a Wickedness as this seemed to be the Crime of the whole Common-wealth , and all the Honour of the Roman Name was mark'd with the Infamy of this prodigious Villany . For when the Men took upon them the Womens Habit , and minc'd their Gate more than the Women , and fastned to themselves certain Tokens of their monstrous Uncleanness , and dress'd their Heads as the Women used to do , and this publickly in a Roman City , a most Renowned and Famous City ; what was it but a Scandal to the Roman Empire , that so execrable a Villany should be publickly permitted , even in the very heart of the Commonwealth ? For that Great and Mighty Power which can hinder the greatest Naughtiness , does , as it were , license that Thing to be done , if knowingly it suffers it to be còmmitted . For in whosoever's Power it is to forbid a Sin , if he does not forbid the Commission of it , he commands it to be done .

XX. Again , since Grief forces it , I desire to know of those who are angry , among what Barbarians these Things are either ever ▪ done , or permitted publickly with Impunity ? But that there may be no longer Doubt , or Search made in this Matter , let us compare these who have over-run Africa , to the Africans themselves . Let us see if any thing like this be committed by the Vandals . And really a strange People , puffed up and swoln with Victory and Success , dissolv'd in the Abundance of Riches and Delights ; altho' they had been always before most chaste and continent , might yet have been chang'd , by such a torrent of Temptations , having entred a Land , that in the Scripture Phrase , flow'd with Milk and Honey , Exod. 13. ● 5 Fruitful , most Plentiful , and almost drunken with all Delights and Pleasures ; in which it would not have been any wonder , if Foreigners had been luxurious , where even Nature her self seem'd to be so luxuriant . Who would not think now , but that the Vandals entring these places , plung'd themselves in the Filth of all manner of Vices and Uncleannesses ; or to speak the least , that they did the same things the Africans had always done , into whose places they succeeded ? And really , if they had done only the same things , they might be reputed chaste and modest , since Success did not make them more vicious . For how many are there , even of wise Men , whom Prosperity does not alter , and whom Vices does not encrease with their Estates ? And hence it is manifest , that the Vandals would have been most temperate , if they as Conquerours had been such , as those whom they captivated and subdued . But what , was no one of them unmann'd among all this Luxury ? Does no such thing appear ? 'T is certain , that it was very common with the Noble Romans to be so . But what shall I say more ? Were none of them polluted with the Incest of the Effeminate Romans there ? 'T is certain , that this was long ago so esteem'd by the Romans , that it was rather thought to be a Vertue than a Vice ; and they were look'd upon to be the stoutest Men , who were most robust Stallions . Whence it came , that for a Reward to a parcel of Scoundrels , who follow'd the Army of Striplings , it was decreed as to a meritorious Service , That since they were lusty Fellows , they should have the Pleasure of using Men as Women . O horrid ! And this by Romans ; and further , Romans not of this Age : But yet , lest we accuse the old Ones , Romans ; but not the antient ones : But after they became dissolute and debauch'd , and utterly unlike themselves and their Ancestors , and more like Greeks than Romans . So that ( as I have often said before ) it no wonder that the Romans should sometime suffer what they have long since deserv'd .

