her give it up to Venus When Satan is let loose upon us to shew us our sins and the danger we are in then farewel profit farewel pleasure treasure and all rather then I will endure such a rack such a hell in my conscience Whereas if we should only hear of misery or read what is threatned in the Word though it might a little fright us it would never amend us Birds are frighted at first with the Husbandmans scar-crowes but after a while observing that they stir not are bold to sit upon them and defile them Thus as harmonious sounds are advanced by a silent darkness so are the glad tydings of salvation The Gospel never sounds so sweet as in the night of persecution or private affliction When Vertue came down from Heaven as the Poets feign rich men spurned at her wicked men abhorred her Courtiers scoft at her Citizens hated her and being thrust out of doors in every place she came at last to her sisters poverty and affliction and of them found entertainment When it ceased to be with Sarah after the manner of the World she conceived Isaac so when it ceaseth to be with us after the manner of the Worlds Favourites we conceive holy desires quietness and tranquillity of minde with such like spiritual contentments Yea we make faith our only option whereas before we kept open house for all vices as the States are said to keep open house for all Religions or if not it fares with piety as with holy water every one praiseth it and thinks it hath some rare vertue in it but offer to sprinkle them with the same they shut their eyes and turn away their faces and no marvel for we never taste this Manna from Heaven until we leave the leaven of this Egypt Now better the body or estate perish then the soul though we are too sensual to consent unto it Plùs Pastor in vulnere gregis sui vulneratur The loss of a graceless childe cannot but grieve the father though the father him self were in danger of mischief by that childe as David mourned for Absalom that would have cut his throat True prosperity is hearty meat but not digestible by a weak stomack strong wine but naught for a weak brain The prosperity of fools destroyeth them Proverbs 1.32 So that all temporall blessings are as they hit but if the minde do not answer they were better mist. The more any man hath the more cause he hath to pray Lord lead us not into temptation for we cannot so heartily think of our home above whiles we are furnished with these earthly contentments below but when God strips us of them straightwayes our minde is homeward Whiles Naomies husband and sons were alive we find no motion of her retiring home to Iudah let her earthly stays be removed she thinks presently of removing to her Countrey a delicious life when every thing about us is resplendent and contentful makes us that we have no minde to go to Heaven wherefore as a loving mother when she would wean her childe from the dug maketh it bitter with Wormwood or Aloes so dealeth the Lord with us he maketh this life bitter unto us by suffering our enemies to persecute oppress us to the end we may contemn the World transport our hopes from Earth to Heaven he makes us weep in this veil of misery that we may the more eagerly long for that place of felicity where all tears shal be wiped from our eys Our wine saith Gregory hath some gall put into it that we should not be so delighted with the way as to forget whither we are going And this is no small abatement to the bitternesse of adversities that they teach us the way to Heaven for the lesse comfort we finde on earth the more we seek above and the more we esteem the best things and we are very ungratefull if we do not thank him for that which so overcomes us that it overcomes the love of the world in us Experience shewes that in Countreys where be the greatest plenty of fruits they have the shortest lives they do so surfet on their abundance Sicily is so full of sweet flowers if we believe Diodorus Siculus that dogs cannot hunt there and it is questionable whether the enjoying of outward things or the contemning of them be the greater happinesse for to be deprived of them is but to be deprived of a Dye wherewith a man might either win or lose yea doth not a large portion of them many times prove to the owner like a treacherous Dye indeed which flatters an improvident Gamster with his own hand to throw away his wealth to another Or to yield it the uttermost gold may make a man the richer not the better honour may make him the higher not the happier and all temporal delights are but as flowers they onely have their moneth and are gone this morning in the bosome the next in the Besome The consideration whereof made the very Heathen Philosophers hate this world though they saw not where to finde a better Yea it made Themistocles so under value transitory things in comparison of vertue that seeing rich Bracelets of precious stones lie in his path he bade his friend take them up saying Thou art not Themistocles And indeed it is Heaven onely that hath a foundation Earth hath none God hath hanged it upon nothing and the things therein are very nothing Nothing feeds pride nor keeps off repentance so much as prosperous advantage 'T is a wonder to see a Favourite study for ought but additions to his Greatnesse God shall have much ado to make him know himself The cloth that hath many stains must pass through many larthers If Musk hath lost its sweetness there is no way to recover it except you fling it into the sink among filth No less then an odious leprosie will humble Naaman wherefore by it the only wise God thought meet to sawce the valour dignity renown victories of that famous General of the Syrians If I could be so uncharitable as to wish an enemies soul lost this were the only way let him live in the height of the worlds blandishments for how can he love a second Mistresse that never saw but one beauty and still continues deeply inamoured on it Why is the Lapwing made an Hieroglyphick of infelicity but because it hath a little Coronet upon the head and yet feed◠upon the worst of excrements The Peacock hath more painted Plumes yet is the Eagle accounted the Queen of Birds because she flieth neerest heaven We often see nothing carries us so far from God as those favours he hath imparted to us 'T is the misery of the poor to be neglected of men 't is the misery of the rich to neglect their God The Badger being wounded with the prickles of the Hedghog his invited guest whom at first he welcomed and entertained in his Cabbin as an inward friend mannerly desiring him to depart in kindnesse
patient in his sufferings but joyfull esteeming the rebuke of Christ greater riches than all the treasures of Aegypt For saith the Text he had respect unto the recompence of the reward Heb. 11.26 And well it might for whereas the highest degree of suffering is not worthy of the least and lowest degree of this glory Rom. 8.18 St Paul witnesseth that our light affliction which is but â—or a moment if it be borne with patience causeth unto us a far most excellent and eternall weight of glory while we look not on the things that are seen but on the things which are not seen 2 Cor. 4.17 18. Where note the incomparablenesse and infinite difference between the work and the wages light affliction receiving a weight of glory and momentary afflictions eternall glory answerable to the reward of the wicked whose empty delights live and die in a moment but their insufferable punishment is interminable and endlesse As it fared with Pope Sixtus the fifth who sold his soul to the Devill to enjoy the glory and pleasure of the Popedom for seven years their pleasure is short their pain everlasting our pain is short our joy eternall What will not men undergo so their pay may be answerable The old experiencâ—â— Souldier fears not the rain and storms above him nor the numbers falling before him nor the troops of enemies against him nor the shot of thundring Ordnance about him but looks to the honourable reward promised him When Philip asked Democritus if he did not fear to lose his head he answered No for quoth he if I die the Athenians will give me a life immortall meaning he should be statued in the treasury of eternall fame if the immortality as they thought of their names was such as strong reason to perswade them to patience and all kind of worthinesse what should the immortality of the soul be to us Alas vertue were a poor thing if fame only should be all the Garland that did crown her but the Christian knowes that if every pain he suffers were a death and every crosse an hell he shall have amends enough Why said Ambrose on his death-bed we are happy in this we serve a good Master that will not suffer us to be losers Which made the Martyrs such Lambs in suffering that their persecutors were more weary with striking than they with suffering and many of them as willing to die as dine When Modestus the Emperours Lieutenant told Basil what he should suffer as confiscation of goods cruell tortures death c. He answered If this be all I fear not yea had I as many lives as I have hairs on my head I would lay them all down for Christ nor can your master more benefit me than in this I could abound with examples of this nature No matter quoth one of them what I suffer on earth so I may be crowned in Heaven I care not quoth another what becometh of this frail Bark my flesh so I have the passenger my soul safely conducted And another If Lord at night thou grant'st me Lazarus boon Let Dives dogs lick all my sores at noon And a valiant Souldier going about a Christian atchievement My comfort is though I lose my life for Christs sake yet I shall not lose my labour yea I cannot endure enough to come to Heaven Lastly Ignatius going to his Martyrdom was so strongly ravished with the joyes of Heaven that he burst out into these words Nay come fire come beasts come breaking my bones racking of my body come all the torments of the Devill together upon me come what can come in the whole earth or in hell so I may enjoy Iesus Christ in the end They were content to smart so they might gain and it was not long but light which was exacted of them in respect of what was expected by them and promised to them 2 Cor. 4.17 Neither did they think that God is bound to reward them any way for their sufferings no if he accepts me when I have given my body to be burned saith the beleever I may account it a mercy I might shew the like touching temptations on the right hand which have commonly more strength in them and are therefore more dangerous because more plausible and glorious When Valence sent to offer Basil great preferments and to tell him what a great man he might be Basil answers Offer these things to Children not to Christians When some bad stop Luthers mouth with preferment one of his adversaries answered it is in vain he cares neither for Gold nor Honour When Pyrrhus tempted Fabritius the first day with an Elephant so huge and monstrous a beast as before he had not seen the next day with Money and promises of Honour he answered I fear not thy force and I am too wise for thy fraud But I shall be censured for exceeding Thus hope refresheth a Christian as much as misery depresseth him it makes him defie all that men or Devils can do saying Take away my goods my good name my friends my liberty my life and what else thou canst imagin yet I am well enough so long as thou canst not take away the reward of all which is an hundred fold more even in this world and in the world to come life everlasting Mark 10.29 30. As when a Courtier gave it out that Queen Mary being displeased with the City threatned to divert both Terme and Parliament to Oxford an Alderman askt whether she meant to turn the Channell of the Thames thither or no if not saith he by Gods grace we shall do well enough For what are the things our enemies can take from us in comparison of Christ the Ocean of our comfort and Heaven the place of our rest where is joy without heavinesse or interruption peace without perturbation blessednesse without misery light without darknesse health without sicknesse beauty without blemish abundance without want ease without labour satiety without loathing liberty without restraint security without fear glory without ignominy knowledge without ignorance eyes without tears hearts without sorrow souls without sinne where shall be no evill present or good absent for we shall have what we can desire and we shall desire nothing but what is good In fine that I may darkly shadow it out sith the lively representation of it is meerly impossible this life everlasting is the perfection of all good things for fullnesse is the perfection of measure and everlastingnesse the perfection of time and infinitenesse the perfection of number and immutability the perfection of state and immensity the perfection of place and immortality the perfection of life and God the perfection of all who shall be all in all to us meat to our tast beauty to our eyes perfumes to our smell musick to our ears and what shall I say more but as the Psalmist saith Glorious things are spoken of thee thou City of God but alas such is mans parvity that he is as far from comprehending it
weary my Reader before I have dispatcht all my Clients or halfe listed my men The Covetous miser if you mark it esteems not of things according to their true value but preferreth bables and trisles before things of greatest worth which is the most remarkable property of a naturall fool that is being like the ignorant Indians in Florida Virginia New England and Kâ—nida who for a Copper kettle and a few toyes as Beads and Hatchets will depart from the purest gold and sell you a whole Countrey with the houses and ground which they dwell upon As Iudas preferred thirty pieces of silver before him that was Lord of the whole world and ransome of man-kinde so the covetous man prefers Earth yea hell to heaven time to eternity his body before his soul yea his outward estate before either soule or body Whereas the godly care for the soul as the chief jewell and onely treasure and for the body for the soules sake and settle their inheritance in no land but the land of promise their end being to possesse a kingdome without end They are not like Shebna who built his sepulchre in one Countrey and was buried in another But like our English Merchants that traffique in Turkey get wealth in Turky yet plant not in Turky but transport for England It cannot be said of them as it may of the most that they worship the golden Calfe because they consider that Pecunia the worlds Queen I meane that world whereof the Devill is King extends her Regiments but to the brim of the grave and is not current one step farther Worldly hearts are penny-wise and pound-foolish they know how to set high prizes upon the worthlesse trash of this world but for heavenly things or the God that owns them they shamefully under-value Like Iudas who valued Maries ointment which she bestowed upon the feet of Christ at three hundred pieces of silver and sold his Master on whom that odour was spent for thirty But it is not so with the godly they think it the best purchase that ever was in the world to buy him who bought them in comparison of whom all things else are dross and dung as Paul speaks Phil. 3.8 And indeed if we once have him we have all thing as the Apostle argues Rom. 8.32 1 Cor. 3.21 22 23. So that the godlys man is onely rich the servant of Christ is Lord of all Whereas by a just judgement of God upon the covetous Miser who makes Mammon his god The Devill makes them his Drudges to get and bring him in Gold as the King of Spain does the poor Indians that he may keep it in banke for the next prodigall to spend as ill as the other got it As how often is that spent upon one Christmas revelling by the son which was forty years a getting by the Father O fools incomparable to take a world of care and paines endure so much grief sting of conscience loss of credit to deprive themselves of Heaven damn their own souls to get wealth and when they have got it not to be a jot the better for it Yea they are less satisfied and contented then other men meanlier accommodated then mâ—an men Yea a poor beggar that hath nothing here is in better estate then a rich Miser that hath nothing in effect either here or hereafter O that they would but use that yea half that wit study and industry hereafter to save their souls that they have formerly done to damn them But hear more Aristippus cared onely for his body as if he had had no soule Zeno but for his soule as if he had had no body Achitophel for his Family alone as if neither soule nor body had been worth caring for but these neither for body nor soule nor any thing but for a little muck to leave behind them Yea he can finde in his heart to goe to hell for another that wishes him gone and will damn his own soul to leave his son rich Yea what a deale of paines and care does the covetous man take for his own damnation ever tormenting himself to get that for getting whereof he shall be tormented so himselfe is voluntarily miserable here and hereafter that others may be happy And so much of the Miser The next I will fall upon shall be such as equall these in their Idolatry another way as § 56. Fourthly what think you of common Idolaters are not they arrant fools I 'le give you but one instance mentioned Exod. 32. and you will need no more Turn to the place and there you shall find that those blockish Israelites made them a molten Calfe and then said This is thy god that brought thee out of the land of Egypt ver 34. This is such a pregnant example that there needs no more to prove it that a Beast should be their god yea and a beast of their own making and that this beast should have brought them out of Egypt which could not move it selfe but as it was moved and that before it had any being This is such a blockish absurdity that as one would think should never enter into the heart of him who is endowed with a reasonable soule But what can the Prince of darknesse propound that a wicked heart blinded with the custome of sinne and given up by God to be further blinded by Satan will not believe as appears by our Ranters Shakers and Quakers at this day And such other fools are the Papists though great Clerks and wise men who if I could intend to aquaint you maintain a thousand ridiculous tenents stifly defending those things for truth which the Holy Ghost calls in expresse words The doctrine of devils 1 Tim. 4.1 2 3. And most justly are they forsaken of their reason who have abandoned God Yea most just it is that they who want grace should want wit too If Idolaters will needs set up a false god for the true is it not equal that the true God should give them over to the false Again Fifthly how does lust blinde and besot men when the Adulterer prefers a filthy strumpet before his own chaste wife though his own lawfull Consort is known to be more comely and lovely then the strange woman Yea when they shall confesse the same as it was the speech of one too great to name That were she not his wife he could love her above all women in the world a word able to rot out the tongue that spake it But take an instance of this nature I 'le give you one amongst many very remarkable We read Iudges 16. that Sampson cared more for his pleasure in this kinde then his life O strange debauchednesse his filthy lust of a Nazarite leaves him scarce a man He that might not drink wine is drunk with the cup of fornication How could hee other then thinke if lust had not blinded and bewitched him She whose body is mercenary to me will easily sell me to others she will be false if
if he remitted his stroke never so little where he had leisure to consider with himself that now he was chained who might have walked at liberty now he was a slave who might if he would have been a King now he was over-ruled by Turks who might have ruled over Christians The thought whereof could not but double his misery and make him bewail his sorrow with tears of blood Now this hereafter will be the case of all careless persons save that this comes as 〈◊〉 of that as earth comes short of heaven and temporal misery of eternal Wherefore if thou wouldest have this to become thy very case go on in thy wilfull and perverse impenitency but if not bethink thy self and do thereafter and that without delaying one minute For there is no redemption from hell if once thou comest there And 〈…〉 thou canst swallow thy spittle if thou diest this day in thy natural condition Many men take liberty to sin and continue in a trade of sin because God is mercifull bâ—t they will one day find that he is just as well as mercifull There is mercy with God saith the Psalmist that he may be feared not that he may be despised blasphemed c. Psal. 130.4 Yea know this and write it in the Table-book of thy memory and upon the table of thy heart That if Gods bountifulness and long-suffering towards thee does not lead thee to repentance it will double thy doom and encrease the pile of thy torments And that everyday which does not abate of thy recâ—oning will encrease it And that thou by thy hardness and impâ—nitency shall but treasure up unto thy self wrath against the day of wrath and the declaration of the just judgment of God Rom. 2.4 5 6. Now this Iudg hath told us that we must give an account for every idle word we speak Mat. 12.36 much more then for our wicked actions therefore beware what thou dost against him Men may dream of too much strictness in holy courses but they do not consider the power the purity and strictness of the Iudg He who briâ—gs even idle words to judgment and forgets not a thought of disobedience How will he spare our gross negligence and presumption How our formality and irreverence in his service much more our flagitious wickedness Heb. 12.29 Sect. 3. Wherefore as you ever expect or hope for Heaven and Salvation as you would escape the tormenting flames of hâ—ll-fire cease to do evil learn to do well For Sanctification is the way to Glorification Holiness to eternal Happiness If we would have God to glorifie our bodies in Heaven we also must glorifie God in our bodies here on earth And now for conclusion Are the Ioyes of Heaven so unspeakable and glorious the torments of Hell so wofull and doloâ—ous then it behoves all Parents and Governours of Families to see to their Children and Servants souls and that they miscarry not through their neglect As tell me Will not their blood be required at your hands if hey perish through your neglect Will it not be sad to have Children and Servants rise up in judgment against you and to bring in evidence at the great Tribunal of Christ saying Lord my Father never minded me my Master never regarded me I might sin he never reproved me I might go to Hell it was all one to him Will not this be sad Secondly If it be so Let Children and Servants consider that 't is better to have lust restrained than satisfied 't is better to be held in and restrained from sin than to have a wicked liberty Be not angry with those who will not see you damn your souls and let you alone they are your best Friends Fear the strokes of Gods anger be they spiritual or eternal more than the strokes of men What 's a setter to a Dungeon a Gallows to Hell fire Give not way to imaginary speculative heart-sins Murther in the beast uncleanness in the eye and thoughts given wâ—y to will come to actu 〈…〉 he get but in he will be to hard for you And let so much serve to have been spoken of Heaven and Hell Upon the one I have stood the longer that so I might if God so please be a means to save some with fear plucking them out of the fire of Gods wrath under which without Repentance they must lie everlastingly And for the other I have like the Searchers of Canaan brought you a cluster of grapes to give the Reader a taste thereby of the plentifull vintage we may expect and look for in the heavenly Canaan Now if any would truly know themselves and how it will fare with them in the end let them read the whole Booâ— out of which this is taken viz. The whole duty of a Christian. Which Book is licenced by Iohn Downame and Thomas Gataker What follows is both to fill up the sheet and to occasion or forewarn Swearers who swarm so in all places and ignorant persons whose number is numberless and who of all others are most confident that they shall do well enough not to forget what they have herein heard of Heaven and Hell And to these their faithfull and impartial Monitor the Book giver presents a few Considerations EVen such is the power of sin that it made God become man Angels become Dâ—vils and men become beasts For each man by nature every one whose heart is not changed by the Loadstone of the Gospel is a very beast in condition as Ieremy affirms Ier. 10.14 and St. Peter 2 Pet. 2.12 But that 's not all for when the custom of sin hath so brawned mens hearts sâ—ared their consciences and blinded their minds that they can Swear and Curse as familiarly as dogs bark When the just and true God hath for their rebellious wickedness in rejecting him and despising all good means of being bettered given them up to their own hearts lusts and to Satan the god of this world to be taught and governed by him even as a just Iudg having passed sentence upon some hainous Malefactor gives him up to the Iaylor or Executioner as you may see by sundry places 2 Thes. 2.10 11 12. 1 Kings 22.20 21 22. 2 Tim. 2.26 Ephes. 2.2 Iohn 13.2 Acts 5.3 1 Chron. 21.1 Gen. 3.1 to 6. Revel 2 10 3 15. Iohn 8.44 12.31 14 30. 2 Cor. 4.4 Then they become so devilized that as Paul being guided by the good Spirit of God could say I live not but Christ lives in me Gal. 2.20 so may they say we live noâ— but the Devil lives in us For he is not onely their Father Gen. 3.15 Iohn 8 44. But their God 2 Cor. 4.4 And their Prince Iohn 14.30 And works in them his pleasure Eph. 2.2 2 Tim. 2.26 So that they are ready and willing to say or do what he will have them as you may plainly read Ioh. 13.2 Acts 5.3 12.1 2 to 12. 1 Chro. 21.1 Gen. 3 1 to 6. Rev. 2.10 And these you may
sweat even drops of blood A mercy bestowed and a way found out that may astonish all the sons of men on earth and Angels in Heaven Wherefore ô wonder at this you that wonder at nothing That the Lord should come with such a price to redeem our worse then lost souls and to bring salvation to us even against our wils The Lord Iesâ—â— Christ being rich for our sakes became poor that we through his poverty might be made rich 2 Cor. 8.9 Even the eternal God would die that we might not die eternally ô the deepness of Gods love ô the unmeasurable measure of his bounty ô Son of God who can sufficiently express thy love Or commend thy pity Or extol thy praise It was a wonder that thou madest us for thy self more that thou madest thy self man for us but most of all that thou shouldest unmake thy self that thou shouldest die to save us § 3. And which is further considerable It cost God more to redeem the world then to make it In the Creation he gave thee thy self but in the Redemption he gave thee himself The Creation of all things cost him but six dayes to finish it the Redemption of man cost him three and thirty years In the Creation of the World he did but only speak the word in the Redemption of man he both spake and wept and sweat and bled and died and did many wonderful things to do it Yea the saving of one soul single is more and greater then the making of the whole World In every new creature are a number of miracles a blinde man is restored to fight a deaf man to hearing a man possest with many Devils dis-possest yea a dead man raised from the dead and in every one a stone turned into flesh in all which God meets with nothing but opposition which in the Creation he met not with § 4. But the better to illustrate this love consider that salvation stands in two things First in freedome and deliverance of us from Hell Secondly in the possession of Heaven and eternal life Christ by his death merits the first for us and by his obedience fulfilling the Law merits the second The parts of our Iustification are likewise two the remission of our sins and the imputation of Christs righteousnesse And to this would be added first Conversion which comprehends both Faith and Repentance Secondly Sanctification the Parts whereof are Mortification that is dying unto sin and Vivification which is living unto righteousnesse Thirdly Glorification begun and perfected which is freedome from all evil here and the perfection of all good and happiness in heaven § 5. What shall I say God of his goodnesse hath bestowed so many and 〈◊〉 great mercies upon us that it is not possible to expresse his bounty therein for if we look inward we finde our Creators mercies if we look upward his mercy reacheth unto the heavens if downwards the earth is full of his goodnesse and so is the broad Sea if we look about us what is it that he hath not given us Air to breath in Fire to warm us Water to cool and cleanse us Clothes to cover us Food to nourish us Fruits to refresh us yea Delicates to please us Beasts to serve us Angels to attend us Heaven to receive us And which is above all Himself and his own Son to be injoyed of us So that whithersoever we turn our eyes we cannot look besides his bounty yea we can scarce think of any thing more to pray for but that he would continue those blessings which he hath bestowed on us already Yet we covet still as though we had nothing and live as if we knew nothing of all this his beneficence We are bound to praise him above any Nation whatsoever for what Nation under Heaven enjoyes so much light or so many blessings as we above any creature c. God might have said before we were formed Let them be Toads Monsters Infidels Beggars Cripples Bond-slaves Idiots or Mad men so long as they live and after that Castaways for ever and ever But he hath made us to the best likenesse and nursed us in the best Religion and placed us in the best Land and appointed us to the best and only inheritance even to remain in blisse with him for ever yea thousands would think themselves happy if they had but a piece of our happinesse for whereas some bleed we sleep in safety others beg we abound others starve we are full fed others grope in the dark our Sun still shines we have eyes ears tongue feet hands health liberty reason others are blinde deaf dumb are sick maimed imprisoned distracted and the like yea God hath removed so many evils from us and conferred so many good things upon us that they are beyond thought or imagination For if the whole Heaven were turned into a Book and all the Angels deputed Writers therein they could not set down all the good which Gods love in Christ hath done us For all those millions of mercies that we have received from before and since we were born either for soul or body even to the least bit of bread we eat or shall to eternity of which we could not well want any one Christ hath purchased of his Father for us and yet God the Father also hath of his free grace mercie given us in giving us his Son for which read Psal. 68.19 and 145.15 16. and 75.6 7. Yea God is many times working our good when we least think upon him as he was creating Adam an help meet for him when he was faâ—â— asleep And as much do we owe unto God for the dangers from which he delivereth us as for the great wealth and dignities whereunto he hath alwayes raised us Now if we are so bound to blesse God for his external temporal inferiour earthly perishing benefits what praise do we owe for the lasting fruits of his eternal love and mercy and how thankful should we strive to be which shall be the next thing treated of Now what should we render unto the Lord our God so good and gracious in way of thankfulnesse for all these his mercies for favours bestowed and deliverances from danger binde to gratitude or else the more bonds of duty the more plagues for neglect The contribution of blessings require retribution of thanks or wil bring distribution of plagues Neither could we possibly be unthankful if we seriously thought upon what God gives and what he forgives For in reason hath he contrived so many wayes to save us and should not we take all occasions to glorifie him hath he done so much for us and shall we denie him any thing that he requireth of us though it were our lives yea our souls much more our lusts We have exceeding hard hearts if the blood of the Lambe cannot soften them stony bowâ—ls if so many mercies cannot melt them Was Christ crucified for our sins and should we by our sins crucifie him again
the Devill The poore â—heaâ—s soul if ever it be saved costs no less a price than Christs precious blood yet half a crown yea six pence will make this Chuâ—â—e fell his By which means he swels in his estate from a Toad to an◠〈…〉 â—isease we call the Wolf which is ever eating yet keeps the body Lean. The Covetous Cormorant is like one of Pharaoh's lean and illfavoured kine 〈◊〉 though he devours much yet he is never the less hungry never the â—ore fat A moderate water makes the Mill go merrily but too much â—ill not suffer it to go at all The Covetous Miser is like the Indians who though they have all the Gold among them yet are the most beggerly people alive He is like Tantalus who stands up to the câ—â—n in water and hath all kinds of fruits hanging over his head but is not suffered to taste the one nor drink of the other Or like an Asse that is laden with gold and dainty cates but feeds upon thistles He scarce wears a good garment or eats a liberall meal or takes a quiet sleep but is ever tormenting himself to get that for getting whereof he shall be tormented As a proud man is ignorant in the midst of his knowledge so is he poor and needy in the midst of his wealth Yea whereas the Poor Begger wants many things the Rich Miser wants every thing His business will never give him leave to think of his conscience All his Religion is the love of money He goes to Church indeed but it is not to serve God but the State which he uses not as a means to save his soul but his silver To him all spirituall and eternall things seem incredible because they are invisible Nothing will sink into his head that he cannot see with his eyes or feel with his fingers And in case he cannot gain by being Religious his care shall be not to lose by it and that Religion will like him best that is best cheap and that will cost him least Any doctrine is welcome to him but that which beats upon good works only that he cannot indure No if another be at the charges to serve God this Churle like Iudas will cry out Why is this waste Nor shall any means ever convert him No Physick is strong enough to purge out this Humour Because if ever he should repent he must restore his ill gotten estate which to him is as hard an injunction as that of God to Abraham Gen. â—2 2 Or as that of our Saviour to the Young man Luke 18.22 and â—herefore what hope of his yielding Covetousnesse is Idolatry Eph 〈…〉 â—oll 3.5 and Money is the covetous mans god and will he part 〈…〉 No And so long as he keeps the weapon ill-got goods 〈…〉 â—nd will not pluck it out by restitution how is it possible he should be â—â—â—ed He may with that Rich man Luk. 10. have a good mind to Heavâ—â—â— reversion yet for all that he will not hear of parting with him He 〈◊〉 â—hereof he hath the present possession 〈…〉 then a Drunkard yet had I rather be a Drunkard then a Covetous Miseâ— Matth. 21.31 32. CHAP. 2. Now as this Merciless Miser is all for sparing so his Heir is all 〈◊〉 wasting He lives poorly and penuriously all his life that he may die rich Psal. 39.6 And what comes of it As he hath reapt that which another sowed so another shall thrash that which he hath reaped He hords up 〈◊〉 knowing who shall enjoy it and commonly they enjoy it who lay it out aâ— fast He takes only the bitter and leaves the sweet for others perhapâ— those that wish him hanged upon condition they had his means the sooner Or possible it is he may have children which if he have he loves them so much better then himself that he will voluntarily be miserable here and hereafter that they may be happy He is willing to go in a thred-bare coat to starve his body lose his credit wound his conscience torment his heart and minde with fears and cares yea he can finde in his heart to damne his own soul and go to hell that he may raise his house and leave his heir a great estate as thinking his house and habitation shall continue for ever even from generation to generation and call their lands by his name as the Psalmist shews Psalm 49.11 He is careful to provide his children portions while he provideâ— no portion of comfort for his own welfare either here or hereafter He provides for his childrens bodies not for their souls to shew that he begat not their souls but their bodies He leaves a fair estate for the worser part nothing for the estate of the better part He desires to leave his children great rather then good and is more ambitious to have his sons Lords on earth then Kings in heaven But as he that provides noâ— for their temporal estate is worse then an Infidel 1 Tim. 5.8 So he that provides not for their eternal estate is little better then a devil which yet is the case of nine parts of the parents throughout the Land But observe how his children requite him again and how God requiâ—es him in his children for commonly they are such as never give him thanks 〈…〉 the least lament his Loss perhaps they mourn at his funeral yet 〈◊〉 for that he iâ— dead but because he died no sooner Nor is it any raâ—e 〈◊〉 for men to mourn for him dead whom they would by no means have still to be alive Yea for the most part it is but a fashionable sorâ—â—â— which the son makes shew of at his fathers death as having many 〈…〉 for that hour A sorrow in shew onely like that of Iacobs sons when theâ— had sold their brother Ioseph who profest a great deal of greâ—◠〈…〉 when inwardly they rejoyced Have ye not heard of a preâ—â—â— young heir that incouraged his companions with come let us 〈…〉 revel throw the house out at windows the man in Scarlet will 〈…〉 â—â—â—cious liquor into a Seeue that will hold no liquid substance which occasioned the Rhodians and Lydians to enact several laws that those 〈◊〉 which followed not their fathers in their vertues but lived viciously â—â—â—uld be disinherited and their lands given to the most verteous of that raâ—e not admiting any impious heir whatsoever to inherit as Varro well notes But it is otherwise in this case for in regard of Gods curse upon â—his unmerciful Muckworm if he have more sons then one the eldestâ—roves â—roves a prodigal and he inherits Every mans own experience can tell him that for the most part a scatterer succeeds a gatherer one that wasts vertues faster then riches and riches faster then any vertues can get them one that is as excessive in spending as the other was in scraping for as the father chooseth to fill his chests so the son is given to satisfie his lusts Nor could the one be more cunning at the
He hordes up not knowing who shall injoy it and commonly they injoy it who lay it out as fast He takes onely the bitter and leaves the sweet for others perhaps those that wish him hanged upon condition they had his means the sooner Or possible it is he may have children which if he have he loves them so much better then himself that he will voluntarily be miserable here and hereafter that they may be happy He is willing to go in a thred-bare coat to starve his body lose his credit wound his conscience torment his heart and minde with fears and cares yea he can finde in his heart to damne his own soul and go to hell that he may raise his house leave his heir a great estate as thinking his house and habitation shall continue for ever even from generation to generation and call their lands by his name as the Psalmist shews Psalm 49.11 He is careful to provide his children portions while he provides no portion of comfort for his own welfare either here or hereafter He provides for his childrens bodies not for their souls to shew that he begat not their souls but their bodies He leaves a fair estate for the worser part nothing for the estate of the better part He desires to leave his children great rather then good and is more ambitious to have his sons Lords on earth then Kings in heaven But as he that provides not for their temporal estate is worse then an infidel 1 Tim. 5.8 So he that provides not for their eternal estate is little better then a devil which yet is the cace of nine parts of the parents throughout the Land But observe how his children requite him again and how God requites him in his children for commonly they are such as never give him thanks nor in the least lament his loss perhaps they mourn at his funeral yet not for that he is dead but because he died no sooner Nor is it any rare thing for men to mourn for him dead whom they would by no means have still to be alive Yea for the most part it is but a fashionable sorrow which the son makes shew of at his fathers death as having many a day wisht for that hour A sorrow in shew onely like that of Iacobs sons when they had sold their brother Ioseph who profest a great deal of grief for his loss when inwardly they rejoyced Have ye not heard of a prodigal young heir that incouraged his companionâ— with come let us drink revel throw the house out at windows the man in Scarlet will pay for all meaning his father who was a Iudge but he adjudged the patrimony from him to one of his yonger sons more obedient And good reason he had for it for to give riches to the ryotous is all one as to pour precious liquor into a seeve that will hold no liquid substance which occasioned the Rhodians and Lydians to enact several laws that those sons which followed not their fathers in their vertues but lived viciously should be disinherited and their lands given to the most vertuous of that race not admiting any impious heir whatsoever to inherit as Varro well notes But it is otherwise in this case for in regard of Gods curse upon this unmerciful Muckworm if he have more sons then one the eldest proves a prodigal and he inherits Every mans own experience can tell him that for the most part a scatterer succeeds a gatherer one that wasts vertues faster then riches and riches faster then any vertues can get them one that is as excessive in spending as the other was in scraping for as the father choseth to fill his chests so the son is given to satisfie his lusts Nor could the one be more cunning at the rake then the other will be at the pitchfork The moneys which were formerly chested like caged birds will wing it merrily when the young heir sets them flying And as Cicero speaks he roituously spends that which the father had wickedly gotten The one would have all to keep the other will keep nothing at all the former gets and spends not the latter spends and gets not Yea the son being as greedy of expence as the father was in scraping he teddeth that with a fork in one year which was not gathered with a rake in twenty Yea how oft is that spent upon one Christmas revelling by the son which was fourty yeers a getting by the Father Which Diogenes well considered for whereas he would ask of a frugal Citizen but a penny of a Prodigal he would beg a talent and when the party asked him what he meant to desire so much of him and so little of others his answer should be Quoniam tu habes illi habebunt because thou hast and they will have I shall begg of thee but once thy estate will so soon vanish oâ— them often yea give me now a talent I may live to give thee a groâ—â— And at another time hearing that the house of a certain Prodigal was offered to sale he said I knew well that house was so accustomed to surfeting and drunkenness that ere long it would spue out the master Nay in all likelihood he foresees it himself and therefore as he makes short work with his estate so not long with his life as knowing that if he should live long he must be a begger As seldom but he shortens his days some way for he gives himself to all manner of vice gluttony and drunkenness chambering and wantonness pride riot contention c. He even banishes civility and gives himself over to sensuality and such a life seldom lasts long They may rightly be called spend-alls for they not onely spend all they have but themselves also instead of quenching their thirsts they drown both their bodies souls and estates in drink They will call drawer give us an Ocean and then leave their wits rather then the wine behinde them One cryes to his fellow do me reason but the drink answers I will leave thee no reason no not so much as a beast hath for these Nabals cannot abound but they must be drunk and surfet They have not onely cast off Religion that should make them good men but even reason that should make them men And saving only on the Sea they live without all compass as a ship on the water so they on the land reel too and fro and stagger like a drunken man Psal. 107.27 All their felicity is in a Tavern or brothell house where harlots and sicophants rifle their estates and then send them to robbe or teach them how to cheat or borrow which is all one for to pay they never mean and prodigallity drives them to repair their too great lavishness in one thing by too great covetousness and injustice in another The greatest mispenders for the most part are constrained to be as great misgetters that they may feed one vice with another Now as if they had been bred
to say All that is truly mine I carry with me They desire not so much to lay up treasure for themselvs upon earth but to lay up for themselvs in Heaven as their Lord and Master hath commanded them Matth. 6.19 20. What saith the Apostle Let not covetousness be once named among Saints Ephes. 5.3 As if that world which many prefer before Heaven were not worth talking of All worldly things are but lent us our houses of stone wherein our bodies dwell our houses of clay wherein our souls dwell are but lent us honours pleasures treasures money maintenance wives children friends c. but lent us we may say of them all as he said of the Ax-head when it fell into the water 2 Kings 6.5 Alasâ— they are but borrowed Only spiritual graces are given of those things there is only a true donation whereof there is a true possession worldly things are but as a Tabernacle a moveable heaven is a mansion Now put all these together and they will sufficiently shew that he is a fool or a mad man that prefers not spiritual riches which are subject to none of these casualties before temporal and transitory And so at lenght I have shewn you what it is not and what it is to be rich And I hope convinced the worldling that the richest are not alwayes the happiest Yea that they are the most miserable who swim in wealth wanting grace and Gods blessing upon what they do possesse while that man is incomparably happy to whom God in his love and favour giveth only a competency of earthly things and the blessing of contentation withall so as to be thankful for the same and desire no more I will now in discharge of my promise acquaint you how of poor melancholy and miserable you may become rich happy and cheerful CHAP. XXVIII THe which I shal do from the Word of God Nor need it seem strage that for the improving of mens outward estates I prescribe them rules and directions from thence For would we be instructed in any necessary truth whether it be Theological concerning God Ecclesiastical concerning The Church Political concerning The Common-wealth Moral concerning Our neighbours and friends Oeconomical concerning Our private families Monastical concerning Our selves Or be it touching Our Temporal estate Civil estate Spirituul estate Eternal Souls Bodies Names Estates Posterities We need but have recourse to the written Word For that alone is a magazine of all needful provision a store-house of all good instructions And let a man study Machiavel and all the Machiavilians and State-politicians that ever wrote he can add nothing or nothing of worth to what may be collected thence touching this subject Wherefore if any of poor would become rich let him use the means which tend thereunto observe and follow those Rules and Directions which God hath prescribed and appointed in his Word which are principally six For as the Throne of Solomon was mounted unto by six stairs so is this Palace of Plenty and Riches ascended unto by six steps set upon this ground already laid For I find in the Word six infallible wayes to become rich or six sorts of men whom God hath promised to bless with riches and all outward prosperity That is to say 1 The Godly 2 The Liberal 3 The Thankful 4 The Humble 5 The Industrious 6 The Frugal These of all other men in the world are sure never to want And these are the main heads unto which I will draw all I shall say upon this Partition or Division CHAP. XXIX FIrst if any of poor would become rich let him become religious for Godliness hath the promises of this life as well as of the life to come 1 Tim. 4.8 Yea all temporall blessings that can be named are promised to the godly and their seed and to them only as both the Old and New Testament does plainly and plentifully prove As for instance in Deuteronomy the 28th God hath promised that if we will hearken diligently unto his voice observe and do all his Commandements and walk in his wayes we shall be blessed in the city and blessed in the field blessed in our going forth and in our comming home blessed in the fruit of our bodies and in the fruit of our ground and in the fruit of our cattel the increase of our kine and the flocks of our sheep That he will bless us in our store-houses and in all that we set our hands unto and make us plentiful in all good things and that we shall have wherewith to lend unto many and not borrow Verse 1 to 15th and Chap. 7.11 to 19th To which may be added many the like places As Blessed is the man that feareth the Lord and delighteth greatly in his commandements wealth and riches shall be in his house Psal. 112. Verse 1 to 4th Wait on the Lord and keep his way and he will exalt thee to inherit the land Psal. 37.34 The Lord will with-hold no good thing from them that walk uprightly Psal. 84.11 Delight thy self in the Lord and he shall give thee thine hearts desire c. Psal. 37. 3 to 7. Fear ye the Lord ye his Saints for nothing wanteth to them that fear him The Lions do lack and suffer hunger but they that seek the Lord shall want nothing that is good Psal. 34.9 10. Whatsoever we ask we receive of him because we keep his commandements and do those things which are pleasing in his sight 1 John 3.12 What rare and precious promises are these to which I might add very many of like nature All which David had the experience of who tels us that he greatly rejoyced in the strength and salvation of the Lord and the Lord gave him his hearts desire and did not with-hold the request of his lips Yea he prevented him with the blessings of goodness and set a crown of gold upon his head Psal. 11.1 2 3 4. And the like of Abraham and Lot and Iob and Solomon Let us first seek the Kingdom of God and his righteousness and all other things shall be ministred unto us or come in as it were upon the bargain as our Saviour hath assured us Matth. 6.33 Talis est ille qui in Christâ— credit die qua credidit qualis ille qui universam legem implevit saith Hierom We have a livery and seisin of all the precious promises both in the Law and Gospel in the first moment of our faith Yea even an earnest and partly a possession of Heaven it self Ephes. 2.6 Neither are these promises made only to the obedient themselves but riches and all earthly blessings are entailed upon their seed also Psal. 112. His seed shall be mighty upon earth the generation of the righteous shall be blessed Verse 2 3. Nor is riches and outward prosperity promised to the godly and their seed as others usually enjoy them that is single and barely but they have a promise of them with a supply and addition of all other good
we cannot miscarry if we trust to his Yet this is to be considered that God does not work upon us as upon blocks and stones in all and every respect passive but converts our wils to will our own conversion He that made thee without thy self will not justifie nor save thee without thy self Without thy merit indeed not without thine endeavour When those deadly waters were healed by the Prophet the outward act must be his the power Gods he cast the salt into the spring and said Yhus saith the Lord I have healed these waters there shall not be from thence any more death or barrennesse Elisha was the Instrument but far was he from challenging ought to himself Wherefore be sure to use that power which Christ shall give thee and then my soul for thine he will not be wanting on his part And amongst other thine endeavour exercise Prayer Omit not to beg of God for the grace thou wantest and praise him for what thou obtainest Abhor to attribute or ascribe ought to thy doing trust only to Christs obedience in whom only what we do is accepted and for whom only it is rewarded Now you are to know that as no Sacrifice was without Incense so must no service be performed without Prayer And Prayer is like the Merchants Ship to fetch in heavenly commodities It is the Key of Heaven as St Austin terms it and the Hand of a Christian which is able to reach from earth to Heaven and to take forth every manner of good gift out of the Lords Treasury Whatsoever ye shall ask the Father in my Name saies Christ believing he will give it you John 16.23 Matth. 21.22 Unto fervent Prayer God will deny nothing It is like Sauls Sword and Ionathans bow that never returned empty Like Ahimaaz that alwaies brought good tydings It is worth the obseâ—ving how Cornelius his serious exercise of this duty of Prayer brought unto him first an Angel then an Apostle and then the Holy Ghost himself Hast thou then a desire after that happinesse before spoken of seek first to have the asistance of Gods Spirit and his love shed abroad in thine heart by the Holy Ghost Wouldst thou have the love of God and the asistance of his Spirit ask it of him by Prayer who saith If any of you lack in this kind let him ask of God that giveth to all men liberally and upbraideth not and it shall be given him James 1.5 Wouldst thou pray that thou maist be heard Ask in faith and waver not for he that wavereth is like a wave of the Sea tost of the wind and carried away Vers. 6. Wouldst thou have faith be diligent to hear the Word preached which is the sword of the Spirit that killeth our corruptions and that unresistable Cannon-shot that battereth and beateth down all the strong holds of sinne and Satan Rom. 10.17 Unto him therefore that is able to do exceeding abundantly above all that we can ask or think I commend thee CHAP. XIV Lastly For conclusion of this point Wouldst thou be a contented and Happy man then strive to be a Thankefull man and when God hath the fruit of his mercies he will not spare to sow much where he reapes much Wouldest thou become thankefull then bethink thy self what cause thou hast by calling to mind and considering what God and Christ hath done for thee As first That he is the Authour of thy natural life For in him we live and move and have our being Act. 17.28 Secondly Of thy spiritual life Thus I live saies Paul yet not I now but Christ liveth in me Gal. 2.20 Thirdly Of thy eternal life 1 Joh. 1. He is the way the truth and the life John 14.6 The resurrection and the life John 11.25 Or more particularly thus In the first place He gave us our selves and all the creatures to be our servants yea he created us after his own Image in righteousnesse and holinesse and in perfect knowledge of the truth with a power to stand and for ever to continue in a most blessed and happy condition and this deserves all possible thankfulnesse But this was nothing in comparison For when we were in a sad condition when we had forfeited all this and our selves when by sinne we had turned that Image of God into the Image of Satan and wilfully plunged our souls and bodies into eternal torments when we were become his enemies mortally hating him and to our utmost fighting against him and taking part with his only enemies Sin and Satan not having the least thought or desire of reconcilement but a perverse and obstinate will to resist all means tending thereunto He did redeem us not only without asking but even against our wils so making of us his cursed enemies servants of servants sons of sons heirs and coheirs with Christ Gal 4.7 Here was a fathomlesse depth a wonder beyond all wonders 2. But that we may the better consider what an alms or boon God gave us when he gave us his Son Observe that when neither Heaven Earth nor Hell could have yielded any satisfactory thing besides Christ that could have satisfied Gods justice and merited Heaven for us then O then God in his infinite wisdom and goodnesse did not only find out a way to satisfie his Justice and the Law but gave us his Sonne his only begotten Son his only beloved Son out of his bosome And his Son gave himself to die even the most shamefull painfull and cursed death of the Crosse to redeem us That whosoever believeth in him should not perish but have everlasting life John 3.16 The very thought of which death before he come to it together with the weight and burthen of our sinnes put him into such an Agony in the Garden that it made him to sweat even drops of blood A mercy bestowed and a way found out that may astonish all the sonnes of men on earth and Angels in Heaven Wherefore O wonder at this you that wonder at nothing That the Lord should come with such a price to redeem our worse than lost souls and to bring salvation to us even against our wils The Lord Iesus Christ being rich for our sakes became poor that we through his poverty might be made rich 2 Cor. 8.9 Even the eternal God would die that we might not die eternally O the deepnesse of Gods love O the unmeasurable measure of his bounty O Son of God! who can sufficiently expresse thy love Or commend thy pity Or extol thy praise It was a wonder that thou madest us for thy self more that thou madest thy self man for us but most of all that thou shouldest unmake thy self that thou shouldest die to save us 3. And which is further considerable It cost God more to redeem the world than to make it In the Creation he gave thee thy self but in the Redemption he gave thee himself The Creation of all things cost him but six daies to finish it the Redemption of man cost him
