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
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
the huge multitude that was coming against him and that in the sight of man there was apparent overthrow at hand he gets him up into a place eminent and in the sight of all the Army falls down prostrate upon the earth beseeching God if ever he would look upon a sinfull creature to help him at this time of greatest need whereupon there arose suddenly such a mighty wind that it blow the Darts of the enemies back upon themselves in such a wonderfull manner that Eugenius with all his Host was clean discomfited and seeing the power of Christ so fight for his people was forced in effect to cry out as the Egyptians did God is in the cloud and he fighteth for them No forces are so strong as the spirituall the prayers of an Eliah are more powerfull than all the Armies of flesh which made the Queen-mother of Scotland confesse That she feared more the prayers and fasting of Mr Knox and his assistants than an Army of twenty thousand men Thus God either preventeth our enemies as here he did or delivereth his servants out of persecution as he did Peter or else if he crowneth them with Martyrdom as he did Stephen he will in his Kingdom of glory give them in stead of this bitter a better inheritance pro veritate morientes cum veritate viventes Wherefore in this and all other cases cast thy burden upon the Lord and say with the Kingly Prophet I will lay me down in peace for it is thou Lord only that makest me dwell in safety Psal. 4.8 CHAP. XXIX Because they have respect unto Gods Commandement 2. BEcause they have respect unto Gods Commandement who saith By your patience possesse your souls Luk. 21.19 Be patient toward all men 1 Thes. 5.14 And Let your patient minde be known unto all men Phil. 4.5 More especially Let not the Sun go down upon your wrath neither give place to the Devill Ephes. 4 26 27. From whence observe this by the way that he which lies down in wrath hath the Devill for his bedfellow See saith Paul that none recompence evill for evill unto any man 1 Thes. 5.15 And again Be not overcome with evill but overcome evill with goodnesse Rom. 12.21 Yea saith our Saviour Love your enemies do well to them that hate you blesse them that curse you and pray for them which hurt you Luk. 6.27 28. And in case thine enemy hunger instead of adding to his affliction give him bread to eat if he thirst give him water to drink or else thou breakest Gods Commandement touching patience Prov. 25.21 Rom. 12.20 and consequently art in the sight of God a transgressor of the whole Law and standest guilty of the breach of every Commandement James 2 10 11. We know the frantick man though he be sober eleven moneths of the year yet if he rage one he cannot avoid the imputation of madnesse Now as Gods Children should do whatsoever he commands cheerfully and take whatsoever he doth thankfully so God suffers such wrongs to be that he may exercise thy patience and he commands thee to forgive those wrongs that thou mayest exercise thy charâ—ty and approve thy sincerity Many say Lord Lord but if you love me saith Christ keep my Commandements It is an idle ceremony to bow at the Name of Iesus except we have him in our hearts and honour him with our lives Phraates sent a Crown as a present to Caesar against whom he was up in Arms but Caesar returned it back with this answer Let him return to his obedience first and then I 'le accept of the Crown by way of recognizance God admits none to Heaven saith jâ—stin Martyr but such as can perswade him by their works that they have loved him And indeed take a man that truly loves God he will easily be friends not easily be provoked True take him unexpectedly he may have his lesson to seek even he that was the meekest man upon earth threw down that in a sudden indignation which in cold blood he would have held faster than his life Exod. 32.19 but when he bethinks himself what God requires it is enough When Teribazus a noble Persian was arrested at first he drew his sword and defended himself but when they charged him in the Kings Name and enformed him they came from his Majesty he yeelded presently and willingly If then we will approve our selves true obedienciaries let our revenge be like that of Elisha's to the Aramites in stead of smiting them set bread and water before them Or like that of Pericles who as Plutarch reports when one had spent the day in rayling upon him at his own door least he should go home in the dark caused his man to light him with a Torch And to do otherwise is Ammonite-like to entreat those Embassadours ill which are sent in kindnesse and love for these afflictions are Gods Embassadors and to handle them rufly yea to repine or grudge against them is to intreat them evill And certainly as David took it not well when the Ammonites ill intreated his Embassadours so God will not take the like well from thee 1 Chron. 19. But secondly as the Law of God bindes us to this so doth the Law of Nature Whatsoever you would that men should do unto you even so do you unto them Matth. 7.12 Our Saviour doth not say Do unto others as others do unto you but as you would have others do unto you Now if we have wronged any man we desire that he should forgive us and therefore we must forgive him Nor would we have any man traduce us behind our backs therefore St Austin writ over his Table thus To speak ill of the absent forbear Or else sit not at taeble here Lex talionis was never a good Christian Law If I forgive not I shall not be forgiven Mar. 11.26 So to say of our Enemies as Sampson once of the Philistims even as they did unto me so I have done unto them is but an ill plea. For the Law of God and the Law of Nature forbids it and doth not the Law of Nations also Yes throughout the whole world either they have no Law or else a Law to prohibit men from revenging themselves Oppression or injury may not be righted by violence but by Law and to seek revenge by Law when it is not expedient to passe it by is lawfull the redresse of evill by a person unwarranted is evill Obj. But thou wilt say The Law doth not provide a just remedy in all cases of injury especially in case of reproach and slander which is now the Christians chief suffering or if in part it doth yet he that is just cannot be quit in one Terme or two Nay if he have right in a year it is counted quick dispatch and he is glad that he met with such a speedy Lawyer Ans. If thou know'st the remedy to be worse than the disease I hope thou wilt leave it and commit thy cause to God who