XXI . This Uncleanness then began among the Romans before the Gospel appear'd , and what is worse , has continued after the Gospel . Now who after this can forbear to admire the Vandals ▪ who entring this most wealthy City , where all these wickednesses were every where committed , so possess'd themselves of the Delights of the debauch'd Inhabitants , as to despise their Debauchery and Lewdness , to take to themselves the use of what was good , and to avoid the uncleanness of the bad . So that this is a sufficient Commendation of them , tho' I should say no more . For they abominated the filthiness of Men , nay more than they abominated that of Women ; they abhorr'd the Stews and Brothels , and abhorr'd the lying or medling with the common Strumpets . And can this seem credible to any , that the Romans committed these things , and that the Barbarians abhorr'd them ? Or is it possible for any thing more to be said , after what I have said already ? Yes there is , and a great deal too . For that I have said they avoided the Filthinesses themselves , it is but a small Matter . For any one may detest Baseness , but not remove it . But that is truly Great and of singular Merit , not only not to be polluted ones self , but also to make Provision , that no one shall ever after be defil'd . For he does in some sort provide for the Welfare of Mankind , who do's not only take care that he himself be good ; but endeavours what he can that others may leave off to be bad . This which I say is Great , truly Great , and Extraordinary . Who could believe that Vandals did these Things in Roman Cities ? All uncleanness of the Flesh is utterly remov'd from among them . But how is it remov'd ? Not as Things us'd to be remov'd by the Romans , who make a Law , that no one shall commit Adultery , and they are the first Adulterers ; and Enact that no one steal , when themselves are the first Thieves . Of the Vices of a bad Governour . Altho' I can scarce say , that they steal . For they are not little petty Thieveries they commit , but Notorious open Robberies . For the Governour punishes Cheating in the publick Revenue , when he is the greatest Robber of the Treasury ; he punishes Rapine , when he himself is the greatest Oppressor ; He punishes a Cut-throat , when he is a Gladiator ; He punishes the breakers of Doors and Windows , Burglars . when he overturns whole Towns ; He punishes the Robbers and Breakers of Houses , when he destroys and robs whole Provinces and Cities . And I wish they only did this , who were in Power and Places , and whose Station gives them a kind of Right to use these Robberies and Oppressions . But it is grievous and more intolerable , that those who have been formerly in Places and Honours ; but now are private Men , should do this . The Station , it seems , they once had , gives them so Great a Privilege , that they have always a Right of Robbing . So that when they cease to have the Administration of their publick Power , they still reserve private Power to Plunder . So that the Power they had , when Governours , was much more easie , than what they have as private Men. For in that , they are often succeeded , in this never . Now pray what signifie Laws ; what Advantage is there from any publick Sanctions , when they who administer them , contemn them most ? The common and ordinary People are forc'd to obey them , the poorer Sort are compell'd to ▪ be Subject to their Orders ; and if they do not , are certainly punish'd for it . For they have the same Reason done them in this Matter , as they have in their Taxes . They only observe the publick Laws , as only they pay the Taxes . And so in the very Laws , and in the just publick Ordinances , there is the greatest Wickedness and Injustice , when the meaner People are forc'd to observe that as sacred and inviolable , which the greater Folk disregard , and tread upon their feet .

XXII . I have broke off the thread of my Discourse a little , being forc'd to it by the unworthiness of the Things I was speaking of . But now I return to what I was saying before . I have said then , that the Cities of Africa , were full of monstrous Impurities , and especially she that was the Queen and Mistress of them all ; but that the Vandals were not polluted by any of them . These Barbarians then , of whom I speak , who were to reform our Corruption and Filthiness , were no such Men. For they utterly took away out of all Parts of Africa , the Uncleannesses of the Effeminate Men ; they abhorr'd the Contagions of the Common Whores ; neither did they abhor or remove them only for a Time , but they made them altogether cease to be . O good Lord , and merciful Saviour , how strange are the Effects of Discipline and Government , by which the Vices of Nature may be chang'd , as they were altogether changed by them ! But how were they chang'd ? For it is of Moment to tell , not only the Effects of Things , but also the Causes of those Effects . For it is to little purpose to take away Unchastity by Word or Order , unless you remove it indeed : And 't will signifie very little to require Chastity by Words , unless you exact it heartily : which they being very sensible of , did so take away the Unchastity , that they preserv'd the unchaste Persons , not putting the miserable Harlots to death , lest they should blemish the Cure of their Vices with the Blot of Cruelty ; and whilst they desir'd to take away