that it shall be so For he speaks far otherwise of the unmercifull as Psal. 109. Let his children be fatherlesse and his wife a widow Let his children be continually vagabonds and beg their bread I pray mind it let them seek their bread also out of desolate places Let the extortioner catch all that he hath and let the strangers spoile all his labour Let there be none to extend mercy unto him mither let there be any to favour his fatherlesse children Let his posterity be cut off and in the generation following let their names be blotted out and the memory of them cut off from the earth Because mark the reason he remembred not to shew mercy but persecuted the poor and needy Vers 6. to 17. all which he speaks by the spirit of prophesie Though indeed we want not examples of this in every age Was not this fulfilled in Haman and is it not fulfilled daily in our experience For hence it is that riches ill got or I 'l kept shift masters so often But take some other instances out of the Scriptures of both kindes Ionathan is payd for his kindnesse to David in Mephibosheâ—h Iethro for his love to Moses in the Kenites 1 Sam. 15.6 some hundreds of years aftet he their Ancestor was dead The Aegyptians might not be unkindly dealt withall for their harbouring the Patriarchs though they afflicted their posterity But the Moabites and Ammonites were either to dye or not to enter into the congregation of the Lord to their tenth generation because they met not Gods Israel with bread and water in the wildernesse Deut. 23.3 4. God caused Soul to spare all the Kenites for that they had shewed mercy to Israel who otherwise had all of them been destroyed 1 Sam. 15 6. Another example you have in Iob 21.18 19 20. all which shewes that God usually blesseth and rewardeth the children for their fathers goodnesse The loving kindnesse of the Lord saith the Psalmist endureth for ever and ever upon them that feare him and his righteousnesse upon childrens children Psal. 103.17 And so on the other side Eternall payments God uses to require of their persons onely temporary often times of succession as we sue the Heyres and Executors of our debtors Now if this be so that what the liberall man gives his seed shall inherit then the good provision that we should make for our Children coâ—sists not so much in laying up as in laying out and more in making provision for their soules then for their bodies I confesse it is the case of niâ—e parts of the Parâ—â—ts throughout the Lâ—â—d to provide for their childrens bodies not for their soules to shew that they begat not their soules but their bodies to leave faire estates for the worser part nothing for the estate of the better part They desire to leave their children great rather then good and are more ambitious to have their sons Lords on earth than Kings in heaven But as he that provides not for their temporall estate is worse then an Infidell 1 Tim. 5.8 So he that provides not for their eternall estate is little better then a Devill The use which I would have you make of the premisses is this Let none refuse to give because they have many children but give the rather out of love to and for their childrens sakes that God who as you see hath ingaged himselfe may be their Guardian and provide and take care for them Or if not for their soules yet for thine owne For why shouldest thou love thy children better then thine owne person and in providing for them neglect thy selfe Yea why shouldst thou preferre their wealth before thine own soule and their flourishing estate in the world which is but momentany and mutable before the fruition of those joyes which are infinite and everlasting Will it not grieve and gall thy conscience another day to thinke that for getting or saving some trifles for thy posterity on earth thou hast lost Heaven or to remember that thy children ruffle it out in worldly wealth and superfluous abundance when thou shalt be stripped of all and want a drop of cold water to cool thy scorching soul in hell CHAP. XXXV Thus I might go on and inlarge my selfe upon this and add thereunto many other reasons First in regard of God Secondly in regard of Christ. Thirdly in regard of the poore Fourthly in regard of others I should also according to the order first proposed shew what are the ends to be propounded in our giving almes and lastly the severall impediments that hinder men from giving but I finde which when I fell upon it I did not foresee matter representing it selfe like those waters in Ezekiel Chap. 47. which at the first were but anckle deep and then knâ—e deep and then up to the loynes which afterwards did so rise and flow that they were as a River which could not be passed over Or like that little cloud which Elias his servant saw 1 Kings 18. Much hath been said of this subject bnt much more might be said for I could carry you a great way further and yet leave more of it before then behind But I am loth to tire my Reader or cause any to make an end before they begin as not seldome doth Addition in this case bring â—orth substraction and more writ cause lesse to be read Wherefore I will onely give you the sum of some few particulars briefly and leave the rest That little which I intend to deliver is First the neer communion that is between the poor and us with our head Christ. For besides the civill communion that is between all men as being of one fâ—â—sh the off-spring and generation of God Act. 1â— 28 9. The senâ—es of the same Father Adam and Noah and so brethren one with another and proceeding as so many flowers from one root many Rivers from one fountain many arteries from one heat many veines from one liver and many sinews from one braine And likewise of the same Country Common-wealth yea of the same City and Corporation yea perhaps neer Neighbours and parishioners every of which the Holy Ghost maketh a sufficient argument to move us to do these works of mercy in relieving the poor Isa. 5.8.6 7. There are many spirituall respects and divine relations which make a more neer communion between Christians one with another for we are elected to the same eternall life and happinesse we are not onely Gods workmanship created in Adam according to his owne glorious image but re created and restored unto the divine Image lost by Adam in Christ the second Adam we are redeemed in our soules and bodies with the same precious blood of Iesus Christ we are partakers of the same calling whereby we are chosen out of the world and gathered into the Church and communion of Saints that we may inheriâ— eternall gloâ—y together and that out of darknesse into maâ—vellous light and out of a desperate condition to be partakers
Lord I will joy in the God of my salvation Habbak 3.17 18. Thou wouldest 〈◊〉 that thy name is written in the book of life as our Saviour injoines Luk. 10.20 though thou hâ—dst nothing else to rejoice in But it is nothing to be blessed untill we understand our selvs to be so wherefore Thirdly wait Gods leisure with patience and hold fast to him in all pressures Time saith Seneca is the best Physick for most diseases for the body and so likewise for the soul if it bee an afflicted conscience waiting Gods leisure for the assurance of his love is the best remedy and so in all other cases Section 10. Ob. Buâ— when will there bee an end of this long disease this tedious affliction this heavie yoake of bondage c. Answ. It is a signe of cold love scarce to have begun to suffer for Christ and presently to gape for an end It was a far better speech of one Lord give mee what thou wâ—lt as much as thou wilt when thou wilt Thou arâ— Gods Patient prescribe not thy Physiâ—ian It is the Gold-Smiths skill to know how long his gold must bee in the Crusible neither takes hee it out of that hot bath till it bee sufficiently purified What if the Lord for a time forbear coming as Samuel did to Saul that hee may try what is in thee and what thou wilt do or suffer for him that hath done and suffered so much for thee as why did God set Noah about building the Ark an hundred and twenty years when a small time might have finished it It was for the triall of his patience Thus hee led the Israelites in the desarts of Arabia forty years whereas a man may travell from Ramesis in Egypt to any part of Canaan in forty days this God did to prove them that hee might know what was in their hearts Deu. 8.2 Hee promised Abraham a son in whom hee should bee blessed this hee performed not in tâ—irty years after Hee gave David the Kingdom and anointed him by Samuel yet was hee not possessed of it in many years 〈◊〉 so much that hee said Mine eyes fail for thy Word Psal. 119.123 Ioseph hath a promise that the Sun and Moon should do him reverence but first hee must bee bound in the Dungeon This God doth to try us for in these exigents we shew oâ—r selvs and our dispositions What saith God to his people in their misery Psal. 75. When I see convenient time I will execute judgment ver 2. hee doth not say when you think the time convenient Let us tarry a little the Lords leisure diliverance will come peace will come joy will com in mean while to 〈◊〉 â—â—â—ient in misery makes misery no misery Again secondly hee may delay his coming for other ends of greater consequence Martha and Mary send to Christ as desiring him to come and resâ—â—re Lazarus their sick brother to health Ioh. 11.3 expecting him without delay now hee loved both Martha and her Sister and Lazarus 〈◊〉 5. yet hee neglects coming for many days lets him die bee put in the grave untill hee stank but what of all this he that would not restâ—re 〈◊〉 Lazarus to health restored dead Lazarus to life which was a greaâ—eâ—â—â—â—â—cy than they either did or durst ask Neither did this onely increase 〈◊〉 joy and thankfulness give them occasion ever after to believe and 〈◊〉 above and against all hope but it made many of the Iews believe in him which before did noâ— ver 45. Thirdly and lastly hee delaies thee the longer that when hee coms he 〈◊〉 〈◊〉 may bring with him the greater recompence of reward for hee will comfort us according to the days wee have been afflicted and according to the years that we have seen evill Psal. 90.15 Neither will hee stay over-long for behold saith he I come quickly and my reward is with me to give every man according as his works shall bee Rev. 22.12 and suffering is accounted none of the meanest works So that the harder the conflict the more glorious the conquest Wherefore hold out yet a little and help shall not bee wanting to the combatants nor a crown to the conquerours Yea fight to the last minute for the eye of thy Saviour is upon the if thou faint to cheer thee if thou stand to it to second thee if thou conquer to crown thee whereas no combate no conquest no conquest no triumph Object But my sufferings are so great that if they continue I shall never bee able â—o hold out Answ. True if thou trustest to thine own strength for perseverance is the gift of God yea it is hee that worketh in us both to will and to do at his good pleasure Phil. 2.13 For first mans will is a fugitive Onesimus and God must call home that runagate subdue that rebell before wee can chuse that which is good Neither when wee have begun can we continue perficit qui efficat Hee that begun a good work in us will perform it Phil. 1.6 Jesus is the founder and finisher of our faith Heb. 12.2 Neither can wee of our selvs suffer for him Datur pati it is given to us to suffer for his sake Phil. 1.29 Without mee yee can do nothing Ioh. 15.5 not parum but nihil But in him and through him all things I can do all things through him that strengthens mee Phil. 4.13 In our selvs wee are weak Captives in him wee are more than Conquerours Rom. 8.37 Whence it is many sick men undergo patiently such pressureâ—â— as when they were in health they would not have beleeved they could have born The truth of grace bee the measure never so small â—s always blest with perseverance because that little is â—ed with an everlasting spring Yea if grace but conquer us first wee by 〈◊〉 shall conquer all things else whether it bee corruptions within us or temtations without us for as the fire which came down from heaven in Elias time licked upâ— all the water to shew that it came from God so will this fire spend all our corruptions No affliction without or corruption within shall quench it Wherefore do but thy endeavour to hold out I mean with patience 〈◊〉 that Spirit which came in the likeness of a Dove will not com but 〈◊〉 Dove and pray for divine assistance this sadness shall end in gladneâ—â— this sorrow in singing But above all pray unto God for Praier is the key of heaven as 〈◊〉 Austin tearms it and the hand of a Christian which is able to reach from Earth to Heaven and to take forth every manner of good gift out of 〈◊〉 Lords Treasury Did not Elias by turning this Kâ—y one way lock up the whole Heaven from raining for three years and six months and another while by turning the same Key of prayer as much another way in the turning of a hand unlock all the doors and windows of heaven and set them wide open that it rained and the earth brought
the satisfying of his justice and also freeing us from the guilt and punishment of either And that with as much brevity as may stand with perspicuity First in general we must undoubtedly know that the sole perfection of a Christian is â—he imputation of Christs righteousnesse and the not imputation of his own unrighteousnesse as appears by the whole current of Scripture of which a few Even the Son of man came to give his life a ransom for many Mark 10.45 As in Adam all die so in Christ shall all be made alive 1 Cor. 15.21 22. As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous c. Rom. 5.18 19. As by the offence of one the fault came on all men to condemnation so by the justifying of one the benefit abounded towards all men to the justification of life Rom. 5.18 Unto Iesus Christ that loved us and washed us from our sins in his own blood Rev. 1.5 The blood of Iesus Christ his Son cleanseth us from all our sins 1 Joh. 1.7 he is the reconciliation for our sins c. 1 Joh. 2 1 2. He hath made him to be sin for us who knew no sin that we might be made the righteousnesse of God in him 2 Cor. 5.21 He was delivered to death for our sins and is risen again for our justification Rom. 4.25 Who his own self bare our sins in his own body on the tree by whose stripes we were healed 1 Pet. 2.24 He was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was upon him and with his stripes we were healed Isa. 53.5 Neither is there salvation in any other for among men there is given none other name under Heaven whereby we must be saved Acts 4.12 The wages of sin is death but the gift of God is eternal life through Iesus Christ our Lord Rom. 6.23 I am the resurrection and the life he that beleeveth in me although he were dead yet shall he live John 11.25 You hath he quickned that were dead in trespasses and sins Ephes. 2.1 God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life For God sent not his Son into the world to condemn the world but that the world through him might be saved Joh. 4.16 to 20. God commendeth his love towards us in that while we were yet sinners Christ died for us much more then being now justified by his blood we shall be saved from wrath through him For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life Rom. 5 6. to 11 read to the end of the Chapter See more Iohn 1.29 Acts 13.39 Rom. 6.4 to 23. and 8.2 3. and 10. 3,4 1 Cor. 15.56 Col. 1.14 Gal 3.22 Heb. 9.28 1 Pet. 1.18 19 20. 1 Joh. 3.8 Sect. XVIII As Christ was a sinner onely by the imputation of our sins so we are just onely by the imputation of his righteousness Our good works were they never so many and rare cannot justify us or deserve any thing at Gods hands it is onely in Christ that they are accepted and only for Christ that they are rewarded Yea the opinion of thine own righteousnesse makes thy condition far worse then the wickedest mans alive For Christ that came to save all weary and heavy laden sinners be they never so wicked neither came to save or once to call thee that hast no sin but art righteous enough without him As hear his own words to the proud Pharisees who had the same thoughts of themselves as thou hast They that be whole need not a Physitian but they that are sick I am not come to call the righteous but sinners to repentance The lost sheep of the house of Israel Mat. 9.13 and 10.6 and 15.24 and 18.11 Nor can any soul be so dangerously sick as thou who art least sensible of thy being sick Briefly until with Saint Paul thou renounceth thine own righteousness seest thy self the greatest of sinners art able to discern sin in every thing thou canst think speak or do and that thy very righteousness is no better then a menstruous cloth Isai. 64.6 thou canst have no part in Christ. And untill Christ shall become thine by Regeneration and a lively faith Thou art bound to keep the whole Law actually and spiritually with thy whole man thy whole life or else suffer eternal death and destruction of body and soul in Hell for thy not keeping it So that thou hast yet to answer and I pray mind it seriously for all the sins that ever thou hast committed who art not able to answer for one of the least of them For the wages of sin any sin be it never so small is eternal death Rom. 6.23 Gal. 2.16 19 20 21. Neither let Satan nor thy own deceitfull heart delude thee in thinking that thou hast faith when thine own words declare the contrary Nor would I ask any more evidence against thee in this then thine own mouth in saying that thou never doubtedst in all thy life for this makes it plain that thou never hadst faith nor ever knewest what saith means For he who never doubted never believed and Satan hath none so sure as those whom he never yet assaulted Sect. XIX But this being a main fundamental point which every man is bound to know I will more particularly and fully explain it as thus Man being in a most miserable and undone condition by reason of Original and actual sin and of the curse due to both being liable to all miseries in this life and adjudged to suffer eternal torments in hell-fire after death having no possibility to escape the fierce wrath of Almighty God who had already pronounced sentence upon him VVhen neither Heaven Earth nor Hell could have yeilded any satisfactory thing besides Christ that could have satisfied Gods justice and merited Heaven for us then O then God of his infinite wisdome and goodness did not onely find out a way to satisfie his justice and the Law but even gave us his own Son out of his bosome and his Son gave himself to die even the most shameful painful and cursed death of the Cross to redeem us that whosoever believeth in him should not perish but have everlasting life Iohn 3.16 A mercy bestowed and a way found out that may astonish all the sons of men on earth and Angels in Heaven VVherefore wonder at this you that wonder at nothing that the eternal God would die to redeem our worse then lost souls that we might not die eternally O the deepnesse of Gods love O the unmeasurable measure of his bounty O Son of God who can sufficiently admire thy love or commend thy pity or extol thy praise It was a wonder that thou madest us for thy self more that thou madest thy self man
who heretofore gloried in my lawless liberty am now to be enclosed in the very claws of Satan as the trembling Partridge within the griping tallons of the ravening and devouring Falcon. Oh Cursed be the day when I was born and the time when my mother conceived me c. Job 3. Sect. 6. And so death having given thee thy fatal stroke the Devil shall seize upon or snatch away thy soul so soon as it leaves thy body Luk. 12.20 and hale the hence into the bottomless lake that burneth with fire and brimstone where she is to be kept in chains of darkness until the general judgment of the great day Jude 6 7. 1 Pet. 3.19 Rev. 21.8 Thy body in the mean time being cast into the earth expecting a fearfull resurrection when it shall be re-united to thy soul that as they sinned together so they may be everlastingly tormented together Heb. 10.27 At which general Iudgment Christ sitting upon his Throne Joh. 5.22 shall rip up all the Benefits he hath bestowed on thee and the miseries he hath suffered for thee and all the ungodly deeds that thou hast committed and all the hard speeches which thou hast spoken against him and his holy ones Jude 15. Eccles. 12.14 11.9 Within thee shall be thine own conscience more then a thousand witnesses to accuse thee the Devils who tempted thee to all thy lewdness shall on the â—ne side testifie with thy conscience against thee 〈◊〉 on the other side shall stand the holy Saints and Angels approv 〈…〉 thee all the world burning with flaming fire above thee an irefull Iudg of deserved vengeance ready to pronounce his heavy sentence upon thee beneath thee the fiery and sulphureous mouth of the bottomless pit gaping to receive thee Isa. 5.11 14. And in this wofull and dolefull condition thou must stand forth to receive with other Reprobates this thy sentence Rom. 14.10 2 Cor. 5.10 Depart from me there is a separaâ—ion from all joy and happiness ye cursed there is a black and direfull excommunication into fire there is the extremity of pain everlasting there is the perpetuity of punishment prepared for the Devil and his Angels there are thy infernal tormenting and tormented companions Matth. 25.41 O terrible sentence from which there is no escaping withstanding excepting or appealing Then O then shall thy mind be tormented to think how for the love of abortive pleasures which even perished before they budded thou haâ—t so foolishly lost Heavens joyes and incurred hellish pains which last to all eternity Luke 16.24 25. Thy conscience shall ever sting thee like an Adder when thou calleâ—t to mind how often Christ by his Ministers offered thee remission of sins and the Kingdom of Heaven freely if thou wouldst but believe and repent and how easily thou mightest have obtained mercy in those dayes How near thou wast many times to have repented and yet didst suffer the Devil and the World to keep thee still in impenitency and how the day of mercy is now past and will never dawn again Thy understanding shall be racked to consider how for momentary riches thou hast lost eternal treasure and exchanged Heavens felicity for Hells misery where every part and faculty both of thy body and soul shall be continually and alike tormented without intermission or dismission of pain or from it and be for ever deprived of the beatifical sight of God wherein consists the soveraign good and life of the soul. Thou shalt never see light nor the least sight of joy but lye in a perpetual prison of utter darkness where shall be no order but horrour no voice but howling and blaspheming no noise but screeching and gnashing of teeth no society but of the Devil and his Angels who being tormented themselves shall have no other ease but to wreak their fury in tormenting thee Matth. 13.42 25.36 c. Where shall be punishment without any pity misery without any mercy sorrow without succour crying without comfort malice without measure torment without ease Rev. 14.10 11. Where the wrath of God shall seize upon thy soul and body as the flame of fire does on the lump of pitch or brimstone Dan. 7.10 In which flame thou shalt ever be burning and never consumed ever dying and never dead ever roaring in the pangs of death and never rid of those pangs nor expecting â—â—d of thy pains So that after thou hast endured them so many thousand years as there are blades of grass on the earth or sands in the Sea 〈◊〉 on the heads of all the sons of Adam from the first to the last born 〈◊〉 there have been creatures in Heaven and Earth thou shalt be no nearer 〈◊〉 and of thy torments than thou wast the very first day that thou 〈…〉 into them yea so far are they 〈…〉 that they are ever 〈…〉 damned soul could but conceive some hope that those torments should have an end this would be some comfort to think that at length an â—nd will come but as often as thy mind shall think of this word never and thou shalt ever be thinking of it it will rend thy heart in pieces with â—â—ge and hideous lamentation as giving still new life to those unsufferable sorrows which exceed all expression or imagination It will be another hell in the midst of hell Wherefore consider seriously what I say and that while the compassionate arms of Iesus Christ lye open to receive you and do thereafter Prov. 1.24 c. Take warning by Pharaoh's example who in the Rich mans scalding torments hath a Discite à me Learn of me Luke 16.23 c. For he can testifie out of wofull experience that if we will not take warnâ—ing by the Word that gentle warner the next shall be harder the third and fourth harder than that yea as all the ten plagues did exceed one another so the eleventh single exceeds them altogether Innumerable are the curses of God against sinners Deut. 28. but the â—ast is the worst comprehending and transcending all the rest The fearfullest plagues God still reserves for the upshot all the former do but make way for the last Hâ—ll in Scripture is called a Lake that burneth with fire and brimstone and than the torment of the former what more acute than the smell of the latter what more noysome CHAP. XX. Sect. 1. THus I say shall they be bid Depart ye cursed into everlasting fire c. while on the contrary the same Christ shall say unto the other Come ye blessed of my Father inherit the Kingdom prepared for you from before the foundation of the world Mat. 25 34. Which Kingdom is a place where are such joyes as eye hath not seen nor ear heared neither hath it entred into the heart of man to conceive 1 Cor. 2.9 A place where there shall be no evil present nor good absent Heb. 9.12 Mat. 6.20 In comparison whereof all the Thrones and Kingdoms upon earth are less than the drop of a bucket Deut. 10.14
happy for him to be a King in his own house as a door-keeper in Gods house That Solomon preferred the title of Ecclesiastes before the title of the King of Ierusalem That Theodosius the Emperour preferred the title of Membrum Ecclesiae before that of Caput Imperii professing that he had rather be a Saint and no King than a King and no Saint And that godly Constantine rejoyced more in being the Servant of Christ than in being Emperour of the whole world And indeed Gods servants are the only worthies of the world for Christ hath made them spiritual Kings Rev. 1.6 So happy are they as to have this high honour and dignity given them Yea so soon as regenerate we are made Sons to a King 2 Cor. 6.18 Brothers to a King Heb. 2.11 Heires to a King Rom. 8 17. Even to the King of glory Joh. 17.22 Rom. 8.18 2 Cor. 4.17 Nor are we his Sons only but he accounts us his precious Iewels Mala. 3.17 And reputes us his intimate Friends Joh. 15.14 15. Our Friend Lazarus saith Christ Joh. 11.11 O what an high and happy condition is this for mortal men to aspire unto that the God of Heaven should not be ashamed to own them for friends that before were his cursed and mortal enemies By nature we are like Nebuchadnezer no better than beasts grazing in the forrest but when grace once comes we are like him restored to his reason and high dignities Dan. 4.29 to the end Or like Manasses brought out of a loathsome Prison to be King of Ierusalem 2 Chron. 33.11 12 13. Thirdly Does any man glory in riches Christ is an unexhoustable treasure never failing and of his fulness have all we received Joh. 1.16 Nor are these transitory riches though these we have also when God sees them good for us For riches and treasures shall be in the house of the righteous Psal. 112.3 but we have heavenly and spiritual riches that true Treasure that is infinitely better than silver or gold and more precious than Rubies Pearles or any the most precious stones Yea it surpasseth all pleasure and prosperity strength honour or felicity It is more sweet than the Honey and the Honey-comb yea all the things thou canst else desire are not to be compared to it Length of daies is in her right hand and in her left riches and honour Her waies are waies of pleasantnesse and all her paths are peace She is a tree of life to them that lay hold upon her and happy is every one that retaineth her as Iob David and Solomon will insure you Iob. 28.13 to 20. Psal. 19.10 119.103 Prov. 3.14 to 19. 8.10 11. Eccles. 9.16 Yea lastly Heaven it self is made sure to every gracious soul for her Patrimony Mat. 5.3 to 12. Now consider before we go any further how poor a clod of earth a Mannour is how poor an inch a Shire how poor a span a Kingdom how poor a pace or Acre the whole earth And yet how many have sold their bodies and souls and consciences and Heaven and eternity for a few grains of this dust Only with Believers it is otherwise they consider that commodities are but as they are commonly valued And because transitory things in the next life bare no value at all and because there is notâ—ing firm under the firmament They hold it very good coveting what they may have and cannot leave behind them And though others most love what they must leave and think that money will buy any thing like foolish Magus Act 8.18 Or the Devil who presumed that this bait would even catch the Son of God Yet the wise and religious can see no reason why it should be so doted upon as it is But Fourthly Does any one desire or glory in Liberty Christ hath delivered us out of the hands of all our adversaries and enemies Luk. 1.71 74. As namely from the Law Gal. 5.18 Rom. 6.44 From sinne 1 Joh. 2.1 2. From death Joh. 8.51 5.24 And from the Devil with all the powers of darknesse Heb. 2.14 Rom. 8.35 to the end Or Fifthly Is it safety from fear and danger that a man wishes for or desires Let him become one of those little ones that believe in Christ then may he trust to a guard of Angels Mat. 18.10 and be assured of Gods protection without which a worm or fly may kill a man with it no Potentate on earth can do it As for Instance When Valens the persecuting Emperour should have subscribed an order for St Bazils banishment such a suddain trembling took his right hand that he could write never a good letter whereupon he tore the order for anger and there was an end of the businesse Laremouth Chaplain to the Lady Anne of Cleave a Scotchman being in Prison in Queen-Marieâ— daies it was said as he thought once twice thrice Arise and go thy waies whereupon he arising from prayer a piece of the prison wall fell down and he escaped beyond the Seas CHAP. VIII Sixthly Wouldest thou have God to prosper all that thou hast or doest then get grace to serve him so shalt thou be blessed in all places and delivered from all temporal evils as it is Deut. 28. Nor can it be other in reason For if when the Ark of the Covenant which was a sign of Gods presence was in the house of Obed Edom then the Lord blessed him and all his house how much more shall that man be blessed in whose heart even God himself by his Spirit dwels and by his grace which is a more sure and infallible sign of his presence then was the Ark. So that if thou beest wise thou wilt more esteem of grace and Gods blessing accompanying it than thou wouldest of Iasons Golden Fleece or the great Chams Tree-full of Pearles hanging by clusters Seventhly Wouldest thou with all these have all peace and joy than get Grace and Holinesse For as the Vnicornes horn dipped in the fountain makes the waters which before were corrupt and noysome clear and wholesome upon the suddain so whatsoever estate grace and godlinesse comes unto it saith like the Apostles Peace be to this house peace and happinesse be to this heart to this man c. That Regeneration is the only best Physick for melancholy I can sufficiently evidence out of fifty years experience I most gladly acknowledge that when I was in my natural condition without the pardon of sin and some assurance of Gods favour I seldome wakened in a morning but my heart was as heavy as lead as fearing an hell after that purgatory which since my heart was changed I have not I blesse God been acquainted with An old Disciple of Christ being asked the cause why he was ever such a merry man answered when I was a young man I studied how to live well and when I became an old man I studied how to dye well and so desiring to seek God in this his Kingdom of grace and hoping to see him in
the other into life eteâ—nall Matth. 25.31 to 47. Where are two things considerable They to save their purses would not be at a little cost for the poore while they lived and what have they got by it Now they are dead bâ—t firâ—t an everlasting separation from Gods blisfull presence and thâ—se unutterable joyes before mentioned and to be for ever confined in a bed of quenchlesse flames For this departure is not for a day nor for years of dayes nor for millions of yeares but for eternity into such paynes as can neither be expressed nor conceived There shall be no end of plagues to the wicked and unmercifull Math. 25.41 Mark 9.44 Their worme shall not dye neither shall their fire be quenched Isa. 66.24 Neither is the extremity of paine inferiour to the perpetuity of it Rev. 19.20 20.14 18.6 2 Pet. 2.4 Heb. 10 2â— Jude 6. The plagues of the first death are pleasant compared with those of the second For mountaines of sand were lighter and millions of yeares shorter then a tythe of these torments Rev. 20.10 Iude 7. The pain of the body is but the body of paine the anguish of the soule is the soule of anguish For should we first burn off one hand then another after that each arme and so all the parts of the body it would be deemed intolerable and no man would endure it for all the pleasures and profits this world can afford and yet it is nothing to that burning of body and soule in Hell Should we endure ten thousand yeares torments in Hell it were grievous but nothing to eternity should we suffer one paine it were miserable enough but if ever we come there our payns shall be for number and kinds infinitely various as our pleasures have been here Every sense and member each power and faculty both of soul and body shall have their severall objects of wretchednesse and that without intermission or end or ease or patience to endure it Luke 12.5 16. â—4 Matth. 3.12 Yea the paynes and sufferings of the damned are ten thousand times more than can be imagined by any heart under heaven It is a death never to be painted to the life no pen nor pensill nor art nor heart can comprehend it Mat. 18.8 9. 25 30. 2 Pet. 2.4 Isa. 5.14 30.33 CHAP. XXXIII Now what heart would not bleed to see men yea multitudes run head long into these tortures that are thus intolerable dance hood-wink'd iâ—to this perdition O the folly and madnesse of those that prefer earth yea hell to heaven time to eternity the body before the soule yea the outward estate before either soule or body These are the worlds fooles meer children that prefer an apple before their inheritance Besotted sensualists that consider not how this life of ours if it were not short yet it is miserable and if it were not miserable yet it is short that suffer themselves to be so bewitcht with the love of their money and their hearts to be rivered to the earth to be so inslaved to covetousnesse as to make gold their God Certainly were they allowed to have but a fight of this Hell they woâ—ld not do thus if they did but either see or foresee what they shall one day without serious and unfeigned repentance feel they would not be hired with all the worlds wealth to hazard in the least the losse of those everlasting joyes before spoken of or to purchase and plunge themselves into those caselesse and everlasting flames of fire and brimstone in hell there to fry body and soule where shall be an innumerable company of Devils and damned spirits to affright and torment them but not one to comfort or pity them But O that thou who art the Sacred Monarch of this mighty frame wouldst give them hearts to believe at least that the soule of all sufferings are the sufferings of the soule that as painted fire is to materiall such is materiall to hell fire That things themselves are in the invisible world in the world visible but their shadowes onely And that whatsoever wicked men enjoy here it is but as in a dream their plenty is but like a drop of pleasure before a river of sorrow and displeasure and whatsoever the godly feel but as a drop of misery before a river of mercy and glory Then would they thinke it better to want all things then that one needfull thing whereas now they desire all other things and neglect that one thing which is so needfull They would be glad to spare something from their superfluities yea if need requâ—re even from their necessaries that they might relieve and cherish the poor distressed members of Iesus Christ. And let so much serve to have been spoken of the reasons that concern our selves in particular and how God hath promised to blesse the merciful man in his soule body name and estate I should now go on to declare that what the liberall man gâ—ves his seed shall inherâ—t But I consider that if for the increasing of their estates for the obtaining of heaven and the avoyding of everlasting destruction of body and soule in Hell will not prevail with rich men to do some good with their goods while they lâ—ve whatsoever else can be spoken will be lost labour and to no purpose I grant there are some of them such desperate doting fools that they can find in their hearts to damn their own souls and go to hell to leave their sonnes rich and therefore it will not be amisse to set down or poynt them to a few of those promises which God hath made to the mercifull or liberall mans seed and posterity after him I 'le alleadge but three places onely CHAP. XXXIV That if we bountifully relieve the poor the reward of onr charity shall not onely extend to us but also to our Off-spring and Progeny the Prophet Esay witnesseth Chap. 58. where he tells us that if we will draw out our soule to the hungry and satisfie the afflicted soule the Lord will not onely satisfie our soules in drought make fat our bones but that those also that some of us sâ—â—ll prosper unto many generations ver 10 11 12. And also the Psalmist Psal. 37. I have been young and now am old saith hee yet have I not seene the righteous forsaken not his â—ood begging bread vers 26â— then gives the reason He is ever mercâ—full and endeth and his seed enjoyes the blessing vers 26. And so Psal. 112. His seed shall be mighty upon earth the generation of the righteous shall be blessed Vers. 2. to 6. Now what better inheritance can we leave to our Children then the blessing of God which like an ever-springing fountaine will nourish and comfort them in the time of drought when as our owne provision which we have left unto them may faile and when the heate of affliction ariseth will like standing waters be dried up Nor is this only probable but God hath set down
so doing he shall greatly increase his knowledge and lessen his vites In â— few dayes he may read it and ever after be the better for it But me thinks I am too like a carelesse Porter which keepes the guests without doors till they have lost their stomacks wherefore I will detain you no longer in the Porch but unlock the door and let you in THE BENEFIT OF AFFLICTION and how to husband it so that with blessing from above the weakest Christian may be able to support himself in his most miserable Exigents CHAP. 1. Why the Lord suffers his children to be so traduced and persecuted by his and their enemies and first That it makes for the glory of his power IN the former Treatise I have proved that there is a naturall enmity and a spirituall Antipathy between the Men of the World and the children of GOD between the seed of the Serpent and the seed of the Woman And that these two Regiments being the Subjects of two severall Kings Satan and Câ—rist are governed by Laws opposite and clean contrary each to the other whereby it comes to passe that grievous temptations and persecutions do alwayes accompany the remission of sins That all men as Austine speaks are necessitated to miseries which bend their course towards the Kingdom of Heaven For godlinesse and temptation are such inseparable attendants on the same person that a mans sins be no sooner forgiven and he rescued from Satan but that Lion fomes and roares and bestirs himselfe to recover his losse Neither can Gods love be enjoyed without Satans disturbance Yea the World and the Devil therefore hate us because God hath chosen us If a Convert comes home the Angels welcome him with Songs the Devils follow him with uproar and fury his old acquaintance with scorns and obloquie for they think it quarrel enough that we will no longer run with them to the same excess of riot 1 Pet. 4.4 That we will no longer continue miserable with them they envy to see themselves cashiered as persons infected with the plague will scoff at such of their acquaintance as refuse to consort with them as they have done formerly It is not enough for them to be bad themselves except they rail at and persecute the good He that hath no grace himself is vexed to see it in another godly men are thorns in wicked mens eyes as Iob was in the Devils because they are good or because they are deerly beloved of God If a mans person and wayes please God the world will be displeased with both If God be a mans friend that will be his enemy if they exercise their malice it is where he shews mercy and indeed he refuseth to be an Abel whom the malice of Cain doth not exercise as Gregory speaks for it is an everlasting rule of the Apostles He that is born after the flesh will persecute him that is born after the Spirit Gal. 4.29 not because he is evil but because he is so much better then himself 1 John 3.12 Because his life is not like other mens his wayes are of another fashion Wisdom 2.15 I have also shewed the Original continuance properties causes ends and what will be the issue of this enmity and therein made it plain that as for the present they suit like the Harp and the Harrow agree like two poysons in one stomack the one being ever sick of the other so to reconcile them together were to reconcile Fire and Water the Wolfe and the Lambe the Windes and the Sea together yea that once to expect it were an effect of frenzie not of hope It remains in the last place that I declare the Reasons why God permits his dearest children so to be afflicted The godly are so patient in their sufferings With other grounds of comfort and Vses and first of the first The Reasons why God suffers the same are chiefly sixteen all tending to his glory and their spiritual and everlasting good benefit and advantage for the malignity of envy if it be well answered is made the evil cause of a good effect to us God and our souls are made gainers by anothers sin The Reasons and Ends which tend to Gods glory are three 1 It makes for the glory of his Power 2 It makes for the glory of his Wisdom 3 It makes much for his glory when those graces which he hath bestowed upon his children do the more shine through employment It makes for the glory of his power Moses having declared in what manner the Lord permitted Pharaoh to oppress the children of Israel more and more still hardning his heart shews the reason of it in these words That I may multiply my miracles and wonders in the land of Egypt That I may lay my hand upon Pharaoh and bring out mine Armies even my people by great judgements that my power may be known and that I may declare my Name throughout all the World Exod. 7.3 4. 9.16 When that multitude of Ammonites and Moabites came to war against Iehosaphat and the children of Israel intending to cast them out of the Lords inheritance and utterly destroy them to the dishonour of God the Lord by delivering them from that sore affliction gained to himself such honour and glory That as the Text saith the fear of God was upon all the Kingdoms of the Earth when they heard that the Lord had fought so against the enemies of Israel 2 Chron. 20.19 The judgement was upon some the fear came upon all it was but a few mens loss but it was all mens warning 1 Cor. 10.11 When the Lord brought again the Captivity of Sion saith the Psalmist then said they among the Heathen The Lord hath done great things for them Psal. 126.1 2. God provides on purpose mighty adversaries for his Church that their humiliation may be the greator in susteining and his glory may be greater in deliverance yea though there be legions of Devils and every one stronger then many legions of men and more malicious then strong yet Christs little Flock lives and prospers And makes not this exceedingly for our Makers for our Guardians glory Gods power is best made known in our weakness 2 Cor. 12.9 And our deliverance is so much the more wondred at by how much the less it was expected Impossibilities are the best advancers of Gods glory who not seldom hangs the greatest wâ—ights upon the smallest wiers as he doth those bottles of Heaven being of infinite weight and magnitude in the soft air where no man can make a feather hang and the massie substance of the whole Earth and Sea upon nothing Job 26.7 8. Yea the whole frame of the Heavens have no other Columnes or Supporters to lean upon than his mighty and powerful Word Gen. 1.6 7 8. For what we least believe can be done we most admire being done the lesser the means and the greater the opposition the more is the glory of him who by little means doth
serve God as our servants serve us of which many have too good cloaths others too much wages or are too fine fed to do work as â—sops Hen being over-fed was too fat to lay or perhaps too many under them as a Gentleman having but one servant thought him over-burdened with work and therefore took another to help him but having two one of them so trusted to the others observance that oft-times they were both missing and the work not done then he chose a third but was worse served them then before whereupon he told his friend When I had one servant I had a servant when I had two I had but half an one now I have three I have never an one Few men can disgest great felicity Many a man hath been a loser by his gains and found that that which multiplied his outward estate hath abated his inward and so on the contrary David was never so tender as when he was hunted like a Partridge 1 Sam. 26.20 Ionah was at best in the Whales belly Stevens face never shone so fair as when he stood before the Council Acts 6.15 Whilest the Romans had wars with Carthage and enemies in Affrick they knew not what vices meant in Rome Now if the winter of the one is found to be the spring of the other and the corruption of prosperity the generation of piety who will esteem those things good which make us worse or that evil which brings such gain and sweetness Before I was afflicted saith David I went astray but now I keep thy commandement Psal. 119.67 These evils do press us but it is to God and to holiness Yea how much lower our afflictions weigh us down on Earth so much the more earnestly our affections mount up to Heaven An Egge will swim in sâ—lt water but sink in fresh so we King David among so many publick and private calamities and disasters kept his head above water and stood upright in his heart to God But King Solomon his son even sunk in the midst of delights and pleasures Too much rankness layeth the Corn and Trees over-laden with Fruit are their own ruine Happy was he Iohn 9. in being born blinde whose gain of bodily sight made way for the spiritual who of a Patient became an Advocate for his Saviour who lost a Synagogue and found Heaven who by being abandoned of sinners was received of the Lord of glory God rarely deprives a man of one faculty but he more then supplies it in another The defect of corporal sight hath not seldome mended the memory for what is taken from one sense is divided amongst the rest When Zachary was dumbe Iohn Baptist the voice was a breeding Hannibal had but one eye Appius Claudius Timelon and Homer were quite blinde So was Mulleasses King of Tunis and Iohn King of Bohemia but for the loss of that one Sense they were recompensed in the rest they had most excellent memories rare inventions and admirable other parts Or suppose he send sickness the worst Feaver can come does not more burn up our blood than our lust and together with sweating out the surfets of nature at the pores of the body we weep out the sinful corruption of our nature at the pores of the conscience Yea the Authour to the Hebrews saith of Christ himself that though he were the Son yet as he was man He learned obedience by the things which he suffered Heb. 5.8 As in humane proceedings Ill manners beget good Laws so in Divine the wicked by their evil tongues beget good and holy lives in the godly Whence Plutarch adviseth us so circumspectly to demean our selves as if our enemies did alwayes behold us Nothing sooner brings us to the knowledge and amendment of our faults then the scoffs of an enemy which made Philip of Macedon acknowledge himself much beholding to his enemies the Athenians for speaking evil of him for saith he they have made me an honest man to prove them liars even barren Leah when she was despised became fruitful So that we may thank our enemies or must thank God for our enemies Our souls shall shine the brighter one day for such rubbing the cold winde cleanseth the good grain the hot fire refines the pure gold Yea put case we be gold they will but try us If Iron they will scowre away our rust I say not that a wicked heart will be bettered by affliction for in the same fire that gold is made bright and pure dâ—oss is burnt and consumed and under the same flail that the grain is purged and preserved the husks are broken and diminished Neither are the Lees therefore confounded with the Wine because they are pressed and trodden under the same press or plank but I speak of affliction sanctified and of the godly Yet let not the wickedest man be discouraged for as when Christ called the blinde man the Disciples said Be of good comfort he calleth thee so I may say to thee that art burthned with any kind of affliction Be of good comfort Christ calleth thee saying Come unto me by repentance and amendment of life and I will ease thee of thy sins and sorrows here and hereafter only as the blinde man threw away his garment and followed Christ so do thou answer him I will forsake my sins and follow thee For if God like a prudent Prince makes offers and fames of war it is but to mend the conditions of peace But farewel I am for the already resolved to whom I say if the needle of affliction be drawn through us by reason of wicked mens malice it is but to convey with it the threed of amendment and their worst to the godly serves but as the thorn to the brest of the Nightingale the which if she chance to sleep causeth her to warble with a renewed cheerfulness For as blowes make balls to mount and lashes make Tops to go which oâ— themselves would fall so with their malice we are spurred up to duty and made persevere in it for commonly like Tops no longer lasht no longer we go Yea these very tempestuous showers bring forth spiritual flowers herbs in abundance Devotion like fire in frosty weather burns hottest in affliction Vertue provoked ads much to it self With the Ark of Noah the higher we are tossed with the flood of their malice the neerer we mount towards Heaven When the waters of the flood came upon the face of the earth down went stately Turrets and Towers but as the waters rose the Ark rose still higher and higher In like sort when the waters of affliction arise down goes the pride of life the lust of the eyes In a word all the vanities of the World But the Ark of the soul ariseth as these waters rise and that higher and higher even neerer and neerer towards Heaven I might illustrate this point by many observable things in nature We see Well-waters arising from deep Springs are hotter in Winter then in Summer because the outward
cold doth keep in and double their inward heat And so of mans body the more extream the cold is without the more doth the natural heat fortifie it self within and guard the heart The Corn receives an inward heat and comfort from the Frost and Snow which lieth upon it Trees lopt and pruned flourish the more and bear the fuller for it The Grape when it is most pressed and trodden maketh the more and better Wine The drossie gold is by the fire refined Windes and Thunder clears the Air Working Seas purge the Wine Fire increaseth the sent of any Perfume Pounding makes all Spices smell the sweeter Linnen when it is buckt and washt and wrung and beaten becomes the whiter and fairer the Earth being torn up by the Plough becomes more rich and fruitful Is there a piece of ground naturally good Let it lie neglected it becomes wilde and barren yea and the more rich and fertile it is of it self the more waste and fruitless it proveth for want of Tillage and Husbandry The Razor though it be tempered with a due proportion of Steel yet if it pass not the Grindstone or Whetstone is never the less unapt to cut yea though it be made once never so sharp if it be not often whelted it waxeth dul All which are lively emblemes of that truth which the Apostle delivers 2 Cor. 4.16 We faint not for though our outward man perish yet the inward man is renewed daily Even as a Lambe is much more lively and nimble for shearing If by enmity and persecution as with a knife the Lord pareth and pruneth us it is that we may bring forth the more and better fruit and unless we degenerate we shall bear the better for bleeding as Anteus every time rose up the stronger when Hercules threw him to the ground because he got new strength by touching of his Mother O admirable use of affliction health from a wound cure from a disease out of grief joy gain out of loss out of infirmity strength out of sin holiness out of death life yea we shall redeem something of Gods dishonour by sin if we shall thence grow holy But this is a harder Riddle then Sampsons to these Philistims CHAP. 6. That it stirs them up to Prayer 3 THirdly because they quicken our devotion make us pray unto God with more fervency Lord saith Isaiah in trouble they will visit thee they poured out prayers when thy chastening was upon them Isay 26.16 In their affliction saith Hosea they will seek thee diligently Hosea 5.15 That we never pray so feelingly fervently forcibly as in time of affliction may be seen in the examples of the children of Israel Judges 3.9 15. Elisha 2 Kings 6.18 Hezekiah 2 Kings 19.15 16. Stephen Acts 7.59 60. And lastly in Iehosaphat who being told that there was a great multitude coming against him from beyond the Sâ—a out of Aram it follows That Jehosaphat feared and set himself to seek the Lord and proclaimed a Fast throughout all Judeah Yea they came out of all parts and joyned with him to enquire of the Lord 2 Chron. 20.3 4 13. Neither doth it make us alone which suffer earnest in prayer but it makes others also labour in prayer to God for us 2 Cor. 1.10 11. Acts 12.5 12. As what true members participate not some way of the bodies smart It is only a Nero can sit and sing while Rome burns Whence we are taught to pray in the plural number Our Father and certainly he cannot pray or be heard for himself that is no mans friend but his own No prayer without faith no faith without Charity no Charity without mutual intercession But I proceed Crosses are the files and whetstones that set an edge on our Devotions without which they grow dull and ineffectual Ionah sleeps in the Ship but prays hard in the Whales belly Prayer is the wing of the soul wherewith it flies to Heaven as meditation is the Eye wherewith we see God But our hearts are like flint-stones which must be smitâ—en ere they will send out these sparks of devotion Christ never heard of the Canaanitish woman until her daughter was miserably vexed with a Devil but then she comes to him and doth not speak but cry need and desire have raised her voice to an importunate clamour The God of mercy is light of hearing yet he loves a loud and vehement solicitation not to make himself inclinable to grant but to make us capable to receive blessings And indeed the very purpose of affliction is to make us importunate he that hears the secret murmurs of our grief yet wil not seem to hear us till our cries be loud and strong as Demosthenâ—s would not plead for his Client till he cried to him but then answered his sorrow Now I feel thy cause Prayer is as an arrow if it be drawn up but a little it goes not far but if it be pâ—ll'd up to the head flies strongly pierces deep if it be but dribled forth of careless lips it falls down at our feet the strength of our ejaculations sends them up into Heaven and fetches down a blessing The Childe hath escaped many a stripe by his loud crying and the very unjust Iudge cannot endure the widows clamour So unto fervent prayer God will deny nothing Whereas heartless motions do but teach us to deny Fervent suites offer violence both to Earth and Heaven So that if we ask and miss it is because we ask amiss we beat back the flame not with a purpose to suppress it but to raise it higher and to diffuse it We stop the stream that it may swell the more and a denial doth but invite the importunate as we see in the Canaanitish woman Matth. 15. Our holy longings are increased with delayes it whets our appetite to be held fasting and whom will not Need make both humble and â—loquent If the case be woful it will be exprest accordingly the despair of all other helps sends us importunately to the God of power but while money can buy Physick or friends procâ—re enlargement the great Physician and helper is not sought unto nor throughly trusted in It is written of the children of Israel that so soon as they cried unto the Lord he delivered them from their servitude under Eglon King of Moab yet it is plain they were eighteen years under this bondage undelivered Iudges 3.14 15. Doubtless they were not so unsensible of their own misery as not to complain sooner then the end of eighteen years the first hour they sighed for themselves but now they cried unto God They are words and not prayers which fall from careless lips if we would prevail with God we must wrestle and if we would wrestle happily with God we must wrestle first with our own dulness Yea if we felt our want or wanted not desire we could speak to God in no tune but cries and nothing but cries can pierce Heaven The best mens zeal is but