1 Cor. 2.9 For certainly the remembrance thereof would even raise up our souls from our selves and make us contemne and sleight what ever our enemies could do as it did our fore-fathers much more to sleight reproaches which are such bug-bears to a great many And no marvel if that which hath made so many contemne fire and faggot make us contemne the blasts of mens breath But I hope enough hath been said in shewing that our enemies in stead of robbing inrich us and in lieu of hurting pleasure us sith they greaten our graces and augment our glory sith if the conflict be more shaâ—p the Crown will be more glorious Wherefore if our trials be small let us bear them with patience which makes even great burthens easie if they bee great and grievous let us bear them patiently too since great is the weight of glory that ensueth them whereas no suffering no reward yea if wee be not chastned here we shall be condemned hâ—reafter 1 Cor. 11.32 And whether had you rather rejoice for one sit or alwaies you would do both which may not be you would be both Dives and Lazarus have happinesse boâ—h here and hereafter pardon me it is a fond covetousnesse 〈◊〉 idle singularity to affect it What that you alone may fare better than all Gods Saints That God should strow Carpets for your feet onely to walk unto your Heaven and make that way smooth for you which all Patriarchs Prophets Evangelists Confessers and Christ himself have found rugged and bloody Away with this self-love and come down you ambitious sons of Zebedee and ere you think of sitting near the Throne be contented to be called unto the Cup. Now is your 〈◊〉 Let your Saviour see how much of his bitter petion you can pledge then shall you see how much of his glory he can afford you In all Feasts the coursest meats are tasted first be content to drink of his Vineger and Gall and after you shall drink new wine with him in his Kingdome Besides without some kinde of suffering how shall your sincerity be approved Even nature is 〈◊〉 and cheerful whiles it prospereth but let God withdraw his hand no sight no trust The mother of Micha while her wealth lasteth can dedicate a good part of her silver to the Lord but now she hath lost it shee falls a cuâ—sing Iudg. 17.1 2 3. Cataline whiles poor had many seeming 〈◊〉 but having feathered his nest you could hardly say whether he was most lavish of his money or of his modesty But to be equally good in a prospeâ—ous and adverse condition deservs praise When our resolution and practice is like that Maids in Plutarch who being set in the Market to be sold when a Chapman askt her Wilt thou be faithful if I buy thee said Yea that I will though you do not buy me Wee all are 〈◊〉 weary of receiving soon weary of attâ—nding we are ready to shrink from Christ so soon as our profits or pleasures shrink from us But if with the Needle of the Compasse in the midst of tempestuous weather we remain alwaies unmoveable and staied upon one point it is a signe the Loadstone of the Gospel hath changed our hearts and we are governed by Christ as the Needle is by the North-Pole Wherefore if God should not frame ouâ—ward things to thy minde do thou frame thy mind to endure with patience and comfort what he sends and this will be an Odour smelling sweet a Sacrifice acceptable and pleasant to God yea herein thou shalt approve thy self with David a man after God's own heart and â—ou know that as David was unto God according to his heart so was God unto David according to his CHAP. 40. Application of the former grounds ANd so you have the residue of the grounds of comfort it remains that I should apply them For this Doctrine though it be better understood then practised as Cassandra was better known than trusted yet being both known applied and duly trusted to will like the Sun not onely delight our understandings with its contemplation but also warm and quicken our affections Wherefore is there any weak Christian so white-liver'd with Nicodemus that the reproaches and Persecutions which attend his profession make him ashamed of Christ or cause him to think that it is in vain to serve the Lord whereby he is frighted out of the narrow way that leadeth to life Let him draw near for I chiefly direct my speech unto him Are afflictions and persecutions so necessary and profitable as hath been shewed Doth not God onely gain glory by our suffeâ—ings but do they also bring us to repentance and amendment of life stir us up to praier wean us from the love of the world keep us alwaies prepared for our enemies assaults discover whether we are sincere or no make us humble improve all Christian graces in us Is God more specially present with us in afflictions Cannot our enemies diminish one hair of our heads without God's special leave and appointment Hath he promised that we shall not be tempted above our strength Are these stripes the chiefest tokens and pledges of God's love and adoption Were none of his children ever exempted from the like And lastly shall our momentany sufferings be rewarded with everlasting glory Yea shall our glory be increased as our sufferings have been more Then let