their Sinning , they themselves should sin in the cutting off their Offences . But they so amended the Sinners , that what they did was a real Medicine , but no Punishment . For they commanded and compell'd all the Harlots , to betake themselves to Marriage , and so converted Fornication into Wedlock : thereby fulfilling that Saying and Command of the Apostle : That every 1 Cor. 7. v. 2. man should have his own Wife , and every Woman her own Huusband ; so that as Incontinence could not otherwise be bridled , without the use of such carnal Mixtures ; so the Bodily heat should receive it's lawful use , that Incontinence might not have in it Sin . By which management , they did not only provide , that those Women should have Husbands , who could not contain without them , but also , that they who were not able to secure themselves , might be safe under the eye of their Domestick Guardians ; and so always submitting to their Husband's Government , altho' the Habit of their former Uncleannesses entic'd them to Naughtiness ; yet the Observation and Care of a Husband might keep them from the Sin . Beside this , to restrain Debauchery , they added severe Laws to establish Chastity , and to punish Incontinence ; that both the Affection of Marriage might keep both Sexes clean at home , as the Dread of the Laws do the same abroad : That so Chastity might be defended by a double Guard , haveing something at home to be beloved , and somewhat abroad to be afraid of . But these Laws were not by any means like those , which so take away one part of the Wickedness , that they allow another part of the Uncleanness : Or , as those Roman Edicts that forbid Whore-master's going near other Men's Wives , but allow them the use of all single Women ; forbidding Adulteries , but erecting Brothels . I suppose they were afraid that Men would be too chaste and clean , if they kept them from all sort of Uncleanness . But so did not they of whom we are speaking , who prohibited Fornication as Adultery ; who would have Women be no Women , but to their own Husbands , and the Men be no Men , but to their own Wives ; who suffer Lust to wander no farther than the lawful Bed , ordering their Laws after the Model of the Divine Laws , believing , that nothing was lawful to be done in that Case , but what God had thought lawful . And therefore they did not think , that any thing was to be allow'd to any man by them , unless what was permitted to all by God Himself .

XXIII . I am sensible that what I have said , will seem intolerable to some Men. But we are to be guided by the Reason of Things , and not by any one's Fancy or Pleasure . Let that Man , whoever he be , that is displeas'd with what I say , tell me , whether Socrates was not always esteem'd the wisest of Men , and that too by the Testimony of the Daemon of Delphos , who , as he was the Chief of the Philosophers , so he was of the Devils . Let us see then , what Laws Socrates enacted relating to Chastity , and what they did of whom I am speaking . Let no man , says Socrates , have a Wife to himself , for Marriages ought to be common to all . For by this Means Cities will agree much better together , if all Men lie with all Women without any difference ; then all Women will allow the use of their Bodies to all Men without Distinction ; and so all Men will become the Husbands of all Women , and all Women the Wives of all Men. Did we ever know any body in a Frenzy , or Possess'd , or stark Staring mad , that ever utter'd any thing like this ? You grand Philosopher then say , that by this means all Men will be the Husbands of all Women , and all Women the Wives of all Men , and the little Ones thus begot , the Children of all . But I on the contrary say , that by this Means , there is not any Man , who is the Husband of any Woman ; neither is any Woman the Wife of any Man , nor any of the Of-spring the Child of any Parent . For where all things lie in common and confus'd , there no body has a Property in any thing . Neither was it enough for this Great Sage , as they call him , to teach this Doctrine , unless he also practis'd it ; for he gave away his own Wife to another Man ; as did also the Roman Cato , that is , another Socrates of Italy . Loe here , what are the extraordinary Patterns set us by the Wisdom of Rome and Athens . They make all Husbands , as much as in them lies , to be Pimps and Panders to their own Wives . But Socrates was Victor in this , for he wrote Books upon the Subject , and recorded these shameful Things for Posterity . But however , his Precepts were to be bragg'd of : For his Doctrine makes only one publick Stews of the whole World . He is said to be unjustly condemn'd by his Judges . And true it is : For all Mankind with more Justice should have condemn'd him , when he was setting forth such Principles as these , as undoubtedly they did condemn him . For since in this particular all have rejected his Doctrine ; they have condemn'd him , not only by the Authority of a Sentence , but which is much more , by their contrary Practice ; and justly . For let his Constitution be compar'd wit the Orders of those , whom God has made Masters of Africa . He ordain'd , that no body should have a Wife to himself ; they , that no body should have any but his own ; He would have every Woman Prostitute her self to all Men ; they , that no woman should know any other but her own Husband ; He was for a mixt and confus'd Generation , they , for a chaste and regular one ; he would have every House a Brothel , they , no such thing ; he endeavour'd to erect Stews in all Habitations , they , took them all down out of the Cities ; he was for prostituting all Virgins , and they made the lewd women chaste . I could wish heartily that this had been only Socrates's Error ; and that ▪ many , nay almost All the Romans , were not infected with it , who , altho' they do not by any means imitate Socrates in other Particulars of his Life , yet in this they follow him closely : For both many Men have each many Wives , and a great many Women have each many Husbands . And are not all the Cities full of Stews , and even stink with Brothel-houses ? And why do I say all ? 