like a fire of green wood which burneth no longer than whiles it is blown Affliction to the soul is as plummets to a Clock or winde to a Ship holy and faithful prayer as oars to a Boat And ill goeth the Boat without Oars or the Ship without winde or the Clock without plummets Now are some afflicted in reputation as Susanna was others in children as Eli some by enemies as David others by friends as Ioseph some in body as Lazarus others in goods as Iob others in liberty as Iohn In all extremities let us send this messenger to Christ for case faithful and fervent prayer if this can but carry the burthen to him he will carry it for us and from us for ever Neither can we want encouragement to ask when as the sick of the Palsie but asked health and obteined also forgiveness of sins When Solomon but desired wisedome and the Lord gave him wisedome and honour and abundance of wealth When Iacob asked but meat and cloathing and God made him a great rich man When Zacheus desired only to have a sight of Christ and was so happy as to entertain him into his house into his heart yea to be entertained into Christs Kingdom We do not yea in many cases we dare not ask so much as God is pleased to give Neither doest thou ô Saviour measure thy gifts by our petitions but by our wants and thine own mercies True if the all-wise God shall fore-see that thou would'st serve him as the prodigall son served his father who prayed but till he had got his patrimony and then forsook him and spent the same in riot to the givers dishonour as too many use the Ocean of Gods bounty as we do the Thames it brings us in all manner of provision cloaths to cover us fuel to warm us food to nourish us wine to chear us gold to enrich us and we in recompence soil it with our rubbish filth common shoares and such like excretions even as the Cloud that 's lifted up and advanced by the Sun obscures the Sun In this case he will either deny thee in mercy as he did Saint Paul 2 Cor. 12.8 9. and our Saviour himself Matth. 26.39 or grant thee thy request in wrath as he did a King to the Israelites and Quails wherewith he fed their bodies but withall sending leanness into their souls Psal. 106.15 And well doth that childe dâ—serve to be so served who will lay out the money given him by his father to buy poison or weapons to murther him with Wherefore let thy prayers not onely be fervent but frequent for thy wants are so And be sure to ask good things to a good end and then if we ask thus according to Gods will in Christs Name we know that he will hear us and grant whatsoever petitions we have desired 1 Iohn 5.14 15. CHAP. 7. That it weanes them from the love of the world 4 FOurthly our sufferings wean us from the love of the world yea make us loath and contemn it and contrariwise fix upon heaven with a desire to be dissolved Saint Peter at Christs transfiguration enjoying but a glimpse of happiness here was so ravished and transported with the love of his present estate that he breaks out into these words Master it is good for us to be here he would fain have made it his dwelling place and being loath to depart Christ must make three tabernacles Mat. 17.4 The love of this world so makes us forget the world to come that like the Israelites we desire rather to live in the troubles of Egypt then in the Land of Promise Whereas S. Paul having spoken of his bonds in Christ and of the spirituall combate concludeth I desire to be dissolved and to be with Christ which is best of all Phil. 1.22 23. Yea it transported him to Heaven before he came thither as Mary was not where she was but where her desire was and that was with Christ. Prosperity makes us drunk with the love of the world like the Gadarens who preferred their swine before their souls or him in the Parable that would go to see his farmâ— and lose Heaven or the Rich Gluâ—ton who never thought of Heaven till he was in Hell and thousands more who if they have but something to leave behinde them 't is no matter whether they have any thing to carry with them But as sleep composeth drunkenness so the cross will bring a man to himself again for when the Staff we so nourish to bear us becomes a cudgel to beat us when we finde the world to serve us as the Iews did Christ carry us up to the top of the hill and then strive to throw us down headlong Luk. 4.29 When the minde is so invested with cares molested with grief vexed with pain that which way soever we cast our eyes we finde cause of complaint we more loath the World than ever we loved it as Amnon did his sister Tamar yea when life which is held a friend becomes an enemy then death which is an enemy becomes a friend and is so accountted as who having cast Anâ—hor in a safe Road would again wish himself in the storms of a troublesome Sea Yea in case we have made some progress in Religion and found a good conscience sprinkled with the blood of Christ the marrow of all comforts and resolved with Ioseph to forsake our coat rather than our faith yet if the World make new offers of preferment or some large improvement of profits and pleasures we begin to draw back or at least we know not whether to chuse like a horse that would and yet would not leap a ditch And after a little conflict having half yielded to forsake that with joy which cannot be kept but with danger we resolve thus The same God which hath made my crosses chearful can as well make my prosperity conscionable Why then should I refuse so fair an offer but alas having made choice it is not long ere these pleasures and honouâ—s these riches and abundance prove as thorns to choak the good seed of Gods Word formerly sown in our hearts as it is Matth. 13.22 For prosperity to Religion â—s as the Ivy to the Oake it quickly eats out the heart of it yea as the Misselâ—o and Ivy sucking by their straight embraces the very sâ—p that only giveth vâ—getation from the roots of the Oake and Hawthorn will flourish when the Trees wither so in this case the corruption of the good is alwayes the generation of the evil and so on the contrary crosses in the estate diseases of the body maladies of the minde are the medicines of the soul the impairing of the one is the repairing of the other When no man would harbour that unthrift son in the Gospel he turned back again to his Father but never before Lais of Corinth while she was young doted upon her Glass but when she grew old and withered she loathed it as much which made
as he came could receive no other answer then that he for his own part found himselfe very well at ease and they that were not had reason to seek out another seat that might like them better It is but a fable yet the moral is true perspicuous profitable Many shall one day repent that they were happy too soon Many a man cries out Oh that I were so rich so healthful so quiet so happy c. Alas though thou hadst thy wish for the present thou shouldst perhaps be a loser in the sequel The Physician doth not hear his Patient in what he would yet heareth him in taking occasion to do another thing more conducible to his health God loves to give us cools and heats in our desires and will so allay our joyes that their fruition hurt us not he knows that as it is with the body touching meats the greater plenty the less dainty and too long forbearance causeth a Surfet when we come to full food So it fares with the minde touching worldly contentments therefore he feeds us not with the dish but with the spoon and will have us neither cloyed nor famished In this life mercy and misery grief and grace good and bad are blended one with the other because if we should have nothing but comfort Earth would be thought Heaven besides if Christ-tide lasted all the year what would become of Lenâ— If every day were Good-Friday the World would be weary of Fasting Secundus calls death a sleep eternal the wicked mans fear the godly mans wish Where the conscience is clear death is looked for without fear yea desired with delight accepted with devotion why it is but the cessation of trouble the extinction of sin the deliverance from enemies a rescue from Satan the quiet rest of the body and infranchizement of the soul. The Woman great with childe is ever musing upon the time of her delivery and hath not he the like cause when Death is his bridge from wo to glory Though it be the wicked mans ship-wrack 't is the good mans putting into harbour And hereupon finding himself hated persecuted afflicted and tormented by enemies of all sorts he can as willingly leave the World as others can forgo the Court yea as willingly die as dine yea no woman with childe did ever more exactly count her time No Iew did ever more earnestly wish for the Iubile No servant so desires the end of his years No stranger so longs to be at home as he expects the promise of Christs coming It is the strength of his hope the sweet object of his faith in the midst of all sorrows the comfort of his heart the heart of all his comforts the incouragement of his wearied spirits the common clausule the continual period and shutting up of his Prayers Come Lord Iesus come quickly Whereas the Worlds Favourites go as unwillingly from hence as boyes from the midst of a game Neither hath the Rich man so much advantage of the poor in enjoying as the poor hath of the Rich in leaving True Rich men may also learn this slight for the way to grieve less is to love less And indeed what shouldest thou do in case thou seest that the World runs not on thy side but give over the World and be on Gods side Let us care little for the World that cares so little for us Let us cross sail and turn another way let us go forth therefore out of the Camp bearing his reproach for we have no continuing City but we seek one to come Heb. 13.13 14. CHAP. 8. That it keeps them alwayes prepared to the spiritual combate 5 FIfthly the Lord permitteth them often to afflict and assail us to the end we may be alwayes prepared for tribulation as wise Mariners in a calm make all their tackling sure and strong that they may be provided against the next storm which they cannot look to be long without Or as experienced Souldiers in time of peace prepare against the day of battel and so much the rather when they look every day for the approach of the enemy They saith Socrates that set sail into a calme Sea in a fair quiet weather have notwithstanding all instruments and materials ready which may be of use in a tempest so he that enjoyes a prosperous and happy estate if wise doth even in that time prepare for the harder and more cross occurrents and so much the rather because a great calme presageth a sudden storme The people of Laish being rich and wanting nothing grew careless and secure and being secure and mistrusting nothing they were smote with the edge of the sword and had their Citie burnt Iudg. 18. The way to be safe is never to be secure The wals of a City that are not repaired in peace will hardly be mended in a siege Alexander having set his Army in battel-array and finding a Souldier then mending his Armes cashiered him saying That was a time of dealing blows not of preparing weapons We are oft-times set upon to the end that we may continually buckle unto us the whole Armour of God prescribed by Paul Ephes. 6.13 to 19. That we may be alwayes ready for the battel by walking circumspectly not as fools but as wise Ephes. 5.15 Therefore redeeming the time because the dayes are evil Vers. 16. For as those that have no enemies to encounter them cast their armour aside and let it rust because they are secure from danger but when their enemies are at hand and sound the Alarum they both wake and sleep in their armour because they would be ready for the assault So if we were not often in skirmish with our enemies we should lay aside our spiritual armour but when wee have continual use of it we still keep it fast buckled unto us that being armed at all points we may be able to make resistance that we be not surpriz'd at unawars Neither would it be good for us at present if we had not these enemies to stand in awe and fear of but much more inconvenient in divers respects as wise Scipio that mirrour of wisdome told some who with no small joy avouched that the Common-wealth of Rome was now in safe estate seeing they had vanquished the Carthaginians and conquered the inhabitants of Pontus Neither would he for that only reason have Carthage destroy'd because it should hinder Rome from sleeping Yea God himself would have the Hitlites Gargesites Amorites Canaanites Peresites Hivites and Iebusites strong and warlike Nations to be in the midst of Israel lest Israel should sleep in sin and want matter for exercise fight and conquest Here may be felicity with security never with safety The time when the envious man did sowe his seed was whilest men were in bed No servants more orderly use their masters talent then those that ever fear their Masters sudden return No Houshoulder more safe than he who at every watch suspects the Thieves entring Sampson could not be bound till he
glad tidings of the Gospel is now such a spectacle of unspeakable mercy as ravisheth our souls with admiration Many a good word is even spilt upon us till God sets it on with his Rod Naomi will not look home-ward nor we Heaven-ward till the Almighty have dealt very bitterly with us Zippora falls presently to circumcizing her son when she sees her husbands life lies upon it Were it not for temptations we should be concealed from our selves like the inchanted Ass in Lucian which returned to his proper shape again when he saw himself in a Looking-glass So long as we prosper like those wives in Ieremy Chap. 44.17 18. We judge of things by their events and raise our confidence according to the success we have and so bless our selves without being blest of God like the Thief that applauded himself for merciful because he had never kill'd any and yet rather then lose a Ring he would cut off the Travellers finger but strong affections will give credit to weak reasons O how blinde and partial are we before affliction hath humbled us even so stupid that Narcissus-like we are enamoured of our our own shadows bragging we discharge a good conscience when indeed we discharge it quite away and this righteousness in opinion is almost the only cause of all unrighteousness Before want came poverty was more contemptible then dishonesty but now it is disgraceful to none except Fools and Knaves Then we could censure things indifferent and pass by hainous crimes now we are able to distinguish them and so judge righteous judgement Before trouble came we were either ungrounded in the principles of Religion or unconscionable in the practice and by vertue of our mother-wit could post and pass sin from our selves unto some other as Adam laid the fault upon Eve his wife she upon the Serpent and the Serpent upon God Or excuse or extenuate it which saith Fabius is to double it As for original corruption that never troubled us which now we bewail as the Mother and Nurse of all the rest thinking it worthy our sighes yea of our tears and not without need it being the great wheel in the Clock that sets all the wheels a moving while it seems to move slowest Though not one of a hundred taketh it sufficiently to heart as not seeing the evil of it But never did any truly and orderly repent that began not here esteeming it the most foul and hateful of all as David Psal. 51.5 and Paul crying out of it as the most secret deceitful powerful evil Rom. 7.23 24. And indeed if we clearly saw the foulness and deceitfulness of it we would not suffer our eyes to sleep nor our eye-lids to slumber until a happy change had wrought these hearts of ours which by nature are no better then so many Sties of unclean Devils to be habitations for the God of Iacob Apt we were to measure our own good by anothers want of it and to scoâ—f at others infirmities but now other mens sins shall rather be the subjects of our grief then of our discourse Before fear of the law shame of men and such like base ends bare the greatest sway with us yea to please men we could be like certain Pictures that represent to divers beholders at divers stations divers forms but now it is enough to regulate our thoughts words and actions that God seeth and indeed where are brains there needs no more We read that Paphnutius converted Thais and Ephron another famous Strumpet from uncleanness only with this argument That God seeth all things in the dark when the doors are fast the windows shut the curtains drawn Before too much devotion was made an argument of too little discretion and mischief called vertue when it was happy in the success as with the Papists the ostentation of the prosperity of their estate is the best demonstration of the sincerity of their Religion yea and think also they have clipt the wings of prosperity as the Athenians did the wings of Victory that she cannot flie away Before we thought drinking and jovial company the best receit to drive away sadness but now nothing like living well as an Heathen hath confest Once we thought Earth Heaven but now we apprehend the World and glory thereof to be like a beautiful Harlot a Paradise to the eye a Purgatory to the soul. Yea he that before was indifferent in nothing but conscience and no cause so bad but he would undertake it for gain or glory think it well done As Satan prevails chiefly by deception of our reason whereby we mistake vertue for vice and vice for vertue wherein he imitates Hannibal who having overcome the Romans put on their Armour and so his Souldiers being taken for Romans won a City by that policy and to this purpose what stone so rough but he can smooth it What Stuff so pitiful but he can set a gloss upon it Like a Bear he can lick into fashion the most mishapen and deformed lump or like a Dog heal any wound he can reach with his tongue yea what golden Eloquence will he whisper in our ear What brazen impudence What subtil shifts What quaint qnircks What cunning conveyances What jugling shuffling and packing will he use to make any sin feazable like the Hare which if she dare not trust to her speed she will try the turn and so on the contrary to discourage us in good shewing each thing as it were in triangular Glasses among the Opticks which will represent a way so foul so deep that 't is impassable as if it were all covered with Tapistry But as he pleads now with Eloquence so when he sees his time he will speak with Thunder Even such a man I say now hath his eyes opened to discern good and evil when God speaks and when Satan for Gods chastisements are pills made on purpose to clear the sight and vertue if it be clearly seen moves great love and affection as Plato speaks Yea when to our cost we can Adam-like see good from evill clearly the subtile Serpent can deceive no longer whereas before we were easily deceived and led away with the multitude into innumerable errors Yea if the fish did know of the hook or the bird did but see the net though they have but the understanding of fishes and birds yet they would let the bait alone fly over the net and let the Fowler whistle to himselfe Thus Gods corrections are our instructions his lashes our lessons his scourges our schoolmasters his chastisements our advertisements And commonly the soul waxeth as the body wayneth is wisest to prescribe when the bones and sinews are weakest to execute neither do we hereby become wise for our own souls good only but affliction makes us wise and able to do others good also that are in any the like affliction Blessed be God saith Saint Paul which comforteth us in all our afflictions that we may be able to comfort them which
the corrupt heart and festered conscience can endure nothing even a word if it be pleasing puffs him up with pride if not it swels him with passion A guilty conscience like Glasse will sweat with the least breath and like a windy iustrument be put out of tune with the very distemper of the aire but when the soul is steeled with goodnesse no assaults of evil can daunt it I more fear what is within me sayes Luther then what comes from without The storms and wind without do never move the Earth only Vapours within cause Earthquakes Jam. 4.1 No greater sign of innocency when we are accused than mildnesse as we see in Ioseph who being both accused and committed for forcing his Mistresse answered just nothing that we can read of Gen. 39.17 18. And Susanna who being accused by the two Elders of an haynous crime which they alone were guilty of never contended by laying the fault upon them but appeals unto God whether she were innocent or no. The History of Susanna Vers. 42.43 And Hannah whose reply to Ely when he falsly accused her of druukennesse was no other but Nay my Lord count not thine Handmaid for a wicked woman 1 Sam. 1.15 16. Neither is there a greater Symptome of guiltinesse than our breaking into choler and being exasperated when we have any thing laid to our charge witnesse Cain Gen. 4 9. That Hebrew which struck his fellow Exod. 2.13 14. Saul 1 Sam. 20.32 33. Abner 2 Sam. 3.8 Ioroboam 1 King 13 4. Ahab 1 King 22.27 Amaziah 2 Chron. 25.16 Vzziah 2 Chron. 26.19 Herod the Tetrarch Luk 3.19 20. The men of Nazareth Luk. 4.28 29. The Pharisees Joh. 8.47 48. And the High Priests and Scribes Luk. 20.19 20. Sinne and falshood are like an impudent strumpet but innocency and truth will veil themselves like a modest Virgin 2 Pet. 2.18 The more false the matter the greater noise to uphold it Paul is nothing so loud as Tertullus The weakest cause will be sure to forelay the shrewdest counsell or the lowdest Advocates Errour hath alwayes most words like a rotten house that needs most props and crutches to uphold it Simple truth evermore requires least cost like a beautifull face that needs no painting or a comely body which any decent apparrell becomes We plaister over rotten posts and ragged walls substantiall buildings are able to grace themselves So that as sparks flying up shew the house to be on fire and as corrupt spittle shewes exulcerate lungs so a passionate answer argues a guilty conscience Why doth the Hare use so many doublings but to frustrate the sent of the Hounds And this is one reason why the former are compared to Sheep and Lambes Emblems of innocency which being harmed will not once bleat and the latter unto Swine which will roar and cry if they be but toucht But to leave these Swine and return to the men we were speaking of A good Conscience is not put out of countenance with the false accusations of slanderous tongues it throweth them off as St Paul did the Viper unhurt Iunocence and patience are two Bucklers sufficient to repulse and abate the violence of any such charge the Brestplate of Righteousnesse the brazen wall of a good conscience feareth no such Canons The Conscionable being railed upon and reviled by a foul mouth may reply as once a Steward did to his passionate Lord when he called him Knave c. Your Honour may speak as you please but I beleeve not a word that you say for I know my self an honest man Yea suppose we are circled round with reproaches our conscience knowing us innocent like a constant friend takes us by the hand and cheers us against all our miseries A good spirit will be as Simon to Christ its Crosse-bearer A just man saith Chrysostome is impregnable and cannot be overcome take away his wealth his good parts cannot be taken from him and his treasure is above cast him into prison and bonds he doth the more freely enjoy the presence of his God banish him his Countrey he hath his conversation in Heaven kill his body it shall rise again so he fights with a shadow that contends with an upright man Wherefore let all who suffer in their good Names if conscious and guilty of an enemies imputations repent and amend if otherwise contemn them own them not so much as once to take notice thereof A wicked heart is as a barrtll of powder to temptation let thine be as a River of water Yea seeing God esteems men as they are and not as they have been although formerly thou hast been culpable yet now thou mayest answer for thy self as Paul did for Onesimus Though in times past I was unprofitable yet now I am profitable and oppose to them that sweet and divine sentence of sweet and holy Bernard Tell me not Satan what I have been but what I am and will be Or that of Beza in the like case Whatsoever I was I am now in Christ a New Creature and that is it which troubles thee I might have so continued long enough ere thou wouldest have vexed at it but now I see thou dost envy me the grace of my Saviour Or that Apothegme of Diogenes to a base fellow that told him he had once been a forger of money whose answer was 'T is true such as thou art now I was once but such as I am now thou wilt never be Yea thou mayest say by how much more I have formerly sinned by so much more is Gods power and goodnesse now magnified As St Augustine hearing the Donatists revile him for the former wickednesse of his youth answered The more desperate my disease was so much the more I admire the Physician Yea thou mayest yet strain it a peg higher and say the greater my sinnes were the greater is my honour as the Devils which Mary Magdalen once had are mentioned for her glory Thus if we cannot avoid ill tongues let our care be not to deserve them and 't is all one as if we avoided them For how little is that man hurt whom malice condemns on earth and God commends in Heaven Let the World accuse me so long as God acquits me I care not CHAP. XVIII That it is more laudable to forgive than revenge 2. BEcause it is more generous and laudable to forgive than revenge Certainly in taking revenge a man is but even with his enemy but in passing it over he is superiour to him for it is a Princes part to pardon yea quoth Alexander there can be nothing more noble than to do well to those that deserve ill And St Gregory It is more honor to suffer injuries by silence than to overcome them by answering again Princes use not to chide when Embassadours have offered them undecencies but deny them audience as if silence were the way royall to correct a wrong And certainly he enjoyes a brave composednesse that seats himself above the flight of the injurious claw Like
Yea let death happen it matters not When a Malefactor hath sued out his pardon let the Assises come when they will the sooner the better But to this is added the peace of conscience the marrow of all comforts otherwise called the peace of God which passeth all understanding and surpasseth all commending and never did man finde pleasure upon earth like the sweet testimony of an appeased conscience reconciled unto God cleansed by the blood of the Lamb and quieted by the presence of the holy Ghost Yea hadst thou who most dotest upon the world but these comforts thou wouldest not change them for all that Satan once offered to our Saviour and are now accepted by many O good life saith an Ancient Father what a Ioy art thou in time of distresse And another Sweet is the felicity of that man whose works are just and whose desires are innocent though he be in Phaleris Bull. For these are priviledges which make Paul happier in his chain of Iron than Agrippa in his chain of Gold and Peter more merry under stripes than Caiphas upon the Iudgment-seat and Steven the like For though he was under his persecutors for outward condition yet he was far above them for inward consolation Neither had wealthy Craesus so much riches in his coffers as poor Iob had in his conscience Yea how can he be miserable that hath Christ and all his merits made sure to him that hath his Name written in Heaven yea that is already in Heaven for where our desires are there our selves are And the heavenly-minded live not so much where they live as where they love that is to say in Christ Surely his soul must be brim full of brave thoughts that is able to refresh himself with this Meditation God is my Father the Church my Mother Christ the Iudge my elder Brother and Advocate the holy Ghost my Comforter the Angels mine attendance all the Creatures mine for use the stock of the Churches Prayers mine for benefit the world mine Iune Heaven my home God is alwayes with me before me within me overseeing me I talk with him in Prayer he with me in his word c. Sure if these be the accustomed meals of a good soul it cannot chuse but keep naturall heat from decaying and make it happy But behold yet a greater priviledge These comforts do not only support and refresh us and so supply our losses in common calamities but even in the midst of tortures and torments which otherwise were intollerable The naturall mans stomack cannot of all enemies endure hunger yea a prison where he must alwayes lie under hatches makes him all amort but worthy Hawkes could clap his hands for joy in the midst of the flames And Vincentius as Luther reports made a sport of his torments and gloried when they made him go upon hot burning coales as if they had been Roses And another that I read of say My good friends I now finde it true indeed he that leaveth all to follow Christ shall have in this world centuplum a hundred fold more I have it in that centuplum peace of conscience with me at parting And this made Ignatius say he had rather be a Martyr then a Monark Nor did he ever like himself before he was thus tryed for when he heard his bones crush between the wild beasts teeth he said now I begin to be a Christian. And Anaxarchus being laid along in a Trough of stone and smitten with Iron sledges by the appointment of Nicocreon the Tyrant of Cyprus ceased not to cry out strike smite and beat it is not Anaxarchus but his vail you martyr so And a Child in Iosephus being all rent to death with biting snippers at the commandment of Antiochus could cry with a loud assured and undaunted voice Tyrant thou losest time loe I am still at mine ease what is that smarting pain where are those torments which whilome thou didst so threaten me withall my constancy more troubles thee than thy cruelty me And how many more of those Martyrs in Queen Maryes Raign were even ravished before they could be permitted to die so great and so passing all expressing is the peace and comfort of a good conscience Now as the Priests of Mercury when they eat their figgs and honey cried out O how sweet is truth so if the worst of a Beleevers life in this world be so sweet how sweet shall his life be in Heaven but I le hold you no longer in this A man that hath his sins pardoned is never compleatly miserable till conscience again turns his enemy whereas on the contrary take the most happy worldling that ever was if he have not his sins pardoned he is compleatly wretched though he sees it not suppose him Emperour of the whole world as Adam when he was in Paradise and Lord of all what did it avail him so long as he had a tormentor within a self-condemning conscience which told him that God was his enemy and knew no other then that hell should be his everlasting portion Certainly this like a damp could not chuse but put out all the lights of his pleasure so that Paradise it self was not Paradise to him which is the case of all wicked men be they never so great never so seemingly happy True wicked men think the godly lesse merry and more miserable than themselves yea some that mirth and mischief are only sworn brothers but this is a foundationlesse opinion For first no man is miserable because another so thinks him Secondly Gods word teacheth and a good conscience findeth that no man can be so joyfull as the faithfull though they want many things which others may have St Austin before his conversion could not tell how he should want those delights he then found so much contentment in but after when his nature was changed when he had another spirit put into him then he sayes O how sweet is it to be without those former sweet delights Indeed carnall men laugh more but that laughter is only the hypocrisie of mirth they rejoyce in the face only and not in the heart as the Apostle witnesseth 2 Cor. 5.12 or as another hath it Where O God there wants thy grace Mirth is onely in the face Yea their own consciences bear me witnesse as that Spanish Iudge well considered who when a murther was committed in a tumultuous crowd of people bared all their bosomes and feeling upon their brests discovered the guilty Author by the panting of his heart And Tully who makes it an argument of Roscius Amerinus Innocency that he killed not his Father because he so securely slept Yea as in prophane joy even in laughter the heart is sorrowfull so in godly sorrow even in weeping the heart is light and cheerfull The tears of those that pray are sweeter than the joyes of the Theatre saith St Augustin for our cheeks may run down with tears and yet our mouthes sing forth praises the face may be pale yet
the heart may be quiet and cheerfull so St Paul as sorrowing and yet alwayes rejoycing 2 Cor. 6.10 Neither can it be solid comfort except it hath his issue from a good conscience Indeed we therefore are not merry enough because we are not Christians enough Now if all our sufferings are thus counterpoysed and exceeded with blessings have we any cause to be angry and impatient What saith Iob Shall we receive good at the hand of God and not evill He was content to eat the crust with the crumme Indeed his wife like the wicked would only have fair weather all peace and plenty no touch of trouble but it is not so with the godly who have learnt better things Who will not suffer a few stripes from a Father by whom he receiveth so much good even all that he hath Diogenes would have no nay but Antisthenes must entertain him his Scholer insomuch that Antisthenes to have him gone was forc't to cudgell him yet all would not do he stirs not but takes the blowes very patiently saying Use me how you will so I may be your Scholer and hear your daily discourses I care not Much more may a Christian say unto God Let me enjoy the sweet fruition of thy presence speak thou peace unto my conscience and say unto my soul I am thy salvation and then afflict me how thou pleasest I am content yea very willing to bear it Yea if we well consider the commodity it brings we shall rather wish for affliction than be displeased when it comes Col. 1.24 For it even bringeth with it the company of God himself I will be with you in tribulation saith God to the disconsolate soul Psal. 91.15 When Sidrack Mishack and Abednego were cast into the fiery furnace there was presently a fourth came to bear them company and that was God himself Dan. 3.23 to 27. And his presence makes any condition comfortable were a man even in hell it self Yea as when St Paul was rapt up to the third Heaven he was so ravished with the joy thereof that he knew not whether he had his body about him or not 2 Cor. 12.2 Whether in the body or out of the body I cannot tell God knoweth So Gods presence so ravisheth the soul that while a man suffers the greatest pain he knows not whether he be in pain or no. Yea God is not only with them to comfort them in all their tribulation 2 Cor. 1.4 but in them for at the same time when the Disciples were persecuted they are said to be filled with joy and with the holy Ghost Acts 13.52 And as our sufferings in Christ do abound so our consolation also aboundeth through Christ 2 Cor. 1.5 And lastly he doth comfort us according to the dayes we are afflicted and according to the years we have seen evil Psal 90.15 So that a Christian gains more by his losses and crosses than the happiest worldling by all his immunities as it was said of Demosthenes that he got more by holding his peace than other Lawyers did by their pleading And if so our sufferings require patience with thankfulnesse as it fared with Iob. Object But what ever others finde thy sufferings are not thus counterpoysed and sweetned Answ. What 's the reason get but the light of grace to shine in thy heart thy prison shall be an Heaven thy Keepers Angels thy chains thy glory and thy deliverance salvation Grow but heavenly minded and thou shalt be able to extract gain out of losse peace out of trouble strength out of infirmity out of tears joy out of sin holinesse out of persecution profit out of affliction comfort For godlinesse in every sicknesse is a Physician in every contention an Advocate in every doubt a Schoolman in all heavinesse a Preacher and a comforter unto whatsoever estate it comes making the whole life as it were a perpetuall hallelujah Besides we look for a Crown of glory even that most excellent and eternall weight of glory to succeed this wreath of Thorns but if we are never tryed in the field never set foot to run the race of patience how can we look for a Garland Ten repulses did the Israelites suffer before they could get out of Aegypt and twice ten more before they could get possession of the promised Land of Canaan And as many did David endure before he was invested in the promised Kingdom many lets came before the Temple was re-edified All men would come to Heaven but they do not like the way they like well of Abrahams bosome but not of Dives door But God seeth it 〈◊〉 for us to tast of that Cap of which his Sonne drank so deep that we should feel a little what sin is and what his love was that we may learn patience in adversity as well as thankefulnesse in prosperity while one scale is not alwayes in depression nor the other lifted ever high while none is so miserable but he shall hear of another that would change calamities with him CHAP. XXII That they are patient because patience brings a reward with it 6. BEcause Patience in suffering brings a reward with it In reason a man would forgive his enemy even for his own sake were there no other motive to perswade him for to let passe many things of no small moment as that if we forgive not we can do no part of Gods worship that is pleasing to him for we cannot pray aright 1 Tim. 2.8 We cannot communicate in the Sacrament but we make our selves guilty of Christs blood 1 Cor. 11.27 Matth. 5.24 We cannot be good hearers of the Word Iames 1.21 and that it makes a man captive to Satan Ephes. 4.26 27. and many the like If ye forgive men their trespasses saith our Saviour your heavenly Father also will forgive you but if you forgive not men their trespasses neither will your heavenly Father forgive you your trespasses Mat. 6.14 15. So he that will not be in charity shall never be in Heaven And why should I do my self a shrewd turn because another would Yea we desire pardon as we give pardon and we would be loath to have our own lips condemn us When we pray to God to forgive us our trespasses as we also forgive them that trespasse against us and do not resolve to forgive our brethren we do in effect say Lord condemn us for we will be condemned whereas he that doth good to his enemy even in that act doth better to himself It is a sigular sacrifice to God and well-pleasing to him to do good against evill and to succour our very enemy in his necessity but we may perchance heap coals of fire upon the others head Rom. 12.20 though we must not do it with an intent to make his reckoning more but our reckoning lesse Again Blessed is the man saith St Iames that endureth temptation viz. with patience for when he is tried he shall receive the Crown of life James 1.12 And this made Moses not only
each other and so were both beheaded together In the Duell of Essendon between Canutus and Edmond Ironfide for the prize of the Kingdom of England after long and equall combate finding each others worth and valour they cast away their weapons embraced and concluded a Peace putting on each others apparell and arms as a ceremony to expresse the atonement of their mindes as if they made transaction of their persons one to the other Canutus being Edmond and Edmond Canutus Wherefore in all things saith Paul to Titus shew thy self an example of good works Tit. 2.7 Under the generall of good works is included Patience as one main speciall The servant of the Lord must not strive saith Paul to Timothy but must be gentle towards all men suffering the evill men patiently instructing them with meeknesse that are contrary minded proving if God at any time will give them repentance that they may know the truth 2 Tim. 2.24 25. And it stands to good reason for first every Christian is or ought to be a crucified man Secondly Love is Christs badge the nature whereof is to cover offences with the mantle of peace And thirdly Religion bindes us to do good unto all even our enemies so resembling the Sunne which is not scornfull but looks with the same face upon every plot of earth not only the stately Palaces and pleasant Gardens are visited by his beams but mean Cottages neglected Boggs and Moates And indeed sincerity loves to be universall like a light in the window which not only gives light to them that are in the house but also to passengers in the street well knowing that the whole earth and every condition is equidistant from Heaven if God but vouchsafe to shew mercy in which case who would not do his utmost Aristippus being demanded why he took so patiently Dionysius spitting in his face answered The fishermen to take a little Gudgeon do abide to be imbrued with slime and salt water and should not I a Philosopher suffer my self to be sprinkled with a little spittle for the taking of a great Whale The House of God is not built up with blowes A word seasonably given after we have received an injury like a Ruddâ—r sometimes steers a man quite into another course The nature of many men is forward to accept of peace if it be offered them and negligent to sue for it otherwise They can spend secret wishes upon that which shall cost them no endeavour unlesse their enemy yeelds first they are resolved to stand out but if once their desire and expectation be answered the least reflection of this warmth makes them yeelding and pliable and that endeavour is spent to purpose which either makes a friend or unmakes an enemy We need not a more pregnant example then the Levites father in Law I do not see him make any means for reconciliation but when remission came home to his door no man could entertain it more thankfully seeing such a singular example of patience and good condition in his Sonne Aristippus and Aeschines two famous Philosophers being fallen at variance Aristippus came to Aeschines and saies Shall we be friends again Yes with all my heart saies Aeschines Remember then saith Aristippus that though I be your elder yet I sought for peace true saith Aeschines and for this I will ever acknowledge you the more worthy man for I began the strife and you the peace When Iron meets with Iron there is a harsh and stubborn jarre but let wool meet that rougher mettle this yeelding turns resistance into embracing Yea a man shall be in more estimation with his enemy if ingenuous having vanquisht him this way then if he had never been his enemy at all Thy greatest enemy shall if he have any spark of grace yea if he have either bowels or brains confesse ingenuously to thee as Saul once to David Thou art more righteous then I for thou hast rendred me good and I have rendred thee evil as what heart of stone could have acknowledged lesse Saul would have killed David and could not David could have killed Saul and would not Besides the approbation of an enemy as one saith is more then the testimony of a whole Parish of friends or neuters And such a conquest is like that which Evagrius recordeth of the Romans namely That they got such a victory over Cosroes one of the Persian Kings that this Cosroes made a Law That never after any Kings of Persia should move warre against the Romans Actions salved up with a free forgivenesse are as not done yea as a bone once broken is stronger after well setting so is love after such a reconcilement Whereas by returning a bitter answer he makes his enemies case his own even as a mad dog biting another dog maketh him that is bitten become mad too But this is not all for happily it may and not a little further Gods glory and make Satan a loser as thus let us shake off their slanders as Paul did the Vipâ—r and these Barbarians which now conceive so basely of Gods people will change their mindes and say we are petty gods Yea will they say surely theirs is a good and holy and operative Religion that thus changes and transforms them into new Creatures The hope whereof should make us think no endeavour too much For if Zopyrus the Persian was content and that voluntarily to sustain the cutting off his nose ears and lips to further the enterprise of his Lord Darius against proud Babylon what should a Christian be willing to suffer what the Lord of Heaven and Earths Cause may be furthered against proud Lucifer and all the powers of darknesse But suppose thy patient yeelding produceth no such effect as may answer these or the like hopes yet have patience still and that for three Reasons 1. Seem you to forget him and he will the sooner remember himself 2. It oft fals out that the end of passion is the beginning of repentance Therefore if not for his sake yet at least for thy own sake be silent and then in case thou hearest further of it from another if ill beware of him but condemn him not until thou hearest his own Apology for Who judgement gives and will but one side hear Though he judge right is no good Iusticer Or lastly if not for his sake nor thine own then for Gods sake have patience and bear with him because his maker bears with thee CHAP. XXVIII Because they will not take Gods office out of his hand 5. Reasons in regard of God are three The 1 hath respect to his Office 2 hath respect to his Commandement 3 hath respect to his Glory Reason 1. BEcause he will not take Gods Office out of his hand who saith Avenge not your selves but give place unto wrath for vengeance is mine and I will repay it Rom. 12.19 Peter speaking of our Saviour Christ saith When he was reviled he reviled not again when he suffered he threatned not but
And the like I might shew in that man of God to Ieroboam and they that went to Heaven by that bloody way of Martyrdom who prayed for others even their persecutors and murtherers an easier passage to Heaven Yea Gods people account it a sinne to â—ease praying for their worst enemies 1 Sam. 12.23 But what do I tell them of these transcendent examples when I never yet heard or read of that Philosopher which could parallel Dr Cooper Bishop of Lyncolne in an act of patient suffering who when his Wife had burnt all his Notes which he had been eighty years a gathering least he should kill himself with overmuch study for she had much ado to get him to his meales shew'd not the least token of passion but only reply'd Indeed wife it was not well done so falling to work again was eight years more in gathering the same Notes wherewith he composed his Dictionary which example I confesse more admires me than any that ever I heard of from a man not extraordinarily and immediately inspired and assisted by the holy Ghost and sure he that could endure this could endure any thing whether in body goods or good name for of necessity there must be in that man that can patiently bear such a losse somewhat more than man I know there are some men or rather two legged Beasts that esteem no more of Books and Notes than Esops Coeâ— did of the Pearl he found and these accordingly will say this was nothing in comparison of what they suffer as when once a Hotspur was perswaded to be patient as Iob was he replied What do you tell me of Iob Iob never had any Suits in Chancery Yea indeed the meanest of Christs royall Band for patience puts down all the generation of naturall men as even their enemies will confesse Consalvus a Spanish Bishop and Inquisitor wondred how the Protestants had that Commandement Thou shalt love thy neighbour as thy self so indelibly printed in their hearts that no torture could blot it out and make them confesse and betray one another And indeed how should it be otherwise For First If Morall Principles cherished and strengthened by good education will enable the soul against vicious inclinations so that though some influence of the Heavens do work upon the aire and the aire upon the spirits and the spirits upon the humours and these incline the temper and that inclines the soul of a man such and such wayes yet breeding in the resineder sort of evill persons will nauch prevail to draw them another way what may we think of grace and faith and Gods Spirit which are supernaturall Secondly Every Christian suffering for Christs sake and for righteousnesse sake hath Gods mighty power to support him and Christ to suffer with 〈◊〉 and bear a part in his misery whereas the naturall man suffers all himself as a delinquent or malefactor whose guilty conscience adds weight â—o his punishment A woman called Faelicitas whom St Austin much praiseth being brought to bed in the time of her imprisonment for the truth and by reason of the great pains she had in her labour that she could not forbear screeâ—hing one of the Officers hearing her cry out tauntingly mockt her thus Ah woman if thou canst not bear these sorrowes without such cryings how wilt thou endure when thou shalt be burnt or cut in pieces or torn asunder what thou now sufferest is but sport but the Tragedy is to follow whom she answered Now said she I suffer for my self and for sinne but then Christ is to suffer in me and I for him And it fell out as she said for when she was thrown to the wild beasts she neither sent out schreeings nor so much as a sigh or groan but entertained death with so merry and cheerfull a countenance as if she had been invited to a Feast And thus you see in the first place that Nature hath but a slow foot to follow Religion close at the heels that grace and faith transcend reason as much as reason doth sense that patience rightly so called is a Prerogative-royall peculiar to the Saints It is well if Philosopâ—y have so much wisdome as to stand amazed at it 2. That it is not true Christian patience except 1. It flow from a pious and good heart sanctified by the holy Ghost 2. Be done in knowledge of and obedience to Gods command 3. That we do it in humility and sincere love to God 4. That it be done in faith 5. That we aim at Gods glory not at our own and the Churches good in our sufferings 6. That we forgive as well as forbear yea love pray for and return good to our enemies for their evill Which being so what hath the Swashbuckler to say for himself And what will become of him if he repent not who can afford no time to aâ—gue but to execute Yea what hath the more temperate worldling to say for himself who hath some small piece of reason for his guide arguing thus I would rather make shew of my passions than smother them to my cost which being vented and exprest become more languishing and weak better it is to let its point work outwardly than bend it against our selves and in reason Tallying of iâ—juries is but justice To which I answer it is not reason especially carnall reason but Religion which all this while hath been disputed of which is Divine and supernaturall and that teacheth how good must be returned for evill and that we should rather invite our enemy to do us more wrong than not to suffer the former with patience as our Saviours words do imply If saith he they strike thee on the one cheek turn to him thâ— other also If they sue thee at the Law and take away thy coat let them have thy cloak also Matth. 5.39 40. He speaks comparatively as if he should say Rather suffer two wrongs than do one Indeed the difficulty of the duty the seeming danger and want of faith in carnall men weakneth the force of the strongest reasons for no more among Ruffians but a word and a blow among civill men but a word and a Writ can you expect But as thrice Noble Nehemiah said to that false Belly-god betraying-Priest Shemaiah Should such a man as I flee So the true Christian will encounter all discouragements and frighting alarms thus Should such a man as I fear to do that which my Master King and Captain Christ Iesus hath commanded me which is of more necessity than life it self Yea seeing Heathens could go so farre as to subdue their passions for shame let so many of us as would be accounted Christians go further even to the mortifying of ours or if we go not before Publicans and Sinners in the Kingdom of grace Publicans and sinners shall go before us into the Kingdom of Heaven And seeing the duty of the Childe is the Fathers Honour let us that are Christians be known from worldlings by our practice as
15.14 Eph. 4.18 19. 5.8 1 Pet. 2.9 whereas Beleevers are called Children of light and of the day 1 Thess. 5.5 1 Pet. 2.9 And as no man can see the light of the Sun but by the benefit of the Sun so no man can know the secrets of God but by the revelation of God 1 Cor 2.11 12 13. Mat. 16.16 17. To know the mysteries of the Kingdom of heaven we must have hearts eyes and ears sanctified from above Deut. 29.2 3 4. Psa. 111.10 Luk. 24.45 Ioh. 15.15 Rom. 8.14 15. No learning nor experience will serve to know the riches of the glory of Gods inheritance in the Saints to know the love of Christ which passeth knowledge Eph. 1.17 18. 3.19 Reason and Faith are the two Eyes of the soul Reason discerns natural objects Faith spirituall and supernaturall But as meer sense is uncapable of the rules of Reason so Reason is no lesse uncapable of the things that are divine and supernaturall Jer. 10.14 1 Cor. 2.14 15 16. Eph. 5.8 And as to speak is only proper to men so to know the secrets of the Kingdom of Heaven is only proper to Believers Psa. 25.14 Pro. 3.32 Amos 3.7 Faith and illumination of the Spirit addes to the fight of our mindes as a prospective glasse addes to the corporall fight Mat. 16.17 1 Cor. 2.7 8 10 11 12 14 15 16. Joh. 12.46 Sense is a meer Beasts Reason a meer Mans Divine knowledge is only the Christians Some men are like the Moon at full have all their light towards Earth none towards Heaven Others like the Moon at wain or change have all their light to Heaven-wards none to the Earth A third sort are like the Moon in Eclipse having no light in it self neither towards Earth nor towards Heaven Now according as men are wise they prise and value wisedom and endeavour to obtain it Pro. 18.15 like Solomon who prayed for wisedom and Moses who studied for wisedom and the Queen of Sheba who travelled for wisedom and David who to get wisedom made the word his Counsellour hated every false way and was a man after Gods own heart As O the pleasure that rational men take in it Prov. 2.3 10 11. 10.14 Phil. 3.8 Whereas on the contrary brutish and blockish men as little regard it Prov. 1.5 7 13. A man desires not what he knoweth not saith Chrysostome neither are unknown evils feared wherefore the work of regeneration begins at illumination Act. 26.18 Col. 1.13 1 Pet. 2.9 Knowledge is so fair a Virgin that every clear eye is in love with her it is a pearl despised of none but Swine It is more true of divine wisdome then it was of that Grecian beauty no man ever loved her that never saw her no man ever saw her but he loved her Lucian tells of an Egyptian King who had Apes taught when they were young to dance and keep their postures with much art these he would put into rich Coates and have them in some great presence to exercise their skill which was to the admiration of such as knew them not what little sort of active nimble men the King had got And such as knew them thought it no lesse strange that they should be trained up to so man-like and handsome a deportment But a subâ—ile Fellow that was one admitted to see them brought and threw amongst them a handfull of Nuts which they no sooner spied but they presently left off their dance fell a scrambling tore one anothers rich Coats and to the derision of the beholders who before admired them they discovered themselves to be meer Apes These ensuing Notions which I have purposely taken as a handfull out of the whole sack to squander away amongst my acquaintance are such Nuts as will discover not a few who are men in appearance their own opinion to be as wise and well affected as Aesops Cock that preferred a barley Corn before a Pearls or Plinies Moal that would dig under ground with great dexterity but was blind if brought into the Sun Or Diaphontus that refused his mothers blessing to hear a song Or the Israelites who preferred Garlick and Onions before Quails and Manna And so much for overplus to this division A SOVEREIGN ANTIDOTE against all Grief Extracted out of the choisest Authors Ancient and Modern both Holy and Humane Necessary to be read of all that any way suffer Tribulation The Fourth Impression By R. YOUNGE Florilegus Imprimatur Thomas Gataker CHAP. 33. Vse and Application of the former Reasons Vse 1. THese latter Reasons being dispatcht return we to make use of the former for I may seem to have left them and be gone quite out of sight though indeed it cannot properly be call'd a digression seeing the last of the former reasons was That God suffers his Children to be persecuted and afflicted for the increase of their Patience First if God sends these afflictions either for our Instruction or Reâ—ormation to scoure away the rust of corruption or to try the truth of our sanctification either for the increase of our patience or the exercise of our faith or the improvement of our zeal or to provoke our importunity or for the doubling of our Obligation seeing true gold flies not the touchstone Let us examine whether we have thus husbanded our affliction to his glory and our own spiritual and everlasting good I know Gods fatherly chastisements for the time seem grievous to the best of his Children Yea at first they come upon us like Samsons Lion look terrible in shew as if they would devoure us and as Children are afraid of their friends when they see them masked so are we But tell me hath not this roaring Lion prevailed against thy best part Hast thou kept thy head whole I mean thy soul free For as Fencers will seem to fetch a blow at the leg when they intend it at the head so doth the Devil though he strike at thy name his aim is to slay thy soul. Now instead of being overcome doest thou overcome Hath this Lion yielded thee any Honey of Instruction or Reformation Hath thy sin died with thy fame or with thy health or with thy peace or with thy outward estate Doest thou perceive the graces of Gods Spirit to come up and flourish so much the more in the spring of thy recovery by how much more hard and bitter thy winter of adversity hath been Then thou hast approved thy self Christs faithful Souldier and a Citizen of that Ierusalem which is above Yea I dare boldly say of thee as Saint Paul of himselfe That nothing shall be able to separate thee from the love of God which is in Christ Iesus our Lord Rom. 8.39 To finde this Honey in the Lion more then makes amends for all former fear and grief and in case any man by his humiliation under the hand of God is grown more faithful and conscionable there is Honey out of the Lion or is any man by his