them serve as so many restoratives to thy fainting spirit yea Lift up thy hands which hang down and strengthen thy weak knees Heb. 12.12 For I suppose thy fainting and drooping is from fear and thy fear from doubting and thy doubting from unbelief and thine unbelief chiefly from ignorance of these things and whence is thine ignorance of these but this Thou hast never been conversant in the book of God or if thou hast thou didst never seriously ponder these Scriptures which have formerly been rehearsed for hadst thou seriously considered them thou wouldst not have dared to make that an occasion of grief and prejudicâ— which the Spirit of God maketh the greatest cause of joy and confirmation that can be For what can be spoken more expresse direct and significant What demonstrations can be given more sollid What Fortifications or Bulwarks so strong and safe against the affronts of Satan and the World Thou saiest thou art persecuted for well-doing and therefore thinkest it a strange thing God saith it is and ever hath been common to all his children not Christ himself excepted Take notice of these things for it is the God of all truth and blessednesse that speaks them and apply them to thy self as if they were particularly spoken to thee by name even as when twenty be in a room where is a fair well-drawn picture every one thinks the picture looks upon him and have not more modestie or manners in leaving those dishes for thy letters than will do thee good Be not like a Monkey which looking in a glasse thinks he sees another Monkeys face and not his own
thou hast added mercy to mercy For we have been no lesse rebellious unto thee then thou hast been beneficiall unto us We do daily and hourely break all thy commandements adding unto that our originall corruption which we were conceived and borne in all manner of actuall transgressions by sins of Omission sins of Commission sinnes of Ignorance sinnes of Knowledg sinnes against conscience yea sinnes of Presumption and Willfulness and that in thought word and deed We have sinned against thy Law and against thy Gospel against thy mercies and against thy judgments against the many warnings and the abundance of meanes afforded by thee to reclaime us against the spirit of grace cotinually knocking at the doors of our hearts with infinite checks and holy motions Our eares have been alwaies open to the Tempter shut unto thee we have abused our eyes to wantonnesse our mouthes to filthynesse and our feet have been swift to all evill slow to ought that is good And as wee have committed one sinne on the neck of another so we have multiplyed and many times repeated them by filling often into the same wickednesse whereby our sinnes are become for number as the sands of the Sea and as the Stars of Heaven Yet 〈…〉 Yet most most merciful Father being that thou hast given thy Son and thy Son himself for the ransome of so many as shall truly repent and unfainedly believ in him who hath for our sakes fulfilled all righteousness yea suffered on the Crosse and there made full satisfaction for the sins of all thine Elect. And seeing thou hast appointed Praier as one special means for the obtaining of thy grace unto which thou hast annexed this comfortable promise that where two or three be gathered together in thy Name thou wilt be in the midst of them and grant their requests and since our Redeemer hath assured us that whatsoever we shall ask thee in his name thou wilt give it us We are emboldened to sue unto thee our God for grace that we may be able to repent and believe Wherefore for thy promise sake for thy Sons sake and for thy great Names sake we beseech thee send down thy holy Spirit into our souls regenerate our hearts change and purifie our natures subdue our reason rectifie our judgments strengthen our wills renew our affections put a stop to our madding and straying fancies beat down in us whatsoever stands in opposition to the Scepter of Jesus Christ and enable us in some measure both to withstand that which is evil and perform that which is good and pleasing in thy sight Yea give us repentance never to be repented of and possess our souls with such a dreadfull awe of thy Majesty that we may fear as well to commit small sins as great ones considering that the least sin is mortall without our repentance thy mercy as wel fear to sin-in secret as openly since thereis nothing hid from thee as well condemne our selves for evill thoughts as evill deeds considering that the Law is spirituall binding the heart no lesse then the hands as well abstain from the occasions of sin as sin it self and consider that it is not enough to abstain from evill unlesse wee hate it also and do the contrary good And now O Lord since thou hast safely brought us to the beginning of this day we beseech the to defend and dierct us in the same and as thou hast blest us in our lying down and in our rising up so protect prosper us in our going forth in our coming home shield and deliver us from the snares of the Hunter who lieth in waite for our souls and is continually labouring our everlasting destruction And no lesse arm us against the allurements of the world wherein we shall meet with many provocations and temptations and that we may not lead our selvs nor be led into temtation give us wisdome to beware of men even of associating our selves with the vitious like Ioseph lest otherwise with David we be drawn to dissemble or with Peter to deny thee for sin is of a catching and infectious quality and our corrupt hearts are like tinder which will kindle with the least spark especially O Lord keep us from yeelding to their solicitations or following their customs of drinkâ—ing swearing slandering and making the worst construction of things of mocking and scoffing at religion or the religious let not custome and example any whit prevail with