'T is certain the greatest and and richest are such . For 't is a sort of Privilege and Honour in the great Cities , that as much as they excel others in greatness , they should out ▪ do them in Uncleanness . I would fain know then , what hope the States of Rome can have , when the Barbarians are more chaste and clean than the Romans ? But I mince the Matter ; What hope I pray , of either Life or Pardon before God , can there be for us , when we see such Chastity in the Barbarians , and yet we cease to be chaste ? Let us blush for shame , and be confounded , There are no unchaste Persons now among the Goths , but the Romans , and among the Vandals , even the Romans are not such . The desire of Chastity , and the severity of Discipline , have done such Mighty things among them , as not only to make themselves chaste , but to do a new thing , a Thing incredible , and never heard of before , they have made even the Romans chaste . If I had strength , I would make such an Out-cry , as the whole World should hear me : Be asham'd at length , you Romans , be asham'd of your way of living . You have no Cities without Stews , none altogether free from Uncleannesses , but those only , in which the Barbarians have begun to be . And do we wonder then , if we are miserable , who are so very lewd ? do we wonder that we are conquer'd by the Enemy , who surpass us in Honesty ? Do we wonder that they possess our Goods , who abominate our wickednesses ? It is not any natural Strength in their Bodies that makes them overcome us , neither is it any natural weakness in us , that causes us to be vanquish'd . Let no man perswade himself otherwise ; let no man think otherwise , 't is our vicious Morals alone that have enslaved us .

SALVIAN of GOD's Government , &c. BOOK VIII .

How we our selves are the Authors of our own Misery and Calamity . How it is a kind of Sacrilege to hate the Worshippers of God .

1. I Suppose , nay I am certain , that the length How we our selves are the Authors of our own Misery and Calamity . of this Discourse is become tedious to very many ; especially since it does so freely lash the Vices of our Morals . For every body would willingly be commended , but no body cares for Reproof : Nay , which is much worse , be the Person never so wicked , never so desperate and lewd ; yet he had rather be untruly commended , than justly rebuk'd ; be deceiv'd with the Delusions of false Commendations , than be preserv'd by wholesome Admonition . And what is to be done in such a Case as this ? Must we gratify this Humour of ungodly Men ? Or if they desire to be courted with such vain Praises ; Is it fit for us to sooth them with such Vanity and Delusion ? Especially since they , who would be thus cheated , ought not to be so used by good Men , as neither ought they to be untruly commended , who desire to be set off with the false Colours of undue Praise : For we should consider , not so much what every one of these Men desire to hear , as what is most fitting for us to speak ; especially since the Prophet hath said , Woe be to them that call sweet bitter , and Isaiah 5. v. 20. bitter sweet . So that by all means , the Truth is to be stuck to , and what is in the thing it self , the same should be in the Discourse upon it : Those things that have sweetness in them , should be call'd sweet , and those which have bitterness in them , bitter ; especially now in so sacred a Concern , where our Iniquities are by many ascrib'd to God ; and so that they may seem guiltless , they presume to throw the Blame upon God Himself . For when they say , that he is negligent and regardless , and blaspheme him , as not administring humane Affairs righteously , or not administring them at all ; what do they do less than accuse Him of Laziness , mispending His Time , and of Iniustice ? O the Folly and Blindness of Mankind , O their Frenzy and Fool-hardiness ! You then , O man , call God negligent and regardless : If you offer'd such a Compliment to any thing of a Gentleman , you would be guilty of Insolence and ill Manners : And if to a Nobleman or a Man of Quality , you would undergo the Penalty of the Law for it . These are Reproaches which are thrown on the most prodigal Spend-thrists , and 't is a Taunt only proper to lewd young Rakehells , who are said to be Mispenders , negligent , and regardless of their Estates . O prophane and sacrilegious Impudence ! We say that God Almighty is that , which we do not use , even to Men , unless the most desperate and wicked . And yet these are not the only things are said : For he is accused , as I said before , of Injustice . For if we do not deserve the things we suffer , and