when the seventy years are accomplished I will visit the King of Babel and that Nation for their iniquities and will make it a perpetual desolation c. Ier. 25.11 12. and 30 16. even the greater sinners may punish the lesse and prosper for a time Ezekiel 7. I will bring the most wicked of the Heathen and they shall possesse their Houses vers 24. When iniquity hath plaid her part vengeance leaps upon the Stage the Comedy is short but the Tragedy is longer We use rubbish to scoure our vessels when those vessels are cleared we fling away the rubbish Bridges that help men over the stream at last themselves rot and sink in When Balaams Asse had done speaking humana voce she lived an Asse and died an Asse So when God hath sufficiently afflicted the righteous by the rod of the wicked he will fling the Rod into the fire which is unquenchable Isa. 33.1 And it stands with the strength of reason for if God saith Saint Gregory strike so smartly those whom he spareth how heavie will his blows be on them whom he condemneth and with what severity shall Cast-awayes be pâ—nished when his own children are so visited and afflicted If Gods own Children who are as dear and near to him as the Apple of his eye or the signet on his right hand suffer fo many and grievous afflictions here what shall his adversaries suffer in Hell undoâ—btedly when the Patient is made whole he shall be preserved but the Plaister shall be thrown away For as God doth tâ—rn evil to good to them that love him so â—e turnes good to evil to those that hate him Again secondly if the wicked are punished for doing wrong to the wicked much more for wronging the just and innocent But wee have many examples of the former as that of Adonibeâ—eck who having cut off the Thumbs and great Toes of Seventy Kings 〈◊〉 were wicked like himself had also hiâ— his own Thumbs and Toes cut off Iudg. 1.5.7 And Moab of whom the Lord saith hee hath burnt the bones of the King of Edom into lime therefore will I send a fire upon Moab and it shall devour c. Amos 2.1 2. If the greater Serpent devours the less there is a Dragon to devour him therefore the enemies of Gods Church have no hope to escape The everlasting punishments of the ungodly are deferred not remitted But all the evill thou doest to the godly is with thy tongue Answ. That 's bad enough the Serpents hissing betrays his malice and Ishmael's tongue made him a Persecuter as well as Doeg's hands hee did but stout Isaac yet Saint Paul saith hee persecuted him Gal. 4 2â— â—ham onely scoft at Noah yet it brought upon him his Fathers curse and Gods upon that The Athenians but scoft once at Silla's wife and it had well nigh cost the razing of their City he was so provoked with the indignity And whatever thou conceivest of iâ— let this fault bee as far from my soul as my soul from Hell For assuredly God will one day laugh you to scorn for laughing his to scorn and at last despise you that have despised him in us CHAP. 35. Other grounds of comfort to support a Christian in his sufferings And first that God is specially present with his servants in their afflictions takes notice of their sufferings and allayes their grief THis rub being removed and the pâ—ssage made clear proceed wee to other grounds of comfort which the Word of God affords in this case for the better upholding and strenghtening of a weak Christian in his sufferings Wherein that wee may not exceed I will select out onely five because instructions if they exceeâ—â—â—re wont like nails to drive ouâ— one another First wee shall bear the Cross with the more patience and comfort if wee consider that God is specially present with his servants in their afflictions takes notice of their sufferings and allays their grief The troubles of a Christian are very great for number variety and bitterness yet there is one ingredient that sweetens them all the promise of God I will bee with thee in trouble and deliver thee Psal. 91.15 And thou shalâ— not bee tempted above thy strength 1 Cor. 10.13 Again fear not for when thou passest through the water I will bee with thee and through the floods that they do not over-flow thee When thou walkest through the fire thou shalt not bee burnt neither shall the â—lame kindle upon theâ— Isa. 43.1 2. Lo here are promises like Flaggons of Wine to comfort the distressed soul. Wherefore as Câ—sar said to the trembling Marriner 〈◊〉 not afraid for thou carriest Caesar so O Christian bee not afraid for hee that is in thee for thee with thee that guides thee that will save thee is the invincible King Iehova And upon this ground David was so comforted and refreshed 〈◊〉 his soul Psal. 94.19 that hee was able to say Though I should walk through the valley of the shadow of death I will fear no evill Why For thou art with mee thy Rod and thy Staffe shall comfort mee Psal. 23.4 Yea our Enemies can no sooner assault us with their tongues but God coms in to our rescue If yee bee railed upon for the name of Christ saith Saint Peter blessed are yee for the Spirit of God resteth upon you 1 Pet. 4.14 God is never so much injoyed of us as when we are in the deep with David Psal. 130.1 and when wee are worst of all bestead with Iehosaphat a Chron. 20.12 When did Iacob see a Vision of Angels but when hee fled for his life making the cold earth his bed and a stone his pillow or when was his heart so full of joy as now that his head lay hardest When was Paul wrapp'd into the third heaven to hear words from Christ not fit to bee uttered 2 Cor. 12.2.4 but as some of the learned conceive when hee was bereaved of his sight Stephen saw great happiness by Christ in his peace but under that shower of stones hee saw heaven it self open Act. 7. When wee are slain all the day long for his sake with the Martyrs then wee are given to see him with our eyes as Iob did who till that time had onely heard of him by the hearing of the ear Then wee come to know that the Lord hee is God with Manasses 2 Chron. 33.13 and that he is our hope and strength and refuge and a very present help in troubles ready to bee sound of all that seek to him 2 Chron. 15.4.15 Psal 9.9 10 and 46.1 The Israelites never fared so well as when they lived at Gods immediate finding and at night expected their morrows break-fast from the clouds When they did daily ask and daily receive their daily bread Yea even when they were wandering in a forlorn wilderness how did God as it were attend upon them in their distress to supply their wants They have no guide therefore God himself goes before them in a
condition no less than if hee should send an Angell to tell us hee knew it and his knowledge compared with his mercy is the â—ust comfort of all our sufferings O God! wee are many times miserable and feel it not thou knowest even those sorrows which we might have thou knowest what thou hast done do what thou pleasest CHAP. 36. That all afflictions from the least to the greatest do come to pass not by accident chance or fortune but by the especiall providence of God Section 1. 2. WEe shall bear the cross with more patience and comfort If wee consider that all afflictions from the least to the greatest do come to pass not by accident chance or fortune but by the speciall providence of God who not onely decreeth and fore-appointeth every particular cross Eccles. 3.1 Rom. 8.28.29 but even effecteth them and brings them into execution as they are crosses corrections trialls and chastisements Isa. 45.7 Amos 3.6 and also ordereth and disposeth them that is limiteth and appointeth the beginning the end the measure the quality and the continuance thereof yea hee ordereth them to their right ends namely his own glory the good of his servants and the benefit of his Church Ier. 30.11 Gen. 50.19 20. 2 Sam. 16.10 Psal. 39.9 God useth them but as instruments wherewith to Work his good pleasure upon us As what are our enemies but God's Axes to cut us down not for the fire but for the God's Masons to hew us here in the Mountain that wee may bee as the pollished corner stones of the Temple Psal. 144.12 Or admit the Mason pulls down the House it is not with an intent to destroy it but to re-edifie it and raise it up again in better form and fashion Gods scullions to scowre up the vessell of his House that they may bee meet for the Masters use If then they bee but as instruments and tools in the hand of the workman wee must not so much look to the instrument as to the Author Gen. 45.5 and 50 20. Well may the Priests of the Philistims doubt whether their plague bee from God or by fortune 1 Sam. 6.2 9. but let a Ioseph bee sold into Egypt he will say to his enemies Yee sent not mee bither but God when yee thought evill against mee God disposed it to good that hee might bring to pass as it is this day and save much people alive Or 〈◊〉 a David bee railed upon by any cursed Shimei hee will answer Let him alone for hee curseth even because the Lord hath bid him curse David who dare then say wherefore hast thou done so 2 Sam 16.10 Or let a Micha bee trodden upon and insulted over by his enemie his answer will bee no other than this I will bear the wrath of the Lord because I have sinned against him untill he plead my cause and execute judgment for mee Micha 7.9 The believer that is conversant in God's book knows that his adversaries are in the hands of God as a hammer ax or rod in the hand of a smiter and therefore as the hammer ax or rod of it self can do nothing any further than the force of the hand using it â—â—ves strength 〈◊〉 to it so no more can they do any thing at all unto him further than it is given them from above as our Saviour told â—â—late Ioh. 19.11 See this in some examples you have Laban following Iacob with one troop Esau meeting him with another both with hostile intentions both go on till the uttermost point of their execution both are prevented ere the execution for stay but a while and you shall see Laban leave him with a kiss Esau meet him with a kiss of the one hee hath an oath tears of the other peace with both God makes fools of the enemies of his Church hee lets them proceed that they may bee frustrate and when they are gone to the uttermost reach of their teather hee pulls them back to the stake with shame Again you have Senacherib let loose upon Hezekiah and his people who insults over them intolerably 2 Kings 18. Oh! the lamentable and in sight desperate condition of distressed Ierusalem wealth it had none strength it had but a little all the countrey round about was subdued unto the Assyrian that proud victor hath begirt the walls of it with an innumerable army scorning that such a shovell-full of earth should stand out but one day yet poor Ierusalem stands alone block'd up with a world of enemies helpless friendless comfortless looking for the worst of an hostile fury and on a sudden before an Arrow is shot into the City a hundred fourscore and five thousand of their enemies were slain and the rest run away 2 Kings 19.35 36. God laughs in heaven at the plots of Tyrants and befools them in their deepest projects If hee undertake to protect a people in vain shall earth and hell conspire against them Nothing can bee accomplished in the Lower House of this world but first it is decreed in the Upper Court of heaven as for example what did the Iews ever do to our Saviour Christ that was not first both decreed by the Father of Spirits and registred in the Scriptures for our notice and comfort They could not so much as throw the Dice for his Coat but it was prophesied Psal. 22.18 and in Psal. 69.21 It is fore-told that they should give him gall in his meat and in his thirst vinegar to drink the very quality and kind of his drink is prophesied yea his face could not be spit upon without a prophesie those filthy excrements of his enemies fell not upon his face without God's decree and the Prophets relation Isa. 50.6 Yea let the Kings of the earth bee assembled and the Rulers come together Let Herod and Pontius Pilate with the Gentiles and the people of Israel gather themselvs in one league against him it is in vain for they can do nothing but what the hand of God and his Counsell hath before determined to bee done as Peter and Iohn affirmed to the rest of the Disciples for their better confirmation and comfort Act. 4.26 to 29. No notwithstanding the Devill raged the Pharisees stormed Herod and Pilate vexed Caiaphas prophesied all combined and often sought to take him yet no man laid hands on him untill his hour was come that God had appointed so that by all their plots they were never able to do him any more hurt than onely to shew their teeth Ioh. 7.30 If wee are in league with God wee need not fear the greatest of men Indeed 〈◊〉 was Pilates brag to Christ knowest thou not that I have power to crucifie thee â— Ioh. 19.10 And Labans to Iacob Gen. 31.29 I am able to do you â—huâ—â—â— but they were vain cracks for doth not Pharaohs overthrow tell all boasting Champions that an Host is nothing without the God of Hosts Yea Satan himself was fain to say unto God in Iob's case stretch out now thine
7000 Sheep 3000 Camels 500 yoak of â—xen and 500 shee Asses after his reparation he had 14000 Sheep 6000 Camels 1000 yoak of Oxen and 1000 shee Asses every one double and whereas the number of his children remained the same they were before namely seven Sons and three Daughters the number of them were also doubled as the learned observ for whereas his Beasts according to the condition of Beasts utterly perished the souls of his Children were saved so that hee had twice so many children also whereof ten were with him on earth and the other ten with God in heaven Iob 42.10 to 14. And in Ioseph who was bred up in the school of affliction from his infancy yet when his turn was come one hour changes his setters of Iron into chains of Gold his rags into Robes his stocks into a Chariot his prison into a Palace the noyse of his Gyves into a brooch and whereas he was thirty years kept under hee ruled in the height and lustre of all honour and glory the space of eighty years And one minute made in Lazarus a far greater change and preferment And in David who for a long time was in such fear of Saul that hee was forc'd to flie for his life first to Samuel where Saul pursued him then to Ionathan where his grief is doubled then to Ahimeleck where is Doeg to betray him after that hee flieth to Achish King of Gath where being discovered hee is in greatest fear of all lest the King should take away his life and lastly when hee returns to his own Ziklag hee finds it smitten and burnt with fire and his wives taken prisoners and in the mid'st of all his grief when hee had wept untill hee could weep no more the people being vexed intend to stone him so that as hee had long before complained there was but a step between him and death but mark the issue though his heart were now not onely brim full but ran over with grief yet within two days the Crown of Israel is brought unto him and hee is anointed King 2 Sam. 1. and for the present hee was able to comfort himself in the Lord his God 1 Sam. 30.6 Yea after this when by that foul sin of Adultery and Murther hee had brought more enemies about his ears God and men and Devills having once repented his â—auls hee was able to say with confidence O God! thou hast shewed mee great troubles and adversities but thou wilt take mee up from the depth of the earth and increase my honour Psal. 71.20 21. He knew well enough that it is Gods use to bring comfort out of sorrow as hee brought water out of the rock and that cherishing was wont to follow stripes And indeed how oft hath a Tragick entrance had a happy end Like that wee read of Michael who was condemned to death by the Emperour Leo upon a false accusation but before the execution the Emperour died and Michael was chosen in his stead And of Mordecay who being in the fore-noon appointed to the Gibbet was in the after-noon advanced next of all to the throne And Queen Elisabeth of blessed memory who reigned at the same time that shee expected to suffer and was Crowned when shee looked to bee beheaded God loves to do by his children as Ioseph did by his Father first wee must have our beloved Ioseph a long time detained from us then hee robbes us of Simeon after that sends for our best beloved Benjamin and makes us beleeve hee will rob us of all our children at once all the things that are dear to us But why is it even that when wee thinke to have lost all hee might return himself and all again with the greater interest of joy and felicity The Lord saith Hanna killeth and maketh alive first killeth and then maketh alive bringeth down to the grave and raiseth up The Lord maketh poor and maketh rich bringeth low and exalteth hee raiseth the poor out of the dust and lifteth up the begger from the Dunghill to set them among Princes and to make them inherit the seat of glory 1 Sam. 2.6 7 8. And why all this but that in his own might no man might bee strong ver 9. That which Plutarch reports of Dionysius how hee took away from one of his Nobles almost his whole estate and seeing him nevertheless continue as jocund and well contented as ever hee gave him that again and as much more is a common thing with the Lord and thousands can witness that though they went weeping under the burthen when they first carried the precious seed of repentance yet they still returned with joy and brought their sheaveâ— with them Psal. 26.5.6 Objection But thou thinkest thou shalt not hold out if God should long delay thee Answer If hee delay thee never so long hee will bee sure to support thee as long 1 Cor. 10.13 which is much at one upon the matter If hee suffer thee to bee sorely tempted hee will not suffer thee to be tempted above thy strength 2 Cor. 4.8 9 16. His grace shall bee sufficient for thee at the least 2 Cor. 12.9 Phil. 1.29 which was Pauls answer and it may suffice aâ—l suitors the measure of our patience shall be proportionable to our sufferings and our strength equalled to our temptations 1 Cor. 10. ver 13. Now if God do either take away our appetite or give us mear it is enough True a Ship of never so great a burthen may bee over-laden till it sink again or if wee shall wear away all the steel with whetting the Tool is left unprofitable But my thoughts saith God are not as your thoughts nor my ways as your ways Isa. 55.8 God is no Tyrant to afflict thee unmeasurably neither will he draw a sword to kill flies or call for Scorpions when a rod is too much Hee that made the vessell knows her burthen and how to ballace her yea hee that made all things very good cannot but do aâ—l things very well Indeed God seemeth to wrastle with us as he did with Iacob but bee supplies us with hidden strength at length to get the better And grace to stand in affliction and to gain by it is better than freedom or deliverance The Bush which was a Type of the Church consumed not all the while it burned with fire because God was in the midst of it The Ship at Anchor is shrewdly tossed to and fro but cannot be carried away either by waves wind or weather Sin Satan and the world may disturb us but they can never destroy us Our head Christ being above wee cannot bee drowned There can bee no disjunction unless wee could bee pluck'd from his arms that is Almighty for our life is hid with Christ in God Colos. 3.3 Hee doth not trust us with our own souls life but hides it in his Son Jesus because if it were in our own hands we should easily bee tempted to sell it as Adam did for an Apple
Help thou mine unbelief And he that doubtâ— not of his estate his estate is much to be doubted of doubting and resolution are not meet touch-stones of our success a presumptuous confidence commonly goes bleeding home when an humble fear returns in triumph As it fared between the Philistims and Israel 1 Sam. 17.10.11 The Philistims and Goliah were exceeding confident of the victory but Saul and all Israel much discouraged and greatly afraid yet Israel got the victory and the Philistims with their great Goliah were overcome ver 51.52 They that are proudly secure of their going to heaven do not so frequently come thither as they that are afraid of their going to hell As it is in this world for temporall things so for the World to come iâ— spirituall things Cantant pauperes lugent divites poor men sing and rich men cry Who is so melancholly as the rich worldling and who sings so merry a note as hee that cannot change a groat so they that have store of grace mourn for want of it and they that indeed want it chant their abundance But the hopes of the wicked fail them when they are at highest whereas Gods Children find those comforts in extremity which they durst not expect As there is nothing more usuall than for a secure conscience to excuse when it is guilty so nothing more coâ—mon than for an afflicted conscience to accuse when it is innocent and to lay an heavie burthen upon it self where the Lord giveth a plain discharge but a bleeding wound is better than that which bleeds not Some men go crying to heaven some go laughing and sleeping to hell Some consciences aswell as men lie speechless before departure they spend their days in a dream and go from earth to hell as Ionas from Israel towards Tarshish fast a sleep And the reason is they dream their case is passing good like a man which dreams in his sleep that hee is rich and honorable and it joyes him very much but awaking all is vanish'd like smoak Yea they hope undoubtedly to go to heaven as all that came out of Egypt hoped to go into Canaan and inherit the blessed promises when onely Caleb and Ioshua did enter who provoked not the Lord. And the reason of this reason is whereas indeed they are Wolvs the Devill and their own credulity perswades them that they are Lambs The Philosopher tells us that those Creatures which have the greatest hearts as the Sâ—tâ—g the Doe the Hare the â—oney and the Mouse are the most fearfull and therefore it may bee God refusing Lyons and Eagles the King of Beasts and Queen of Birds appointed the gentle Lamb the fearfull Dove for his sacrifices A broken and contrite heart O God thou wilt not despise Psal. 51 17. And sure I am Christ calls to him onely wâ—ary and heavy-laden sinners Matth. 11.28 not such as feel no want of him Mark 2.17 and will fill onely such with comfort as hunger and thirst after righteousness not such as are in their conceit righteous enough without him Luk. 1.53 Matth. 15.24 And yet it is strange yea a wonder to see how many truly humbled sinners who have so render conscienceâ— that they dare not yield to the least evill for the worlds goods and refuse no means of being made better turn every probation into reprobation every dejection into rejection and if they bee cast down they cry outâ— they are cast away who may fitly bee compared to Artemon in Plutarch who when ever hee went abroad had his â—ervants to carry a Canopy over his head least the heavens should fall and crush him or to a certain foolish melancholly Bird which as some tell stands always but upon one leg least her own weight should sink her into the Center of the Earth holding the other over her head least the Heavens should fall Yet bee not offended I cannot think the worse of thee for good is that fear which hinders us from evill acts and makes us the more circumspect And God hath his end in it who would have the sins to dye but the sinner to live Yea in some respect thou art the better to bee thought of or at least the less to bee feared for this thy fear for no man so truly loves as hee that fears to offend as Salvianus glosses upon those words Blessed is the man that feareth alway And which is worth the observing this fear is a commendation often remembred in holy Scripturâ—â— as a speciall and God's Children as for example Iob saith the holy Ghost was a just man and one that feared God Job 1.1 Simeon a just man and one that feared God Luk 2.25 Cornelius a devout man and one that feared God Acts 10.2 And so of Father Abraham a man that feared God Gen. 22.12 Ioseph a man who feared God Gen. 42.18 The Mid-wives in Egypt feared God Exod. 1.17 So that evermore the fearing of God as being the beginning of wisdom is mentioned as the chief note which is as much as to say if the fearing of God once go before working of righteousness will instantly follow after according to that of the wise man Hee that feareth the Lord will do good And this for thy comfort when Mary Magdalen sorrowed and wept for her sins Luke 7 50. Christ tells her Thy faith hath made the whole intimating that this weeping this repenting faith is faith indeed And the like to the Woman with the bloody issue who presuming but to touch the hem of his garment fell down before him with fear and trembling Mark 5.27 to 35. And that humble Canaanite Matth. 15.22 to 29. And that importunate blind man Luke 18.38 to 43. As if this humble this praying faith were onely the saving faith Neither can thy estate bee bad for as Saint Ambrose told Monica weeping for her seduced Son Fieri non patest ut filius istarum lachrymarum pereat It cannot bee that the son of those tears should ever perish Wherefore lift up thy self thou timorous fainting heart and do not suspect every spot for a plague token do not dye of a meer conceit for as the end of all motion is rest so the end of all thy troubles shall bee peace even where the days are perpetuall Sabbaths and the diet undisturbed feasts But as an empty vessell bung'd up close though you throw it into the mid'st of the Sea will receive no water so all pleas are in vain to them that are deas'ned with their own fears for as Mary would not bee comforted with the sight and speech of Angels no not with the fight and speech of Iesus himself till hee made her know that hee was Iesus so untill the holy Spirit sprinkleth the conscience with the blood of Christ and sheddeth his love into the heart nothing will do No creature can take off wrath from the conscience but hee that set it on Wherefore the God of peace give you the peace of God which passeth all understanding Yea O Lord
forth her fruit Yea as all Samsons strength lay in his hair so all our strength lyeth in Praier Praiers and tears are the Churches Armour Praiers and patience her weapons and therefore when Peter was imprisoned by cruel Herod the congregation joined their forces to pray for him and so brake his chains blew open the Iron Gates and fetch'd him out Act. 12.4 to 18. Arma Christianorum in adversis alia esse non debent quam patientia precatâ—â— saith Salmeron Yea praier is so powerfull that it commandeth all things in Heaven and Earth It commandeth all the four Elements Air Iam. 5.17.18 Fire Ecclesiasticus 48.3 Dan. 3.27 Water Exod. 14.21 and 15.25 Earth Num. 16.31.32.33 Nay the Praier of one devouâ— man is able to coâ—quer an host of enemies in battell Exod. 17.11 What shall I say it hath made the Sun stand still in the Firmament one while go back another fetch fire and hail-stones from heaven thrown down the walls of Iericho subdued Kingdoms stopt the mouths of Lyons quencht the violence of fire c. Yea Praier is so potent that it raiseth the dead 1 King 17.21 overcometh Angels Gen. 19.22 casteth our Devills Matth. 17.21 and that which is yet more wonderfull overcometh him that cannot be overcome and mastereth even God himself for doth not the Lord say to Moses let mee alone And Moses would not let him alone till he had obtained his petition Exod. 32.10.14 And again to Iacob wrestling with him let mee go and Iacob would not let him go untill he had prevailed Gen. 32.16 Wherefore Pray upon all occasions and that without doubting say not to God as the Leper said to Christ If thou wilt thou canst make me clean for hee both can and will as that very text Matth. 8.2 3. proves Yea I would to God wee were but so willing as hee is for hee desires to bee desired Neither hath hee his own will except wee have ours Christ doth ask no more of us but onely that wee would vouchsafe to ask him True the fainting heart that hath waited some time may with the Psalmist mutter out some such speech as this Hath God forgotten to bee gracious Psal. 77.9 But if hee forgets any of his he hath lost his old wont for who can nominate one that ever came to Christ with any lawfull suit that received a repulse Who ever asked any thing of him which was profitable for him to receive and did not obtain his suit Did not the sick ever receive their health The lame their limbes the blind their fight Did ever any sinner implore the forgiveness of his sins which did not receiv full remission and pardon Yea did not this our gracious King and Redeemer prevent his poor miserable subjects with his grace in giving before â—hey had the grace to ask or more then they desired The sick of the Palâ—â—â— asking but cure of his disease received not onely that but the remission of his sins also Matth. â— Zacheus desired but to see his face he became his guest and gave him salvation to boot Luk. 1â— The Woman of Samaria requested but elementary and common water hee offered unto her the water of life Ioh. 4. The people followed him to bee fed by miracle with corporall food hee offered unto them the bread of life Ioh. 7. The poor blind man desired but his bodily sight Christ illuminated the eye of his soul Ioh. 9. Neither hath honours changed manners with him as is usuall amongst men for hee is a God immutable in goodness and without change or shadow of turning Iam. 1 17. so that if thou speak hee will hear and answer thy suit in supporting thee so that thou shalt bee sure to persevere and hold out unto the end Section 11. Object But I have no evidence of divine assistance nor can I pray for it to purpose Answ. Wee have the presence of Gods Spirit and grace many times and feel it not yea when we complain for want of iâ— as Pilate asked Christ what was truâ—h when the truth stood before him The stomach findes the best digestion even in sleep when wee least perceive it and whiles wee are most awake this power worketh in us either to further strength or disease without our knowledge of what is done within and on the other side that man is most dangerously sick in whom nature decays without his feeling without his complaint To know our selvs happy is good but woe were to us Christians if wee could not bee happy and know it not As touching Praier every one is not so happy as Sâ—even was to bee most fervent when they are most in pain yea many in time of sickness by reason of the extremity of pain can hardly pray at all whence Saint Iames wisheth us in affliction to pray our selvs but in case of sickness to send for the Elders that they may as those in the Gospell offer up the sick person to God in their praiers beeing unable to present their own casâ— Iam. 5.13.14.15 Yea it were miserable for the best Christian if all his former Praiers and Meditations did not serve to aid him in his last straights and meet together in the Center of his extremity yielding though not sensible relief yet secret benefit to the soul whereas the worldly man in this case having not layed up for this hour hath no comfort from God or from others or from himself Besides thou art happy in this there is not the poorest and meanest of Gods Children but as hee hath the benefit of Christs intercession in heaven Rom. 8.34 Ioh. 16.26 so hath hee also the benefit of the Praiers of all the Saints on Earth wee have the graces and gifts each of other in common Yet because thine own Praier is most proper and seeing it is the mindes Embassadour tâ— God and never faileth of success if it bee fervent as if our prayers want success they want heart their blessing is according to their vigor pray that thou mayest pray better If thy Leg â—â—e beâ—â—â—mâ—d go upon it a little and it will come to it self again To which if thou join fasting thou shalt do well for prayers are made â—at with fasting as Tertullian speaks Yea pray oft though thy prayers bee the shorter weak 〈…〉 which cannot digest large 〈◊〉 feed 〈◊〉 and lâ—â—tle O! saith holy Bernard most sweetly How oft hast thou meaning praier found mee lamenting and despairing and lest mee rejoycing and triumphing And what though thou canst not powr out thy soul in a flood of words The Woman diseased with an issue of blood said but within her self shee did not speak to bee heard of others and yet Christ heard her and answered her request Matth 9.21.22 The Lord esteemeth the will for the deed and the affection for the action Man sees the countenance God the heart man the deeds but God the meaning Hast thou but thoughts and desires and canst thou onely express them with sighs and groans these speechless
any case let us not bee without correction for as Mariners at Sea find that of all stoâ—ms a Calme is the greatest so wee that to bee exempt from misery is the most miserable condition of all other Object But thou fearest that Gâ—d hath not pardoned thy sins and this makes him so severe against thee Answ. Many timeâ— after the remission of the sin his very chastisements are deadly as is cleer by Davids example and Lots who had a sharp misery clap on the heels of a sweet mercy for hee that was so beloved of God that hee saved a whole City could not save his own Spouse When God delivers us from destruction hee doth not secure us from 〈◊〉 affliction Grace was never given us for a Target against externall evills Though wee bee not condemned with the world yet wee may bee chastened in the world Neither the truth nor strength of Iobs faith could secure him from the outward and bodily vexations of Satan against the inward and spirituall they could and did prevail so no repentance can assure us that wee shall not smart with outward affliction that can prevent the eternall displeasure of God but still it may bee necessary and good wee should bee corrected our care and suit must bee that the evills which shall not bee averted may bee sanctified CHAP. 38. That Christ and all the Saints are our Partners and partakers with us in the Cross yea our sufferings are nothing in comparison of theirs 4 WEe shall bear the Cross with more patience and comfort if wee consider that Christ and all the Saints are our partners and partakers therein yea thy sufferings are nothing in comparison of what others have suffered before thee Look upon righteous Abel thou shalt see his elder brother Cain had dominion and rule over him by Gods appointment Gen. 4.7 Yea in the next ver thou shalt see him slain by his brother After him look upon Noah a most calamitous person as ever lived as the Chronologer computes him as for Lot hee had his righteous soul vexed from day to day Look upon Iob. thou shalt see that miseries do not stay for a mannerly succession to each other but in a rude importunity throng in at once to take away his children substance friends crediâ— health peace of conscience c. leaving him nothing but his wife whom the Devill spared on purpose to vex him as the Fathers think so that in his own apprehension God was his mortall enemy as hear how in the bitterness of his soul hee complains of his Maker saying Hee teareth mee in his wrath hee hateth mee and gnasheth upon mee with his teeth he hath broken mee asunder taken mee by the neck and shaken mee to pieces and set mee up for his mark his Archers compass mee round about he cleaveth my reins asunder and doth not spare to pour out my gall upon the ground he breaketh me with breach upon breach and runneth upon me like a Giant Iob 16. Now when so much was uttered even by a none-such for his patience what may we think he did feel and indure Look upon Abraham thou shalt see him forced to forsake his Countrey and Fathers house to go to a place he knew not to men that knew not him and after his many removes he meets with a famine and so is forced into Aegypt which indeed gave relief to him when Canaan could not shewing that in outward things Gods enemies may fare better than his friends yet he goes not without great fear of his life which made it but a dear purchase then he is forced to part from his brother Lot by reason of strife and debate among their Heardsmen after that Lot is taken prisoner and he is constrained to wage Warre with four Kings at once to rescue his Brother then Sarah his wife is barren and he must go childlesse untill in reason he is â—ast hope when he hath a Son it must not onely die 〈◊〉 himself must slay him Now if that bosom wherein we all look to rest was assaulted with so many sore trials and so diverse difficulties is it likely we should escape Look upon Iacob you shall see Esau strive with him in the wombe that no time might be lost after that you shall see him â—lie for his life from a cruel Brother to a cruel Uncle with a 〈◊〉 goes hee over Iordan alone doubtful and comfortlesse not like the son of Isaac In the way he hath no bed but the cold earth no pillow but the hard stones no sheet but the moist aiâ— no Canopy but the wide Heaven at last he is come far to finde out an hard friend and of a Nephew becomes a servant after the service of an hard Apprenticeship hath earned her whom he loved his wife is changed and he is not onely disappointed of his hopes but forced to marry another against his will and now he must begin another Apprenticeship and a new hope where he made account of â—ruition all which fourteen years he was consumed with heat in the day with frost in the night when he hath her whom he loves she is barren at last being grown rich chiefly in wives and children accounting his charge his wealth he returns to his Fathers house but with what comfort Behold Laban follows him with one troop Esau meets him with anotherâ— both with hostile intentions not long after Rachel the comfort of his life dieth his children the staffe of his age wound his soul to death 〈◊〉 proves incestuous Iudah adulterous Dina is ravished Simeon and 〈◊〉 are murtherous Er and Onan are stricken dead Ioseph is lost Simeon imprisoned Benjamin his right hand endangered Himself driven by famine in his old age to die among the Aegyptians a people that held it abomination to eat with him And yet before he was born it was Iacob have I loved and before any of this befell him God said unto him Bee not afraid I am with thee and will do thee good Gen. 28.15 And did so even by these crosses for that 's my good saith the Proverb that doth me good Now what Son of Israel can hope for any good daies when he hears his Fathers were so evill It is enough for us if when we are dead we can rest with him in the Land of Promise Again hear what David saith of himself Thy arrows sâ—ck fast in me and thy hand presseth me sore Psal. 38.2 And see what cause he had so to say what were these Arrows To let passe those many that Saul shot at him which were sharp and keen enough and those other of Doeg when he slew fourscore and five of the Priests and the whole City of Nob both man and woman child and suckling for shewing him kindness Likewise Shimâ—iâ— carriage towards him also his distresse at Ziglag and those seventy thousand which perished by the Pestilence upon his numbering the people and the like First Nathan tells him from the Lord that the sword should houseâ—
for us but most of all that thou shouldest unmake thy selfe that thou shouldest dye to save us VVhich salvation stands in two things First in freeing and delivering us from Hell Secondly In the possession of Heaven and eternal life Christ by his death merits the first for us and by his obedience fulfilling the law merits the second The parts of our justification are likewise two the remission of our sins and the imputation of Christs righteousnesse whereby we have freedom from all evill here and the perfection of all good and happinesse in heaven Insomuch that all those Millions of mercies that we have received from before and since we were born either for soul or body even to the least bit of bread we eat or shall enjoy to eternity Christ of his free grace hath purchased for us with the price of his own precious blood For which see Psal. 68.19 and 145.15 16. and 75.6 7. Hear this all you that care to be saved God will pardon all your sins he will give you an eternall crown of glory in heaven if you unfainedly repent and wholly rely upon Christ for your salvation by a lively faith and that because he is just for although the Lord cannot in justice let sin go unpunished for the wages of sin is eternal death Rom. 6.23 death in the person if not in the surety Yet Christ hath sufficiently satisfied for all the sins of the faithful and paid their dept even to the utmost farthing as is evident by Isai. 53.4 5. 2 Cor. 5.21 Heb. 9.26 1 Pet. 2.24 Rom. 3.25 26. 1 Ioh. 1.7 9. and sundry other places As are we bound to perform perfect obedience to the Law Christ performed it for us VVetâ— we for disobedience subject to the sentence of condemnation the curse of the Law and death of body and soul He was condemned for us and bore the curse of the Law he died in our stead an ignominious 〈◊〉 Did we deserve the anger of God he endured his Fathers wrathful displeasure that so he might reconcile us to his Father and set us at liberty He that deserved no sorrow felt much that we who deserved much might feel none And by his wounds we are healed Isai. 53.5 Adam eat the apple Christ paid the price In a word whatsoever we owed Christ discharged whatsoever we deserved he suffered if not in the self-same punishments for he being God could not suffer the eternal torments of Hell yet in proportion the dignity of his Person he being God and Man giving value unto his temporary punishments and making them of more value and worth then if all the world should have suffered the eternal torments of Hell For it is more for one that is eternal to die then for others to die eternally Therefore was the Son of God made the Son of man that the Sons of men might be made the Sons of God and therefore was he both God and man lest being in every respect God he had been too great to suffer for man or being in every respect man he had been too weak to satisfie God And so much for explication of the Third Principle mentioned in the beginning Sect. XX. But now comes the hardest part of my work to be performed For admit the Natural man be convinced of the truth of these three fundamental Principles never so clearly yet he will draw such a conclusion from the premisses that he will be never the better for what hath been told him yea he will decoct all even the mercy and goodness of God into poyson For what will such a one suggest to himself the Devil helping forward Let it be granted will he say that I were every way wretched and miserable a great sinner both originally and actually and likewise liable to all the plagues of this life and of that to come yet I thank God I am well enough so long as Christ hath paid my ransom and freed me from all by a new Covenant the tenure whereof is Believe and Live whereas at first it was do this and live to which I answer In Covenants and Indentures between party and party there are alwayes articles and conditions to be performed on the one side as well as promises to be fullfilled on the other as saith Pareus Now as God hath covenanted and bound himself by his word and Seal to remit thee thy sins adopt thee his child by regeneration and give thee the Kingdome of Heaven and eveâ—lasting life by and for his sons sake so Christ hath for and on thy behalf undertaken yea thou thy self didst for thy part bind thy self by covenant promise and vow in thy baptism that thou wouldest forsake the Devil and all his works constantly believe Gods holy Word and obediently keep his Commandments the better thereby to expresse thy thankfulness towards him for so great a benefit 1 Pet. 3.21 Psal. 116.12 13 14. And we know that in Covenants and Indentures if the Conditions be not kept the Obligation is not in force VVhereby millions Magus like after the water of baptism which is a Seal of the Covenant of Grace go to the fire of Hell Yea except we repent and believe the Gospel threats and precepts aswel as promises that holy Sacrament together with the 〈…〉 to us our salvation will be an obligation under our own hand and seal against us and so prove a seal of our greater condemnation Therefore the main question is VVhether thou art a believer For although Christ in the Gospel hath made many large and precious promises there are none so general which are not limited with the condition of faith and the fruit thereof unfained repentance and each of them are so tied and entailed that none can lay claim to them but true believers which repent and turn from all their sins to serve him in holiness without which no man shall see the Lord Heb. 12.14 Isa. 59.20 As for instance Our Saviour hath made publick Proclamation Mark 16.16 That whosoever shall believe and be baptised shall be saved but mark what withal is added he that will not believe shall be damned Again God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life John 3.15 16. And that none may deceive themselves he addeth He that believeth on him is not condemned but he that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God And this is the condemnation that light is come into the world and men loved darkness rather then light John 3.19 20. And again As many as received him to them he gave power to become the sons of God even to them that believe on his name Joh. 1.12 Again Heb. 5.9 He is said to be the Author of eternal salvation unto all that obey him not unto them which continue in their rebellious wickedness and never submit themselves to be ruled by the scepter of
transgressions have been such and so many and my ingratitude therein so great that it might have sunk me down with shame and left me hopelesse of ever obtaining pardon for them As see but some small part of my monstrous and devilish ingratitude to so good a God so loving and mercifull a Saviour and Redeemer that hath done and suffer'd so much for me even more than can either be expressed or conceived by any heart were it as deep as the Sea Touching what God and Christ hath done for me in the first place he gave me my self and all the creatures to serve for my use yea he created me after his own Image in righteousnesse and holinesse and in perfect knowledg of the truth with a power to stand and for ever to continue in a most blessed and happy condition But this was nothing in comparison for when I was in a sad condition when I had forfeited all this and my self 〈…〉 become his enemy mortally hating him and to my utmost fighting against him and taking part with his only enemies sin and Satan not having the least thought or desire of reconcilement but a perverse and obstinate will to resist all means tending thereunto he did redeem me not only without asking but even against my will so making of me his cursed enemy a Servant of a Servant a Son of a Son an Heir and Co-heir with Christ Gal. 4.7 But how have I requited this so great so superlative a mercy All my recompence of Gods love unto me hath been to do that which he hates and to hate those whom he loves Christ the fountain of all good is my Lord by a manifold right and I his servant by all manner of obligations First He is my Lord by the right of Creation as being his workmanship made by him Secondly By the right of Redemption being his purchase bought by him Thirdly Of preservation being kept upheld and maintained by him Fourthly His by Vocation even of his family having admitted me a member of his visible Church Fifthly His also had it not been my own fault by sanctication whereby to possesse me Lastly He would have me of his Court by glorification that he might crown me so that I was every way his God had raised me from a beggar to a great estate but how did I requite him I would not if possible suffer a godly and conscientious Minister to be chosen or to abide where I had to do but to bring in one that would flatter sin and flout holiness discourage the godly and incourage the wicked I used both my own and all my friends utmost ability Much more might be mentioned but I fear to be tedious Now argue with all the world and they will conclude that there is no vice like ingratitude But I have been more ingratefull to God than can be exprest by the best Oratour alive It was horrible ingratitude in the Iews to scourge and crucifie Christ who did them good every way for he healed their diseases fed their bodies inlightened their minds of God became man and lived miserably amongst them many years that he might save their souls but they fell short of my ingratitude to God in that most of them were not in the least convinc'd that he was the Messias sent from God and promised from the beginning But I have not only denied this Lord that bought me but I hated him yea most spitefully and maliciously sought on Satans and sins side against him and persecuted his children and the truth with all my might and all this against knowledge and conscience after some measure of illumination which cannot be affirmed of the Iews Yet miserable wretch that I was if I could have given him my body and soul they should have been saved by it but he were never the better for them Sect. XXXIII Lastly To tell you that which is more strange Notwithstanding all this that hath been mentioned and much more Yet I thought my self a good Christian forsooth yea with that young man in the Gospel I thought I had kept all the Commandements Nor was I a whit troubled for sin either original or actual but my conscience was at quiet and I was at peace neither 〈…〉 my self with that Pharisee Luke 18.9 to 15. and say I was not like other men not once doubting of my salvation I ever refused to do what my Maker commanded and yet confidently hoped to escape what he threatned Nor did I doubt of having Christ my Redeemer and Advocate in the next life when I had been a bitter enemy to him and his members in this life Here was blindnesse with a witnesse as it is not to be believed how blind and blockish men are that have only the flesh for their guide especially if they have hardned their hearts and seared their consciences with a customary sinning As I could give you for instance a large catalogue of rare examples how sin hath besotted men and what stark fools carnal men are in spirital things be they never so wise for mundane knowledg But least it should be taken for a digression or excursion you shall have a list of them by themselves the which I will add as an Appendix to this Discourse or Dialogue In the mean time I have given you a brief of my manifold provocations and great ingratitude to my Maker and Redeemer for otherwise I might be endlesse in the prosecution thereof It remains that I should in like manner lay open my original defilement which is the fountain whence all the former whether sins of commission or sins of omission do flow But touching it be pleased to peruse that small Tract intituled A short and sure way to Grace and Salvation Or Three Fundamental Principles of Christian Religion by R. Y. from page 4. to page 10. Sect. XXXIV Loose Libertine If this hath been your case no wonder it hath startled you for to deal plainly with you as you have done with me what I have heard from you makes me also tremble For is such honest moral men that live so unreprovably as you had done go not to heaven what will become of me that have been openly prophane and notoriously wicked all my time Yea it contented me not to do wickedly my self and so damne my own soul but I have been the occasion of drawing hundreds to Hell with me by seducing some and giving ill example to others the infection of sin being much worse than the act As how many have I drawn to be Drunkards and swearers and whoremongers and prophane persons insomuch that the blood of so many souls as I have drawn away will be required at my hands Yea my life hath been so debauched and licentious that I have brought a scandal upon the Gospel and made it odious to the very Turks and Infidels Rom. 2.24 Convert Alass what I did that was morally good or what evil I refrained was more for self-ends or more for fear of mens Laws than
who had Apes taught when they were young to dance and keep their postures with much art these he would put into rich Coats and have them in some great presence to exercise their skill which was to the admiration of such as knew them not what little sort of active nimble men the King had got And such as knew them thought it no less strange that they should be trained up to so man-like and handsome a deportment But a subtile Fellow that was once admitted to see them brought and threw amongst them a handful of Nuts which they no sooner spied but they presently left off their dance fell a scrambling tore one anothers rich Coats and to the dirision of the beholders who before admired them they discovered themselves to be meer Apes These ensuing Notions which I have purposely taken as a handful out of the whole sack to squander away amongst my acquaintance are such Nuts as will discover not a few who are men in appearance and their own opinion to be as wise and well affected as Aesops Cock that preferred a barley Corn before a Pearl or Plinies Moal that would dig under ground with great dexterity but was blind if brought into the Sun Or Diaphontus that refused his mothers blessing to hear a song Or the Israelites who preferred Garlick and Onions before Quails and manna Men no more differ from Beasts Plants Stones in speech reason shape than some differ from others in heart in brain in life Whence the very heathen Poets usually most fitly compare some men to stones for their hardness and insensibleness others to plants that only fill their veins a third sort to beasts that please their senses too a fourth to evil Angels that only sin and cause others to sin a fift to good Angels that are still in motion alwayes serving God and doing good yet ever rest Again Experience teaches that mens judgements and censures are as various as their pallats For what one admires another slights as is evident by our Saviours Auditors of which some admired others censured a third sort wept a fourth scoft a fift trembled a sixt blasphemed when they heard him And how should it be otherwise when the greater part are as deeply in love with vice and error as the rest are with vertue and truth When mens conditions and constitutions vary as much as their faces As the Holy Ghost intimates in comparing several men to almost every several creature in the Universe Nor is the Epicure more like a swine the Lustful person a Goat the Fraudulent man a Fox the Backbiter a barking Dog the Slanderer an Asp the Oppressor a VVolf the Persecutor a Tyger the Church-robber a wild Bore the Seducer a Serpent yea a Devil the Traytor a Viper c. 2 Tim 4 17. Luk. 13.32 Phil. 3.2 Psal 22.12 13 16 20 21. 74.13 14 19. 80.13 Matth. 23.33 Dan. 7.4 5 6 c Zeph. 3 â— 4 c. Cant. 2.15 17 c. then every of them is unlike another Amidst such a world of variety I have chosen to set forth how one man differs from and excels another in brain and to prove that to be wise indeed is the portion but of a few even amongst us And this discovery alone as I deem will be richly worth my pains and each mans serious Observation Sect. 42. NOw all sorts of men may be comprised under one of these three Heads The Sensual The Rational The Spiritual For if you observe it some men like the Moon at Full have all their light towards earth none towards Heaven Others like the Moon at VVaine or Change have all their light to Heaven wards none to the earth a third sort like to the Moon in eclipse as having no light in it self neither towards earth nor towards Heaven Touching these three degrees of comparison you shall find that the one exceeds the other in wisdom as the stars exceed one another in glory Of which particularly First There is no less difference between the Rational and sensual the wise and simple the learned and unlearned than there is between men and beasts as Menander speaks Or between the living and the dead as another hath it And yet the Rational do not so far excel the sensual as the spiritual excel the rational Sensual men are so be-nighted and puzled with blindness that they know no other way than the flesh leads them It is the weight that sets all their wheels a going the horses that draw their chariot the very life of their corruption the corruption of their life without which they do nothing The minds of brutish men that have been ill bred are so drowned in sin and sensuallity and their spirits so frozen and pitifully benumed with worldliness and wicked customs that they cannot judg aright either of spiritual matters or rectified reason Yea in matters experimental they are of as deep a judgement as was Callico who stuft his pillow a brass pot with straw to make it soft Or that Germain Clown who under-took to be very ready in the ten Commandments but being demanded by the Minister which was the first made answer Thou shall not eate Or that simple Fellow who thought Pontius Pilate must needs be a Saint because his name was put into the Creed They are like the Ostrich Job â—9 17 whom God hath deprived of wisdom and to whom he hath given no part of understanding Which men also are so far from receiving instruction that they will scorn and scoff at their admonisher As they have no reason so they will hear none Nor will they believe any thing but what they see or feell and he that learns of none but himself hath a fool to his teacher Yea such as refuse admonition are by wise Solomon branded for the most incorigible Fools alive so that their knowledge is ignorance their wisdom folly their sight blindness They neither consider what reason speaketh or Religion commandeth but what the will and appetite affecteth For will is the axeltree lusts and passions the wheels whereupon all their actions are carried and do run Appetite being their Lord Reason their servant and Religion their slave Whereas Religion should govern their judgement judgment and reason their wills and affections as Adam should have done Eve They that are after the flesh do minde the things of the flesh The carnal minde is enmity against God for it is not subject to the law of God neither indeed can be Rom. 8.5 to 9. And which leaves them without all hope of being wiser they had rather keep conscience blind that it may slatter them than inform it that it may give a just verdict against them counting it less trouble to believe a favorable falshood than to examine whether it be true So that it is impossible for fleshly minded men to believe what sots they are touching the good of their souls Wherefore when we see the folly and misery of those that serve sin and Satan and