us without or against thy written Word lest we misse of the narrow way which alone leadeth unto life onely give us wisedome and grace to look upon thy Sons whole life see how he would speak and do before we speak or do anything then having thy word for our warrant and thy glory for our aime let no censures nor flowts of any discourage us Finally good Father we beseech thee inable us so to walk in thy fear that in mirth we be not vain in knowledg we be not proud in zeal we be not bitter instruct us by thy Word direct us by thy Spirit mollifie us by thy grace humble us by thy corrections win us by thy benefits reconcile our nature to thy wil teach us so to make profit of everything that we may see thee in al things al things in thee And in these our prayers wee are not mindfull of our selves alone but forasmuch as thou hast commanded us to pray one for another as being the members of one and the same mysticall body wee beseech thee to blesse thy whole Church Universall wheresoever dispersed and howsoever distressed or despised far and wide over the face of the whole earth and vouchsafe unto thy Gospell such a free and effectuall passage that it may sound throughout all Nations Yea wee humbly pray thee let it convert and reclaim the Turks Jews Infidels Indians Atheists Epicures Hereticks and Schismaticks Prevent all plots and projects against the Kingdome of thy Christ let thy Word and Spirit alone bear rule in all places Extend thy tender mercy O Lord to all Protestants beyond the Seas to all Christians under the Turks or other Infidels strengthen all such as suffer for thy cause and let thy presence with them counterpoyse whatsoever is laid upon them and inable them to continue constant in thy faith and truth to the end More particularly be good unto that part of thy Church planted here amongst us in this sinfull Land and indue us with thy grace as thou hast already with other blessings that they may not rise up hereafter in judgment against us be propitious to the Nobility Gentry and Communalty Blesse the Tribe of Levi all Ministers of thy Word and Sacraments let their lips O God preserve knolewdg and their lives righteousnesse and for ever blesse thou their labours increase the number of those that are faithfull and painfull and reform or remove such as are either scandalous or idle and for a constant and continuall supply of their mortality blesse all
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
do you unto them for this is the Law and the Prophets Matth. 7.12 Thou shalt not hate thy Brother in thine heart but thou shalt plainly tell him of his faults and suffer him not to sin Levit. 19.17 And then consider how few there are amongst us and how rare onely here and there one like rich men among the multitude or jewels among other stuff that either do or care to walk by this golden Rule Yea that instead thereof make not the World onely their God and Pleasure or Profit alone their Religion § 2. Secondly Observe ô that we had the grace seriously to observe and mindeâ— but the Predictions touching the paucity fewness of those that shall be saved Strive to enter in at the strait gate for many will seek to enter and shall not be able because strait is the gate and narrow the way which leadeth unto life and few there be that finde it But wide is the gate and broad the way that leadeth to destruction and many there be that go in thereat Matth. 7.13 14. Luke 13.23 24. Again Many are called viz. by the outward Ministery of the Word but few chosen Mat. 20.16 and 22.24 Yea St. Iohn affirmeth that the whole world lieth in wickedness 1 John 1.19 And that the number of those whom Satan shall deceive is as the sand of the Sea Revel 20.8 and 13.15 16 17. Esa. 10.22 Rom. 9.27 And we finde it too true by sad experience for what eyes can but run over to see for the most part how ignorant and erroneous men are and what lives they leads for scarce one of a hundred whose knowledge belief and life is in any degree answerable to the Gospel or the Title that they bear for Christians they are called but no otherwise then the Heathen Images are called Gods because he that is a Christian indeed will strive to imitate Christ and square his life in some measure according to the rule of Gods Word § 3. Thirdly Observe but the Testimonies manifesting how they must be qualified who mean to be saved O that we would but believe them for God expresly tells us That no unrighteous person shall ever inherit the Kingdome of Heaven but that such shall have their part and portion in that lake which burneth with fire and brimstone which is the second death 1 Cor. 6.9 10. Gal. â— 21 Rev. 21.8 And that without holinesse no man shall see the Lord Heb. 12.14 And that except our righteousness exceeds the righteousnes of the Scribes and Pharisees who yet excelled our formall Hypocrites and civil Iusticiaries we cannot enter into the Kingdome of Heaven Mat. 5. 20. And that he will recompence every man according to his works be they good or evil Psal. â—2 12 Rev. 10.13 22.12 Rom. 2.6 Ier. 2â— 14 and 82. 