ought not to bear our present Miseries , we make God unjust , who commands us to bear evils we have not deserved . But , say you , he does not so much order them , as permit them . Granting that it is so : How far , I pray you , is he that permits it from him that orders it ? For he who knows that we bear such things , and can prevent our bearing them , does without doubt , approve of our bearing what he suffers us to endure , Whence we may perceive , that the permission of His Judgment is just , and that it is by a Sentence from above that we suffer ; for since all things are under His Jurisdiction , and His will governs all things , whatever Misfortunes or Punishments we every day suffer , it is a Censure from God's own hand ; which Censure we bring upon our selves by our Sins , and by our Provocations inflame it . We light the fire of God's wrath , and stir up those flames which may consume us . So that as oft as we bear these Evils , that of the Prophet may be justly apply'd to us : Walk in the flame of the fire which ye have Isaiah . 50. v. ●● . kindled . So that by this , according to holy Scripture , every Sinner does prepare for himself what he suffers . There is nothing of our Calamities then to be laid at God's door : We our selves are the Authors of our Calamities . For God is loving and merciful , and who , as the Scripture says , Would have all men be saved . 'T is we therefore that do every thing against 1 Tim. 2. v. 4. our selves . There is nothing , nothing so cruel to us as our selves . We , I say , torment our selves , whether God will or no ▪ But I may seem here to contradict my self , since I said a little above , that we were punish'd by God for our Sins ; but now I say , that we are punish'd by our selves : Both are true : We are punish'd indeed by God ; but then we are the Cause of the Punishment . And seeing we cause him to punish us , who can any longer doubt , but that we by our own Crimes punish our selves . For whosoever gives a Cause why he should be punished , he punishes himself according to that : Every one is bound with the cords of his own Sins . If then perverse Men are bound with the Cords of their own Sins , without doubt ▪ every Offender binds himself , when he commits Sin .

II. But since I have spoken a great deal of the Uncleanness of the Africans , I will here I suppose such another as the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( the Image that was said to fall down from Jupiter ) at Ephesus , mention'd Act 13 v. 35 ▪ say a little of their Blasphemies . For Paganism was always openly profess'd by many there . They had within their Country and Cities , an Intestine and deadly Abomination , I mean that She Daemon of the Africans , which they call'd ( * ) Coelestis ( or Heavenly ) on which the antient Heathens , I suppose , bestow'd that goodly Name , that since it had nothing of Divinity in it , it should at least be related to it in the Name ; and having no perfection from its own Power , it should derive some Honour from the Appellation . Who was there that was not initiated in the Rites of that Idol ? who was not from his very Conception and Birth , devoted to her Service ? I do not speak of those , who , as they were Pagans in their Lives , so they were in Title and Profession ; who , as they were prophane in their Error , so they were in their Names . For Paganism is more tolerable and less wicked in those , whose Profession it is : But that is more pernicious and wicked , that many of those , who had publickly profess'd Christ , yet in their Mind serv'd the Idols . For who was there of those who were call'd Christians , who did not worship that She-Idol , either after Christ , or which is much worse , before Christ ? Who enters the House of God , that is not full of the Incense of the Sacrifices offer'd to these Devils ; and with the stanch of the Devils themselves , ascends God's Altars : so that it had not been near so great a Crime not to come to the House of ▪ God at all , as to come thus . For the Christian , who does not come to Church , is only guilty of Negligence ; but he who comes in that manner , of Sacrilege . And 't is a much less Offence not to give God the Honour due to Him , than thus to injure and affront Him . And so , for that Reason , they who have done these things , have not given any Honour to God , but rather have taken it from him . For they have , in some sort , perform'd the Service of the Church to the Idol already : For the performance of the Duty at the second place , redounds to his Honour to whom the first and chief Devotions are offer'd . See here , what was the Faith , what was the Religion , what was the Christianity of the Africans , and especially of the Great ones ! They were call'd Christians , to the dishonour of Christ . When the Apostle cries aloud : Ye cannot drink the Cup of the Lord and the cup of Devils : Ye cannot 1 Cor. 10. v ▪ 21. be partakers of the Lord's Table and of the Table of Devil's : It was not enough for them , that with the Cup of the Lord they might drink the Cup of Devils , unless they preferr'd it to the other : Neither was it sufficient for them to compare the Table of Devils to the Table of our Lord , unless after the performance of their infamous Superstitions , coming to the Church of God , by the Instigation of the Devil himself , they breath'd out their abominable Incense upon the most holy Altars of our Lord .