that stone he should have thrown down on Frderick the Emperour at his Devotions Or as Griphus his mother was made to take that draught where-with she intended to poyson him Yea how little was Judas set by of the High Priests when once he had served their turn How did they shake him off in that pittiful distresse with look thou to it And so how poor are the witcâ—es that in confidence of these promises even sell their souls to the Devill See here in these few Examples you have the depth and solidity of our greatest and wisest Politicians and yet lewd men most ridiculously and absurdly call wicked policies wisdome and their successe happinesse But herein Satan makes them of all fools the superlative in mistaking villany and madnesse for the best vertues And what is the summa totalis of all but this Faux-like they project other mens over-throw purchase their owne Neither hath any man been wise to do evill but his wisdome hath had an evill end As ô the multitude of Examples that are recorded to give credit to this Doctrine Was not the wisdome of the Serpent turned into a curse the wisdome of the Pharisees into a woe the wisdome of Achitophel into folly the wisdome of Nimrod into confusion the wisdome of the unjust Steward into expulsion out of Heaven the wisdome of Jezabel into a shameful death c. So that in the issue their case proves but like the spiders that was weaving a curious net to catch the swallow who when she came bore away both net and webb and weaver too Wherefore ô God make me but soul-wise and I shall never envy their knowledge that pity my simplicity Let me be weake in policy so I may be wise to salvation And I cannot but wonder to see how the most are mistaken in them But being thus discovered I hope it will appear that as love lust are not all one so a cunning Politician a wise man are not both one As we have seen some that could pack the cards yet were not able to play well § 54. True if men shall look upon them side-wayes as Appelles painted Antigonus that is upon their strength of brain and parts alone and not consider them whole and together their abilities with their deficiencies they will take them for wise men and so be mistaken But If you would know how to call them they are properly subtle persons as the Holy Ghost stiles Jonadab who gave that wicked and crasty counsell to Amnon 2 Sam. 13.3 5. And the woman of Tekoah 2 Sam. 14.2 And Elimas Act. 13.10 as being rarely gifted to deceive and more crafty and wily then is usual But not wise men for this is rather wisdome back ward and to study the dangerous art of self-sophystry to the end they may play wily beguile themselves and to plor self-treason then which there is no greater when the betrayer and betrayed spell but one man Again admit them the most they are not wise in good though they be wise to do evill Or if you will wise in goods not wise in grace For as that old Serpent seemed to boast that he was richer then Christ when he said All these are mine Matth. 4.9 So the Politician may truly say for the most part I am wiser then my plain dealing neighour by five hundred pounds So that in some sense it may be said of them as one speaks of women though partially that thâ—y are more witty in wickednesse then men Nor can I more fitly compare them then to Bats Night-crows Owles and Cats which can see better in the darke then in the light Their wisdome is like that of the Polipus which is a most stupid and foolish fish yet useth great skill in taking of other fishes Neverthelesse yield them all that hath been mentioned this is the up-shot They are blinde and in darknesse as having their beginning from Satan the Prince of darkuesse and their end in Hell which is the pit of darkness and because they are wise onely to evill their wisdome shall have but an evill end In the dialect of the wise man the greatest sinner is the greatest fool Prov. 1.7 And David thinks there is no fool to the Atheist Psal. 53.1 49.13 And Saint Austin tells us that the wisest Politician upon earth the most ample and cunning Machivillian that lives be he a Doctor in that deep reaching faculty is worse then a foole For if the Holy Ghost saith he termes him a fool that onely laid up his own goods Luke 12. 18 20. finde out a name for him that takes away other mens And though worldly men call the simple fools yeâ— God calls the crafty fools Ier. 8.9 Mat. 6.23 And of all atheists and fools which seeme wise there be no such fools in the world as they that love money better then themselves And so you have the wisdome of Humanists and Politicians desciphered together with the wisdome of Gods servants You see the difference between them and therein as I suppose that neither of the former are so wise as the godly man nor so wise as the world reputes them or they themselves I confesse the one speak Latine Greek and Hebrew the other Statutes History and Husbandry well enough to make their neighbours think them wise but the truth is they seem wiser then they are as is said of the Spaniard whereas the godly like the French are wiser then they seem The former are wise men in foolish things and foolish men in wise things Sharp-eyed as Eagles in the things of the earth but blinde as Beetles in the matters of heaven O that they had but the wit to know that when all is done Heaven is a brave place where are such joyes as eye hath not seene nor eare heard neither hath it entered into the heart of man to conceive the things which God hath prepared there for them that love him 1 Cor. 2.9 § 55. Now as I have shewn these two sorts of men their folly to the end some of them may be convinced and ashamed and consequently become soul-wise that so they may be saved which is the principal thing I drive at for I take no pleasure in disgracing men purposely So it were as easie to prove that all sorts of sinners are no better then sots and shallow-brains in comparison of the conscientious Christian Nor do I see but it may prove of great and general concernment therefore that others also may have benefit by the same I will briefly touch upon some particulars And the next that I will speak to shall be such as come neerest to these last mentioned that is your Covetous Miserly Muck-worms who though they be neer neighbours to those Ambodexters I last spake of yet they are not the same men Now although you cannot name one property of a natural fool but the Covetous man is in that particular a greater fool Yet I will make the parallel in one onely lest I should
shee will be an Harlot Was there ever such a motion made to a reasonable man Tell me wherewith thou mayest be bound to do thee hurt Who would not have spurned such a sutor out of doors And when upon the tryal he saw such apparent treachery he yet wilfully betrays his life by her to his enemies All sins all passions have power to blinde and infatuate but lust most of all Never man that had dranke flagons of wine had lesse reason left him then this Nazarite Many an one loses his life but he casts it away not in hatred to himself but in love to a Strumpet He knew she aimed at nothing but his slavery and death yet had not power to deny her He had wit enough to deceive her thrice not enough to keep himself from being deceived by her Thrice had he seen the Philistims in her chamber ready to surprise him upon her bands and yet will needs be a slave to his Traitor Yea in effect bids her bindâ— him and call in her Executioners to cut his throat O beware of a Harlot as you would of the Devill and the rather for that under the habit of a woman it may be the Devill in shape of a woman as some have so been cheated But Sixthly what can we think of an improvident Gamester is not he a Fool who will hazard his whole estate upon the chance of a treacherous dye that flatters him with his own hand to throw away his wealth to another And a Thief he is too for if he wins he robs another if he looses he no lesse robs himself § 57. Seventhly let me refer it to any rational man whether the Voluptuous Prodigal is not a staâ—k Fool who suffers himself to be stolne away for an Apple For for a little tickling of the palate a kind of running Banquet he will hazard the losse of eternal comfort and expose himself to a devouring fire an everlasting burning Isa. 33.14 And what greater folly Is it not a dear purchase an ill penni-worth yea a desperate madnesse to buy the merriment of a day yea possibly the pleasure of an hour may deterimine it with ages of pangs with eternity of unsufferable torments that are capable of neither ease nor end Nor is this all for they run upon Gods judgements as Balaam did upon the swords point in the Angels hand and yet are so farre from being afraid that they applaud their own wisdome for giving such liberty to their lusts thinking no men in the world enjoy the like freedome When indeed their bondage is much worse then the cruel and tyrannical bondage and slavery of Egypt For first that bondage was of the body onely but the service of sinne is of the whole man body and soul. Secondly in the bondage of Egypt they served men but in this bondage service is done to sinne Satan most vile Lords which command most base and filthy works Thirdly in the bondage of Egypt the most harm was temporall losse of liberty smart and pain of body in this service of sinne the losse is eternal even destruction in Hell for ever without the inifinite goodnesse of God Fourthly in this bondage under Pharaoh they had a sense of their thraldome and desired liberty in this of sin men do not so much as suspect themselves to be bound but think themselves free and despise liberty Lastly in all outward bondage they which are bound may possibly help themselves as by running away or by intreaty or by ransome In this bondage we lie still as it were bound hand and foot till God by his mercy deliver us not having so much as the least thought of relieving our selves By all which it appears that such who take the most liberty to sin are the most perfect slaves in the world because most voluntary slaves and that Christs service is the onely true freedome his yoke an easie yoke his burthen but as the burthen of wings to a bird which makes her flye the higher Wherefore as we serve the lawes that we may be free so let us serve Christ and we shall be the freest people alive A godly man being demanded what he thought was the strangest and foolishest thing in the world answered an impenitent sinner or an Vnbeliever For said he that a man should provoke God so gracious and mighty that he should believe Satan the father of lies and cruelty forget his own death so imminent and in-evitable obey the command of his Flesh a Drudge so ignoble admire the world so fickle and dangerous prefer it before Heaven so blessed glorious wilfully cast himself into hell a place so woful and dolorous and all for vanity such a wretched emptinesse that he should feare the blasts of mens breath and not the fire of Gods wrath weep for the losse of friends not for his soul And lastly that Christ should stand at the door of his heart craving for entrance that he may remedy all and make him everlastingly happy and God call him every day either by his Word in the mouthes of his Messengers or by strange judgements or extraordinary mercies upon himselfe or others and all in vain Such an one sayes he is the most foolish and degenerate creature alive Thus I might go on to Traytors Murtherers Back-byters Seducers Drunkards Blasphemers Persecutors of the godly proud persons Hypocrites Thieves Atheists and what other sinners you can name and prove them all fools alike But I have already upon one occasion or other done it in some other Tract Nor do I love to tautologize except it be for a great advantage to my Reader and for others good though in such a case I can I thank God dishonour my selfe that I may honour my Maker The which if men did well ponder they wouâ—d be more sparing of their censures How-ever I could wish that our Reverend Divines would afford themselves more liberty in this case then they do There be some expressions that we borrow from our Predecessors that deserve to be mentioned or used by a Minister that remains perhaps twenty or thirty years in a Parish more then once though it be to the same Congregation for that which takes not or is not minded at one time may at another and how many have been converted by that onely argument that God seeth all things even in the darke when the doors are shut and the curtains drawn Nor do I think that a dull and flat tool or instrument would be used when a more quick and sharp one may be had at as easie a rate and perhaps neerer at hand But we are mostly even the best of us â—oth to deny our selves though it be for our Masters many of our Brethrens great gain and advantage But of this by the way onely a word or two more that may reach to all that are in their natural condition and I shall conclude § 58. In the last place Are not all wilfull sinners arrant fools who Adam-like will
the clock esteeming every minute a month and thy present misery unsupportable What then will it be to lie in stames of fire to which our fire is but ayre in comparison fire and brimstone kept in the highest flame by the unquenchable wrath of God world without end where thou shalt have nothing about thee but darkness and horrour wayling and wringing of hands desperate yellings and gnashing of teeth thy old companions in vanity and sin to ban and curse thee the Devils insulting over thee with cruelty and scorn the never-dying worm of conscience to feed upon thy soul and flesh for ever and ever O everlasting eternity a never-dying life an ever-living death Which yet is but just with God for if thou mightest have lived for ever thou wouldst have sinned for ever If God would everlastingly have spared thee thou wouldest have everlastingly hated and provoked him What then can be more equal then that thou shouldst suffer everlastingly O then bethink thy self of this word eternal and everlasting and ponder upon it yea do but indeed believe it and it will be enough to break thine hard heart and make it relent and repent and thereby prevent the wrath to come It will put thee to a demur What have I done what am I now about whether will this course tend how will it end what will become of me if I go on in chambering and wantonness surfeting and drunkenness strife and envying swearing prophaneness earthly-mindedness and the like For indignation and wrath tribulation and anguish shall be upon the soul of every one that doth evil and continueth therein as the Apostle witnesseth Rom. 2.8 9. O then break off thy sins without delay and let there be an healing of thine errors Sect. 3. Neither is the extremity of pain inferiour to the perpetuity of it it is a place full of horrour and amazedness where is no remission of sin no dismission of pain no intermission of sense no permission of comfort its torments are both intollerable and interminable and 〈◊〉 neither he enda 〈…〉 The pangs of the first death are pleasant compared with those of the second For mountains of sand were lighter and millions of years shorter than a tithe of those torments Rev. 20.10 Iude 7. It is a death which hath no death it hath a beginning it hath no ending Matth. 3.12 Isa. 66 24. The pain of the body is but the body of pain the anguish of the soul is the soul of anguish For should we first burn off one hand then another after that each arm and so all the parts of the body it would be deemed intollerable and no man would endure it for all the profits and pleasures this world can afford and yet it is nothing to the burning of body and soul in hell Should we endure ten thousand years torments in hell it were grievous but nothing to eternity Should we suffer one pain it were miserable enough but if ever we come there our pains shall be for number and kinds infinitely various as our pleasures have been here every sence and member each power and faculty both of soul and body shall have their several objects of wretchedness and that without intermission or end or easâ— or patience to endure it Luke 12 5. 16.23 Matth. 3.12 5.22 22.23 The Schools affirm that the least torture in Hell exceeds the greatest that can be devised by all the men on earth even as the least joy in Heaven surpasseth the greatest comfort here on earth There is scarce any pain here on earth but there is ever some hope of ease mitigation or intermission of some relief or deliverance but in Hell their torments are easeless endless and remediless unsufferable and yet ineviteable and themselves left hopeless helpless pittyless It were misery enough to have the head-ach tooth-ach Collick gowt burning in the fire or if there be any thing more grievous Yea should all these and many more meet together in one man at one instant they would come infinitely short of the pains of Hell Yea they would all bâ— bar as the stinging of Antes to the lashes of those Scorpions but as drâ—pes to those Vials of wrath as sparks to that flame as Chrysostome speaks The Furnace of Babell was but a flea-biting to this tormenting Tophet prepared of old Isa. 30. He hath made it deep and large the pile thereof is fire and much wood the breath of the Lord like a stream of brimstone doth kindle it vers 32. So that it were happy for reprobate spirits if they were in no worse condition than so many Toads or Serpents As consider If a dark dungeon here be so loathsome what is that dungeon of eternal of utter darkness If material fire be so terrible what is Hell fire Here we cry out of a burning feaver or if a very coal from the hearth do but light on our flesh O how it grieves us we cannot hold our finger for one minute in scalding lead but there both body and soul shall fry in everlasting flames and be continually tormented by infernal fiends whose society alone would be sufficiently frightfull Sect. 4. Now consider Is one hours twitches of tâ—â—â—orm of conscience here yoâ— one minutes tâ—â—ch of a tooth pulling out so unsufferable what is a 〈…〉 mented in that flame what think we shall that torment be when body and soul come to be united in torment since the pains of Hell are more exquisite than all the united torments that the earth can invent Yea the pains and sufferings of the damned are ten thousand times more than can be imagined by any heart under heaven and can rather through necessity be endured than expressed It is a death never to be painted to the life no pen nor pencil nor art nor heart can comprehend it Matth. 18.8 9 10. 25.30 Luke 16 23 24. 2 Pet. 2.4 Isa. 5.14 30 33. Prov. 15.11 Yea were all the land paper and all the water ink every plant a pen and every other creature a ready Writer yet they could not set down the least piece of the great pains of hell-fire Now add eternity to extremity and then consider hell to be hell indeed For if the Ague of a year or the Collick of a month or the Rack of a day or the burning of an hour be so bitter here how will it break the hearts of the wicked to feel all these beyond all measure beyond all time So that it is an evil and bitter thing to depart from the living God We poor mortals until God does bring us from under the power of Satan unto himself do live in the world as if hell were not so hot noâ— the Devil so black as indeed they are as if Hell and Heaven were the one not worth the avoiding the other not worth the enjoying but the heat of fire was never painted and the Devil is more deformed than represented on the wall There are unexpressible torments in Hell as well
so important a 〈…〉 First If the Sun which is but a creature be so bright and glorious that no mortal eye can look upon the brightness of it how glorious then is the Creator himself or that light from whence it receives its light If the frame of the Heavens and globe of the Earth be so glorious which is but the lower house or rather the foot-stool of the Almighty as the Holy Ghost phraseth it Isa. 66.1 Matth. 5.35 Act. 7.49 how glorious and wonderfull is the Maker thereof and the City where he keeps his Court Or if sinners even the worst of wicked men and Gods Enemies have here in this earthly pilgrimage such variety of enjoyments to please their very senses as who can express the pleasurable variety of Objects for the sight of meats and drinks to satisfie and delight the taste of voyces and melodious sounds to recreate the hearing of sents and perfumes provided to accommodate our very smellings of recreations and sports to bewitch the whole man And the like of honour and profit which are Idols that carnal men do mightily dote upon and take pleasure in though these earthly and bodily joyes are but the body or rather the dregs of true joy what think we must be the soul thereof viz. those delights and pleasures that are reserved for the glorified Saints and Gods dearest darlings in Heaven Again Secondly If natural men find such pleasure and sweetness in secular wisdom lip-learning and brain-knowledg For even mundane knowledg hath such a shew of excellency in it that it is highly affected both by the good and bad As O the pleasure that rational men take therein It being so fair a Virgin that every clear eye is in love with her so rich a Pearl 〈◊〉 at none but Swine do despise it yea among all the Trees in the Garden none so takes with rational men as the Tree of knowledg as Satan well knew when he set upon our first Parents insomuch that Plato thinks in case wisdom could but represent it self unto the eyes it would set the heart on fire with the love of it And others affirm That there is no less difference between the Learned and the Ignorant than there is between the â—â—â—ing and the dead or between men and beasts And yet the pleasure 〈◊〉 â—atural and moral men take in secular and mundane knowledg and leaâ—â—â—g is nothing comparable to that pleasure that an experimental Christian finds in the Divine and Supernatural knowledge of Gods Word which makes David and Solomon prefer it before the honey and the honey-comb for sweetness and to value it above thousands of gold and silver yea before Pearls and all precious stones for worth How sweet then shall our knowledg in Heaven be For here we see but darkly and as it were in a glass or by moon-light but there we shall know even as we are known and see God and Christ in the face 1 Cor. 13.12 Thirdly if meer Naturians have been so taken with the love of Vertue that they thought if a vertuous soul could but be seen with corporal eyes it would ravish all men with love and admiration thereof yea if the very worst of men drunkards blasphemers and the like though they most spitefully scoff at and backbite the people of God yet when they know a man sincere upright and honest cannot choose â—â—◠〈…〉 touching Iohn and King Agrippa touching Paul Sect. 2. Or rather if Gods own people are so ravished with the graces and priviledges which they enjoy upon earth as the assurance of the pardon of sin the peace of a good conscience and joy of the Holy Ghost which is but glorification begun what will they be when they shall enjoy the perfection of glory in Heaven As see but some instances of their present enjoyments here below First if we were never to receive any reward for those small labours of love and duties we do to the glory of God and profit of others we might think our selves sufficiently recompenced in this life with the calm and quietness of a good conscience the honesty of a vertuous and holy life That we can do and suffer something for the love of Christ who hath done and suffered so much to save us That by our works the Majesty of God is magnified to whom all homage is due and all service too little For Godliness in every sickness is a Physitian in every contention an Advocate in every doubt a Schoolman in all heaviness a Preacher and a comforter unto whatsoever estate it comes making the whole life as it were a perpetual Halleluja Yea God so sheds his love abroad in our hearts by the Holy Ghost that we are in Heaven before we come thither Insomuch that as the fire flyeth to his Sphere the stone hastens to the center the River to the Sea as to their end and rest and are violently detained in all other places so are the hearts of Gods people without their Maker and Redeemer their last end and eternal rest and quietness never at rest like the Needle touched with the Loadstone which ever stands quivering and trembling until it enjoyes the full and direct aspect of the Northern Pole But more particularly How does the assurance of the pardon of sin alone clear and calm alâ— storms of the mind making any condition comfortable and the worst and greatest misery to be no misery To be delivered of a child is no smal joy to the mother but to be delivered from sin is a far greater joy to the soul. But to this we may add the joy of the Holy Ghost and the peace of conscience otherwise called the peace of God which passeth all understanding These are priviledges that 〈◊〉 Paul happier in his chain of Iron than Agrippa in his chain of gold 〈◊〉 Peter more merry under stripes than Caiaphas upon the Iudgment-seat and Steven the like under that shower of stones Pleasures are ours if we be Christs whence those expressions of the Holy Ghost The Lord hath done great things for us whereof we rejoyce Be glad in the Lord and rejoyce ye righteous and shout for joy all ye that are upright in heart Let all that put their trust in thee rejoyce let them even shout for joy Rejoyce evermore and again I say rejoyce rejoyce with joy unspeakable and full of glory Our rejoycing is this the testimony of our conscience Your heart shall rejoyce and your joy shall no man take from you c. So that it is a shame for the faithfull not to be joyfull and they sin if they rejoyce not whatever their condition be The Eunuch no sooner felt the pardon of sin upon his being baptized into the faith of Christ but he went on his way rejoycing Act 8.39 He then found more solid joy than ever he had done in his râ—cheâ— honours and great places under Candace Queen of the Aethiopians 〈◊〉 same time when the Disciples were persecuted they are said to be filled with
between flâ—shly meat and a carnal stomach Therefore the want of this taste and apprehension condemneth the world to be carnal but magnifies the joyes spiritual as being above her carnal apprehension Or Thirdly Herein lies the fault few feel these joyes in this life because they will not crack the shell to get the kernell they will not pare the fruit to â—at the pulp nor till the ground to reap the Harvest They â—lie the wars and thereby lose the glory of the Victory They will not dig the craggy mountain to find the mine of gold Nor prune the Vine therefore enjoy not the fruit They â—lie mortification and therefore attain not the sweet spiritual consolation which ever attends the same And so much for the Reasons The Use may be manifold CHAP. XXII Sect. 1. FIrst Is it so that the torments of Hell are so exquisite even worse than the pangs of death or child-birth scalding lead drinks of gall and wormwood griping of chest-worms fits of the stone gowt strangury flames of fire and brimstone Yea are all these and all other pains that can be named put together but shadows and flea-bitings to it And are they to be endured everlastingly And are all Fornicators Idolalaters Thieves Covetous Drunkards Swearers Raylors fearfull and unbelieving persons Murtherers Sorcerers Liars and all unrighteous persons to have their part and portion in that lake And withall lose their parâ— and portion in the Kingdom of Heaven as the Word of God expresly tells us Rev. 21. 7 8. 22.14 15. How is it that we are not more affected therewith The only reason is most men are so far from believing the word of God in this point that they do not believe there is a God The fool sayes David hath said in his heart there is no God Psal. 53.1 They meaning the wicked think alwayes there is no God Psal. 10.4 to 14. And the reason follows His wayes alwayes prosper Psal. 73 3. to 21. And hence it is that they live like beasts because they think they shall die like beasts without any answer for what they have either acted or left undone and accordingly resolve Let us eat and drink â—or to morrow we shall die as the Holy Ghost hath acquainted us with their inmost thoughts 1 Cor. 15.32 Whereas if men did believe either Heaven or Hell they could never sâ— carelesly hazard the loosing of the one or the procuring of the other As Oâ— the madness of these men that cannot be hired to hold their finger for one minute in the weak flame of a farthing candle and yet for triflâ—s will plunge themselves body and soul into those endless and infinitely scorching flames of Hell fire If a King but threatens a Malefactor to the Dungeon to the Rack to the wheel his bones tremble a terrible palsie runs through all his joyn◠〈…〉 unmoved undaunted And what makes the difference tho one we believe as present the other is as they think uncertain and long before it comes if ever it do come Otherwise it could not be since the soul of all sufferings are the sufferings of the soul since as painted fire is to material such is Material to Hell-fire Men may say they believe there is an Hell and a Heaven but surely they would never speak as they speak think as they think do as they do if they thought that their thoughts words and actions should ever come to judgment If men believed that Heaven were so sweet and Hell so intollerable as the Word makes them they would be more obedient upon earth The voluptuous and covetous would not say take you Heaven let us have money pleasure c. Sect. 2. True there are none so confirmed in Atheism but some great danger will make them fly to the aid of a Divine Power as Plato speaks Extremity of distress will send the prophanest to God as the drowning man stretcheth out his hand to that bough which he contemned whiles he stood safe on shore Even Sardanapalus for all his bold denying of a God at every hearing of thunder was wont to hide his head in a hole Yea in their greatest jollity even the most secure heart in the world hath some flashes of fear that seize on them like an arrest of Treason At least on their death-beds had they as many Provinces as Ahashuerosh had they would give an â—â—ndred six and twenty of them to be sure there were no Hell though all their life they supposed it but a fable And 〈◊〉 makes them fearfull to die and to die fearfully Yea how oft do those Russians that deny God at the Tap-house preach him at the Gallows and confess that in sincerity of heart which they oppugned in wantonness And certainly if they did not at one time or other believe a God a day of judgment an Heavens and an Hell they should be in a worse condition than Felix or Belshazzer yea than the Devils themselves for they believe them yea quake and tremble to think of them as being still in a fearfull expectation of further degrees of actual torments Mat. 8.29 However admit their lethargized consciences be not awakened untill they come into Hell as God not seldom leaves them to be confuted with fire and brimstone because nothing else will do it yet in Hell they shall know there is a righteous Iudg that will reward every man according to his deeds and confess that what they once vainly imagined was but imagined There may be Athiests on earth there are none in Hell Vengeance shall make them wise whom sin hath made and left foolish A Pope of Rome being upon his death-bed said to those about him Now comes three things to trial which all my life I have made doubt of whether there be a God a Devil and whether the soul be immortal 'T was not long o're he was fully resolved with a vengeance and so shall you O ye foolls when that hour comes though you flatter your selves for the present When you feell it you will confess it and when 〈…〉 late you will like a fool say Alas I had not thought For this is the 〈…〉 foreseeth the evil the evil of Hell sayes Bernard and preventeth it but fools go on and are punished Prov. 22.3 Acknowledg thy self a fool then or bethink thy self now and â—o thereafter without delaying one minute For there is no redemption from Hell if once thou comest there And there thaâ— maist be for ought thou knowest this very day yea before thou canst swallow thy spittle Thy Pulse may leave beating before thou canst fetch thy Breath Sect. 3. But to speak thus to the Sensualist is labour in vain For their consciences are so blinded that they as they think do believe an Heaven and an Hell yea in God and in Christ as well as the precisest Iohn 5.38 39 46 47. For it is hard for men to believe their own unbelief in this case They that are most dangerously sick are least sensible of their being
sick A very likely matter thou believest in Christ and hopest to be saved by him when thoâ— wilt neither imitate his actions nor follow his Precepts How does this hang together Let me ask thee a question or two that may convince thee of thy unbelief If a Physitian should say to his Patient here stands a cordial which if you take will cure you but touch not this other vial for that is deadly poyson and he wittingly refuseth the cordial to take the poyson will not every one conclude that either he believed not his Physician or preferred death before life If Lots Sons-in-law had believed thâ—â—r Father when he told them the City should suddenly be destroyed with fire and brimstone and that by flying they might escape it they would have obeyed his counsel If the old World had believed that God would indeed and in good earnest bring such a stood upon them as he threatned they would have entred the Ark and not have scoft at Noah for building it So if you did firmly believe what God in the Scriptures speaks of Hell you would need no entreaties to avoid the same Sect. 4. But alas men of thy condition are so far from believing what God threatens in his Word against their sins that they bless themselves in their hearts saying we shall have peace although we walk according to the stubbornness of our own wills so adding drunkenness to thirst Deut. 29.19 Yea they preferre their condition before others who are so abstemious and make conscience of their waies thinking that they delude themselves with needless fears and scruples 2 King 18.22 30 33 35. Alas if they dâ—d in good earnest believe that there is either God or Devil Heaven or Hell or that they have immortal souls which shall everlastingly live in bliss or woe and receive according to what they have done in their bodies whether it be good or evil 2 Cor. 5.10 They could not but live thereafter and make it their principal care how to be saved â—ut alas they believe what they see and feell and know they be 〈…〉 this makes them abstain from murther felony and the like but they believe not things invisible and to come For if they did they would as well yea much more fear him that hath power to cast both body and soul into Hell as they do the temporal Magistrate that hath onely power to kill the body they would think it a very hard bargain to win the whole world and lose Heaven and their own souls Luk. 9 25. Men fear a Gaol more then they fear Hell and stand more upon their silver or sides smarting than upon their souls and regard more the blasts of mens breath than the fire of God's wrath and tremble more at the thought of a Serjeant or Bailiff than of Satan and everlasting perdition Else they would not be hired with all the worlds wealth multiplied as many times as there be sands on the Sea shore to hazard in the least the loss of those everlasting Joys before spoken of or to purchase and plunge themselves into those caseless and everlasting flames of fire and brimstone in Hell there to fry body and soul where shall be an innumerable company of Devils and damned Spirits to affright and torment them but not one to comfort or pity them Confident I am thou wouldest not endure here to hold thy hand in a fiery crusible the space of a day or an hour for all the worlds wealth and splendour How then if thou bethinkest thy self wilt thou hereafter endure that and ten thousand thousand times more for millions of millions of ages Look Revel 20.10 and bethink thy self how thou wilt brook to be cast into a doleâ—ull disconsolate dungeon to lie in utter darkness in eternal chains in a little ease a no ease for ever and ever Canst thou endure to dwell with the devouring fire with the everlasting burning Sect. 5. Wherefore let me my Brethren beseech you not to be such Atheists and Fools as to fall into Hell before you will fear it when by fearing it you may avoid it and by neglecting it you cannot but fall into it What though it be usual with men to have no sense of their souls till they must leave their bodies yet do not you therefore leap into Hell to keep them company but be perswaded to bethink your selves now rather than when it will be too late when the Draw bridge will be taken up and whâ—n it will vex every vein of your hearts that you had no more care of your souls Yet there is grace offered if we will not shut our hearts and wills against it and refuse our own mercy but how long God will yet wait thy leisure or how soon he will in his so long provoked Justice pronounce thy irrevocable sentence thou knowest not nor canst thou promise thy self one minutes time Oh that men would believe the God of truth that cannot lie touching spiritual and eternal things but as they do these temporary and transitory Oh that thou who art the sacred Monarch of this mighty frame wouldest give them hearts to believe at least thus much That things themselves are in the invisible World in the World visible but their shadows onely And that whatsoever wicked men enjoy here it is but as in a dream their plenty is but like a drop of pleasure before a River of sorrow and displeasure And whatsoever the godly feel but as a drop of misery 〈…〉 Iudg of all the World comest slowly to judgment yet thou wilt come surely As the Clock comes slowly and by minutes to the stroak yet it strikes at last That those are onely true riches which being once had can never be lost That Heaven is a Treasure worthy our hearts a purchase worth our lives That when all is done how to be saved is the best plot That there is not mention of one in the whole Bible that ever sinned without repentance but he was punished without mercy For then there would not be a Fornicator or prophane person as Esau who for a portion of meat sold his inheritance Heb. 12.16 Then they would not be of the number of those that so doted upon Purchases and Farms and Oxen that they made light of going to the Lords Supper Luke 14.18 19 20. Nor of the Gadarens mind who preferred their Hogs before Christ. Then would they know it better to want all things then that one needfull thing whereas now they desire all other things and neglect that one thing which is so needfull They would hold it far better and in good sadness to be saved with a few as Noah was in the Ark than in good fellowship with the multitude to be drowned in sin and damned for company Nor would they think it any disparagement to their wisdoms to change their minds and be of another judgment to what they are CHAP. XXIII Sect. 1. SEcondly Are the joyes of Heaven so unspeakable and glorious How then
should we admire the love and bounty of God and bless his Name who for the performance of so small a work hath proposed so great a Reward And for the obtaining of such an happy state hath imposed such an easie task Yea more is Heaven so unspeakably sweet and delectable and Hell so unutterably dolefull Then let nothing be thought too much that we can either do or suffer for Christ who hath freed us from the one and purchased for us the other Though indeed nothing that we are able to do or suffer here can be compared with those woes we have deserved in Hell or those joyes we are reserved to in Heaven And indeed that we are now out of hell there to fry in flames of fire and brimstone never to be freed that we have the free offer of grace here and everlasting glory hereafter in heaven we are onely beholding to him We are all by nature as hell-fire being onely reprieved for a timâ— But from this extremity and eternity of torment Iesus hath freed and delivered us O think then yea be ever thinking of it how rich the mercy of our Redeemer was in freeing us and that by laying down his own life to redeem us Yea How can we be thankfull enough for so great a blessing It was a mercy bestowed and a way found out that may astonish all the sons of men on earth and Angels in Heaven Which being so 〈…〉 can any one in common reason meditate so unbottomed a love and not study and strive for an answerable and thankfull demeanour If a Friend had given us but a thousand part of what God and Christ hath we should heartily love him all our lâ—ves and think no thankâ— sufficient What price then should we set upon Iesus Christ who is the life of our lives and the soul of our souls Do we then for Christs sake what we would do for a Friends sake Yea let us abhor our selves for our former unthankfulness and our wonderfull provoking of him Hearken we unto Christs voyce in all that he saith unto us without being swayed one way or another as the most are Let us whom Christ hath redeemed express our thankâ—ulness by obeying all that he saith unto us whatever it shall cost us since nothing can be too much to endure for those pleasures which shall endure for ever As Who would not obtain Heaven at any rate at any cost or trouble whatsoever In Heaven is a Crown laid up for all such as suffer for righteousâ—ess even a Crown without cares without rivals without envy without end And is not this reward enough for all that men or Devils can do against us Who would not serve a short apprentiship in Gods service here â—o be made for ever free in glory Yea Who would not be a Philpot for a moneth or a Lazarus for a day or a Steven for an hour that he might be in Abrahams bosome for ever Nothing can be too much to endure fâ—r those pleasures that endure for ever Yea what pain can we think too much to suffer What little enough to do to obtain eternity for this incorruptible Crown of Glory in Heaven 1 Pet. 5.4 where we shall have all tears wiped from our eyes Where we shall cease to sorrow cease to suffer cease to sin Where God shall turn all the water of our afflictions into the pure wine of endless and unâ—xpressible comfort You shall sometimes see an hired servant venture his life for his new Master that will scarce pay him his wages at the years end and can we suffer too much for our Lord and Master who giveth every one that serveth him â—ot Fields and Vineyards as Saul pretended 1 Sam 22 7. c. nor Towns and Cities as Cicero is pleased to boast of Caesar but even an hundred-â—old more than we part withall here in this life and eternal Mansâ—ons in Heaven hereafter John 14.2 St. Paul saith Our light affliction which is but for a moment causeth us a far most excellent and eternal weight of glory 2 Cor. 4.17 18. Where note the incomparable and infinitive difference between the woâ—k and the wages light affliction receiving a weight of glory and momentary affliction eternal glory Suitable to the reward of the wicked whose empty delights live and die in a moment but their unsufferable punishment is interminable and endless Their pleasure is short their pain everlasting our pain is short our joy eternal Blessed is the man that endureth temptation for when he is tried he shall receive the Crown of life â—am 1.12 〈…〉 what folly is it then or rather madness for the small pleasure of some base lust some paltry profit or fleeting vanity which passeth away in the very act as the taste of a pleasant drink dieth so soon as it is down to bring upon our selves in another world torments without end and beyond all compass of conceit Fourthly Is it so that God hath set before us life and death Heaven and Hell as a reward of good and evil leaving us as it were to our choyce whether we will be compleatly and everlastingly happy or miserable with what resolution and zeal should we strive to make our calling and election sure nor making our greatest business our least and last care I know well thou hadst rather when thou diest go to reign with Christ in his Kingdom for evermore than be confined to a perpetual Prison or Furnace of fire and brimstone there to be tormented with the Dâ—vil and his Angels If so provoke not the Lord who is great and terrible of most glorious Majesty and of infinite purity and who hath equally promised salvation unto those which keep his Commandments and threatned eternal death and destruction to those who break them For as he is to all repentant sinners a most mercifull God Exod. 34.6 so to all wilfull and impenitant sinners he is a consuming fire and a jealous God Heb. 12.29 Deut. 4 24. There was a King who having no issue to succeed him espied one day a well-favoured and towardly youth he took him to the Court and committed him to Tutors to instruct him provâ—ding by his Will that if he proved fit for Government he should be crowned King if not he should be kept in chains and made a Gally-slave the youth was mâ—sled and neglected both his Tutors good Counsâ—l and his Book so as his Master corâ—ected him and said O that thou knewest what honour is prepared for thee and what thou art lâ—ke to loose by this thy idle and loose carriage Well thou wilt afterwards when 't is to late sorely rue this And when he grew to years the King died whose Councâ—l and Executours perceiving him to be utterly unfit for State Government called him before them and declared the Kings will and pleasure which was accordingly performed for they caused him to be fettered and committed to the Galleys there to toil and tug at the Oaâ—s perpetually where he was whipt and lasht
minde in their mouth his heart in their lips his Arrow shot by mans Bow He lendeth them his lyes and malice and borrowâ—th their tongues to utter them because thâ— Devill wants a tongue True they have sworn themselves Christs faithfull servants and souldiers but they will fight only for sin and Satan And least their owne sins should not damn them deep enough they do what in them lyes draw others to damnation For it is not enough for them to be â—ad themselves except they raile at and persecute the good and that against their owne consciences As for example Pilate judged Christ guiltlesse yet he put him to death and Festus acknowledged Paul without crime yet he left him in prison Onely they have some wit in their anger For how should Naboth be clenly put to death if he be not first accused of blasphemy 1 Kings 21.13 And the like of Ioseph Elias Ieremiah Paul Stephen and our Saviour Christ himself Indeed these want that power that their fellow persecutors have had and therefore can onely shew their teeth otherwise their hearts are as bloody and as full of the Serpents enmity as Doegs was In the mean time we are safe enough since their words are but like a boyes squib that flashes and cracks and stincks but is nothing And how little is that man hurt whom malice condemns on earth and God commends in heaven Onely I wish they would take notice that he is bottomlesly ill who is so farre from being good himselfe that he hates goodness in others They are desperately wicked that cannot so much as indure the sight of godlinesse that are displeased with others because they please God and murmur like the Scribes and Pharisees at the same things whereat the Angels rejoyce Such an one is upon the very threshold of Hell and none but a Cain or a Devill in condition will do so Nor coâ—ld they do it if the Devill were not in their hearts Sect. 9. Object But their usual objection is why will you be so singular are you wiser then all this is but want of discretion Answ. Suppose such do think as they speak Shall Lot leave his Righteousnesse for such an imputation of singularity Or shall he not depart Sodome because the whole City thinks it better to stay there still Shall Noah leave building the Arke and so himself and his whole houshold perish because all the world else thinks him hare-brain'd Or shall the name of Round-head dishearten us from the service of God No but after the way which to prophane men is most ridiculous let our soules desire to serve Iesus Christ Acts 24.14 It was Noah's happinesse that he followed not the Old worlds fashions It was Lots happinesse that he was singular in Sodome It was good for Nichodemus that he was singular among the Rulers Yea it was happy for Ruben that he was opposite to all his brethren Happy for Caleb and Ioshuah that they were opposite to the rest of the Spyes Happy for Luther that he was opposite to the rest of his Countrey And in case Iesus Christ and his twelve Apostles be on your side no matter if all the world be against you For better be saved with a few as Noe was in the Arke then be drowned with the world and damned for company Sect. 10. And now for conclusion Let all Scoffers take notice that as they scoffe at us so God laughes at them in Psal. 2.4 Yea judgements are prepared for these scorners and stripes for the bracks of these fools Pro. 19.29 God shall rain down fire brimstone upon such scorners of his word and blasphemers of his people as thou art said Mr. Philpâ—t the Martyr to mocking Morgan and the rest of his persecutors But on the contrary let not the taunts of an Ishmael make any Isaac out of love with his Inheritance A wise man will not be scoft out of his money nor a just man be flouted out of his Faith Yea for a man to be scoft out of his goodnesse by those that are lewd is all one as if a man that seeth should blinde-fold himself or put out his eyes because some blinde wretches revile and scoffe at him for seeing Or as if one that is sound of limbs should limp or maym himselfe to please the Criple and avoid his taunts Wherefore proceed good Sir without ever growing faint Let others serve the God of this world resolve you to serve the God of heaven Now if any swearer curser or scoffer hath the wit let him read those four Books formerly mentioned which for his and others good are all together with this to be had for a penny being an hundred and eleven pages contain as much matter as is usually to be found in a book of half a crown price The place where any one may have them is at the first door on your left hand in Bores-head Court by Criplegate Ox at the Black Swan by Moore-gate FINIS Farewel my little Benjamin go out into the world and prosper And the blessing of him that dwelt in the bush Deut. 33.16 even the God of Abraham Isaac Iacob Ex â— 6 go along with thee For otherwise Old Adam will prove too strong for Young Melancâ—â—on To such as for my great love and no little cost do hate me and for using the likeliest meanes to stop them in their way to destruction do scoff and traduce me Who so rewardeth evill for good evill shall not depart from his house Prov. 17.13 But ARe you Christians Or do you own him that made you and that hath bestowed so many millions of mercies upon you 1 Pet. 1.18 19. 2 Pet. 1.4 If so fight not for Satan against your Saviour 2 Chro. 13.12 Acts 5.39 23.9 who hath done and suffered so much for you Rom. 4.25 5 6. to 20. 6.23 8.2 Rev. 1.5 1 Pet. 2.24 For this is an unkindness next door to unpardonable Mar. 3.22 29 30. Hate me not to the death for shewing you the way to eternall life Acts 11.14 as those Libertines did Stephen Acts 7.54 and the Iewes Christ Mat. 27.27 Or if you do what shall you gain or I loose thereby when this your malice is a sure token to you of perdition but to me of salvation as the Apostle tells you Phil. 1.28 Ishmael did but flout Isaac yet for that flout he is by the Holy Ghost branded for a persecutor and shall fry in hell flames everlastingly Gal. 4.29 Those little children 2 King 2. did but mock Elisha but for that mock 42. of them were devoured of wilde Beares vers 24. C ham did but deride Noah but that alone brought his Fathers curse upon him and Gods upon that Gen. 9.25 which Prophetical curse lies so heavy upon Chams posterity the Ethiopians to this day though almost four thousand years since and they are so devoted to slavery that Parents will sell their own children to be slaves to such as trade in Negroes And yet the
very grievous and disturbeth his conscience exceedingly Besides the Regenerate know that the very end for which they were 〈…〉 â—reator Redeemer They remember also that they bound themselves by 〈◊〉 and promise in their baptism so to do Whereas these brainless and â—ruitish men never once consider what they came into the world for nor what â—ill become of them when they depart hence Only their care is that they â—ay eat drink play sleep and be merry Whereupon they spend their â—ays in mirth and suddenly they go down into hell as Iob speaks Iob 21.13 â—or like men sleeping in a Boat they are carried down the stream of this World until they arrive at their Graves-end Death without once â—aking to bethink themselves whither they are going to Heaven or Hell I grant that in their long sleep they have many pleasant dreams As 〈◊〉 instance They slumber and suppose themselves good Christians true Protestants they dream they repent them of their sins and that they â—elieve in Christ they dream they have true grace that they fear and â—â—ve and serve God as they ought they Heavenâ—nd â—nd be saved But the truth is all their Religion is but a Dream and 〈◊〉 is their assurance of salvation They have Regeneration in conceit â—epentance and Righteousness in conceit they serve God well in conâ—eit and they shall go to Heaven only in conceit or in a dream and never â—wake until they feel themselves in a bed of unquencâ—â—â—se flames â—either did pure and naked Supposals ever bring any man to eternal â—ife 13 ¶ Which being so and that with the greatest part of the World â—ow does it concern every one of you to try and examine your selves â—hether it fares not so with you and to mistrust the worst of your â—â—lves as all wise and sound-hearted Christians do as you may see by â—â—e Apostles Matth. 26.22 even every of them was jealous of himself â—â—d examined his own heart though but one of them was guilty of that â—â—ul sin which Christ spake of Now if you would examine your selves but by those marks I have ready given you you may easily see whether you are the men guilty 〈◊〉 what I have laid to your charge If you would be further informed â—â—â—k your selves only these three questions Whether you are of that small â—â—mber whom Christ hath chosen out of the world Whether you are Reâ—â—nerate Whether you have true and saving faith For otherwise all our hopes and perswasions are but vain presumptions and delusions First Are you of that small number For the greatest number whether 〈◊〉 men or great men or great Scholars go the broad way to destruction â—â—d but a few of either the narrow way which leadeth unto life as apâ—â—ars by many cleer testimonies and examples for which see those known â—â—aces Mat. 7.13 14. 1 Ioh. 5.19 Rev. 20.8 Christs flock that believe 〈◊〉 Gospel are but a little flock Luk. 12.32 and but numbersâ—â— â—â— 10.22 53.1 Rom. 9.27 10.16 Rev. 3.4 2 Cor. 4.4 Mat. 8.34 〈◊〉 27.22 Acts 28.22 Rev. 13.16 Yea of all the CCLXXXVIII several Opinions which Philosophers 〈…〉 way to attain to it was by doing as the most do Yea they all concludeâ— that Number was the best note of the worst way And we even see by experience that the basest things are ever most plentifull And therefore it â—â—mazes me to think how men should be so blockish as they are in this particular for if you mark it most men walk in the broad way and yet everâ— man thinks to enter in at the strait gate which could never be if they weâ—â— not fools or frenzie Again take notice that many seekers fall short of heaven Luke 13.24 Do you strive The righteous shall scarcely be saved what then shall become of the unrighteous 1 Pet. 4.18 14 ¶ Secondly Are you regenerate and born anew For Christs words to Nicodemus a knowing honest moral man are express yea and he bindes it with an oath Verily verily I say unto you except ye be born again ye can in no wise enter into the kingdom of heaven Now if you be regenerate it will appear by this Regeneration or new birth is a creation of new qualities in the soul as being by nature onely evil disposed In all that are born anew is a change both in the Iudgement from error to truth and in the Will from evil to good and in the Affections from loving evil and hating good to love good and hate evil in the whole man from darkness to light and from the power of Satan unto God Is this change wrought iâ— you For without it there is no going to heaven no being saved Theâ— Thirdly Have you a true and lively faith in Iesus Christ For there is no coming to Christ but by saith Heb. 11.6 By faith we receive the forgiveness of our sins Luke 7.47 50. By faith we are justified Rom. 3.26 28 30. Gal. 3.8 By faith through grace we are saved Eph. 2.8 9. Luk. 18.42 By faith through the power of God we are kept and preserved to salvation 1 Pet. 1.5 Nothing but faith can assure us of Gods favor Eccles. 9.1.2.3 By faith we obtain whatsoever we ask Mat. 21.22 By faith we are blessed Gal. 3.14 By faith we know God 1 Ioh. 4.7 Psal. 9.10 Without faith we cannot profit by hearing the Word Heb. 4.2 Without faith it is impossible to please God Heb. 11.6 Whatsoever is not of faith is sin be they never so glorious performances Rom. 14.23 and 10.14 Now you shall know whether you have saith by this Faith comes by hearing the Word preached Rom. 10.17 And the Spirits powerfull working with it Ioh. 3.3.5.8 Faith purifieth the heart Act. 15.9 worketh by love Gal. 5.6 and sanctifieth the whole man throughout Act. 26.18 Faith is known by its works Iam. 2.17.18.22 Faith and holiness are as inseparable as life and motion the sun and light fire and heat Again Faith believeth the threats of the Word together with the promises and thereupon feareth sin as iâ— fears hell Again if the Image of God by faith be repaired in you you cannot but love them that love God 1 Ioh. â— 10 Besides this is a sure rule That that perswasion only which follows sound humiliation is Faith That which goes before it is Presumption And 〈◊〉 Ambrose speaks No man can repent of sin but he that beleeves the pardon 〈…〉 â—bout it shall finde it as hard a work to beleeve the Gospel as to keep the Laâ—â—â—â— onely God must enable to both Now if upon trial you evidently finde that you are of Christs little floâ— that you are regenerate and that you have this precious grace of Faâ—â—â—â— wrought in your heart you may comfortably assure your self that you shâ—â—â—â— be saved Otherwise the Devil and your own heart do but delude you in 〈◊〉 â—â—â—ing you the least benefit by the blood of Christ Yea it had been betâ—â—â— for you that there had been no Christ