19. and 50.29 and 51.56 Ezek. 7.4 8 9. and 9.10 and 11.21 and 16. â—â— And that we shall give an account at the day of Iudgement for every idle word we speak Mat. 12.36 And that Christ will come the second time in â—aming fire to render vengeance unto them that know him not and that obey not his Gospel 2 Thes. 1.7 8. Psal. 11.6 Yea the Lord tels us expresly that he will not be mercifull to such as flatter themselvâ—s in an evil way but that his wrath and jealousie shall smoke against them and every curse that is written in his book shall light upon them c. Deut. 29.19 20. And that if we will not regard nor hearken unto him when he calls upon us for repentance he will not hear nor regard us when in our distress and anguish we shall call upon him for mercie but even laugh at our destruction and mock when our fear cometh Prov. 1.24 to 33. See other places to this purpose Hebr. 12.29 Deut. 4.24 Mat. 25.30 41 to 46. and 3.10 § 4 Nor can it indeed consist with his justice to pardon such as continue in an evil course of life neither was it ever heard that any ascended into heaven without going up the staires of new obedience that any have attained unto everlasting life without faith repentance and sanctification of Spirit For even the Thief upon the Crosse believed in Christ and shewed the fruits of his faith in acknowledging his own sin in reproving his fellow in confessing his Saviour even when all denied and forsook him in calling upon his Name and desiring by his means and merits everlasting life Besides we read not that ever he was outwardly called until this very hour Secondly though there was one saved at the last hour that none might despair yet there was but one that none should presume Thirdly the Thiefs conversion was one of the miracles with the glory whereof our Saviour would honour the ignominy of his Cross. Fourthly he was saved at the very instant of time when our Saviour triumphed on the Crosse took his leave of the world and entred into his glory And it is usual with Princes to save some hainous Malefactors aâ— their Coronation when they enter upon their Kingdoms in triumph which they are never known to do afterwards Nor was his sudden conversion ever intended in Gods purpose for an encouragement to Procrastinators And therefore no cause have we to expect that he should deal after a new and extraordinary way with us then he hath with all others and so break the course of his so just and so long continued proceedings Yea he binds it with an Oath that whomsoevr he redeemeth out of the hands of their spiritual enemies they shall worship him in holinesse and righteousnesse all the dayes of their lives Luk. 1.73 74 75. 1 Pet. 2.24 Which Scriptures sufficiently shew that they who in life wil yield no obedience to the Law shall in death have no benefit by the Gospel Nor ought any indeed to proâ—esâ— Christ or once to name him with their mouths except they depart from iniquity 2 Tim. 2.19 § 5. The which Scriptures if they be true and they fall short of the Devils that deny it Iam. 2.19 what manner of persons ought we to be in all holy conversation and godlinesse as the Apostle speaks 2 Pet. 3.11 And yet most men live as if the Gospel were quite contrary to the rule of the Law as if God were neither to be feared nor cared for as if they were neither beholding to him nor stood in awe of him both out of his debt and danger yea as if there were no God to judge nor Hell to punish nor Heaven to reward And which mightily aggravates their sin and will add to their torment let some Boanerges be sent unto them with a message from God it fares with them as with the Adder no charming can charm them The strongest command the loudest denunciations of judgements the shrillest and sweetest promuâ—gations of mercies will do no good upon them For while they are in Dalilahs lap and lie sleeping like Drones by the hearth of hell they think themselves
found by ample experience that many have a minde to read good Books yea a zeal such as it is to reclaim others from evil so it may cost them nothing who otherwise have no stomack to either For when the like was to be given about swearing and cursing even the better sort of men and women could fetch them by a thousand a week from all parts of the Kingdome But since they have for some reasons been sold for eight a penny not one of an hundred could finde in their hearts to give that peny were it to save eight of their friends souls which shews both how they love money and what hollow-hearted devotion they have The Lord discover the same unto them There is over against the High Constables short of Shoreditch Church of this first part or division to be given freely together with the cure of cursing and swearing provided they that desire them can read very well for otherwise they will so nick-name words and make it such non-sense that one would rather his lines should never be read then so brokenly And I could wish that men would not fetch them for base ends as one did formerly fetch many hundreds of that against Swearing and Cursing onely to save the buying of waste Paper though he had many fair pretences of sending them to Graves-end Canterbury Dover and all other places where Sea-men resorted which being found out made the Donor with-draw his gift until now It was I think a most wicked act for which he deserves to be stigmatized and made an example to others And let men take heed of abusing things Dedicated to holy uses for they are the sharpest kinde of edged tools and therefore are not to be jefted with Neither will God so be mocked The end of the first Division POSTCRIPT AUgustiâ—e that his ignorant hearers might the better understand him would sometimes speak false Latine and I for my accidental Readers good have and that purposely done as absurdly in another kinde viz. used the same expression in one Tract when I have deemed it weighty and convincing that may be found in another which to many will not be discernable though obvious enough to some Who may if they please censure it and me for it But presuming that the more charitable and ingenuous would not have it otherwise it shall not much trouble me LONDON Printed by R. and W. L. for Iames Crump in Little Bartholomews Well-yard A LEAFE From the TREE of LIFE Wherewith to heal the NATION of all Strife and Controversie and to settle therein PEACE and UNITIE By R. Younge a Roxwell Bee whose sting is as Soveraign as its Honey is sweet and whose Enemies have no less cause to love him then his Friends Sold by Iames Crump in Little Bartholmews Well-Yard and Henry Crisps in Popes Head-Alley 1661. CHAP. I. Reverend Sir SOme time since