III. But , say you , all did not do these things , How it is a kind of Sacrilege to hate the worshipers of God . but only the Great and Powerful ones . Granting it to be so : Yet seeing , that the richest and greatest Families fail not to draw the Mobb after them ; you see that the whole City is defil'd by the Sacrilegious Superstitions of a few Great ones . I suppose no body doubts , but that all their Families were like the Masters of them , if not worse , for so they are generally . And seeing , that even vertuous Masters have often very bad Servants , we may easily guess , what all those Families were , since the wickedness of the Masters make those servile Creatures worse , who were already bad enough of themselves . Well , I allow that what I have spoke of , belong'd only to some Great and powerful ones . But what ? were those things any whit less that were common to All , both high and low ? Such as Hatred and detestation of all holy Men : For it is a kind of Sacriledge to hate the Worshippers of God . For , as if any one beats our Servants , he does , in some sort , beat us by injuring our Servants , and so , if a Man's Child is Chastis'd by another Person , the Father's Affection is a little uneasie with the Child's Stripes : Even so , when any Servant of God is abus'd by any one , God Himself is affronted ; as our Lord Himself said to his Apostles : He that receiveth you receiveth Me , Matt. 1● . v. 40. and he that despiseth you despiseth Me. For our most compssionate and loving Lord shares both Honour and Abuses in common with His Servants , lest any one , when he injures a Servant of God , should only think , that he injur'd the Man ; when without all question , there is an Affront to God , joyn'd with the Injuries done His Servants ; God Himself with the most tender Affection testifying as much to His Servants in this wise : For he that Zachar ▪ 2. v. 8. toucheth you , toucheth the apple of my eye . That he might express the Tenderness of His Love , he mention'd the very tenderest Part of Man's Body ; that so we might perceive most plainly , that God is as much injur'd with the least Contempt offer'd His Saints , as the Sight of a Man's Eye is hurt with the smallest Stroke . The Africans then abus'd and hated the Servants of God , and in them God Himself .