heaven earth nor hell could have yeelded any satisfactory thing besides Christ that could have satisfied Gods justice and merited heaven for us then O then The eternall God would dye viz. so far as was possible or necessary that we might not dye eternally Iohn 3.16 A mercy bestowed and a way found out that may astonish all the sons of men o◠〈…〉 were his enemies mortally hating him and to our utmost fighting against him and taking part with his only enemies Sin and Satan as now you doe not having the least thought or desire of reconcilement but a perverse and obstinate will to resist all means tending thereunto 3. § O my brethren bethink your selves It is his maintenance we take and live on The air we breath the earth we tread on the fire that warms us the water that cools and cleanseth us the cloaths that cover us the food that does nourish us the delights that cheer us the beasts that serve us the Angels that attend us even all are his That we are not at this present in hell there to fry in flames never to be freed That we have the free offer of grace here and everlasting glory in heaven hereafter we are only beholding to him And shall we deny this Lord that hath bought us shall we most spightfully and maliciously fight on Satans side against him with all our might and that against knowledge and conscience I wish you would a little think of it 4. § For favours bestowed and deliverances from danger bind to gratitude or else the more bonds of duty the more plagues for neglect The contribution of blessings requires retribution of thanks or will bring distribution of judgments And certainly if a friend had given us but a thousand part of what God hath we should heartily love him all our lives and think no thanks sufficient And in reason Hath God done so much for us and shall we denye him any thing he requireth of us though it were our lives yea our souls much more our sins most of all this sottish and damnable sin in which there is neither profit nor pleasure nor credit nor any thing else to provoke or intice us unto it as in other sins for all you can expect by it is the suspicion of common Lyers by being common Sweaâ—ers Or that you shall vex others and they shal hate you Whereas if we could give Christ our Bodyes and Souls they should be saved by it but he were never the better for them Yea swearing and cursing are sins from which of all other sins we have the most power to abstain For were you forced to pay three shillings four pence for every oath and curse you utter as the Law enjoins or if you were sure to have your tongue cut out which is too light a punishment for this sin â— damnation being the due penalty thereof as the Apostle sets it down Iames 5.12 you both could and would leave it which alone makes it altogether inexcusable And this know that the easier the thing commanded is the greater guilt in the breach of it and the lighter the injuncâ—ion the heavier the transgression as Austin speaks and Adams eating the forbidden fruit sufficiently proves So that it is evident you love this sin meerly because it is a great sin and blaspheme out of meer malice to and contempt of God which is most fearfull and as a man would think should make it unpardonable I am sure the Psalmist hath a terrible word for all such if they would take notice of it Let them be confounded that transgresse without a cause Psal. 25.3 And no marvell that this fearfull imprecation should fall from the Prophetâ— mouth for that man is bottomlesly ill who loves vice meerly because 〈…〉 digious damnable wretch who rather then not die will anger God on set purpose Wherefore looke to it and think of it you cursing and cursed Swearers You swear away your salvation curse away your blessing Howling and Cursing shall be your chief ease in Hell to whom blasphemy was an especiall recreation on Earth 5. § Argue with all the world and they will conclude there is no vice like ingratitude And meer ingratitude returns nothing for good but you return evill yea the greatest and most malicious evill for the greatest and most admired love It was horrible ingratitude for the Iewes to scourge and crucifie Christ who did them good every way for he healed their diseases fed their bodies inlightned their mindes of God became Man and lived miserably among them many years that he might save their souls though in killing him they did their utmost to sinke the only ship that could save them but you are more ingratefull to God and Christ then they were or can be exprest by the best Oratour alive For which read more in a Treatise intituled Gods goodnesse and Englands unthankfulnesse from Chapter 4. to Chapter 7. 6. § O that you would but consider that the Lord Iehovah who is a God great and terrible of most glorious majesty and infinite purity hears and beholds you in all places and in every thing you think speak or do who is a just Judge and will not let this cursed sin go unpunished then would you keep a narrower watch over your thoughts then any other can do over your actions yea you would assoon stab a dagger to your hearts as let such oaths and execrations drop from your mouths whereas now you swear and curse as if he that made the ear could not hear or as if he were neither to be feared nor cared for who for sin cast the Angels out of Heaven Adam out of Paradise drowned the old world râ—â—â—ed down fire and brimstone upon Sodome commanded the earth to open her mouth and swallow down quick Corah and his companie he who smote Egypt with so many plagues overthrew Pharaoh and his host in the Red sea destroyed great and mighty Kings giving their land for an inheritance to his people and can as easily with a word of his mouth strike you dead while you are blaspheming him and cast you body and soul into Hell for your odious unthankfulnesse yea it is a mercie beyond expression that he hath spared you so long Consider of it I beseech you lest you swear away your part in that bloud which must save you if ever you be saved yea take heed lest you be plagued with a witnesse and that both here and hereafter for God who cannot lie hath threatned that his curse shall never depart from the house of the Swearer as it is Zach. 5.1 to 5. And I doubt not but you are already cursed though you know it not That either he hath cursed you in your bodie by sending some foul disease or in your estate by suddainly consuming iâ— or in your name by blemishing and blasting it or in your seed by not prospering it or in your minde by darkning it or in your heart by hardning it or in your conscience by
anguish of death he started up in his bed and sware by the former oath that bell toled for him whereupon immediately the bloud most fearfully issued as it were in streams from all parts of his body not one place left free and so dyed Popiel King of Poland had over this wish in his mouth If it be not true I would the Rats might eat me and so it came to passe for he was so assailed by them at a banquet that neither his guards nor fire nor water could defend him from them as Munster mentions The Iews said Let his bloud be upon us and upon our children and what followed sixteen hundred years are now past since they wished themselves thus wretched and have they not ever since been the hate and scorne of the world Did they not many of them live to see their City buried in ashes and drowned in bloud to see themselves no Nation Was there ever any people under heaven that was made so fa 〈…〉 〈…〉 Nor is it seldome that God payes them in their own coin men prophane Gods name and he makes their names to stinke When the pestilence rageth in our streets blasphemy and execration must confesse that they have their dâ—e wages Blasphemers live swearing and dye raving it is but their wages 2. § He punisheth some in the Suburbs of hell that they might never come into the City it self The evill he now suffers uncorrected he refers to be condemned Sin knows the doom it must smart here or hereafter Outward plagues are but favour in comparison of spirituall judgments and spirituall judgments but light to eternall torments God does not punish all flagitious sinners here that he may allow some space to repent and that none may doubt his promise of a Generall Iudgement nor does he forbear all here lest the world should deny his providence and question his justice MEMB. 6. 1. § But what do I urge reason to men of a reprobate judgment to admonish them is to no more purpose then if one should speak to life-lesse stones or sense-lesse plants or wit-lesse beasts for they will never fear any thing till they be in Hell fire wherefore God leaves them to be confuted with fire and brimstone since nothing else wil doe it If there be any here that beleeve a Resurrection as I hope better things of some of you all such I would beseech by the mercies of God before mentioned that they would not be so desparately wicked as to mock their admonisher scoff at the means to be saved and make themselves merry with their owne damnations but that they would entertain this messuage as if it were an Epistle sent from God himself to invite and call them to repentance Yea consider seriously what I have said and do not Oh do not mock at Gods Word nor sport away your souls into those pains which are easelesse endlesse and remedilesse Shal we give an account at the day of judgement for every idle word we speak Mat. 12.36 and never give a reckoning for our wicked swearing and cursing we shall be judged by our words v. 37. Are you willing to be saved if you are Break off your sins by repentance Dan. 4.27 Cease to do evill learn to doe well Isai. 1.16.17 Seriously grieve and bewail for the millions of times that you have blasphemed God and pierced your Saviour and never more commit the like impiety Yea doe not only leave your swearing but fear an Oath and make conscience of it resolve not to take the glorious name of God in vain nor place any otheâ— creature in his roome though the Devill should say unto you as once hâ— did to Christ All this will I give thee For it is not enough that we abstained from evill unlesse we hate it also and doe the contrary good Sanctifie the Lord God in your heart 1 Pet. 3.15 Make a covenant with your mouth as Joâ— did with his eyes and set a watch before the door of your lips that you thuâ— offend not with your tongue Psal. 141.3 2. § Which if you doe rightly the like care to avoid all other sins wilâ— necessarily follow because he that fears to commit one sin out of conscience and because God forbids it will upon the same ground fear all the 〈…〉 commit it as that God should never impure it 2 Tim. 2.19 Neither can a regenerate mind consist with a determination to continue in any one sin as when Christ cast out one Devill we read that he cast out all even the whole Legion Mark 5.2 c. And he that makes not some consience of all sin makes no true conscience of any sin And the same is to be understood also of duties commanded for the same law which injoins us to hate and for sake all sin commands us also to strive after universal obedience to every precept And it is a true rule he that hath not in him all Christian graces in their measure hath none and he that hath any one truly hath all He that is not sanctified in every part is truly sanctified in no part 1 Pet. 1.15 2 Pet. 3.11 Mat. 5.48 2 Tim. 3.17 2 Cor. 7.1 And the least sin allowed of be it but a vaine thought or one duty omitted is enough to cast thee into hell for the wages of sin any sin be it never so little is death Rom. 6.23 Jam. 1.15 Yea admit thou hadst never acted any the least evill in all thy life it were not enough to save thee from hell much lesse to bring thee to heaven for we need no more to condemn us then what we brought into the World with us Gen. 2.17 Psal. 51.5 Rom. 5.12 Whence the new born child in the law was commanded to offer a sin offering Lev. 12.6 3. § Wherefore as you tender the good of your own soul set upon the work presently before the Drawbridge be taken up provide with Ioseph for the dearth to come With Noah in the days of thine hâ—alth build the Ark of a good conscience against the floods of sicknesse Imitate the Ant who provides her meat in Summer for the Winter following Yea do it whilst the yearning bowels the bleeding wounds and compassionate arms of Jesus Christ lie open to receive you Whiles you have health and life and means and time to repent and make your peace with God in Christ as you tender I say the everlasting happinesse wel-fare of your almost lost and drowned soul as you expect or hope for grace or mercy for joy and comfort for heaven and salvation for endlesse blisse and glory at the last As you would escape the direful wrath of God the bitter sentence and doom of Christ the never dying sting and worm of conscience the tormenting and soul scorching flames of hel and everlasting separation from Gods blissfull presence abjure utterly renounce all wilfull and affected evill and in the first place this abominable sin of swearing and cursing 4. § The which Grace if you
as safe as if they were in Abrahams bosom Their Adamantine hearts will neither yield to the fire nor to the hammer admit of no impression yea let them hear of never so many judgments they tremble and relent no more then the seats they sit on or the stones they tread on Even the declaration of sins denunciation of judgements description of torments and the like no more stir them then a tale moves one in a dream their supine stupidity is no more capable of excitation then the Sea Rocks are of motion or the Billowes of compassion which would make one even tremble to think of it CHAP. II. § 1. BUt what is the reason why men make no more use of these Predictions of this warning but that as neer as can be computed one of two are lascivious or voluptuous two of three drunkards â—n Gods account nine of ten cruel unjust persons nineteen of twenty swearers twenty nine of thirty Athiests thirty nine of forty ignorant wretches forty nine of fifty covetous ninety nine of an hundred open or secret enemies to the power of Religion and contemners of holinesse For certainly what God in these three particulars hath revealed in his Word cannot be unknown to any among us that hate not the light for every house almost hath a Bible and Christ hath continued his Gospel amongst us now neer upon an hundred years with such supply of able Ministers that no Nation under Heaven may compare with us § 2. I might give you many reasons of this as that they were born stark dead in sin and they thank God they are no changelings that they are as good as their Fore-fathers or those among whom they live and they neither desire to be better nor wiser yea it were a ridiculous singularity so to be That the custome of sin hath brawned their hearts and blinded their minds That they do as Satan their God 2 Cor. 4.4 and Father Ioh. â— 44 and King or Prince Eph. 2.2 would have them to do That they will either not hear the Word for I think I may say that one half of the men and women in the Kingdome come not once a year within the Church-doors I mean the poorer sort that do not know they have soules It were good they were compelled to hear the Word preached for the wicked like sullen children would not forsake their play for their meat but for the Rod of Correction And many Saints in heaven might now confess that they had not known God but for the Laws First compulsory means brought them to the feast whereof once tasting they would never leave it Compel them to come in c. Luk 14.23 Or if they do hear the Word and understand it in some measure they will not apply it to themselves That they will not receive the truth in love that they might be saved are therefore given over to strong delusions to believe lies That they will not by any means that Christ can use understand be converted and saved therefore they shall not understand nor be converted nor saved Isai. 6.9 10. Matth. 13.15 That they harden their own hearts whereupon their hearts are more hardned That because they will not regard nor retein God in their thoughts God gives them over to a reprobate minde Rom. 1.28 That because they will not take the Spirits counsel the Spirit gives them up to walk in their own counsels Ier. 9.14 That they wil believe Satan rather then God therefore God delivers them up to Satan so to be deluded that the light of the glorious Gospel shall not shine unto them 2 Cor. 4.3 4. Eph. 2.2 2 Thes. 2.9 10. 1 Tim. 4.7 That they are not as they ought and as it was in the Primitive times cast out of the Church and all Christian society by excommunication as dirt into the street 1 Cor. 5.4 5. 1 Tim. 1.20 Rom. 16.17 18. 2 Thes. 3.6 1 Tim. 6.5 2 Tim. 3.5 That they do as their flattering False Prophets teach them That they think they have as good hearts as the best and therefore follow that deceitful guide That they are not verâ—t in the Scriptures at least they understand not the spirituality of the Word nor have they the Spirit to convince them of sin But I have largely handled these â—pon other occasions wherefore I will passe them and onely give you this one and I pray minde it § 3. Wicked men and such are all natural and unregenerate persons whether loose Libertines or rich worldlings or civil Iusticiaries or formal hypocrites or profound humanists or cunning Politicians are so blockish and void of spiritual understanding that they will not believe what is written till they feel what is written nothing will fully confute them but fire brimstone Sin shuts their eyes and only punishment can open them Nor will they once think of Heaven till with that rich man they are tormented in the flames of hell but even that rich man that had so little care of his own soul during life when he was in hell-torments took care for his Brethrens not out of charity but because as he had by his perswasion ill example bin the occasion of their greater sin so they by continuing in those sins should be the occasion of his more grievous torment But had he bin so wise as to have believed Moses the Prophets report of hell he needed never to have come into it The common case of all that come there They will not believe what Moses the Prophets Christ and his Apostles tell them touching the truth justice and severity of God in punishing sin with eternal destruction of body and soul and the necessity of obeying his Precepts until they shall hear Christ say unto them Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels Mat. 25.41 § 4. And indeed for want of this fore-wit the wisest worldlings as Balaam and Iudas and the rich man in the Gospel and the Scribes and Pharisees and all Atheists are in Scripture-language stiled fools and the wisdome of the world called foolishnesse twelve times in one Chapter Read 1 Cor. 1. and Chap. 2. Nor can there be so sure a signe to distinguish between a wise man and a fool A wise man saith Bernard fore-sees the torments of hell and avoideth them but a fool goeth on merrily until he feeleth them and then sayes I had not thought True many wicked men are taken to be wise and in some sense are so they have enlightened heads and fluent tongues as had Balaam Iudas and Paul before his conversion and the Scribes and Pharisees but their hearts remain dark and foolish as is plain by Rom. 1.21 22. Ioh. 3.10 Whence even the wisest of them are called by our Saviour fools and blinde Matth. 23.16 17 19 24 26. and 27.3 4 5. 2 Pet. 2.16 And indeed what is that wisdome worth which nothing profits the owner of it either touching vertue or
happinesse So that you may take this for a rule They that have but a shew of holinesse have but a shew of wisdome § 5. Men of the world believe the things of the world they believe what they see and feel and know they believe the Lawes of the Land that there are places and kindes of punishment here below and that they have bodies to suffer temporal smart if they transgresse and this makes them abstain from murther felonie and the like but they believe not things invisible and to come for if they did they would as well yea much more fear him that hath power to cast both body and soul into hell as they do the Temporall Magistrate that hath onely power to kill the body they would think it a very hard bargain to win the whole world and lose their own souls But if visible powers were not more feared then the invisible God and the Halter more then Hell natural men being like beasts that are more sensible of the flash of powder then of the bullet the world would be over-run without rage Or § 6. Secondly they believe the Devil and the Flesh that prophesie prosperity to sin yea life and salvation as the Pope promised the Powder-Traitors for though men do the Devils works yet they look for Christs wages and there is scarce a man on earth but he thinks to go to heaven yea the Devil and sin so infatuate and befor many that they can even apply Christs passion as a warrant for their licentiousnesse and take his Death as a license to sin his Crosse as a Letters Pattent to do mischief So turning the grace of God into wantonnesse As if a condemned person should head his Drum of Rebellion with his Pardon resolving therefore to be evill because he is good which is to sin with an high hand or with a witnesse and to make themselves uncapable of forgiveneesse And yet wretched and senseless men they presume to have part in that merit which in every part they have so abused to be purged by that blood which now they take all occasions to disgrace to be saved by the same wounds which they swear by and so often swear away to have Christ an Advocate for them in the next life when they are Advocates against Christ in this And that Heaven will meet them at their last hour when all their life long they have galloped in the beaten road towards Hell § 7. The Devil makes large promises to his but ever disappoints them of their hopes as he did our first Parents You shall die saith God You shall not die at all saith Satan Yea you shall be as Gods saith he when his drift was to make them Devils Yet the Devil was believed when God could not be credited Diabolus mentitur ut fallat vitam pollicetur ut perimat saith Cyprian And ever since our first parents gave more credit to Satan then their Maker Our hearts naturally have been flint unto God wax to Satan so that Satan may in a manner triumph over Christ and say I have more servants then Christ they do more for me then his servants do for him and yet I never died for them as Christ hath done for his I never promised them so great reward as Christ hath done to his c. § 8. Well may these men think they believe the Gospel as the Jews who persecuted Iesus and sought to slay him thought they believed Moses writings Ioh. 5.38 39 46 47. But it 's altogether impossible as Christ who knew their hearts better then themselves affirmes of them for certainly they would never speak as they speak think as they think do as they do if they thought their thoughts words and deeds should ever come to judgement Did men believe that neither Fornicators nor Idolaters nor Thieves nor Covetous nor Drunkards nor Swearers nor Railers nor the Fearfull nor Vnbelieving nor Murtherers nor Sorcerers nor Liars nor no unrighteous persons shall inherit the Kingdome of Heaven as the Scripture expresly speaks but shall have their part in the lake that burneth with fire and brimstone which is the second death They durst not continue in the practice of these sins without fear or remorse or care of amendment As for instance If sons-in-Law had believed their Father when he told them from God that the City should suddenly be destroyed with fire brimstone and that by flying they might escape it they would have obeyed his counsel Or if the old world had believed that God would indeed and in good earnest bring such a flood upon them as he threatened they would not have neglected the opportunity of entring into the Ark before it was shut and the windows of heaven opened much less would they have scoffed and flowted at Noah while he was a bulding it So if men did firmly believe what God speaks of â—ell it would keep them innocent make them officious they would need no intreaty to avoid it Men love themselves well enough to avoid a known pain yea there would be more fear and danger of their despair then of their security And the like of heaven if men but believed what fulness of joy and what pleasures are reserved at Gods right hand for evermore for them that love and serve him in sincerity Psal. 16.11 they would be more obedient upon earth CHAP. III. § 1. WHat believe the former Scriptures and nothing appear in mens lives in the whole Land almost but pride covetousness cruelty damnable Hypocrisie prophaning of the Sabbath cursed swearing and cursing abominable and worse then beast-like drunkenness adultery lying slandering persecuting contempt of Religion and all goodness grinding of faces like edged tools spilling of blood like water racking of Rents detension of Wages and workmens hire incredible cruelty to Servants inclosing of Commons ingrossing of Commodities griping exactions with straining the advantages of greatness unequal levies of legal payments spiteful suits biting usury bribery perjury partiality sacriledge simoniacal contracts and soul-murder scurrility and prophaneness cozening in bargains breaking of promises persidious underminings Luxury wantonness contempt of Gods Messengers neglect of his Ordinances violation of his days and the like as if these were fruits of faith not of Atheism rather § 2. Yea as if we had contracted with the Devil that we would abuse all Gods gifts so fast as they come his blessings make us proud his riches covetous his peace wanton his meats intemperate his mercy secure And all his benefits serve us but as weapons to rebel against him so that we turn his grace into wantonness and make a trade of sin yea it is our least ill to do evil for behold we speak for it joy in it boast of it tempt and inforce to it yea mock them that dislike it as if we would send challenges into heaven and make love to destruction § 3. And yet we are Christians forsooth I am even ashamed to think that men that rational men should be
in ill designes and ungracions courses to go on in sin uncontrouled for he that useth to do evil and speeds well seldome rests until he come to that evil from which there is no redemption Besides Forbearance is no acquittance the wickedness of the Old World is as abundant in the New World yet is not the World drowned with water But why because God hath ordained for it a deluge of fire The sins of Sodome are practised every where in our City and Kingdome yet do the committters escape fire and brimstone on earth because they are reserved to fire and brimstone in Hell Do not many persecute the Church as violently as Pharaoh with Chariots and Armies who yet escape drowning there is a reservation of a deeper and bottomless Sea for them divers murmur at the passages of Gods providence in these times of retribution and Reformation who are not stung with fiery Serpents as the Israelites because they are reserved to a fiery serpent in Hell Many yea the most that can come by them take Bribes like Gehazi without a Leprosie because of that eternal Leprosie which waits for them How many a deceitful Executor and Trustee sayes and swears with a little inversion of Ananias his lie I received but so much I disbursed so much yet are not stricken with death temporal because they are reserved to death eternal Have not many Monopolists with us done as bad as those Philippians Act. 16.16.19 who compounded with the Devil for a Pattent to bring them in gain and yet grow rich and prosper and leave a great deal of substance to their heires whose gain will be found losse when Satan shall seize upon their bodies and soules and hurry them to Hell And so of other Sinners for the like is appliable to the whole Nation except some few despised ones and he is a rare man that does not either mis-believe or grosly mislive that is not a worshipper of one of these three the lust of the flesh voluptuousness the lust of the eyes covetousness or the pride of life ambition which is all the Trinity the world worships But of all the rest let all envious Cains scoffing Ishmaels reviling Goliahs bloody-minded Hamans and Doegs cursing Shimeis railing Rabshake's flouting Tobiahs and Sanballats cruel Herods all the like God-â—aters that carry an aking tooth against every good man they know and will even hate one for his being holy though poor ignorant souls they know it not look for a whole volume of plagues in the next life though they escape in this if they repent not For it hell-fire shall be their portion that obey not the Gospel how can they look to escape that oppose it Or if at the great day men shall be bid Depart into everlasting torments for not feeding clothing visiting what shall become of those that maliciously scoffe at Religion and persecute Christ in his members which is the depth of sin For he that despiseth traduceth or any way wrongs one that believes in Christ especially one of his Ambassadors of the Ministery strikes at the Image of God in him by whose Spirit he both speakâ— and acts And God takes it as if it were done to himself for proof of both seâ— Psal. 44.22 74.4 10 18 22 23. 83.2 5 6. 89.50 51. 139.20 Prov. 19. â— Rom. 1.30 9.20 Matth. 10.22 25.45 â— Sam. 17.45 Isai. 37.4 22 23 28. 54.17 Acts 5.39 9.4 5. Iob 9.4 1 Thes. 4.8 Iohn 15.20 to 26. Numb 16.11 1 Sam. 8.7 Mark 9.42 Ier. 17.18 Psal. 79.12 2 Kings 2.24 O that my old acquaintance the Formal Hypocrite and my feigned friend the Civil Iusticiary and my well-meaning neighbour the Loose Libertine with millions more would but seriously consider these Scriptures and he warned by them before the Draw-bridge be taken up For if the bountifulness and long-suffering of God do not lead us to repentance it will increase our condemnation Besides God owes that man a grievous payment whom he suffers to run on so long unquestioned and his punishment shall be the greater when he comes to reckon with him for all his faults together CHAP. IV. § 1. BUt admit mens unbelief impenitency and prophanenesse in such glorious times of light and means of grace as ours is were not enough to provoke God to inflict this heavy grievous judgement upon them how well do they deserve this and much more for their horrible and abominable ingratitude to so good a God so gracious a Saviour and Redeemer that hath done and suffered or would do more for them then can either be expressed or conceived by any heart were it as deep as the Sea As mark well what I the meanest of a million shall but paint or draw ouâ— as it were with a cole of his unspeakable goodnesse to sinners I will according to my slender ability but give you a drop to taste out of that ocean Touching what God and Christ hath done for us In the first place he gave us our selves and all the creatures to be our servants yea he created us after his own Image in righteousnesse and holinesse and in perfect knowledg of the truth with a power to stand and for ever to continue in a most blessed and happy condition and this deserves all possible thankfulnesse but this was nothing in comparison for when we were in a sad condition when we had forfeited all this our selves when by sin we had turned that image of God into the image of Satan and wilfully plunged our souls and bodies into eternal torments when we were become his enemies mortally hating him and to our utmost fighting against him and taking part with his only enemies Sin and Satan not having the least thought or desire of reconcilement but a perverse and obstinate will to resist all means tending thereunto He did redeem us not onely without asking but even against our wills so making of us his cursed enemies servants of servants sons of sons heirs and coheirs with Christ Gal. 4.7 Here was a fathomless depth a wonder beyond all wonders § 2. But that we may the better consider what an alms or boon God gave us when he gave us his Son Observe that when neither heaven earth nor hell could have yielded any satisfactory thing besides Christ that could have satisfied Gods justice and merited heaven for us then O then God in his infinite wisdom and goodness did not onely finde out a way to satisfie his Justice and the Law but gave us his Son his only begotten Son his only beloved Son out of his bosome And his Son gave himself to die even the most shameful painful and cursed death of the Cross to redeem us That whosoever believeth in him should not perish but have everlasting life Iohn 3.16 The very thought of which death before he came to it together with the weight and burthen of our sins put him into such an Agony in the Garden that it made him to
quarrel but a bad one and sooner in thy Mistresses defence then in thy Makers § 4. Thou art of a reprobate judgement touching actions and persons esteeming good evil and evil good Prov. 17.15 and 29.27 Isai. 5.20 Thou doest stifle thy conscience and would'st force thy self to believe if it were possible that in case men will not swear drink drunk conform to thy lewd customes and the like they are over-precise and to forbear evil is quarrel sufficient for thee Thou speakest evil of all that will not run with thee to the same excess of riot 1 Pet. 4.4 making them a by-word to the people Job 17.6 and a song amongst thy fellow Drunkards Psal. 69.12 Thou art so desperately wicked that thou wilt mock thy admonisher scoff at the means to be saved and make thy self merry with thy own damnation § 5. Instead of hating the evil thou doest and thy self for doing it thon art glad of it rejoycest in it boastest of it yea pleadest for it and applaudest thy self for thy wickedness God is not in all thy thoughts except to blaspheme him and to spend his dayes in the Devils service And rather then abridge thy pleasure thou wilt hazard the displeasure of God Thou doest not honour but art stubborn and disobedient to thy parents a Rioter c. If they stand in need of thee thou wilt not nourish or maintain them as they did thee in thy need Thou takest no care to provide for â—hine own family but drinkest the very blood of thy Wife Children and Servants and art therein worse then an Infidel Thy greatest delight 〈◊〉 in devillish cruelty as to see the poor innocent Creatures fight pick â—ut one anothers eyes and tear each others flesh Yea to see two men fight â—nd kill one another thou accountest but a sport or playing 2 Sam. 2.14 â—0 17. § 6. Thou wilt borrow or run in debt with every one but nevâ—â—â—arest 〈…〉 or satisfie any one except it be thy Hostess for 〈…〉 lest she should never more trust thee Thou wickedly spendest thy patriâ—mony in riot and upon Dice Drabs Drunkenness Thou hast never thâ— wit to think upon sparing until thou comest to the bottom of the Purse like an hour-glass turned up thou never leavest running till all be out Shouldest thou live never so long thou wilt never attein to the years oâ— discretion thou wilt never become thine own man until thou hast no oâ—ther nor ever see want until thou feelest it Thou art onely witty tâ— wrong and undo thy self and which is worse then all if death finde thee as banquerout of spiritual as of worldly goods it will send thee to an eternal Prison Thy pride so swels thee and makes thee look so big as if the river of thy blood would not endure to be banked within the channel of thy veins Thou must have shift of attire though thou cansâ— not shift thy self out of the Mercers books until thou hast sold the otheâ— Farm or Lordship thou wilt pay the whole reckoning that thou mayâ—â—â— be counted the best man a bare head in the streets does thee more good then a meals meat Thou wilt soon bring a noble to nine pence an inheritance of five hundred pounds per annum to five hundred shillings Thou art a vain glorious fool and scornest any employment or to be of any calling which is a pride without either wit or grace § 7. As good men by their godly admonition and vertuous example draw all they can to Heaven so thou by thy subtile allurements and viclous example drawest all thou canst to hell For as if it were too little to damn thy own soul or as if thine own sins would not press thee deep enough into hell thou doest all that possibly thou canst to entice and enforce others to sin with thee for thou doest envy hate scoff at nick-name rail on and slander the godly that thou mayest flowt them out of their faith damp or quench the spirit where thou perceivest it is kindled discourage them in the way to heaven to make them ashamed of their holy conversation and religious course pull them back to the World thaâ— so thou mayest have their company here in sin and hereafter in torment § 8. Thou fearest a Iayl more then thou fearest hell and standest more upon thy sides smarting then upon thy soul. Thou regardest more theâ— blasts of mens breath then the fire of Gods wrath and tremblest more aâ— the thought of a Serâ—eant or Bailiff then of Satan and everlasting perdition Thou takest incouragement from the Saints falls and sins of Godâ— people to do the like when they should serve thee as Sea-marks to makâ— thee beware Yea thou doest most sordidly take liberty and incouragement to go on more securely in thy evil courses because God is mercifulâ— and forbears to execute judgment speedily and to defer thy repentance beâ—cause the Thief upon the Cross was heard at the last hour Thou wilt boldlâ— do what God forbids and yet confidently hope to escape what he threatens Thus I could go on to tell thee a thousand more of these thy wickeâ— thoughts words and actions had I not already done it But because I would not present my other Readers with Cole-worts twice sod be perswaded to take view of them in my other small Tract entituled The odious despicable and dreadful condition of a Drunkard drawn to the Life though indeed even a tithe of these are sufficient evidences to prove thee one of those ignorant unbelieving ingrateful and notorious wicked wretches before spoken of and to make thee confess that thou art in a most damnable condition But stand thou by and let the Civil Iusticiary and formal Hypocrite hold up their hands and hear their Charge And so much for the first Division allotted for such as are notoriously wicked For though I determined to have made of all but one Volume yet now new thoughts have taken place and caused me to melt the whole again and cast it into several Divisions whereby being sold single every man may have his proper portion apart My reasons are these the like 1 It is because many be they never so short-breath'd in well doing will read a few leaves that will not once look upon a large Volume 2 Divers will be at the cost of a few pence that would rather perish then lay out a pound 3 Some as they have but little money so they have less time to spare as they use the matter for the good of their souls 4 Admonitions and instructions if they exceed are wont as nails to drive out one another 5 Should the Civil Iusticiary read the prophane mans Character or the open-handed Prodigal the close-fisted and griping Oppressors this would rather encourage and strengthen them in their wickedness then fright them from it 6 Some have such queasie stomacks that if they see their potion big as well as bitter they will choose to die rather then take it And because I have
us is to look at those below us But leaving the application until the conclusion CHAP. IX FIfthly Consider but seriously who they are that hate scâ—ff and jeer you and that have persecuted the Saints before you and mockt at holiness and 〈◊〉 exceedingly to support you against whatever you shall hear or 〈◊〉 As first What is their Character in Scripture are they not 〈◊〉 A company of hypocrites Psal. 35. Hypocritical mockers v. 16. 〈◊〉 Drunkards Psal. 69. I am a song of the Drunkards vers 12. a sort of vicious persons following their lusts 2 Pet. 3.3 There shall come mockers walking after their own lusts A company of abject persons Psal. 35 15. like those enemies Acts 17. Lewd fellows of the baser sort ver 5. A â—ou of prophane godless irreligious Atheists and ignorant fools that do no more know the power then Turks and Heathens know the truth of godliness Psal. 14 1. to 6. And it is a shrewd suspition that he who is a mocker is an Atheist It well becomes him to mock at Religion that denies a God And it is evident enough that he denies a God that mocks at godlinesse But secondly Experience sufficiently acquaints us what they are and the examples before rehearsed for such as Cain and the Sodomites and Ishmael and Esaâ— and Haman and Eliab and Goliah and Michal and Doeg and Shemei anâ— Rabshekeh and Ahab and Iezabel and Tobiah and Sanballat and Pashur and Zedekiah and Herod and Iudas and S. Paul before his conversion and Ananias the High Priest and Demetrius the silver-smith and Alexander thâ— Copper-smith and Elimas the Sorcerer such as these I say are the men whâ— amongst us do the like things that they did And will any wise man stumb at Religion for such mens scoffs and reproaches what better can be expected from them What said the Orator to Salust It cannot be but he thaâ— lives thy life should speak thy language yea a man would choose his Religion by such mens enmity and it is a great honour to Religion that it hath such adversaries For as the Primitive Christians used to say when Noâ— persecuted them they that know him must needs think it some great goâ— which Nero so hated and condemned so every wise man will love Religiâ— the better and take it for a great honour to the Saints that hypocrites drunkards vitious followers of their lusts base and lâ—wd fellows godlesse Atheists and blind Sensualists are her scoffing adversaries And scarce do I know a better argument to perswade to love and imbrace it then that such men hate 〈◊〉 deride it neither can it be the true Religion which is not every where 〈◊〉 spoken against Act. 28.22 But CHAP. X. SIxthly and lastly Observe but the reasons why they do it and this will notably confirm and strengthen you against their scoffs and scorns Convert Have they any reason for their so doing Minist Not properly For as the Prophet very often complains they 〈◊〉 mine enemies without a cause and they hate me without a cause c. Psal. 7. and 69.4 though they pretended many causes So they have no 〈◊〉 nor reason to hate censure ard slander us as they do for no evil deed 〈◊〉 a good reason yet they do it not without many by reasons and felt and 〈◊〉 First The main aâ—d most material cause why wicked men so mortally 〈◊〉 the godly and which breeds so many quarâ—el is the contrariety of the 〈◊〉 tures being as contrary one to the other as are God and the devil the 〈◊〉 ing the children of God and partaking of the divine nature aâ— being one 〈◊〉 Father and the Son 2 Cor. 6.18 Gal. 3.26 Joh. 1.12 and 17.14 〈◊〉 4. being like God in holiness 1 Pet. 1.15 Brethren of and heirs annexed Christ Rom. 8.17.29 Members of his body 1 Cor. 12.27 Bone of his bone and 〈◊〉 of his flesh Eph. 5.30 having his spirit dwelling in them Rom. 8 9-16 〈◊〉 Temples of the holy Ghost 1 Cor. 6.19 Jam. 1.18 Joh. 〈…〉 And the other being the seed of the serpent and children of the devil and so partake of his nature as is plain by 1 Joh. 3.8 10 12 14. and 6.70 and 8 44. Matth. 13.38 39. 2 Cor. 4.4 2 Tim. 2.26 Gen. 3.15 and 5.3 Eph. 2.2 c. Which being so how is it possible they should ever agree although God had not proclaimed an enmity between them For there can be no amity where there is no sympathy no reconciling of the wolf and the lamb the winds and the sea no neighbourhood no alliance no conjunction is able to make the cursed seed of the serpent and the blessed seed of the woman ever agree For fire and water light and darkness heaven and hell are not more contrary One bloud one belly one â—ouse one education could never make Cain and Abel accord Iacob and Esau Isaac and Ishmael at one Yea though they be man and wife parent and childe yet if they be not like they will not like 2 Cor. 6. 14 15. As how many a wife is so much the more hated because a zealous wife how many a childe lesse beloved because a religious childe how many a servant lesse respected because a godly servant And no marvel for though they dwell in the same house yet they belong to two several Kingdoms and albeit they both remain upon earth yet they are governed by two several Laws the ones Burguship being in heaven Phil. 3.20 and the other being a Denizen belonging to hell as Irish men are dwellers in Ireland but denizens of England and governed by the Statutes of this Kingdom And indeed what is the corporal sympathy to the spiritual antipathy Can there be such a parity between the parent and the childe the husband and the wife as there is a disparity between God and Satan no certainly A wicked man can agree with all that are wicked be they Papists or Turks or Atheists Prophane or Civil man for all these agree with him in blindness and darkness and are all seed of the same Serpent but with sincere Christians and practisers of piety he can never agree the religious shall be sure of opposition because their light is contrary to his darknesse grace in the one is a secret disgrace to the other Yea let wicked men be at never so much odds one with another yet they will concur and joyn against the godly Acts 6.9 The Sadduces Pharisees and Herodians were Sectaries of divers and adverse Factions all differing 〈◊〉 from another yet all joyn together against our Saviour Matth. 22. â—â—erod neither loved the Iews nor the Iews Herod yet both are agreed to â—ex the Church Yea Herod and Pilate two enemies will agree so it be against â—hrist they will fall in one with another to fall out with God CHAP. XI NOr is this of theirs an ordinary hatred but the most bitter exorbitant unlimited and implacable of all others No such concord no such dis 〈◊〉 saith one of the
not be King if Christ should reign And the Pharisees knew that they should be deâ—â—ised if Christ were regarded And this makes them watch for our halting and withall as sharp sighted as Eagles to spy faults in us Briefly They put their own faults in that part of the Wallet which is behinde them but ours in the other part or end which is before them Indeed self-examination would make their judgements more charitable Fifthly They delight in censuring and slandering us because Satan who in their God 2 Cor. 4.4 and their Prâ—nce Ioh. 14.30 and works in them hiâ— pleasure Eph. 2.2 2 Tim. 2.26 is ever prompting them thereunto Acts 5.3 Rev. 12.10 For it is Satan that speaks in and by them as once he did by the Serpent It is his minde in their mouth his heart in their lips Mat. 16.23 And they being his Sons Servants and Subjects thirst to do him what honour and service they can Nor can they pleasure him more it being the hopefullest way to discourage men in the way to heaven quench the good motions of Gods spirit kill the buds and beginnings of grace draw them back to the world and so by consequence damn their souls that can be to see that whatsoever they do or speak base constructions are made thereof Hereupon that subtil Serpent does like Maximinus who set on work certain vile persons to accuse the Christians of hainous crimes that so he might persecute them with the more shew of reason True they poor souls do not know that Satan speaks in and by them As those four hundred of Ahalâ— Prophets in whom this evil spirit spake did not know that Satan spake by them 1 King 22.22 Neither did Iudas know when he eat the sop that Satan entred into him and put it into his heart to betray Christ Iohn 13.20 Neither do Magistrates when they cast the servants of God into prison once imagine that the devill makes them his jaylors but he doth so 〈◊〉 whence that Phrase of the Holy Ghost The Devil shall cast some of you into prison Rev. 2.10 They are his instruments but he is the princâ—pal Author Neither did Ananias and Saphira once think that Satan had filled their heartâ—â— or put that lye into their mouths which they were strook dead for Acts yeâ— the Holy Ghost tells us plainly that he did so ver 3. No Eve in Paradise 〈◊〉 not the least suspition that it was Satan that spake to her by the Serpent nor Adam that it was the Devils minde in her mouth when 〈◊〉 to eat the forbidden fruit Nor did David once dream that it was Satan which moved him to number the people 1 Chron. 21.1 Much lesse 〈…〉 who so dearly loved Christ imagine that he was set on by Satan to 〈◊〉 his own Lord and Master with those affectionate words 〈…〉 self for if Christ had pitied himself Peter and all the world had 〈…〉 yet he was so which occasioned Christ to answer him Get 〈…〉 Satan Matth. 16.22 23. Whence we may argue That if Satan can 〈…〉 the best and wisest of Gods servants do him such service 〈…〉 besides their intention how much more can he make 〈…〉 dren and servants who are kept by him in 〈…〉 at his will 2 Tim. 2.26 and whom he altogether ruleth and worketh his pleasure in Ephes. 2.2 3. as I might give you instances of all sorts Our Saviour tells us that they shall think they do God service in persecuting 〈◊〉 servants as the Jews formerly did in putting his Prophets to death John 16 â—â— and experience shows that thousands in these dayes do so and why diâ— Soul make havock of the Church but in zeal to the traditions of his Fathers Gal. 1.14 There was a Monk poysoned Henry the seventh Emperour of Germany with the Sacramental Bread and thought he did God good service in so doing So did the Powder Traitors when they intended to blow up the whole State Maximinian thought the blood of Christians would be an acceptable sacrifice to his gods So Francis the second of France and Philip the second of Spain thought of the Lutherans blood in their Dominions In the sixth Council of Toledo It was enacted That the King of Spain should suffer none to live in his Dominions that professed not the Roman Catholick Religion Whereupon King Philip having hardly escaped shipwrack as he returned from the Low Countries said he was delivered by the singular providence of God to root out Lutheranism which he presently began to do professing that he had rather have no Subjects then such And how could this be if Satan did not hold the Stern * One that formerly held it not enough to be bad himself except he railed at and persecuted the good hath now given ten thousand of these Books to clear the sight of others who look upon Religion and holiness with Satans Spectacles Wherefore such as will need but call at James Crumps in Little Bartholomews in Well-yard and have them grâ—tis so long as they last and afterwards at Mr. Cripps his Shop 〈◊〉 Popes Hâ—â—d Alley also for pence 〈…〉 * It is the usuall lot of the godly to suffer for speaking of truth but the Divels servants prevail most by telling of lies as when the Jews accused Paul to Agrippa they charged him with many things but proved nothing neither could they well undoe us if first they did not falsly accuse us as it fared with Iezabel touching Naboth and the wife of Potiphar touching Iosâ—ph We read that the Chief Priests Elders and all the counsel sought false Witnesses to accuse Christ of hainous evils that so they might crucifie him by a Law Matth. 26.59 〈◊〉 innocency is no shelter against persecution Again Why do all the Serpents seed censure and in censuring stan 〈…〉 but that they may incite and stir up others to do the like Re 〈…〉 those ancient enemies of the Gospel who clad the Martyrs in the 〈…〉 wilde Beasts to animate the Dogs to tear them Nor will the 〈…〉 multitude be wanting what lyes in them for they like so ma 〈…〉 have not heads sufficient to direct them and therefore do only 〈◊〉 they see others do They are a generation that for matter of Religi 〈…〉 discern between their right hand and their left as 〈◊〉 committing of evill with ignorant persons who are Cisterns to sin 〈◊〉 to grace As in the Sodomites Gen. 19.4 to 12. In Koraâ— and his â—â—0 followers In Demetrius and his fellows Acts 19. c. And the like in our times as how many thousands do censure and blaspheme the godly because they hear others do so for other reason they can give none Thus I might go on in giving you other reasons of their censuring and slandering us as one in regard of Satan who loseth so many of his Subjects or Captives as turn beleevers for every repentant sinner is as a prisoner broke loose from his chains of darknesse And another in regard of the World which loseth a limb
bad one and sooner in thy Mistresses defence then in thy Makers Thou art of a reprobate judgment touching actions and persons esteeming good evil and evil good Prov. 17.15 and 29.27 Isa. 5.20 Thou doest stifle thy conscience and wouldst force thy self to believe if it were possible that in case men will not swear drink drunk conform to thy lewd customes and the like they are over precise and to forbear evil is quarrel sufficient for thee Thou speakest evil of all that will not run with thee to the same excesse of riot 1 Pet. 4.4 making them a by-word to the people Job 17.6 and a song amongst thy fellow Drunkards Psal. 69. 〈◊〉 Thou art so desperately wicked that thou wilt mock thy admonisher scoffe at the means to be saved and make thy self merry with thy own damnation In stead of hating the evil thou dost and thy self for doing it thou 〈…〉 of it rejoycest in it boastest of it yea pleadest for it and applaâ—â—ed 〈…〉 self for thy wickednesse God is not in all thy thoughts except 〈…〉 him and to spend his days in the Devils service And rather 〈…〉 thy pleasure thou wilt hazard the displeasure of God Thou doest not 〈◊〉 but art stubborn and disobedient to thy parents a Rioter c. If they stand in need of thee thou wilt not nourish or maintain 〈…〉 they did thee in thy need Thou takest no care to provide for thy 〈…〉 Thou wilt borrow or run in debt with every one but never carest to pay or to satisfie any one except it be thy Hostesse for drink lest she should never more trust thee As good men by their godly admonition and vertuous example draw 〈◊〉 they can to Heaven so by thy subtile allurements and vicious example thou drawest all thou â—anst to hell For as if it were too little to damnthy own soul or as if thine own sins would not presse thee deep enough into hell thou doest all that possibly thou canst to entice and enforce others to sin with thee for thou doest envy hate scosf at nick-name rail on and slander the godly that thou mayest flout them out of their faith damp or quench the spirit where thou perceivest it is kindled discourage them in there way to heaven to make them ashamed of their holy conversation and religious course pull them back to the World that so thou mayest have their company here in sin and hereafter in torment Thou fearest a Gaol more then thou fearest hell and standest more upon thy sides smarting then upon thy soul. Thou regardest more the blasts of mens breath then the fire of Gods wrath and tremblest more at the thought of a Serjeant or Bailiff then of Satan and everlasting perdition Thou takest incouragement from the Saints falls and sins of Gods people to do the like when they should serve thee as Sea-marks to make thee beware Yea thou doest most sordidly take liberty and incouragement to go on more securely in thy evil courses because God is merciful and forbears to execute judgement speedily and to defer thy repentance because the Theif upon the Crosse was heard at the last hour Thou wilt boldly do what God forbids and yet confidently hope to escape what he threatens Thus I could go on to tell thee a thousand more of these thy wicked thoughts words and actions had I not already done it But because I would not present my other Readers with Cole-worts twice sod be perswaded to take view of them in my other small Tract entituled The odious despicable and dreadful condition of a Drunkard drawn to the Life though indeed even a Tyth of these are sufficient evidences to prove and to make thee confesse that thou art in a most damnable condition But stand thou by and let the civil Iusticiary and formall Hypocrue hold up their hands and hear their charge Here ends the Prodigals Character with which I will conclude FINIS The Prevention of Poverty Together with the Cure of Melancholy Alias Discontent Or the best and surest way to Wealth and Happiness being Subjects very seasonable for these Times wherein all are Poor or not pleased or both when they need be neither By Rich. Younge of Roxwel in Essex Florilegus Imprimatur Ioseph Caryl LONDON Printed by R. W. Leybourn and are to be sold by Iames Crumpe a Book-binder in Well-yard 1655. Of the Prevention of Poverty By R. Y. VErtue is distributive and loves not to bury benefits but to pleasure all she can And happy is he that leaves such a president for which both the present and future Ages shall praise him and praise God for him It was no small comfort I suppose to Cuthemberg Anaximenes Triptolemus Columbus and other the like whose happiness it was to finde out Printing the Dial the Plough to enrich the World with the best of Metals with the Loadstone and a thousand the like But had they smothered their conceptions as so many lights under a bushel and not communicated the same for the publick it had argued in them a great dearth of charity whereas now to the glory of God all men are the better for them Nor is any employment so honorable as for a man to serve his generation and be profitable to many When like the Moon we bestow the benefits received from God to the profit and commodity of others It is the Suns excellency that his bright rayes and beamns are dispersed into every corner of the Universe The Tragick Buskin as they say would fit all that should put it on Here is that will much benefit thee being made use of be thy condition good or bad rich or poor learned or unlearned mental or manual The which to conceal would argue in the Authour either too much lucre or too little love Even the Physician that hath a sovereigne Receipt and dieth unrevealing it robs the world of many blessings which might multiply after his death leaving to all survivors this collection that he once did good to others but to do himself a greater C. E. The Prevention of POVERTY Together with the Cure of MELANCHOLY Alias DISCONTENT Or the best and surest way to Wealth and Happinesse Being Subjects very seasonable for these Times wherein all are Poor or not pleased or both when they need be neither THE PREFACE SECT 1. WHen a Gentleman in Athens had his plate taken away by Ahashucrus as he was at dinner he smiled upon his friends saying I thank God that his Higness hath left me any thing So whatever befals us this should be our meditation It is of the Lords mercies that we are not consumed Lam. 3.22 Or this He that hath afflicted me for a time could have held me longer he that hath touched me in part could have stricken me in whole he that hath laid this upon my name or estate hath power to lay a greater rod both upon my body and soul without doing me the least wrong And indeed if we but think of our deliverance from the