I heard you upon Ier. 51.9 We would have healed Babilon but she would not be healed c. What change it hath wrought in me I forbear to mention But certainly Satan and the World fear they have lost the one a subject or prisoner the other a limbe or member ever since for whereas they never molested me formerly â— now as if I were rescued out of Satans clutches that Lyon foams and roars and bestirs himself to recover his losse And as for my old acquaintance they so envy to see themselves casheered and so mortally hate me for that I will no longer continue miserable nor run with them as I have done to the same excesse of riot 1 Pet. 4.44 that they make me weary of my life as the daughters of Heth dâ—d Rebeckah Gen. 27.46 Yea I am so scoft at and scorned both by Parents Friends and Enemies that it not only hinders me from doing the good I would or appearing the same I am but it almost beats me off from being religioâ—s back to the world And certainly he must be more spirit then flesh that can contentedly make himself contemptible to follow Christ be pointed at for siâ—gularity endure so many base and vile nick-names have his Religion judged hypocrisie his godly simplicity silliness his zeal madness his contempt of the world ignorance his godly sorrow dumpishness and the like malicious and mischievous constructions made of whatsoever he speaks or does For my part I could better abide a stake God assisting me then the mocks 〈◊〉 â—nd scorns which every where I meet withall It is death to me to be 〈◊〉 â—s it fared with Zedâ—kiah Jer. 38 19. Nor is there above Hell a 〈…〉 â—ishment in my jâ—dgement then to become a Sanâ—â—â— a subject of 〈…〉 â—ampson I doubt noâ— found 〈…〉 â—tion of his goods nor his banishment nor the wounds he received in his body were so grievous to him as one scornful word from his enemy Ctesiphon Yea doubtlesse our Saviours car was more painfully pierced then either his brows or hands or feet It could not but go deep into his soul to hear those bitter and gâ—rding reproaches from them whom he came to save A generous nature is more wounded with the tongue then with the hand CHAP. II. Minister I Grant there is no such rub in the way to Heaven as this Satan hath not such a tried shaft in all his quiver he gets more now by such discouragements and the reproaches that are cast upon Religion then he did formerly by fire and faggot for then the blood of the Martyrs was found to be the seed of the Church Others Phaenix like springing out of their ashes Whereas now multitudes of souls are scoft out of their Religion by wicked men many being apt with Peter to deny their Religion when they come in company with Christs enemies and with David to dissemble their faith when they are amongst Philistines lest they should be mockt have so many frowns and frumps and censures and scoffs be branded with that odious and stigmatical name of an hypocrite c. Yea S. Austin confesseth that he often belied himself with sins which he never committed lest he should be unacceptable to his sinfull companions which makes our Saviour pronounce that man blessed that is not offended in him Matth. 11.6 But for all that a wise man will not be scoft out of his Money nor a just man flowted out of his Faith The taunts of an Ishmael shall never make an Isaac out of love with his inheritance Yea for a man to be scoft out of his goodness by those which are lewd is all one as if a man that seeth should blindfold himself or put out his eyes because some blinde wretches revâ—le and scoff at him for seeing Or as if one that is found of limbs should limp or maim himself to please the criple and avoid his taunts And know this That if the barking of these currs shall hinder us from walking on our way to Heaven it is a sign we are most impotent cowards Yea if our love be so cold to Christ that we are ashamed
pride fourty years and five hundred or ten thousand pounds c. let them be in their right senses they cannot thin that God will take this for a good discharge of their Steward-ships though the devil may and will make them beleive that Christ will quit all scores between 〈…〉 father and them And thus I have made it plain that want and beggery is the 〈…〉 parent to riot and prodigality and that he who when he should not 〈…〉 too much shall when he would not have too littel to spend a 〈…〉 young gulls I have likewise shown that what the covetous 〈…〉 As O that the covetous Moule who is now digging a house in the earth for his posterity did but fore-see how his Prodigal son will consume whâ—â— he with so much care and industry hath scraped together for should he have leave hereafter to come out of hell for an hour and see it he would curse this his folly yea if possible it would double the pain of his infernall torment as it fares with Gnipho the Usurer who as Lucian feigneth lying in hell lamenteth his miserable estate that one Rodochares an incestuous Prodigal on earth consumed his goods Wastfully which he by unjust means had scraped together so carefully the which seemeth to have some affinity with the word of truth why else is Dives being in hell torments said to lift up his eyes and to see Abraham a farre off and Lazarus in his bosome parlying so seriously about his brethren whom he had left behind him Luke 16 23 c. Why else doth our Saviour say that the wicked shall gnash their teeth for vexation when they shall see Abraham and Isaac and Iacob in the Kingdome of heaven and themselves thrust out of doors Luke 13.28 But that thou mayst the better foresee or at least fore-think what will follow I will shew thee thy case in sundry other persons Clodius son to Esophus the Tragedian spent marvelous great wealth which his father left him Epicharmus the Athenian having a large patrimony left him by his parents consumed it in six dayes and all his life time after lived a begger Apicius