IV. But it is ask'd , it may be , how this Hatred of theirs can be prov'd . The same way that the Jews Hatred of our Saviour , may be prov'd , when they said to Him ; Thou art a Samaritan , and hast a devil ; when they derided John 8. v. 48. Him , blasphem'd Him , spit in His Face , and grated their Teeth at Him . So that our Saviour Himself , who endur'd all this , says in the Psalms ; All they that see me laugh me to Psal. 22. v. 7. Scorn ; they shoot out the Lip and shake the Head . And in another place : They tempted and derided me , and gnash'd their Teeth upon Jerem. 20. v. 7 , 8. me . Just thus is the Hatred of the Africans toward the Monks , that is , holy Men of God , prov'd ; For they derided them , slander'd them , rail'd upon them , and abhorr'd them , and did almost every thing against them , that the impious Jews did formerly against our Saviour , before they came to the shedding of His most precious Blood . But , say you , they did not put these holy Men to Death , as we read the Jews did formerly ; Whether they slew them or no , I know not ; I do not say they did . But however , this is an admirable Excuse , that they only wanted that of the heathen Persecutors in them , which is the utmost Thing persecution it self can do . Let us suppose then , that these holy Men were not slain there . But what shall we make on 't , when we see that they are not far from Slaying of them , who hate them so , as to be willing to slay them ; especially since our Lord says : Whosoever hateth 1 John 3. v 15. Matt. 5. v. 22. his Brother without a Cause , is a murderer . Altho' they did not persecute these Servants of God without a Cause . For who can say , they persecuted such Men without a Cause , who differ'd from them in all the Particulars of their Lives ▪ and Manners , in whom they saw nothing of their own Conversation , because the others were wholly devoted to God . And such diversity of inclinations is the greatest cause of Discords ; for it very rarely happens , if ever , that any one can fancy that in another which he dislikes in himself . And therefore they did not hate them , as I said , without a Cause , in whom they saw every thing opposite and contrary to themselves . For they liv'd altogether in Wickedness , these Men in Innocence ; they in Lust , these in Chastity ; they in the Stewes , these in the monasteries ; they almost always with the Devil , and these continually with Christ . It was not then without cause that that as unhappy as ungodly people could scarce see within the Cities of Africa , and especially within the Walls of Carthage , any one cloathed in a long Robe , of pale complexion , and who having parted with his thick and curled Locks was clipp'd even to the Skin , without taunting and detestation . For if at any time any Servant of God , either from the monasteries of Aegypt , or the holy Places of Jerusalem , or from some of the Sacred and Venerable privacies of the Desart , came to that City on the business of his Sacred Office , as soon as ever he appear'd to the People , he receiv'd Reproaches , Slanders , and Abuses . And not only that , but he was Scourged with the most wicked Scoffs of unrighteous Men , and the deriding Hisses of the mocking Multitude , as with whips and lashes . So that if any one , who was a stranger to the matter , should have seen it , he would not so much have thought that any Man was abus'd , and made a laughing Stock of , as that some strange and unheard of Monster were expelled and driven out of the Place .

V. Loe , here is the Faith of the People of Africa , but especially of those of Carthage . The Apostles might formerly with much more Safety enter the Pagan Cities , the rude and uncivilis'd Crowds of those ungodly Infidels did much less abhor their first coming and appearance . The People of Athens , altho' extreamly addicted to Superstitions , heard with Patience Acts 17. that holy Vessel of Election , St. Paul the Apostle , discoursing of the Majesty and Worship of one Onely God . The Lycaonians also admir'd them so much , that when they saw the Divine Excellencies , that were in the Apostles , they took them to be more than Men. Acts 14. v. 11. But in Carthage , the Servants of God could scarce appear in either Streets or Lanes , without Abuse and base Revilings . This they do not think to be any Persecution , because they did not likewise kill them . High-way Men truly have such a Saying among them , as that they have given such a Man his Life , because they did not take it from him . But in that City this was no Favour of the Inhabitants , but of the Laws . For the Laws of the XII Tables forbid that any man lose his Life , who is not first Sentenced to it . By , which we may perceive in what Extraordinary Esteem our Lord's Religion was there , where the Servants of God escape , because they are secur'd by a Pagan Law , from being knock'd on the Head by their Fellow-Christians . And yet we wonder that they now suffer under the Barbarians , when these holy Men suffer'd under Barbarians in suffering under them . Righteous therefore Psal. 1 ▪ 9. v. 137. is the Lord , and just are his Judgments . For as the Scripture says , What they have sowed , Gal. 6. v. 7. that they reap . So that the Lord seems to have spoke of the Wickedness of that People in Particular , when he says : Render unto her according Jerem. 50. v. 14 , 15. to her deeds , as she hath done , do unto her ; for she is lifted up against the Lord . We may wonder then , or take it ill , that they now endure some Evils : But those they have before done against God , are much greater , if according to the difference of the Persons , it be duly weigh'd , both what they suffer , and what they have done .

FINIS .