dog in a wheel that toyles all day to rost meat for others eating as the wise man shews Eccles. 6.1.2 The covetous Miser covets without end but all to no end he onely feeds his eyes with that which should feed his belly and cloth his back Like him that Horace tells of in Room called Oxide who was so rich that he might measure his gold by the bushell and yet went almost stark naked and never would fill himself half full of meat They are like Tantalus who stands up to the chin in water and hath all kinds of fruits hanging over his head but is not suffered to tast of the one nor drink of the other Or like an Asse that is laden with gold or dainty cates but feeds upon thistles Or like the Indians who though they have all the gold amongst them yet are the most beggerly and naked people alive For as if they were such fooles as not to know that their money will buy them all necessaries of meat drink apparel and the like they scarce wear a good garment or eat a liberal meal or take a quiet sleep but are ever tormenting themselves to get that for getting whereof they shall be tormenteâ— Like a true Chymist he turnes every thing into gold both what he should eat and what he should wear He is like a man rob'd hurt and bound who though he hath meanes to relieve himself yet hath not liberty to go where he may be releived As a proud man is ignorant in the midst of his knowledge so is the covetous man poor and needy in the midst of his wealth Yea a poor beggar is in better estate than a rich miser for whereas the poor begger wants many things the rich miser wants every thing Crates threw his money into the Sea resolving to drown it least it should 〈◊〉 him The drunkard casts his mony into a deluge of drink both drowning it and himself with it wherein the Miser and the Rioter are opposites the one so loves money that he will not afford himself good drink the other so loves good drink that he scornes money But in severall respects the Misers case is worse than the Prodigals for the prodigall shall have nothing hereafter but the covetous man hath nothing here nor shall hereafter Riches saith Seneca are the wise mans servant but the fooles master and the miser makes himself a slave to his servant Riches are good when the party that possesseth them can tell how to use them but as instruments are of no use unto them that are ignorant of musick so are riches of no use to the covetous So that in my judgement that rich fool in the Gospel was far wiser than these blocks for he having attained his purpose got a great estate could after all afford himself the comfort of it for these are his words to himself Thou hast much goods laid up for many yeares live at ease eat drink and take thy pastime Luke 12.19 Nay to abound with all things and to be never the better for them not to partake of them what fool or mad man hath been known so senseless yea not to flatter his pretended prudence no beast will starve in a fat pasture if then a man shall pinch his guts when God hath afforded him affluence the Asse is not so very an Asse as he Nor do I know any beast like him save Pharaohs seven lean and evill favoured kine and to them he is very like For when his large and greedy conscience hath devoured or eaten up many Customers or Clients estates as they did the seven fat and well favoured kine yet it cannot be known by any reall amenâ—ment that he hath eaten them but in his food raiment satisfaction of his mind c. he is as ill favoured as at the beginning He doth not more lock up his goods from the â—heif than from himself So that I cannot more fitly compare him to any thing than to an Idoll for as an Idoll hath eyes but sees not so he hath a reasonable soul but understands not And most just it is that he who is unjust to all others should be most unjust to himself And as a covetous man is good to no body so he is worst of all to himself It is the depth of misery to fall under the curse of Cham a servant of servants divitis servi maxime servi no thraldom to the inward and outward bondage too So that if there be any creature miserable it is the miserable miserly muck-worm and yet he is least to be pitied because he makes himself thus miserable Now this may move wonder to astonishment that they should take such care and paines and cast away their soules to heap up riches and when they have done to be never a penny the better for them Yea what can any wise man think of them are they not stark mad are they not fooles in folio What take so much care and paines indure so much greif sting of conscience losse of credit deprive themselves of heaven damn their own soules to get wealth and when they have got it not to be the better for it yea they are lesse satisfied and contented than before meanlier accommodated than mean men and could this possible be so if God did not give them their riches in wrath nor would be otherwise deny them the use of their own for the wise man hath given it as a rule That to whom God hath given riches as a blessing he also giveth him to eat and drink and to take pleasure and delight his soul with the profit of his labours wherein he travelleth under the sun for which see Ecces 2.24 and 3.12 13. and 5.17 18 19. and 8.15 And so you have one particular to prove what I promised But CHAP. VII SEcondly To this is added as another judgement let the Ingrateful merciless miser have never so much he is never the more but the lesse contented As how many have mighty estates their houses full their shops and warehouses full their coffers full their purses full and their pastures full and yet as if their hearts were bottomlesse that is still as lank and empty through an excessive desire of more as if they did indeed want all things The Cormorants desires are rather sharpened by injoying and augmented by possession For wishing still his wishes never cease But as his wealth his wishes still increase To shew that covetous men belong to hell after they dye they are like hell while they live Hell is never filled and they are never satisfied covetous men drink brine which increaseth thirst rather than quenches it And though the devil should say to them as he said to our Saviour touching the whole world and glory thereof all these will I give thee though he needs not offer them all for they will serve him for less yet all would not content them no more than heaven it self contented Lucifer For as the rich glutton in hell desired a drop
blessing upon them and instead thereof blast his blessings with a curse and give them their riches in wrath so that they had better be without them If we put our trust and confidence in God he hath promised 〈◊〉 to fail nor forsake us Heb. 13 5. But this is the man that took not God for his strength but trusted unto the multitude of his riches and put his strength in his malice Psal. 52.7 Yea he saith in his heart God hath forgotten he hideth away his face and will never see Psal. 10.11 He puts his certain trust in uncertain riches 1 Tim. 6.17 And not for want of ignorance for to trust to God and not to any creature or carnal policy is the greatest safty A lesson yet to be learned of many that do in a good measure trust in God which this muckworme not so much as minds But shall we trust God with our jewels our souls and not with the box Mat. 6.30 Take we heed lest whiles he doth grant us that wherein we do not trust him worldly riches he take away that wherein we do trust him everlasting joy and happiness Fiftly and lastly let a graceless and ingrateful cormorant an unmerciful miser have never so much he neither intends to glorifie God nor do good to others with his riches he will not change a peece without profit scarse let another light a torch at his candle He will not lose a groa◠to gain a mans life nor speak a sillable for God were it to save a soul And God cares for none that care for none but themselves making themselves the center of all their actions and aimes Whereas he is abundantly bountiful to publike spirits that aime at his glory and others good And so ye have the Reasons the Uses for the present and in this place shall be onely CHAP. XV. Three 1. Of Information 2. Of Exhortation 3. Of Consolation ANd of these but a word First for Information let the premisses teach us this lesson That whatsoever is given to any one if Christ and a sanctified use thereof be not given withall it can be no good thing to him Did the stalled Ox know that his Master fatted him for the slaughter he would not think his great plenty an argument of his masters greater love to him The Physician letteth that sick person have what he will of whose recovery he despaireth but he restraineth him of many things of whom he hath hope We use to clip and cut shorter the feathers of Birds or other fowle when they begin to flye too high or too far So does God diminish the riches and honors of his children and makes our condition so various that we may not pass our bounds or glory too much in these transitory things As if we well observe it First some have the world and not God as Nabal who possessed a world of wealth not a dram of grace or comfort Secondly some have God and not the world as Lazarus his heart was full of grace and divine comfort whiles his body lacked crumbes Thirdly some have neither God nor the world nothing but misery here nothing but torment hereafter for the poorest are not seldom the wickedest Fourthly some have both God and the world as Abraham who was rich while he lived on earth and dying was glorious in Heaven Yea oftentimes they that are deerest to God do with great difficulty work out those blessings which even fall into the mouthes of the careless That wise disposer of all things knows it fit many times to hold us short of those favors which we sue for and would not benefit but hurt us Unlovely features have more libertty to be good because freer from Solicitors and though it be not a curse yet t is many times an unhappiness to be fair aswell as to be strong and witty Helena daughter to Iupiter and Leda for her excellent beauty was ravished at the age of nine yeers by Theseus and once again by Paris which caused the wars and utter ruine of Troy Plutarch observes that Lisander did more hurt the Lacedemonians in sending them store of riches and precious movables then Sylla did the Romans in consuming the reveneues of their treasure And as Sylvius relates the liberallity of Princes and especially of Metilda a Dutches of Italy who at her death made the Pope her heir begat ambition in the Bishops of Rome and ambition destroyed Religion These things are such as the possessors minde Good if well us'd if ill them ill we finde For even evil things work together for the good of the good and even good things work together to the evil of the evil Lucian seigneth that riches being sent by Iupiter from heaven come softly and slowly but from the infernal god comes flying apace And the other Poets feign Pluto to be the god of riches and of hell as if hell and riches had both one master And indeed he that resolves to be evil making no conscience how he comes by it may soon be rich but the blessings of God in our ill getting or unworthy carriage in their use prove but the aggravations of sin and additions to judgement And let this serve for the first use Secondly Let what hath been delivered touching the miseries of an unmerciful miserly muckworme serve to make us take heed and beware of all sin but especially of the sin of covetousness yea◠let us look to it lest while we hunt after the worlds venison with Esau we lose our Fathers blessing Can we not warm us at the Sun but we must make an Idoll of it to worship must we needs either hide our faces or bow our knees either renounce all profits and pleasures or be their slaves This is a second use Thirdly this if we seriously consider it may serve for a use of great comfort to the godly and conscientious For if worldlings are so many wayes perplexed and distracted with cares and fears about getting and keeping and lofing their riches and grace estates how happy are the servants of God that are not acquainted with any of them No man sayes the Apostle that warreth entangleth himself with the affairs of this life because he would please him that hath chosen him to be a souldier 2 Tim. 2.4 They cast their care upon God and he careth for them who will see that they shall never want what is good and fit for them Mat. 6.25 30. But in the transgression of an evil man is his snare sayes wise Solomon Prov. 29 6. But of this by the way onely for there are other plagues yet behinde which God usually inflicts upon the merciless miser nor would one of them be left unconsidered CHAP. XVI THe eighth is the loss of his credit and good name which he seldom or never scapes which is not a light punishment however he esteems it The memorial of the just shall be blessed but the name of the wicked shall rot sayes Solomon Prov. 10.7 Yea the cruel and
our Saviour expresly affirmeth that it is easier for a Camel to go through the ey of a needle then for a rich man that is a covetous rich man to enter into the Kingdom of Heaven Luk. 18.25 and the Apostle That no covetous man can look for any inheritance in the Kingdom of Christ and of God Eph. 5.5 1 Cor. 6.9 10. Such an ones doom is set down Deut. 17.12 That man that will do presumptuously not hearkening unto the Priest that standeth before the Lord to minister there that man shall dye saith the Lord. And again Prov. 29.1 He that hardeneth his neck when he is reproved shall suddenly be destroyed and that without remedy implying that there is no hope of such a man and indeed he that despiseth Moses law dyeth without mercy as the Apostle concludes Heb. 10.28 A covetous man is like a sick patient that cannot spit whom nothing will care or like a crackâ— Bell for which there is no other remedy then the fire or like one that hath the plague tokens who as is conceived is past all hope and for whom all that can be performed is to say Lord have mercy upon him Deut. 17.12 Pro. 1. Heb. 10.28 which makes Musculus say that Divines shall reform this vice when Phisicians cure the gout which is incurable Our Mithologists tell us of many strange metamorphoses of men turned into beasts by Circe Our Poets tell of Licaon turned into a Wolf but when a ravenous Oppressor repents and turns pious and mercifull there is a Wolf turned into a man yea a Devil turned into a Saint Whence the Holy Ghost speaking of Zacheus and his conversion brings it in with aâ— â—cce behold as if it were a wonder that Zacheus a covetous man should be converted as let me referre it to the experience of the spirituall Reader Did ye ever know or hear of three such covetous extortioners as Zacheus was that repented and made restitution as he did no for if you should it were as great and as rare a miracle as if at this day the Turk Pope and K. of Spain ware at once perswaded to forsake their Idolatry and Superstition CHAP. XX. AND yeâ— it is no wonder if we consider the reasons For First the covetous man is an Atheist one that like Davids fâ—â—l sayes in his heart there is no God the Mamonist is like Leo the tenth Hildebrand the Magician Alexander the sixth and Iulius the second who were all meer Atheists who thonght whatsoever was said of Christ Heaven Hell the day of judgement the immortallity of the soul c. to be but fables and meer impostures dreams toys and old wives fables and being Atheists that beleeve not a Heaven Hell or day of judgement when every man shall be rewarded according to his deeds be they good or evil what hope is there of their conversion or salvation or how should they not preferre temporal things before coelestial and eternal As what is the reason that there are few rich men that will not rather offend the Divine Majesty then the Temporal Authority and few poor men that resemble not the poor Swedes in their serving of God who always break the Sabbath saying it is only for rich men and Gentlemen that have means to keep that day yea that almost all men rich and poor are for matter of Religion like Sir Iohn Kennede who in chusing of his wife would have her well born and educated fair rich wise kind with the like accomodations but quite forgot to wish her good and vertous and was accordingly blest in his choise as King Iames who made many such Matches used the matter the main reason of all is men beleeve not a God or a day of judgemeâ—t Whence it is that amongst all the desired priviledges of this life men commonly leave out holinesse which sufficiently argues their infidelity which in these times is much propagated and strengthened for the plurality of faiths among many hath brought a nullity of faith in the most Worldly minds mind nothing but worldly things their busines is thought upon not God nor their salvation for they make that no part of their business their business gives them no leave or leisure to think of their consciences nor do they go to Church to serve God but the State which they use not as a means to save their souls but charges There is no Religion in them but the love of money most men have their souls as it were wrapt up in the port-mantua of their sences and to them all spiritual coelestial and eternal things seem incredible because they are invisible Machiavil thought all piety and religion to be nothing but policy Pharoah imputed mens worshiping of God to idleness They be idle saith he therefore they cry let us go offer sacrifice unto our God Exod. 5. â— It is a foolish thing saith Cato to hope for life by anothers death Seneca jeered the Iews for casting away a seventh part of their time upon a weekly Sabbath and of their minds are the most among us if they would speak out their thoughts Let the word or Minister tell them that prefer profit before honesty that godliness is great gain as having the promises of â—his life and of that which is to come yet their conclusion is they cannot live unless they deceive they cannot please unless they flatter they cannot be beleeved unless they swear as Demetrius thought he should beg unless he might sell Images Act. 19.27 Nothing will sink into their heads that cannot be seen with their eys or felt with their fingers We hate the Turks for selling Christians for slaves what do we think of those Christians that sell themselves and how odious are they the poorest cheat's soul if ever he be saved cosâ— Christs precious blood yet half a crown yea six pence sometimes will make him sell it by forswearing himself CHAP. XXI SEcondly another reason is if a covetous man do repent he must restore what he hath wrongfully gotten which perhaps may amount to half or it may be three parts of his Estate at a clap which to him is as hard and harsh an injunction as that of God to Abraham Gen. 22.2 Sacrifise thy son thine only son Isaac Or as that of our Saviours to the young man Luk. 18.22 Sell all that ever thou hast and distribute unto the poor And is there any hope of his yeelding No Covetousness is idolatry Eph. 5.5 Col. 3.5 And Gold is the covetous mans god and will he part with his God a certainty for an uncertainty No a godly man is content to be poor in outward things because his purchase is all inward but nothing except the assurance of heavenly things can make us willing to part with earthly things neither can he contemn this life that knows not the other and so long as he keeps the weapon evil-gotten goods in his wound and resolves not to pluck it out by restoring how is it possible he should be
rich Land-lord that envied his poor tenant because he heard him sing every day at his labour yet had scarce bread for his family while himself wanting nothing was full of discontent One advised him to convey cunningly into his Cottage a bag of money he did so the tenant finding this mass so great in his imagination left off his singing and fell to â—arking and caring how to increase it Crescentem sequitur cura pecuniam The Land-lord fetcheth back his money the Tenant is as merry as ever he was Which shews that there is no riches comparable to a contented minde as Plutarch is of opinion That there are poor Kings and rich Coblers as wise Solon seemed to insinuate to the King when he was vaunting of his greatness For it was Iris a poor beggar that he told Croesus was the happiest man in his Dominions And when King Agis requested the Oracle of Apollo to tell him who was the happiest man in the world expecting to hear himself nominated the answer was Aglaion who was a poor Gardiner in Arcadia that at sixty years of age had never gone from home but kept himself and his family with their labour in a fruitful plot or garden as Livius relates Pyrrhus opened himself to his friend Cineas that he first intended a war upon Italy and what then said Cineas then we will attempt Cicile and what then then we may conquer Carthage and Affrica and what then said Cineas Why then quoth Pyrrhus we may rest and feast and sacrifice and make merry with our friends to which Cineas replied as every servant of God would do in the like case and may we not enjoy all this sweetness now and that without all this ado But natural men are mad men Yea were great men though good men but asked the question their consciences could not but acquaint us if they would speak out that true contentment seldom dwels high whiles meaner men of humble spirits enjoy both earth and heaven However not a few of them have freely acknowledged it as I have largely related in my second Part of Philarguromastix Wherefore be pleased ô God to give me a contented minde and then if I have but little in estate I shall have much in possession Fiftly mean ones with their poverâ—y misery ignominy are often saved whiles others with their honour and opulency go to hell When we are judged we are chastened of the Lord that we may not be condemned with the world 1 Cor. 11.32 Riches do so puff up some men that they even think it a discredit to their great Worships to worship God Nothing feeds pride nor keeps off repentance so much as prosperous advantage The Prodigal never thought of his father till he wanted husks We serve God as our servants serve us of whom many have too good clothes others too much wages or are too full fed to do work As a woman finding that her hen laid her every day an egg for all she was very lean had a conceit that if she were fat and lusty she would lay twice aday whereupon she fed and cram'd her thoroughly but in a short space she became so fat that contrary to her expectation she left laying altogether Who so nourisheth his servant daintily from his childhood shall after finde him stubbron Prov. 29.21 Sixtly they fix their affections upon heavenly riches and not upon the temporary and transitory riches of this world because in sicknesse when they stand in the greatest need of all they will not do them the least good Your gold will not bribe a disease your bags will not keep your head from aking or your joynts from the Gout a loathing stomach makes no difference between an earthen dish and one of silver Riches can no more put off the stone or asswage grief or thrust out cares or purchase grace or suspend death or prevent hell or bribe the Devil then a sattin sleeve can heal a broken arm Indeed the foolish Prior in Melanâ—thon rolled his hands up and down in a bason full of Angels thinking by this means to cure his Gout but it would not do Yea thou that placest thy happinesse and puttest thy confidence in a little white and red earth and dotest so upon the world tell me When the hand of God hath never so little touched thee what good thy great wealth will do thee Therefore ô vain desires and impotent contentments of men that place their happinesse in these things will not this your fair Herodias appear as a stigmatized Gipsie Will not all the toil and cost you haue been at to get riches appear as ridiculous as if a countryman should anoint his axle-tree with Amber-greece or as if a travaller should liquour his boots with Balsamum Yea your wealth will not only not save you from evils but help to make you more miserable and not only here but hereafter Psal. 49.6 7 8. Why then do you set so high a price upon them and so shamefully undervalue the riches of the minde which will much mitigate your grief and increase your comfort in what condition soever you are But Seventhly they little set by the wealth of this world because their riches may soon leave them When with the Spider we have exhausted our very bowels to contrive a slender web of an uncertain inheritance one puff of winde and blast blown upon it by the Almighty carries all away What sayes Solomon Prov. 23. Cease from thy wisdome wilt thou cast thine eyes upon that which is nothing for riches taketh her to her wings as an Eagle and flyeth away Verse 4 5. and Ier. 17.11 Isaiah 33.1 Prov. 12.27 Yea all riches are uncertain but those that are evil gotten are â—ost uncertain as examples of all ages witnesse The first of these was verified in Iob who lived to see himself poor to a Proverb and fell from the want of all misery to the misery of all wants And Dionysius who fell from a Tyrant over men to be a Tutor over boyes and so to get his living And Perses son and heir who was fain to learn an Occupation the Black-smiths trade to relieve his necessity And Henry the Fourth that victorious Emperour who after he had fought two and fifty pitcht Battails became a Petitioner for a Prebendary to maintain him in his old age And Geliner that potent King of the Vandals was so low brought that he intreated his friend to send him a harp a spunge and a loaf of bread an Harp to consort with his misery a sponge to dry up his tears and a loaf of bread to satisfie his hunger Yea how many have we known in this City reputed very rich yet have broken for thousands There are innumerable wayes to become poor a fire a thief a false servant suretiship trusting of bad customers an unfaithful factor a Pyrate an unskilful Pilate God wines sands a cross gale a wind and many the like hath brought millions of rich men to poverty And yet this is the
fifth part for amends added to the principal Levit. 6.5 Numb 5.6 7 8. And we read that there is a flying roll a winged curse for him that gets riches by robbery and oppression that shall not only pursue the theef but even enter into his house and consume it with the timber thereof and the stones thereof Zach. 5.3 4. Nor had Zacheus his repentance served his turn if ever he had this way been faulty or his bounty to the poor been accepted if he had not withall restored to every man his due Luk. 19.3 8. Micah 6.10 11. Ier. â—8 8 So that whatever blinded sensualists may think of it there is wisdome and gain in restoring for when all is done how to be saved is the best pâ—oâ— and better it is to case our evil-gotten goods over-board than make shipwrack of our souls Merchants when a tempest comes think it wisdome to cast their goods yea even their ballayneâ—ver â—ver board to save themselves And for certain thou art worse than jâ—eâ—zy if thou dost not the like For what shall â—t profit a manâ— though he should win the whole world if he gain Hell with it and â—â—ose both Heaven and his own soul Mat. 16.26 What is it to flourish for a time and perish for ever and well does that man deserve to perish that so loves the creature as that he leaves the Creatour The losse of saith is a dangerous shipwrack if it be possible save your vessel save your goods save your bodies but though you loose all else save your faiths save your souls True your twenty in the hundred will not believe this but an hundred to twenty he shall feel it here or hereafter As what gained Balaam or Iudas or Ahab or Achan or Ananias and Saphira when by seeking unlawfull gain they lost both what they got and themselves too A man would think that Achan paid dear enough for his goodly Babylonish garment the two hundred shekels of silver and his wedge of gold which he coveted and took away when He his Sons and Daughters his Oxen and Asses his Sheep and Tent and all that he had were stoned with stones and burnt with fire if that was all he suffered Iosh. 7.18 to 26. But to be cast into Hell to lye for ever in a bed of quenchless flames is a far greater punishment For the soul of all sufferings are the sufferings of the soul and in reason if Dives be tormented in endless flames for not giving his own goods to them that needed Luk. 16.21 23. Matth. 25.41 to 43. What shall become of him that takes away other mens If that servant in the Gospel was bound to an everlasting prison that only challenged his own debt for that he had no pity on his fellow as his Master had pity on him whither shall they be cast that unjustly vex their Neighbours quarrel for that which is none of theirs and lay title to another mans propriety If he shall have judgment without mercy that shews not mercy Jam. 2.13 What shall become of extortion and Rapine Psal. 109.11 Oh the madnesse of men that cannot be hired to hold their finger for one minute in the weak flame of a farthing Candle knowing it so intolerable and yet for trifles will plunge themselves body and soul into those endlesse and everlasting flames of hell fire True He that maketh gain blesseth himself as the Psalmist speaks Psal. 10.3 Yea if he can I mean the cunning Machevillâ—n whom the Devil and covetousnesse hath blinded any way advantage himself by anothers ruine and do it politickly how will he hug himself and applaud his own wisdome Hab. 1.13 to the end But by his leave he mistakes the greatest folly for the greatest wisdome For while he cozens other men of their estates Sin and Satan cozens him of his soul See Iob. 20.15 1 Tim. 6.8 10. And wofull gain it is that comes with the souls losse And how can we think those men to have reasonable souls that esteem money above themselves That prefer a little basâ— pelf before God and their own salvation Nor are there any such fools as these crafty knaves For as Austin speaks If the Holy Ghost term that rich Churl in the Gospel a fool that only laid up his own Goods Luk. 12.18 20. find out a name for him that takes away other mens And this know that if thou dost not willingly or at least with an unwilling willingnesse do it thy self yet it shall be plucked from thee with a vengeance As what saith the Holy Ghost Job 20. Though wickednesse be sweet in his mouth though he hide it under his tongue yet his meat in his bowels is turned it is the gall oâ— Aspes within him he shall vomit them up again God shall cast them out of his belly He shall suck the poyson of Aspes and the Vipers tongue shall slay him because he hath oppressed and forsaken the poor because he hath violently taken away an house which he builded not Surely he shall feel no quietness in his belly When he is about to fill his belly God shall cast the fury of his wrath upon him and shall rain it upon him while he is eating He shall flee from the Iron weapon and the bow of steel shall strike him through And the like from vers 5. to the end of the Chapter And so Ieremy 17. He that getteth riches and not by right shall leave them in the midst of his daies and at his end shall be a fool vers II. Wherefore in any case omit not to restore what thou hast unjustly gotten And that without disputing the point or making thy lust of counsel as they that desire with heed and more surely to see do shut the one eye Do like Abraham who when he was bid to offer his Sonne rose up betime and left his wife at home never making Sarah privy to it lest she should stop him Gen. 22.6 So do it if it be possible before thy flesh hears of it like Abigal who if she had consulted with Naball whether she should have supplied David with victuals or no the Miser would never have consented so she had perished with her whole family 1 Sam. 25. Paul consulted not with flesh and blood when he went to preach among the Heathen Gal. 1.16 the case was clear enough having a strict command from God So in this case there needs no deliberation but answer the Devil as that Martyr answered his Persecutors when they offered him both torments and rewards rewardes if he would deny Christ torments if he would not but withall time of deliberation whose answer was In re tam iusta nulla consultatio The case is so clear that I need not study about it Here I might 〈…〉 stances that restoring and giving rather than sinning is the way to grow rich I mean in pecuniary riches see Prov. 11.24 28.27 Mark 10.29 30. Mat. 6.33 2 Cor. 9.6 9 10 11. 2 Chron. 25.9 27.6 Deut. 7.13 to
16. 28.1 to 14. 2 King 6.25 to Chap. 7. vers 17. Psal. 34.9 10. 37.26 28 112.3 37.3 4 5. Luke 18.29 30. Mark 4.24 Hag. 1.2 Chapters Mal. 3.10 11 12. But if this weary not the Muckmonger it 's well Now this being the case namely that what God gives is chiefly hereafter little at present yea that we may look to be loosers by him at present whereas Satan and the world out-bid Christ in respect of outward condition and present pay thus it fals out or this is the issue The worldling cryes a bird in the hand is best hugges his money that he hath God he thinks is not so good a customer or he dares not trust him Yet will this man rather accept a reversion of some great Office or Estate though expectant on the tedious transition of seven years or on the expiration of anothers life which may prove to be sixty years or more than at present a summe of farre lesse value But what a strange folly is this rather to take the idle vanities of this world in hand than faithfully to wait upon Gods promise for an eternal Kingdom of glory in Heaven CHAP. IV. Thirdly The rarest of all remedies is Regeneration As what saith holy David Turn my heart unto thy Law and not to covetousnesse Psalm 119.36 As if a man could not be covetous that sets his heart upon heavenly things nor have any leasure to think upon good so long as he is covetous Let them seek after the earth sayes one that have no right to Heaven let them desire the present who believe not the future As Regeneration is the best physick to purge away melancholy so likewise of covetousnesse As may be seen in Zacheus who before he met with Christ knew nothing but to scrape but so soon as Christ had changed his heart all his mind was set upon giving and restoring Luk. 19.8 He was as liberal in almes and restitution when he was become a Convert as possibly he was unjust and unmercifull when he was an usurer And the like of all other sinnes Paul was not a more hot and fiery enemy to Christ when he was a Pharisee than he was a shining burning and zealous Preacher when he was an Apostle When any man is born anew and better never be born than not to be born again there will be new vertues arise in the room of old vices Heretofore thy soul hath been an Idolatrous Temple if the Ark of God that is his Holy Spirit once enter into it Dagon that is the works of darknesse will down and soon moulder away For both cannot stand together 1 Sam. 5.3 especially covetousnesse will be chasheired Yea God hath set Religion and covetousnesse at such variance that they cannot possibly reign in one person No man can serve God and Mam 〈…〉 not in him 1 Joh. 2.15 Wherefore as we desire to have peace in the end let piety be our race 'T was Marcus Aurelius his dying counsel to his Sonne Commodus that if he would live quietly he should live justly if he would dye peaceably he should live uprightly Now if covetousnesse be once cashiered by Regeneration have a man much or little he will not be overmuch troubled at it The godly man hath sufficient though he have no wealth even as man in innocency was warm and comely though without cloathing A small thing unto the just man is better than great riches to the wicked and mighty Psal. 37.16 The reason is the one hath his sight to see clearly his happinesse in having what is best for him and is content to be poor in outward things because his wealth and purchase is all inward The other by a just judgment of God is so blind that he cannot see when he is well but thirsts so after other mens goods that he takes no pleasure in his own His heart is glewed to the world or rather to his wealth and an object too near the eye cannot be seen yea be it but the breadth of a penny it will hide from the sight the whole half heaven at once Covetousnesse is like the Albugo or white spot in the eye that dimmes their understandings and makes fools even of Achitophels leaving them never an eye to see withall according to that of Moses A gift blindeth the eyes Exod. 23.8 And this for certain could the covetous chuâ—l but see what peace and rest and joy through contentation the godly man hath at the same time when he can say with Peter Silver and gold have I none he would be also a suter to godlinesse that he might have the dowry of contentation He would soon see that it is much better to be poor than evil that it is quieter sleeping with a good conscience than in a whole skin and that there is no comparison between want with piety and wealth with dishonesty As what canst thou say against it thou hast abundance of all things yet thou findest small peace joy or content in the world Get but godlinesse and thou shalt have true content of mind great peace of conscience together with joy in the Holy Ghost and Gods blessing upon all thou hast or takest in hand be thy condition in the world never so mean Thou hast hetherto like Satan compassed the whole earth never thought of compassing Heaven thou art as poor in grace and parts as rich in revenues Thy desires about this world have been insatiable but for heavenly things a small scantling hath been thought enough I believe that Christ dyed for me I am sorry for my sinnes I hope to be saved this is sufficient though thou dost all thy devotions more out of custom than of conscience as Simonides reports of Theodoricus But wilt thou prove thy self wise wilt thou do thy self good indeed the only way is to become godly For godlinesse is great gain if a man be content with that he hath 1 Tim. 6.6 And this I may be bold to affirm that if thou canst not say as Paul saith I have learned to be content godlinesse is not as yet come unto thine house For the compaâ—ion of godlinesse is contentation which when she comes will bring you all things Therefore as Christ saith If the Sonne make you free you shall be free indeed John 8.36 So I say if godlinesse make you rich you shall be rich indeed Otherwise have you never so much it will no more satisfie your desire or quench your lust than fewel does the flame Yea as oyl kindleth the fire which it seems to quench so riches come as though they would make a man contented but they make him more covetous CHAP. V. As see how insatiable mens desires are of these transitory things by some examples Give Alexander Kingdom after Kingdom he will not rest till he have all Yea giving credit to that opinion of Democritus to wit that there were worlds infinite and innumerable he even wept to think that he was Emperour but of one only
Psal. 119.103 This likewise was Ioâ—s judgment who affirmeth That wisdome cannot be valued with the gold of Ophire the precious Onyx or the Saphire That the gold and the chrystal cannot equal it and that the exchange thereof shall not be for jewels of fine gold That no mention shall be made of corral and pearles for the price of wisdome is above Rubies that the Topaas of Aethiopia shall not equal it neither shall it be valued with pure gold Job 28.12 to 20. Neither was this the case only of Paul and David and Iob and such like Champions in grace but every Believer findes the same in some measure They can truly say unto God with the Prophet Ieremy Thy Word was unto me the joy and rejoycing of my heart Jer. 15.16 They meet with Christ himself in his Word and Ordinances where is also the water of Regeneration the wine both of consolation and compunction the bread of life the oyl of gladnesse the honey-comb of grace the milke of the Gospel c. But how unlike to these are natural men Natural fools indeed who esteem not at all of Heavenly treasures spiritual enjoyments or riches of the mind There is a mighty difference between Davids or Pauls spirit and the spirit of these Salvage Swine whose only delight is to root in the earth Who are only pleased and taken with the musick of their money in that they are altogether unacquainted with soul-comforts and heavenly enjoyments As acorns were thought very good untill wheat was found out and bread before Manna came But had they tryed both estates as Believers have done they would find that content the poor mans riches were far sweeter than desire the rich mans poverty and that the ones wisdome and spiritual treasure will bring them to those joyes that neither eye hath seen nor ear heard neither hath ever entred into the heart of man to conceive 1 Cor. 2.9 while the wisdom and wealth of these stupified worldlings if they take not heed will bring them to those endlesse miseries that cannot be exprest nor conceived by any heart were it as deep as the Sea And yet these forsooth repute themselves and are reputed the wisest of men But pittifully do they erre in every thing that are not instructed by the Word and Spirit The natural man receiveth not the things of the Spirit of God for they are foollishnesse unto him neither can he know them because they are spiritually discerned But he that is spiritual discerneth all things 1 Cor. 2.14 15. which is a text or lesson worthy to be learned of all that are in their natural estate O that they would but seriously ponder the words For then they would see that simple or shallow honesty will prove more profitable in the end than the profound quick-sands of craft and policy Then their neglect would not be most in that wherein their care should be the greatest But the world hath alwaies had a mean and base esteem of Christ himself and therefore no marvell if they esteem so little of his grace and Spirit The Gadarens preferred their Swine before him the Iews Barrabas Iudas thirty pieces of silver whereas St Paul wanted words to expresse how he valued him and therefore breaks off with O the depth Rom. 11.33 Neither can Christ or indeed the meanest saving grace that he bestowes upon his be valued with ten thousand worlds But hear another reason why miserable muckworms are so transported with earthly trash which the godly so little regard A main cause is this Men of the world as they know not what the riches of the mind means so they have no hope of a better life after this This is all their Heaven and here they have all their portion they are like to have Psal. 73.12 Deliver my soul from the wicked saith David from men of the world who have their portion in this life whose bellyes thou fillest with thy hid treasure their children have enough and leave the rest of their substance to their babes Psal. 17.14 But my teeth shall not water after their dainties Wo be to you that are rich saith our Saviour for ye have received your consolation Luke 6.24 All here none hereafter and hereupon they covet riches and honours and pleasures so excessively and insatiably Nor can it be otherwise in reason for nothing but the assurance of heavenly things makes us willing to part with earthly things Neither can he contemn this life that knows not the other But this is the priviledge of Piety The rich man hath not so much advantage of the poor in injoying as the religious poor hath of the rich in leaving Neither is the poor man so many pounds behind the rich for this world as he may be talents before him for the world to come So that there is no learning this art without being religious For you will be covetous untill you be gracious And during the time of your greedinesse you shall never be satisfied because happinesse is tied to goodnesse by the chain of Providence CHAP. XII Now if thou wouldest become godly in good earnest if thou wouldst have this change wrought in thee and have thy affections so altered as to find more sweetnesse in spiritual things than ever thou hast done in thy worldly enjoyments be sure to begin at the spring head I mean thy heart This is Gods own counsel to the men of Ierusalem Ier. 4. O Ierusalem wash thine heart from wickednesse that thou maist be saved How long shall thy wicked thoughts remain with thee vers 14. It is idle and to no purpose to purge the channell when the fountain is corrupt Had Elisha cast the salt into the brooks and ditches the remedy must have striven against the stream to reach up to the springs Now it was but one labour in curing the fountain Our heart is a well of bitter venomous water our actions are the streams in vain shall we cleanse our hands while our hearts are evil Whence the Apostle orderly bids us first be renewed in the spirit of our minds and then let him that stole steal no more Ephes. 4.23 24 28. But alas how many are there that set the cart before the horse and begin to change their lives before their hearts but if we shall be advised so to do it is not advisedly It is most ridiculous to apply remedyes to the 〈…〉 skilfull Physician that when the head-ach is caused by the distemperature of the stomach would apply outward remedies to the head before he had purged the stomach where lies the matter that feeds the disease To what purpose is it to crop the top of the weeds or lop off the boughes of the tree when the root and stalk remain in the earth Cut off the sprig of a tree it grows still a bough an arm still it grows lop off the top yea saw it in the midst yet it will grow again stock it up by the root then and not till then it will
Thrones and Kingdomes upon Earth are less then the drop of a bucket I say â—0 15 and 66.1 Yea how little how nothing are the poore and Temporary Injoyments of this life to those we shall injoy in the next 1 Cor. 2.9 Dost thou desire Beauty Riches Honour Pleasure Long Life or what ever else can be named no place so glorious by creation so beautifull with delectation so rich in possession so comfortable for habitation nor so durable for lasting Rom. 8.18 Heb. 12.22 1 Pet. 1.4 2 Cor. 4 17 There O There one day is better then a thousand there is rest from our labours peace from our Enemies freedom from our sins there is no Death nor Dearth no pining nor repining no fraud sorrow nor sadness neither tears nor fears defect nor loathing Revel 7.16.17 and 14.13 and 21.4 Iob 3.17 But of this I have spoken at large in The whole duty of a Christian. Now all this is propounded as a recompence for such as give what they have have they but a very cup of cold water Matth. 10.42 Yea we cannot give so little to a disciple in the name of a disciple but it assures us of our right and title unto this eternall inheritance Heb. 6.10 Prov. 14.21 Col. 3.12 14. 2 Pet. 1.7 8 10.11 Phil 4.18 Matth. 5.7 Christ hath promised to make thee a great one in Heaven if thou but relieve one of his little ones on earth Almes is a seed which we cast into the earth as it were bâ—t we gather the crop in Heaven Whence the Apostle would have Timothy to charge them that are rich in this world that they be not high minded nor trust in uncertain riches but in the Lord who giveth us richly all things to enjoy And that they do good that they be rich in good workes ready to distribute willing to communicate laying up in store for themselves mark his reason a good foundation against the time to come that they may lay hold on eternall life 1 Tim. 6.17 18 19. And hereupon it is that he telleth the Philâ—ppians he was glad that they had sent him a supply not so much for his own benefit as for their gain which should be great in the day of account Phil. 4.14.17 18. And this makes Solomon say that he who is mercifull doth good to his own soul Prov. 11.17 So that to distribute to the poore on earth is before hand to provide a rich treasure in Heaven And who then that believes this would not think himself happy in such an exchange Is not this the best Chimistry to turn Earth into Heaven is not this a good bargaine to part with vaine and uncertain things to partake of real and durable riches Believe it this is the best improvement and the most that can be made of these things Whereupon St. Austin thus exhorts Si vis esse mercator optimus faenerâ—tor egregius da quod non potes retinere ut recipias quod non poteris amittere da modicum ut recipias centuplum da temporalem possessionem ut consequaris hereditatem aternam Wouldest thou be a good Merchant a great Vsurer give that thou canst not keep that thou maist receive that which cannot be lost Give though but a little that thou maist receive a thousand sold give thy earthly goods that thou maist obtain eternall life though indeed this giving is rather a receiving then a giving a receiving of treasure for trash and for things that cannot be kept a treasure that cannot be lost as another hath it Nor do the poore so much gain by what we give them as we do The deeds of the charitable do far more profit the giver then the receiver and he who gives an almes doth himself a greater almes Neither is it so much given as laid up for we may truly say what I gave that I have what I kept that I lost as one caused it to be set upon his gravestone What the charitable man gives herâ— is but lent for he shall receive is again by Bill of Exchange in Heaven and that with unspeakable increase Yea it shall be a notable advantage to us at the hour of death for when all other riches shall fail what we have bestowed this way shall let us in to heaveÌ„ God freely cronwing his own grace in us Make your selves friends of the MaÌ„mâ—â— of unrighteousness that when ye faile they may receive you into everlasting habitations Luke 16.9 The poore saith Gregory Niceâ— are appointed Porters to let their rich Benefactors into Heaven So that to give much is to keep much and that what would otherwise be lost by keeping the charitable man keeps by loosing And so proves richer under ground then even he was above it which makes one say He is not wise who knowing he must hence In worldly building maketh great expence But he that buildeth for the world to come Is wise expend he never so great a summe And another he shall depart a beggar out of this world who sends not a portion of his estate before him unto eternall bâ—isse Nay it manifestly proves that heaven is none of our Countrey if we will send none of our wealth thither before us Or rather that we thinke Heaven nothing worth when we will not give a little base pelfe to compasse it CHAP. XXX But if giving might not properly be called gaining why is it compared to sowing Experieence proves that if we keep our seed by us it will corrupt but cast it inâ—o the earth we shall have it againe with manifold increase A man treasures up no more of his riches then what he contributes in almes The â—oole in the Gospelâ— filled his barnes in fillinâ— the bellies of the poore he had done more wisely I confesse this is a point of Doctrine which the world will not receive let God say what he will but godly Chrysostome both affirmes and proves that the rich are more beholding to the poore then the poore to the rich The poor receive onely a single almes the rich have returned them an hundred-fold here and everlasting happinesse hereafter Mat. 5.7 25.35 Luke 16.9 wherein the prayers of their poore suppliants carry no small stroak For which see 2 Cor. 9.11 to 16. The poore are but the ground into which these seeds are cast But we are the Husbandmen who disperse and scatter them Now as the seed is chiefly for his benefit who soweth it and not for the benefit of the ground into which it is cast so the poor have but the present use and possession of this leed of almes-deeds but the benefit of the crop or harvest belongeth to those good Husbandmen who sow in these grounds the seeds of their beneficence Again the poor receive onely things transitory and but of small value but they that give thâ—ngs spirituall and eternall most inestimable and heavenly riches Why say we then we give to the poor when as it may more truly be said that we give unto our selves
rather then unto them Dan. 4.27 Prov. 11.24 Why then should we thinke the poor so mightily bound and beholding unto us for our scraps and superfluâ—us reliques or that we do such a meritorious businesse when we largely relieve them And not rather thinke our selves beholding unto them and to God for them seeing they are the occasions of such inestimable gaine for such trifling disbursements as Austine speaks And to speak rightly giving is not more an act of Charity then Christian policy since we shall not onely receive our own again bâ—â— have a far greater return then can be expected upon an adventure 〈◊〉 the East Indies Since we are more happy that there are poore upoâ— whom we may exercise our charity then they are that there are ricâ— who do relieve their wants though with never so great supply for aâ— Austine speaks if there were not some to receive thine alms thou couldâ—est not give Earth and receive Heaven Wherefore give thanks untâ— him who hath given thee means by such a small prise to procure 〈◊〉 thing so precious Besides we may boldly aver with Chrysostom That without poverty riches would be unprofitable As consider that if with Adam and Eve wâ— had a whole world but no body to make ready provision and to attend upon us nor do any thing for us what joy could great men take of their riches if there were not poore men to do mean offices for them what low imployments should the highest be forced to descend unto if there were no inferiours to perform them How then should not a considerate man love be liberall to them and exceedingly bless God for them and not do as dâ— the most scorne them and not think them worthy a familiar word era courteous look CHAP. XXXI And certainly he wants both grace and wit who does not admire the bounty and goodness of God in that he hath offered us the opportunity of such sowing such reaping yea O Lord what are we that thou shouldst give us plenty of all things here also which unto them thou hast denied so that every way it is as our Saviour tells us a more blessed thing to give then to receive which the Apostle would have us to remember Acts 20.34 35. Yet no reason can we alleadge on our behalf but O the depth Rom. 11.33 Wherefore do thou O my God and Redeemer inlarge my heart with thankfulnesse and implant this grace in my heart O make me liberall of my mony as thou wast of thy blood O let me have an heart to give Food and Rayment to those for whom thou gavest thy self a ransome Yea of all other graces inlarge my heart with Christian Charity and compassion since it is a grace so universally profitable and withall so amiable As O the loveliness and profitableness of this Christian grace For to do good to the poore is more then a treble good it pleasures them most of all pleasures the doer for it brings blessings upon their Soules Bodies Estates Names Posterity it increaseth their reward cause the poore to pray for and praise God for us and also others to glorifie him it is an odoâ—r that smelleth sweete a sacrifice acceptable and pleasant to God who will fulfill all our necessities through his riches with glory in Iesus Christ as the Apostle delivers it Phil. 4.16 to 20. VVhence that great praise of it 1 Cor. 13.13 Now abides Faith Hope and Charity but the chiefest of these is Charity Whence Sozomen calls it 〈◊〉 sure â—oaken of a most vertuous mind and Laâ—tâ—â—tius a principall vertue and Calvin the chiefest office of humanity amongst us and Aretius the most elegant ornament of a Christian life and the holy Ghost a never failing grace 1 Cor. 13.8 whence also it is so highly commended in the Saints in all ages As how is Abraham commended for his hospitality and almes deeds And Lot Cornelius of whose almes there was in the presence of God a memorandum made Acts 10.31 and Doxcas whose good works and almes-deeds were to be seen and shewn when she her selfe was not and the poore could not tell how with patience to take her death she had done so much good for them all the time of her life Acts 9.36.39 And those Christians Acts 11.29 30. for the care they had of the poor in the Apostles time Acts 2.45 Thus the Macedonians are highly commended and much honoured for their freenesse and forwardnesse in relieving of the poor brethren at Ierusalem as is seen upon record Rom. 15.26 And again 2 Cor. 8.1 â— c. And the like of the Philippians and many more whom I must passe over in silence CHAP. XXXII And as bounty is the most beneficiall grace and giving the greatest gaine in every respect For almes to the poore is like powring a paile of water into a dry Pump that fetcheth up much more then was put in So contrariwise to be unmercifull to the poor and hard-hearted or to wrong them whereby to enrich our selves is alike heynous sin and the ready way to want here and to find no mercy hereafter as might most plentifully be shewn Prov. 22.16 Iames 2.13 It is said Prov. 11. He that with-holdeth more then is meet shall surely come to poverty ver 24. And so Ver. 25 26. He that with-draweth hic corne the people shall curse him but blessings shall be upon the head of him that selleth corne And Prov. 28. He that giveth unto the poor shall not lacke but he that hideth his eyes shall have many a curse vers 27. And Prov. 22.16 He that oppresseth â—he poor to increase his riches and he that giveth to the rich shall surely come to poverty Give then that you may never want hide not your eyes that you may not inherite many a curse But of this by the way onely for I would have you specially to take notice that if we shew no mercy here if we will not heare the suits of the poor when they crave of us for reliefe neither will God give us audience when we shall sue unto him hereafter According to that Prov 21.13 Who so stoppeth his eares at the cry of the poor he also shall cry himselfe and not be heard Yea he shall have judgement without mercy that shewes no mercy James 2.13 For whereas to those that have fed the hungry cloathed the naked visited the sicke c. Christ shall say Come ye blessed of my Father c. Contrariwise to those that have not done these duties he shall say depart from me ye cursed into everlasting fire prepared for the Devill and his Angels For I was an hungred and ye gave me no meate I was thirsty and ye gave me no drinke I was a stranger and ye tooke me not in naked and ye cloathed me not sicke and in prison and ye visited me not For inasmuch as ye did it not to my poore members ye did it not to me So these shall go away into everlasting punishment but