in banquetting spent great revenues left him by his parsimonius father and then because he would not lead a miserable life hanged himself Pericles Calias and Nicius by prodigall lavishing and palpable sensuallity spent in a short time very great patrimonies left them by their parents and when all their means was gone they drank each of them a poysoned potion one to an other and dyed in the place Again we read that Caligula in one year of his reign spent prodigally sixty seven millions of gold which Tiberius his Predecessor had gathered together as Tacitus tells us and whereas Iohn the 22. left behind him as Petrarch reports two hundred and fifty tun of gold insomuch that an odde fellow made this jest of him Erat Pontifex maximus 〈…〉 tumen maximus Pope Sixtus Quintus called of 〈…〉 by-word for selling our Kingdom to Philip of Spain Six 〈◊〉 through his intollerable covetousnesse left in his Exchequer five 〈…〉 his succersâ—r Gregory the fourteenth wasted four of them in ten 〈…〉 CHAP. 4. ANd so you have three Chapters taken out of the prevention of poverty In Gods goodnesse and Englands unthankfulnesse by the same Authour I find this ensuing Character of a Prodigall or Loose Libertine it is in Chapter the 9th where he is appointed to lead the Troop of Ignorant unbeleiving Ingrateful and wicked persons as Iudas led the Souldiers It begins and goes on as followeth Thou that art Openly profane dost so manifestly prove and profess thy self to be one of those ignorant unbelieving ingrateful and wicked wretches herein concern'd yea to be one of the children of disobedience whom Satan hath blinded that in respect of others I should think it needlesse to spend time in further proof thereof yet I would gladly say something to shame thee out of thy self wherefore briefly thus Thou art kept by the Devil in a snare and taken captive of him at his will he ruleth and worketh his pleasure in thee as being thy God and father and Prince and Master 2 Tim. 2.26 Joh. 8.44 and 14.30 2 Cor. 4.4 Thy odious qualities are these and the like thou doest banish all civility and give thy self over to sensuality and art neither afraid nor ashamed to let thy wickedest thoughts break forth into actions Yea thou thinkest thy self the honester man for it and boastest thou art none of those dissembling Hypocrites that seem to be what they are not Thou art a common Drunkard in stead of quenching thy thirst thou drownest thy senses Thou desirest not the reputation of honesty but of good fellowship Thou art a continual swearer and that of bloody oaths One of our Ruffians or sons of Belial who when thou art displeased with others will 〈◊〉 in thy Makers face and tear thy Saviours Name in peices even swearing away thy part in that blood which must save thee if ever thou beâ—st saved Yea if thou art never so little provoked curses with thee strive for number with oaths and lewd speeches with both Thou knowest no other dialect then roaring swearing and banning and in case thou arâ— reproved for it thou wilt say We take too much upon us as Câ—â—ah and his complices twitted Moses Numb 16 3. not knowing how strictly God commands and requires it Levit. 19.17 Heb. 3.11 2 Tim. 2.25 〈◊〉 3.18 to 22.2 Pet. 2.7 8 Whence as the Chief Priests answered 〈…〉 is that to us so thou wilt blaspheme God tear Christ in pieces and 〈…〉 22.1 We are much more bound to help our Neighbour himself from dropping into the bottomlesse pit of Hell And what know we but we may win our brother and so save his soul Matth 18.15 Again thou art an usual companion of Harlots thy summum bonum is a Punk and thou wilt rather burn in Hell then marry Thou art one of those that St. Peter speaks of thou hast eyes full of adultery and that cannot cease to sin Thou gazest upon every fair face and lustest after every beautiful woman â—hy speech is lewd and obscene thy discourse scurrility lascivious thy behaviour Thou art a frequent slanderer of thy Neigbour an open Sabbath-breaker Canst boast of sin and mischief and if need be defend it Like the Salamander thou art never well but in the fire of contention And art apt to quarrel yea kill a man for every foolish trifle be it but for the wall or refusing to pledge thee as if thy honour were of more worth then thy soul. Yea the Devil hath so blinded and bewitcht thee that thou thinkest every wrong or disgraceful word quarrel just enough to shed blood that true valour consists only in a brave revenge and being implacable that patience is but an argument of basenesse and therefore thou wilt raâ—her suffer a sword in thy bowels then a lye in thy throat I confesse thou wilt fight in no quarrel but a
seven millions of gold which Tiberius his Predecessor had gathered together as Tacitus tells us and where as Iohn the 22. left behind him as Petrarch reports two hundred and fifty tun of gold insomuch that an odde fellow made this jest of him Erat Pontifex maximus si non virtute pecunia tamen maximus Pope Sixtus Quintus called of Englishmen a by word for selling our Kingdom to Philip of Spain Six Cinque through his intollerable covetousness left in his Exchequer five millions but his successor Gregory the fourteenth wasted four of them in ten months and less besides his ordinary revenues in riot and prodigality and many the like which I could tyre you with insomuch that the curse of Epimenides is daily fulfilled which was that all the treasure whorded up by the covetous should be wasted by the prodigall for for the most part the Misers meanes lights into the hands of some such ding-thrifty dearth-maker as out of a laborious Silk-worm rises a painted Butter-flye CHAP. XIX AND so much of the ninth judgement which God usually inflicts upon the merciless Miser I will adde but one more nor needs he any more to make him compleatly miserable for though the former were wofull enough yet this last is