indeed if the very worst of men did but know and consider how they should pleasure themselves in being humble and thankful they would use all their possible endeavours to that end As most pleasant it is to God and most profitable to us both for the procuring the good we want and for the continuance of the good we have CHAP. XLVI INto the humble and thankful soul that giveth him abundance of glory his Spirit enters with abundance of Grace sowing there and there only plenty of Grace where he is assured to reap plenty of glory But who will sow those barren Sands where they are not only without all hope of a good Harvest but are sure to loose their Seed and Labour And in common Equity he that is unthankful for a little is worthy of nothing whereas thanks for one good turn is the best introduction to another Holy David was a man according to Gods own heart and therefore he continually miâ—â—eth with his Prayers Praises and being of a publike spirit he discovereth the secrets of this skill As when he saith Let the people praise thee O God let all the people praise thee then shall the earth bring forth her encrease and God even our God shall give us his blessing Psal. 67.5 6 7. When Heaven and Earth are friends then Summer and Winter Seed-time and Harvest run on their race When God was displeased what was the effect Ye have sown much and have reaped little Again when God was pleased mark the very day For from that very day I will bless you Hag. 2.15 to 20 Whensoever glory is given to God on high peace good will shall be bestowed on men below Luk. 2.14 Psal. 84.11 12. Noah gave a Sacrifice of Praise for his deliverance from the Flood And God being praised for that one deliverance he perpetuateth his blessing and promiseth an everlasting deliverance to the World from any more Floods Again it is the only way to procure Gods Blessing upon our endeavours It happened that Bernard one day made a curious and learned Sermon for which he expected great applause but received none The next time he made a plain wholsom Sermon and it was wonderfully affected liked and commended A friend of his noting it askt him what might be the reason Who answered In the one I preached Bernard in the other Christ in the one I sought to win glory and praise to my self in the other the glory of God and the salvation of souls which received blessing from above and that made the difference yea were there nothing good else in it yet this were the way to gain true honor We cannot so much honour our selves as by seeking to honour God To seek a mans own glory says Solomon is not glory Prov. 25.25.27 but to seek Gods glory is the greatest honour a man can do himself For as Cicero said of Iulius Caesar That in extolling of dead Pompey and erecting his Statues he set up his own So who are more venerably esteemed and spoken of then such as are most tender of Gods glory and least seeke their own They are the Lord 's own words to Saul They that honour me I will honour but they that despise me shall be lightly esteemed 1 Sam. 2.30 The way for a man to be esteemed the greatest is to esteem himself the least It is humility that makes us accepted both of God Man whereas the contrary makes us hated and abhorred of both The Centurion did many excellent things but he never did a Work so acceptable in the sight of Christ as was his disclaiming his own Works While Saul vvas little in his ovvn eyes God made him Head over the twelve Tribes of Israel and gave him his Spirit but when out of his Greatness he abused his Place and Gifts God took both from him and gave them to David whom Saul least respected of all his Subjects 1 Sam. 15.17.28 16.14 Other proofs of such as he will honor for honoring him you have Gen. 39.21 Zeph. 3 19 20. Dan. 2.19 to 50. as when Nebuchadnezzar sought his own honor honor departed from him and he was made like a Beast but when he sought God's honor honor came to him again and he was made a King Dan. 4.34 to the end Before honour goeth humility Prov. 15.33 But when pride cometh then cometh shame Prov. 11.2 And commonly great Works undertaken for ostentation miss of their end and turn to the Author's shame nor have any less praise then they that most hunt after it It 's true the Lord sometimes gives wicked men even what in their thoughts they ask as some desire riches onely and God gives it them with a curse some honor and dignity and they have it that their fall may be the greater others fame and reputation as loving the praise of men more then the praise of God and these have many times what they aim at they are extolled to the skies and that shall be the reward of all the good that ever they do Lastly God's people make spiritual and eternal things Grace and Glory and God's favour their onely option and they have their desire yea not seldom are riches and reputation super-added though they seek them not they seek onely God's glory on Earth as for their own glory they let that alone till they come to Heaven knowing that he onely is happily famous who is known and recorded there True he lives so well that the praise of men especially good men will follow but as I said before so say I again he wil not follow it least to gain the shadow he should lose the substance as Absolom in seeking a Kingdom lost himself CHAP. XLVII IT is a sad thing to consider how many formal Christians gulâ— themselves in thinking that Christ will reward them when they have done him no service As for example we find the Iews in the 58. of Esay urging God with their fasting as those Reprobates Luke 13. alledge unto him their preaching in Christs Name casting out Devils We have fasted say they and thou seest it not we have afflicted our selves and thou takest no notice thereof they expect some great reward but the Lord answers Have ye fasted to me No such matter and therefore sends them away empty ver 25. to 29. And so will he say unto these that perhaps do many good works for the matter of them Have ye done these and these things in love obedience and thankfulness unto me and that in Christs Name that my Name may be magnified and my People won and edified No but in love to your own credit profit and such like carnal respects and therefore look to it as you love your own souls for if in doing good and discharging our places we have served our selves and sought our selves rather then God when we come for his reward as Esau when he had brought the Venison came for the blessing making himself as sure of it as if he had had it
he promised to bless the merciful man in his temporal civil spiritual and eternal estate Is there no such way to grow rich as by being bountiful to the poor Is it the most certain and infallible way never to want Is sparing in this case the worst thrift Wil with-holding from the poor bring a man to poverty Shal we have the benefit of their prayers and their loins to bless us Is this the Way to obtain God's blessing upon our persons whereby we shall be kept in perpetual safety delivered from the malicious practises of all our enemies Will God hear us and send us succor in all times of need as we hear and pity the poor and even make our beds when we are sick Wil what we have this way distributed stand us in more stead at the hour of Death and Day of Iudgement then all the Wealth in the World Shall the merciful be rewarded with illumination and conversion Wâ—â— these Works of Mercy bring such joy and peace confirm our hope and sweeten all our afflictions Are they evident signs of saying Graces And do they assure us of our future reward and fruition of God's presence hereafter Is it the onely way to an honourable and honest repute and report living and dead procuring all love and respect from good and bad Will God bless the merciful man with an happy match a godly offâ—spring Shall what we give be paid again unto our children and posterity with an addition of all other blessings who otherwise shall not prosper but be Vagabonds and beg their bread Is it a thing so pleasing to God that he accounts what is given to them as lent to him And so acceptable to Christ by reason of the near union that is between him the poor and us being but one mistical body whereof he is the Head that what we do to them his members he takes as done to himself and will accordingly reward it or plague the neglect thereof both upon us ours here and our bodies and souls hereafter Is it so that what we disburse in this World we shall receive again by Bill of Exchange in Heaven And that it is not so much given as laid up insomuch that we may truly say What we gave that we have If besides all this God hath promised to reward a little mony meat clothes with an infinite Eternal Kingdom of glory have the poor as true a right to it as we have to the residue Are we no less beholding to the poor then they are to us Would we were it our case think the contrary very unequal For if we look on the sufferings of others as heavier then our own this will beget thankfulness if we look on the doings gifts and graces of others as better then our own this wil beget humility Shall they thereby be the better able to serve God in their several stations Shall they have cause to pray for and praise God for us Will it stop our enemies mouths and make them think the better of our Religion and happily win them to imbrace the truth at least seeing our good works they will glorifie our Father which is in heaven Whereas the Poore shall onely have some outward relief and comfott thereby Shall wee fare the better for it in our souls bodyes names estates and posterities with many the like which might be added for our eâ—couragement to this duty Then they should serve as one would think as so many effectual and strong arguments to move every Christian to the diligent and frequent doing of them Yea by this time as I hope I have made some way in the Worldlings heart to rellish the relieving of the poor at least it concerns men to urge and press these motives upon themselves until they have compell'd their unwilling wils to resolve to interest themselves into so many promises and blessings and to shun the danger of so many threats and judgements as the neglect thereof will incur As did we thus hide the Word of God in our hearts and particularly apply these things to our Consciences it would work this Grace in us all Which otherwise will prove no other then as a sweet harmony of Musick to â— deaf man It is not unknown to us that Nathan wrought more upon David by a particular private admonition then all the Lectures of the Law could do for three quarters of a year together Yea let but this be done or indeed do but wel weigh what hath been said and it will be sufficient to perswade any covetous Nabal alive if he hath either heart or brain or indeed any care of or love to himself or his to become as liberal as Zacheus himself However I doubt not but some wil be so wise as to consider the premises thereupon to give as God in his Word injoins And that others will do the same if it be but meerly out of self-love for there cannot possibly be more rational or strong inducements more rare remarkable Benefits and Promises to any duty then is propounded to this particular Grace Wherefore if there be any consolation in Christ if any comfort of love if any fellowship of the Spirit if any compassion and mercy towards your selves or others think of these things accept of these blessings rush not upon so many Curses but break off your sins and former unmercifulness by righteousness and your iniquity by shewing mercy towards the poor Dan. 42 Distribute to the necessities of the Saints minister unto them of your Substance like Mary Magdalen Ioanna the wife of Chuza and Susanna And give your selves to Hospitality Rom. 12.13 Luke 8.2.3 Suffer not the naked to lodge without garment and without covering in the cold Job 24.7 Yea if thou dost but wel weigh what benefit it will bring to thee by being bountiful to them thou wilâ— be glad to meet with and invite such an object or opportunity of doing good and be thankful for it even as Zerxes the Persian Monarch said when Themistocles came to him being banished his own Countrey Let the Athenians send us more of such guests And indeed if men will not be moved nor drawn to good with the threefold cord inerrableness of Precepts innumerableness of Examples inestimableness of rewards and yet here is more then a sevenfold Cord no hope that any means should prevail with them as St. Austin speaks If Othniel be told what preferment he shall get for taking Kiriath Sephar he will undertake that difficult task Iosh. 15 16 17. And if David does but hear what shall be done to the man that kills Goliah he dares accept the challenge of that terrible Champion 1 Sam. 17. If Moses hath once respect unto the recompence of the reward he will be content to suffer affliction with the People of God Heb. 6.11.25 26. And if the Apostles expect to receive some great thing of Christ they will soon forsake all and follow him Matth. 19.27 28. We should therefore
be forward to keep this Commandment of shewing mercy to the poor since in the keeping of it there is great reward Psal. 19.11 CHAP. LII AGain secondly if Bounty be the best and surest way to Plenty If such Gain comes by giving If this be the onely way to have our Barns filled and our Presses to burst with abundance If by giving to the poor for Christs sake our riches shall encrease and multiply like the Widows handful of meal or those Loaves and Fishes in the Gospel and that the more wee give the more wee have That liberallity will make a man lastingly rich as having Gods Word that such shall never want If we can no way be so liberal to our selves as by giving to the poor and in them to the possessor of all things It should methinks make rich men of all others put the same in practice since they are all for gain and looking after commoditie all for treasuring up all for themselves all for riches it being their onely summum bonum For no such way to encrease their Estates or benefit themselves can ever be found out this wil do it above what they are able any other way or what they were ever yet acquainted with How then should it take with them How should it not whet them on and make them put the same in practise For should you rich men plot and break your brains to study and contrive all the dayes of your lives how you may do your selves the greatest good this is the onely way It is fabled of Midas that whatsoever he touched it was turned into Gold but it may more truly be so said of the hand of Charity for that turneth a Cup of cold Water into a never failing Mine of Gold As thus if we but sow the seed of our Beneficence we shall not onely reap an earthly crop but have also an heavenly harvest which wil never fail us it wil return unto us a double Harvest the crop of all temporal and spiritual benefits in this life and of everlasting blessedness in the life to come This is the true Philosophers Stone yea it exceeds by far all that any report of it For the Lord will repay and reward us not onely with the true Treasure of spiritual graces and eternal glory but stooping to our infirmity even multiply and pay us with our own mony also even with the coyn of worldly blessings which is so currant among us And what greater gain can be imagined then to change Earth for Heaven transitory trifles for eternal treasures the bread of men for the bread of Angels rotten rags for glorious robes and a little drink yea a cup of cold water if the Well or River be our best Celler for the Water of Life which will infinitely delight and satisfie us without glutting or satiety Then is our Saviours words Luke 12.33 worth harkening to of all rich men where he saith Give alms provide your selves bags which wax not old a treasure in the heavens that faileth not where no thief approacheth neither moth corrupteth And indeed it being so a man would think there needed no pressing or perswading any to this duty that have either grace or wit for who does not wish well to himself and his and yet no duty more neglected insomuch that I can never enough admire the little Charity of most rich men in these daies or pity their simplicity For the want of Charity is the strongest conviction of folly that can be Nor were it possible they should be so close-fisted if they were not as barren of Wit as they abound in wealth As observe but the depth of such an one he buies a Lease of seven years with an Inheritance that is everlasting There can be nothing more strange in my judgment then that covetous men who are all for themselves and for gain should so neglect the greatest gain and interest with infallible security that ever was heard of But Solomon gives the reason Prov. 17.16 for what he speaks there of a Fool is more true of a Covetous Uncharitable Rich man He hath a price put into his hand but he wants an heart to make use thereof As O the brave opportunities such have to be happy and to make their seed happy here and much more hereafter if they were wise and did but truly love themselves and their precious souls Whereas now like fools and mad men they will needs be more miserable then thousands that want those blessings wherein they abound yet so foolish and mad are most rich men as common experience does too wel teach us As wil they not lend a man on his Bond for six in the hundred sooner then accept God's hundred for one ensured on a Word so firm that one Iota of it shal not perish in the general fire of heaven and earth and how could this be were not these words of Christ Matth. 25.41 to the end and the great day together with the signs of God's love manifested on the Cross a meer tale that is told and of no concernment to us But CHAP. LIII THirdly If with what measure we mete to the poor it shall be measured to us again as it fared with Dives touching Lazarus Luke 16.20 25. If the sentence of Absolution or Condemnation at the day of judgment shal be pronounced either for or against us according as we have performed or omitted these works of mercy to those and onely those who have fed the hungry cloathed the naked visited the sick c. Come yee blessed c. And contrarily to those that have not done these duties in relieving Christs members according to their abilities and the others necessities Depart ye cursed into everlasting Fire c. In what a case are all miserly and unmerciful muckworms Yea what wil become of most rich men in these dayes who being worth thousands wil let the poor starve rather then relieve them with any considerable supply I profess it is wonderful to me that ever such sordid self-lovers can looke for or expect to find the least mercy from God at the great Day of Retribution Certainly they must needs think there wil be no such Day of Iudgement as Christ speaks of or that he is a notorious Lyar and means not to be as good as his word For if they do in the least believe either of these yea if they did but come so near believing as to grant such a thing may be or it is possible they could not be such careless witless and wicked fools as to venture and hazard the salvation or damnation of their souls upon the doubtful event of such a weighty business O my Brethren bethink your selves before your Glasses be run out be perswaded be perswaded to love your money less and your selves and souls more And do not lose your souls to save your silver or if you do you wil one day dearly rue it I mean when you come in Hell As let me ask your Consciences but
who is baptized for in that number we shall find abundance of Hereticks no fewer Hypocrites and innâ—merable ungodly persons some not informed in their Iudgements the rest not reformed in their lives Neither is it enough that we are civil honest men whom none can justly accuse for we are commanded 1 Pet. 3.11 to eschue evil and to do good to eschue evil is the first lesson of Christianity but not all to do good is the second and greater half 2 â—im 2.19 Let every one that calls on the Name of the Lord depart from iniquity that is one step but not high enough We must also do the will of our Father Iohn 7.17 Every Tree that brings not forth good fruit for all it brings forth no bad shall be cut down for the Fire And the servant that doth not imploy and increase his Talent for all he returns it safe and whole to his Master shall be bound hand and foot and cast into utter darkness Matth. 25.30 Thou hast a servant who is neither Thiefe nor Drunkard nor Swearer no none is able to tax him with any vice or unthriftiness yet bacause he sits all day with his hand in his bosom and does nothing thou correctest him Why what harm hath he done Thou canst not charge him with any thing but his not doing of something yet he deserves chastisement So in this case there needs no more to prove thee wicked and to make thee of the number of those Goats which shall be placed at Christ's left hand and to whom he shall say Depart ye cursed then that thou hast not done these works of mercy which are no less commanded then the wickedst actions are forbidden Good deeds are such that no man is saved for them nor without them Indeed Faith is the life of a Christian but the breath whereby he is known to live is Charity 1 Cor 13.3 Faith doth justifie our works do testifie that we are justified Therefore justifie thy Faith that thy Faith may justifie thee There is much Faith talked of but little faithfulness manifested abundance of love but not a spark of Charity Gal. 5.22 But let men pretend what they wil he that hath Grace or the love of God in his heart wil shew it in Works of mercy to the end that God may be honored and others won and edified thereby Blessed are the pure in heart saith our Saviour for they shall see God Matth. 5.8 They must lead vertuous lives on Earth that ever expect in Heaven to see the Lord Iesus Now the inward disposition of the heart is outwardly ingraven in the life Shew me thy faith by thy works sayes Iames Iam. 2.18 That is by thy active obedience which consisteth in doing God's Commandments and passive obedience in suffering his Chastisements Though Faith be alone in Justification yet not in the justified as the Eye though alone in seeing yet not in him that seeth but joined with the Ears Nose Hands and many other members of the body Faith the Queen of Graces hath her Gentleman-Usher before and her Servants following after If you see not Repentance go before Faith nor Works attending on her know that it is not she There is a zeal without knowledge and there is a knowledge without zeal there is a faith without obedience and there is an obedience without faith there is a love without fear there is a fear without love both are hypocrites We are justified by faith sayes Paul Rom. 4.3 We are justified by works says Iames Iam. 2.21 St. Iames dealt with them that stood too much upon Faith without Works S. Paul dealt with them that stood too much upon Works without Faith Wicked men if we mark it are all for extreams and extreams onely bear rule in this World because there is still but one virtue for two vices which cowch so close beside her that the natural man can scarce see her as for instance you shall ever see Pride on the one side Rusticity on the other side and comeliness in the midst Flattery on the one side Malice on the other side and Love in the midst Diffidence on the one side Presumption on the other side and Faith in the midst Superstition on the one side Atheism on the other side and Religion in the midst Ignorance on the one side Curiosity on the other side and knowledge in the midst Carefulness on the one side Carelesness on the other side and Diligence in the midst Covetousness on the one side Prodigallity on the other side and Frugallity in the midst But to these Virtues or to keep the mean Worldlings are always to seek as hereafter they wil be of a blessing Gods Servants are known by this they square all their actions and intentions by the Rule of the Word as knowing that if they do never so much to satisfie anothers Will or their own it avails nothing with God if it be not done for God Therefore David prayes Teach me O Lord to do thy will not my Will for we need not be taught to do our own wills every man can go to Hell without a Guide Now he that wil do Gods Will and live by the direct Rule of his Word must repent and believe the Gospel Mark 1.15 that is joyn with his faith in God's Promises obedience to his Precepts For Faith and Obedience are as inseparable as life and motion the Sun and its light And alâ—beit in our Justification Christ saith Fiat tibi secundum fidem tuam be it unto thee according to thy Faith Matth 9.29 Yet in our salvation Redditur unicuique secundum opera sua Every man shall be rewarded according to his works Matth. 16.27 Neither wil Christ say when he shal sit upon his throne Ye have believed but you have done Come ye blessed Matth. 25.35 and in Matth. 25.21 Well done good Servants not wel known nor wel spoken nor wel purposed but wel done This is the perfect Rule Gal. 6.16 And as many as walk according to this Rnle peace shall be upon them and mercy and upon the Israel of God Again it is not knowing or hearing or preaching or casting out Devils in Christs Name nor praying Lord Lord c. but he that doth his will and when he hath done it accounts himself an uprofitable servant that shal be saved Luke 17.10 And indeed if men were not wilfully blind and did not choose to follow the deceitfulness of their own hearts rather then believe God's Word It were impossible they should ever hope for mercy without filial Obedience since the Scripture thoroughout continually calls for practice as to ad some instances to the former If you ask God who shall dwell in his holy Mountain he saith The man which walketh uprightly Psal. 15.2 If ye ask Christ who shall enter into the Kingdom of heaven he saith Not they which cry Lord Lord though they cry twice Lord but they which do the will of my Father Mat. 7.22 If you ask him again How
case when whatsoever we give to the poor we give it not so much to them as to our selves Dan. 4.27 Prov. 11.17 CHAP. LVIII NInthly Is it so that what we give here to Christ's poor members we shall receive again in Heaven with ten thousand thousand fold increase of God himself What wise man then wil not disburse a good part of his Estate even as much as he can well spare this way when it will bring in such benefit Yea one would think the more covetous men are and the more they love their money the more liberal and bountiful this should make them Some love their money so well that they would if possible carry in with them when they dye If so this is the only way The onely means to have the fruit and benefit of our riches for ever is to send them before us into our Heavenly Countrey where we shall have our everlasting habitation Nor can we carry any more of our Wealth with us then what we thus lay out for these earthly things are lost by keeping and kept by bestowing Neither can they and we long continue together seeing either they will leave us in our life time or we shall leave them at the hour of death when all that we possess shall be left behind us and that onely shal be our own which we have sent before us In which respect our riches are fitly compared unto Seed which can no otherways be truly kept then when we seem utterly to lose it for if we keep it in our Garners it will either be spent in the use or in time must corrupt and perish but if we cast it into the ground where it seemeth to rot and to be lost it is the onely way to preserve and keepe it from losing perishing Give then that which you can no otherwise keep that you may receive that which you can never loose for to part with that which you cannot keepe that you may get that you cannot loose is a good bargain Again What folly is it saith Chrysostom there to leave thy Wealth whence thou art a departing and not to send it before thee whither thou art going To leave lose thy riches in thy Inn the place of thy Pilgrimage and not to transport it into thine own Country and Mansion house where thou art ever to reside let thy Goods bee where thy Countrey is Let us imitate herein wise Travellers who being in a strange and dangerous Countrey wil not carry their Riches and Treasures about them because they be then in danger by thieves and enemies to be spoiled of them hazarding also therewith the loss of their lives but deliver them rather to the Agents and Factors of sufficient Merchants dwelling in their own Countrey that so taking from them Bills of Exchange they may receive them at their coming home The best means of transporting them thither is to put thy money into the Lords Treasury to deliver it unto the poor who like trusty Porters will carry it for us whereas if we carry it our selves it will like heavy burthens hinder our journey like the Camels Bunch keepe us from entering into the straight Gate whereas if the poor whom God hath appointed for this service carry it for us we shall avoid the trouble and escape this danger Our Wealth can never do us so much good as when it helps us in our way to Heaven where there is no use of such transitory things for there the valuation of Gold ceaseth Riches are of no use there and in Hell it was a drop of water that the Churl wished for not a Bag of Gold nor a Lordship of many Acres he had too large an Inheritance of them before Wherefore ye rich men yea all men to the utmost of your ability do that good before death which may do you good after death as Austin speaks put a good part of your Goods even as much as you can wel spare from your own use and for the well furnishing of your Journey into the hands of the poor whom Christ hath appointed as his Agents and Factors and so it shall most surely be repaid with infinite encrease here if we need it however having finished our Pilgrimage and safely arrived at our heavenly home when Death hath spoiled us of all the rest we shall most richly be provided And this is the right course to make us friends of the unrighteous Mammon unto which our Saviour perswadeth us Luke 16.9 This is to play the wise Stewards that when by Death we are thrust out of our Stewardship we having discreetly laid out our Master's Goods may be joyfully received into those everlasting Habitations Nor will it so much grieve a good man at the upshot of all that he hath been a poor Treasurer as joy him that he hath been a good Steward Yea it wil be the sweetest and joyfullest saying that ever our ears did hear when Christ shall say to us as you heard before Come ye blessed of my Father and inherit the Kingdom c. This will far more rejoice thy soul then it does now refresh the others body Again Is there any place so safe as Heaven where no thief comes where no Plunderer comes where no rust comes Is there any place like that Or can you put it into a better and safer hand then into the hands of God himself If then you wil lay it where you may be sure to have it forth-coming put it into Gods hand lay it up in Heaven But if thou wilt not or if contrariwise thy onely care is to hoard up Riches upon the earth this does plainly shew that this World is thy native home and Countrey and that thou hast no right or inheritance in the Heavenly Canaan As how is Heaven our Countrey when as we will send none of our Wealth thither before us CHAP. LIX BUt many to save their purses will object that they are poor themselves and have nothing to spare them when they want relief And many of them speak more truly then they are aware for though they abound with earthly Riches yet are they bare and beggarly in respect of the chief riches and spiritual Treasure though they are rich in goods yet are they poor in Grace poor in Love towards God and their Neighbours poor in Faith and Obedience and poor in Pity Mercy and Compassion towards their Brethren which makes them so niggardly and close handed that they wil part with nothing for their relief They have not for the poor a few scraps to preserve them from perishing with hunger but they have enough for themselves to pamper their bellies and with the Rich Glutton to fare deliciously every day They have enough to entertain their rich friends with superfluous pomp and plenty and they they will not leave to their own appetite but press them with their importunity to eat still more when already they have eaten enough and too much but to the poore they will not
Provided for them a competency or sufficiency but deny not unto God of thy abundance and superfluity But I may answer thee in thine own words He that provideth not for his family is worse then an Infidel If thou art a Believer Christ's Family is thy Family Eph. 3.15 Heb. 2.11 13 14 16 17. They are thy Mother Brethren and Sisters If we be members of one body we should think the discommodities of our Brethren pertain to our selves Men do well to provide for their Wife and Babes but not then when the present necessities of others cannot be supplyed without the same bee lessened How did they in the second and fourth of the Acts provide for their Families Wives and Children when they sold their Houses and Lands and gave away all the money Were they worse then Infidels because they were more careful to supply the present wants of the Saints then to provide for themselves Wives and Children 2 Cor. 8.14 Acts 4.34 35 36 37. The Psalmist speaking of the wicked says They leave their substance to their Babes Psal. 17.14 They put Wife and Children into their Wills but leave out Christ and his Children because they love Wife and Children more then Christ. But let such know He that loveth Father or Mother more then me is not worthy of me Matth. 10.37 Luke 10 36 37 38. If any man come to me and hate not his Father and Mother and Wife and Children yea and his own life also he cannot be my Disciple Luke 14.26 And the Apostles could say Behold we have forsaken all and followed thee Mat. 19.27.29 2 Cor. 4.18 But lastly let men leave to their Children never so great Estates they shall be never the better for them if they have not the blessing of God withal And is it likely that he wil bless unto them thine Estate which is gotten and raked together by unjust keeping that which he hath enjoined thee to bestow and by the utter neglect and contempt of his Commandment Or that God will regard and feed thy Children who hast neglected his and suffered them to pine and perish for want of Relief No the onely means to obtain God's blessing upon thy self and thy posterity is to obey his Commandments to trust him upon his word to give liberally unto the poor for the righteous man who is merciful and lendeth not onely himself but his seed also is blessed Psal. 37.26 He doth not say That his children shal live in a rich and pompous Estate for so they may do and yet with the rich Glutton be everlastingly condemned yea they may be wasters and prodigals who wil wickedly and riotously spend what thou hast as wickedly gotten and reserved yea it may be this Worldly Wealth which thou leavest them may be the means of furthering and encreasing their everlasting ruine and fearful condemnation As how commonly does the leaving great Estates to children which the rich Father minds not make them so much the greater sinners and to spend their dayes in pride pleasure idleness uncleanness tyranny oppression and in all excess of Wickedness but that they shal have Gods blessing upon that which they enjoy which whether it be less or more wil make it sufficient and so sanctifie it to their use that it shal be unto them a pledge of God's love and a pawn or earnest-penny of their eternal salvation Whereas if we will not so far forth trust God as we would one another if we will give nothing for God's and for Christ's sake who have given us our selves and all we have just it is he should suffer us to beg ourselves and have our children beggars permitting none to extend mercy towards them as he hath peremptorily threatned Psalm 109.10 to 17. As without God's special Providence Blessing and gracious Guidance thine and their Estates is subject to such innumerable casualties that ouâ— of the highest flow of plenty they may easily be brought to as great an ebb of want and penury They may be oppressed by those who are more mighty or be defrauded by those that are more crafty the States displeasure or their own faultiness may turn them out of all or in this cunning Age wherein there are none more skilful to build strongly then others are to undermine and supplant there may some crack or flaw be found in their Title and so for want of words or letters to carry it thy Children may be deprived of the benefit of thy care and providence But if God take the care and charge over them he is such a faithful and powerful Guardian and Protector that none shall be able to wrest their portion and patrimony out of his hands CHAP. LXI BUt admit wee were assured that the goods which we spare from the relief of the poor and leave to our children should prosper with them and make them great on the earth yet were there no reason why for this we should neglect these works of mercy For why shouldst thou love thy children better then thine own person and in providing for them neglect thy self Yea why shouldst thou prefer their Wealth before thine own soul and their flourishing Estate in the World which is but momentary and mutable before the fruiâ—ion of those joys which are infinite and everlasting What comfort wil it be unto thee if for getting some trifles for thy posterity on Earth thou hast lost Heaven or to remember that thy children ruffle it out in worldly wealth and superfluous abundance when thou shalt be stripped of all and want a drop of cold water to cool thy scorching heat But this is the case with which I will conclude First the gain of giving is inestimable God and Christ who are owners of the whole World hath promised we shall be repaid with the increase of an hundred fold here and ten thousand thousand fold in Heaven and that our children and posterity shall reap the fruits of our benevolence And Secondly The security is beyond all exceptions for we have God's Word and Hand-writing for it even express Testimonies Precepts and Promises out of both Testaments who is so true of his word that he never failed a tittle in the performance thereof and also all-sufficient to perform Nihil promittit non reddit fidelis ille factus est debitor estâ— tu avarus exactor as Austin on Psal. 32. Only herein lyes the defect in this Atheistical age most men believe not that there is a God or if so they wil not or dare not trust him so far as they would do a man whom they take to be able and honest This must of necessity be the main and only reason why men are no more liberal to the poor As for instance If a man of Worship or Credit should speak or write to one of us and wish us to disburse such or such a sum of money to the poore about us and he would take it as his own Debt and not onely pay it us again but take it as
2 Cor. 12.2 4. Isa. 66.1 Heaven in Scripture is compared to a Kingdom for soverainty to a Throne for preheminency to a Crown for state and majesty to an Inheritance for perpetuity to a Marriage-feast for plenty pleasure and delicacy and to whatsoever else may set forth its excellency though indeed in these comparisons there is little or no comparison as I might shew you in many particulars if I would be large for instances in this case would be endless There death shall have no more dominion over us Rom. 6.9 The Sun shall not burn us by day nor the Moon by night Psal. 121.6 There all 〈◊〉 shall be wiped from our eyes Rev. 7.17 There shall be no sorrow noâ— pain nor complaint there is no malice to rise up against us no 〈…〉 afflict us no hunger thirst wearisomness temptation to disquiet us 〈…〉 19 20. Heb. 9.12 There is no death nor dearth no pinâ—â—g nor 〈…〉 Rev. 7.16 17. 21.4 Heb. 9.12 There O there one day is better than a thousand there is Rest from our Labours Peace from our Enemies Freedom from our Sinnes c. Iob. 3.17 Heb. 4.3 9 10 11 Rev. 14 13. Heb. 9.12 15. Sect. 2. Unto which Negative Priviledges there are also added Positive of all sorts as I might plentifully prove but I study brevity Do we delight in good company what pleasure shall we take in the company of Saints and Angels in whom there is nothing not amiable comfortable delectable nothing in us that may cool the fervour of our love and affection to them And so of all other enjoyments As Dost thou desire beauty riches honour pleasure long life or whatever else can be named No place so glorious by creation so beautifull with delectation so rich in possession so comfortable for habitation nor so durable for lasting Heb. 12.22 1 Pet. 1.4 2 Cor. 4.17 18. Rom. 9.3 8.18 There are no Estates but Inheritances no Inheritances but Kingdomes no Houses but Palaces no Meals but Feasts no noise but Musick no Rods but Scepters no Garments but Robes no Seats but Thrones no coverings for the head but Crownes Rom. 8.17 Tit. 3.7 Heb. 9.15 Mat. 25.31 34. 2 Tim. 4.8 Gal. 4.7 1 Pet. 3 9 10. Mar. 10.23 24 25. Rev. 7.13 14 15. 6.11 There we shall see the blessed face of God which is the glory of all sights the sight of all glory Yea we our selves shall out-shine the Sun in brightnese Mat. 13.43 For if the brightness of the body shall match the Sun what will the glory and splendour of the soul be And yet such honour shall all the Saints have For when Christ which is our head and life shall appear then shall we also appear with him in glory And he shall change our vile and mortal body that it may be fashioned like to his glorious body Col. 3 4. Phil 3.21 Briefly Our joy shall there be fall and none shall be able to take it from us or diminish it Iohn 15.11 16.22 There is fulness of joy and pleasures for evermore Psal. 26. Joyes and pleasures never ebbing but ever slowing to all contentment There we shall rejoyce for the pleasantness of the place we possess for the glory of our souls and bodies which we have put on for the world which we have overcome for Hell which we have escaped for the joyes of Heaven which we have attained to We shall have joy above us by the beatifical vision and sight of God joy within us by the peace of conscience even the joy of the Holy Ghost and joy round about us by the blessed company and fellowship of our associates the holy Saints and Angels Sect. 3. And in reason if a Christian-soul in this Tabernacle of the body wherein we see but as in a glass be so delighted to see the face of God manifested in Iesus Christ If it so glads a Child of God when he can but in the least measure master his corruptions or hath occasion to manifest the sincerity of his affectionate love to his Maker and Redeemer 〈…〉 to serve his Brethren in love How joyfull will he be when these gra 〈…〉 be perfected and he freed from all grievances inward and out 〈…〉 Yea if the communion and 〈◊〉 of Gods Spirit and 〈…〉 and ordinances 〈…〉 better than a thousand with the ungodly Psal. 84.10 What will it be to enjoy the immediate presence and glory of God our Father Christ our Redeemer and elder-Brother the Holy Ghost our Comforter the Angels and Saints our Consorts and Companions Our condition there will be so joyfull that look we outwardly there is joy in the society Heb. 12.22 if inwardly there is joy in our own felicity 1 Cor. 2.9 Look we forward there is joy in the eternity 1 Pet. 5.10 Mark 10.30 So that on every side we shall be even swallowed up of joy Isa. 35.10 51.11 Matth. 25.23 18.10 Heb. 12.2 22. Psal. 16.11 As Oh the multitude and fulness of these joyes so many that only God can number them so great that he onely can estimate them of such â—arity and perfection that this world hath nothing comparable to them 2 Cor. 12.2 4. As Oh the transcendency of that Paradise of pleasure where is joy without heaviness or interruption peace without perturbation blessedness without misery light without darkness health without sickness beauty without blemish abundance without want ease without labour satiety without loathing liberty without restraint security without fear glory without ignominy knowledg without ignorance eyes without tears hearts without sorrow souls without sinne where shall be no evil heard of to affright us nor good wanting to chear us for we shall have what we can desire and we shall desire nothing but what is good Deut. 10.14 Isa. 66.1 1 King 8.27 Mark 10.21 Luke 18.22 1 Pet. 5.10 Iohn 4.36 10.28 Matth. 25.46 Sect. 4 While we are here how many clouds of discontent have we to darken the sunshine of our joy when even complaint of evils past sense of present and fear of future have in a manner shared our lives among them Here we love and loath in an instant like Amnon to his Sister Tamar in Heaven there is no object unlovely nothing which is not exceeding amiable and attractive And not attractive onely but retentive also for there we shall not be subject to passion nor can we possibly there misplace our affection Here we have knowledg mixed with ignorance faith with doubting peace with trouble yea trouble of conscience Or in 〈◊〉 we have peace of conscience alas how often is it interrupted with 〈◊〉 of spirit Now rejoyce we with joy unspeakable and glorious 1 Pet. 1.84 but alas anon it falls out that we need to pray with David Restore unto us the joy of thy salvation Psal. 51.12 but there is peace even full without want pure without mixture and perpetual without all fear of foregoing Dan. 2.44 There shall be no concupiscence to tempt no flesh to lust
we know our selves and what is good and fit for us even as the Nurse knows better then the childe and the Physician better then the Patient knows too well how apt we are to abuse these his mercies and that we cannot abound with earthly blessings but we grow proud and surfeit of them as we see Solomon himself did who was the wisest next to Adam in his innocency that ever lived and like wise how happy it is for them to be kept short And when the All-wise God does fore-see that men will serve him as the Prodigal son served his father who only prayed untill he had got his patrimony and then forsook him and spent the same in riot to the givers dishonour even as the cloud that is lifted up and advanced by the Sun obscures the Sun In this case he either denies them riches in mercy as he denied Saint Paul in his suit 2 Cor. 12.8 9. And our Saviour himself Matth. 26.39 Or grants them their riches in wrath Hosea 13 11. Psal. 106.15 of which I have largely spoken in the foregoing pages where I have declared how miserable they are who swim in wealth wanting grace and Gods blessing upon what they do possesse This is the first and main step to riches and the next is like unto it viz. â—ounty and liberality to the poor members of Iesus Christ. For CHAP. XXX SEcondly He that would be a rich man let him be a merciful man and do good with what God hath already given him be it never so little for there is not a more sure and infallible way to increase and multiply a mans outward estate then in being charitable to the poor if we will believe Gods Word As what saith our Saviour Give and it shall be given unto you good measure pressed down and shaken together and râ—â—ning over shall men give into your bosome Luke 6.38 Matth. 7.2 Mark 4.24 In which regard it may be truly said Eleemosyna non est divittarum dispendium sed ditescendi potius compendium quaestusque oâ—nium uberrimus And to this accords that place in the Proverbs There is that scattereth and is more increased but he that spareth more then is right shall surely come to poverty Proverbs 11.24 The liberal person shall have plenty and he that watereth shall also have rain Verse 25. And the like in the Psalms Wealth and riches shall be in the house of him that hath compassion of and giveth to the poor Psal. 112.3 to 10. See here how bounty is the best and surest way to plenty But notable to this purpose is that Prov. 28.27 He that giveth to the poor shall not lack A rare and incomparable priviledge never to want And yet this is a bargain of Gods own making Plenty shall furnish the table where Charity takes away and gives to the poor He hath sparsed abroad sayes the Psalmist and given to the poor his benevolence remaineth for ever Psal. 112.9 He hath alwayes to give that hath a free and bountiful heart to give sayes Saint Bernard And of this the Prophet Isaiah does assure us The liberal man sayes he deviseth liberal things and by liberality he shall stand Isaiah 32.8 A man would think he should rather fall by being so liberal bountiful but this is the right course to thrive and hold out Nor was it ever known that God suffered a merciful and bountiful man to want ordering his affairs with discretion Psal. 112.5 But you have not heard a tithe of these promises for the Scriptures no lesse abound in them then silver did in the dayes of Solomon of which only a few more for I had rather press you with weight then oppresse you with number of arguments What saith the wiseman Prov. 3. Honour the Lord with thy substance and with the first-fruits of all thine increase so shall thy barns be filled with abundance and thy presses shall burst with new wine Verse 9 10. In which regard whhat is this way expended may be likened to gold the best of metals of which experience teacheth that the third part of a grain will gild a wyre of 134 foot long Or rather to those loaves and fishes in the Gospel for as they did increase and multiply even while they were distributing so do our riches and indeed all other gifts Even out of that which the hand reacheth to the mouth it self is nourished And thus you see that if either Old or New Testament be true not getting but giving is the true and ready way to abundance That to give in this case is the way to have that parsimony is no good husbandry that we are the richer for disbursing Which makes Chrysostome say that the gainfullest Art is Almsgiving And hence it is that the Scripture compares Almsgiving to sowing of seed 2 Cor. 9.6 he that soweth sparingly shall reap sparingly but he that soweth bountifully shall also reap bountifully The Apostle compares giving to sowing to note unto us the great gain and advantage that commeth thereby for who knoweth not what gain a good husbandman hath by his sowing He casteth his seed into the ground and only forbeareth it a few moneths and when the season comes he reaps a harvest of thirty fourty or an hundred for one increase And the like of lending or putting money to interest to which the Scriptures also compare it Prov. 19. Psal. 37. He who hath pitty on the poor lendeth unto the Lord and that which he hath given will he repay him again Prov. 19.17 The Lord is content to acknowledge himself the charitable mans debtor Yea by our liberality to the poor our most gracious Redeemer acknowledgeth himself gratified and ingaged as himself does most steely and fully acknowledge Matth. 25. I was an hungry and ye gave me meat c. And for as much as ye have done it unto the least of these my brethren ye have done it unto me Verse 35 36 40. The poor mans hand is Christs Treasury or Bank as one fitly calls it and by putting thereinto a man becomes a Creditor to his Saviour Neither will he pay or recompence us as we do our creditors For as Augustine well notes what we receive by way of return is not ten for an hundred or an hundred for ten but an hundred for one yea a thousand thousand for one an hundred for one here in this world and in the world to come life everlasting together with a Kingdom even an immortal eternal Kingdom of glory and happinesse in heaven which is not to be valued with ten thousand worlds Ann why all this but in recompence of feeding clothing and visiting his poor brethren and members when they were destitute Where note but the incomparable and infinite difference between the receit and the return as ô the unmeasurable measure of our Saviours bounty And how happy is that man that may become a creditor to his Saviour heaven and earth shall be empty before he shall want a royal payment Wherefore
hearken to this all you self-lovers that are only for your own ends Do you indeed love your selves and your souls would you be rich indeed and that both here and hereafter then be charitable to the poor even to the utmost of your ability for this giving is not only an act of charity but also of Christian policie since we shall not only receive our own again but the same also with great increase for as it fared with the widow of Sarepta whose handfull of meal and cruse of oil with which she relieved the Prophet the more she spent the more it increased and the more she had so shall this precious oil bestowed on the poor for Christs sake be returned upon our heads ' in great measure as some that I could name can say out of admirable experience and others should finde would they but so far forth believe the Lord as to try him Which makes Saint Augustine say That the charitable man is the greatest â—surer in the world I know this is such a paradox to misers and men of the world that nothing seems to them more absurd and ridiculous what perswade them that giving away their goods is the way to increase them You must make me a fool will such an one say before I can believe it and therein he speaks truer then he is aware of for these are the very words of St. Paul He that will be wise let him become a fool that he may be wise 1 Cor. 3.18 The wisdom of God is foolishness with the world and so is the wisdom of the world foolishness with God 1 Cor. 2.14 3.19 To carnal reason it is as unlikely a thing as that which Elisha told to the King of Israel 2 Kings 7. that whereas the Famine was so great in Samaria one day that mothers act their own children yet the next day there should be such plenty that a measure of fine flower should be sold for a sheckle and two measures of barley for a sheckle As improbable as that Abraham should have a son being almost an hundred years old and Sarah past child-bearing As impossible as that Lazarus should again live after he was stark dead buried and stanke again Yet as unlikely improbable and impossible as they seemed to be yet they came to pass and God did not break his promise nor disappoint the hopes of such as had the wit and grace to confide in him no more will he in this case which is by fat the easier to be performed And what though carnall mindes like that Noble-man who was trodden to death in the gate of Samaria for his incredulity will not believe yet truth is truth as well when it is not acknowledged as when it is And I wish men would take heed of unbelief and giving God the lie for as there is nothing he so abhors as that his own houshold servants should not dare to trust him as we may see in that example of the Noble man 2 Kings 7.17 2. likewise in those Israelites Psal. 78. when they said Can God furnish a table in the Wilderness He smote the Rock that the waters gushed out and the streams overflowed but can he give bread also Can he provide flesh for his people Yes he could and did it to their small comfort that made the exception For because they believed not in God and trusted not in his salvation the fire of the Lord burnt among them and consumed them He gave them flesh even quailes in his wrath until they were choaked Psal. 78.10 to 38. and Numb 11.33 34. But admit God should not answer thy greedy desire in multiplying thy estate yet if he do that which is better for thee viz. give thee a competency together with a more contented minde then now thou hast or ever wouldst have wert thou as rich as Crassus would it be ever the worse or hadst thou any cause to complain no but greatly to rejoyce as I have shewn in the foregoing part Wherefore trust God with Abraham who above hope believed under hope Rom. 4.18 to 22. For Faith is to God as Bathsheba was to Solomon so in favour that the King will deny her nothing that good is This is the second means which God hath appointed for the improvement of our outward estates for the second step to riches and as outward prosperity viz. bounty and liberality to the poor CHAP. XXXI THe third and fourth are thankfulness and humility which are no way inferiour to the former Thankfulness and humility are the only means to enrich us with Gods blessings but pride and unthankfulness is the only way to make God withdraw and take from us both himself and his blessings Because the King of Assyria said By the power if mine arme have I done it and by my wisdom for I am prudent therefore saith the Lord I have removed the borders of the people and have spoiled their treasures and have pulled down the Inhabitants like a valiant man Isay 10.13 Aesops Crow not content with her own likenesse borrowed a feather of every bird and she became so proud that she scorned them all which the birds observing they came and pluckt each one their feather back and so left her naked even so does God deal with all proud and ingrateful persons There is nothing more pleasing to God nor profitable to us both for the procuring of the good we want or continuing the good we have then humility and thankfulness Yea to the humble and thankful soul nothing shall be wanting God will sowe there and there only plenty of his blessings where he is sure to reap plenty of thanks and service but who will sowe those barren sands where they are sure not only to be without all hope of a good harvest but are sure to lose both their seed and labour Yeâ— fools as we are we forfeit many of Gods favours for not paying that easie quit-rent of thankfulness Ingratitude forfeits mercies as Merchants do all to the King by not paying of custome Because Pharaoh saith The River is mine own therefore God saith I will dry up the River Ezek. 29.3 to 13. Isaiah 19.5 6. Deut 11.9 10. Tamberlain having overcome Bajazet he asked him whether he had ever given God thanks for making him so great an Emperour he confest ingenuously he had never thought of it to whom Tamberlain replyed that it was no marvel so ingrateful a man should be made such a spectacle of misery When the people sought themselves only and how to have their houses ceiled and sumptuous neglecting the house of God and his honour thus it fared with them Ye have sowen much and have reaped little and he that earneth wages earneth wages to put it into a bag with holes Ye looked for much and lo it came to little and when ye brought it home I did blow upon it I called for a drought upon the land and upon all that it bringeth forth and upon all the labour of the