worse then all the rest as I shall clearly demonstrate in the ensuing pages For Tenthly doth covetousness reign in a man is he bewitcht with the love of money is his heart rivited to the earth and is he once inslaved to this sin if so there is no probability hardly any possibility that ever he should be converted or saved nor is it to any more end to admonish him then to knock at a deaf mans door or a dead mans grave Covetousnesse is not more the root of all evil as the Apostle fitly stiles it then it is the rot of all good as is easie to prove it is the root of all evil the mother and metropolis of all sins that can be named for thâ—â—â— is no sin whatsoever but it hath sprung from this cursed root whether it be lying or swearing or cursing or slandering or Sabbath-breaking or drunkenness or adultery or bawdery whether theft murther treason cozening in bargains breaking of promises perfideous underminings contempt of God and all goodness persecuting the truth opposing the Gospel hatred of Gods Messengers sleighting of his Ordinances unbelief idolatry witch-craft ante-Cristanism sacriledge soul-murther c. For whence spring all these and what else can be named but from covetousness There is no evil that a covetous man will not put in practise so goods may come of it you cannot name the sin but the Auaritions will swallow it in the sweet broth of commodity He that is greedy of gain will sell the truth sell his friend his father his maâ—â—er his Prince his Countrey his conscience yea with Ahab he will sell himself for money as I might instance in a world of examples yea daily experience hath taught us since our Civil Wars that many to advantage themselves five shillings will indamage another five hundred pounds and to gain five pounds will indanger the losing of three whole Kingdoms yea when once men are bewitcht with the love of money as Iudas was a small matter would hire them to sell Christ himself were he now on the earth to be sold. A resolution to be rich is the fountain of infinite evils yea Covetousness is the Index or Epitomy of or rather a Commentary upon all sin and wickedness Name but covetousness and that includes all the rest as being a sin made up of many such bitter ingredients All vices rule where gold reigns at least that heart which hath once inslaved it self to this sin may be wrought by Satan to any thing Iustice is the mistress of all vertues and the truest tryal of a good man but the covetous heart is a very mint of fraud and can readily coyne falsehoods for advantage upon all occasions And as it is the root or cause of all evil so it is the rot or main hinderer of all good Covetousness is the grave of all goodness it eats out the very heart of grace by eating grace out of the heart Rom. 1.29 When Avarice once gets admission into the heart it turns all grace quite out of doors as where salt grows it makes the ground so barren of all other things that nothing else will breed therein this is the cursed devil that mars all Covetousness No such impediment to conversion and salvation as it as for instance Ministers wonder that their Sermons take no better that among so many arrows none should hit the mark but God tells us the reason Ezek. 33. they sit before thee and hear thy words but their hearts go after their covetousness ver 3. Whence is is that you may see swearers drunkards adulterers c. weep at a sermon where as you never saw the covetous shed a tear be the Doctrine never so dreadful Oh this golden devil this Diana of the Ephesians doth a world of mischief it destroyes more souls then all other sins put together as the Apostle intimates 1 Tim. 6.10 Whence it is that we shall sooner hear of an hundred Malefactors contrition at the gallows then of one covetous Misers in his bed The Children of Israel would not beleeve Samuel that they had sinned in asking a King before they saw a miracle from Heaven even rounder and rain in wheat harvest which was contrary to the nature of that Climate and then they could confesse it and repent 1 Sam. 12.17 18 19. But the covetous are in Pharaohes case whom neither miracles nor judgements could prevail withall and of whom God speaks to Moses in this manner See that thou speak all the words and do all the wonders before Phaâ—aoh which I have put in thine hand but I will harden his heart and he shall not let the people gâ— Exod. 7.1 â— 3 4. And certaiuly they of all others are the men to whom these ensuing Scriptures are applyable Go and say unto these people ye shall hear indeed but you shall not understand 〈◊〉 shall plainly see and not perceive make the heart of this people fat make their ears heavy and shut their eyâ— lest they see with their eys and hear with their ears understand with their hearts and convert and he heal them Isa. 6.9 10. They would none of me nor hear my voice so I gave them up unto the hardness of their heart and they walked in their own counsels Psa. 81.11 12. Go up unto Gilead and take balm O Virgin daughter of Egypt in vain shalt thou use many medicines for thou shalt have none health Jerem. 46.11 The precious stone Diacletes though it have many excellent soverainties in it yet it loseth them all if put into a dead mans mouth so are all means ineffectuall that are used for the recovery of the covetous as is well imployed in those words of Abraham to the rich Glutton Luk. 1â— 29 30 31.
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
of the same precious promises And by vertue of this Calling we serve one and the same God are of one Church and family and have one Religion one faith one baptisme are invited guests to the same Table and Supper of our Lord are all Heirs and Co-heires of the same heavenly kingdome and therein annexed also with Christ our elder brother Finally we are brethren of the same Father the onely Spouse of the same heavenly Bridegroom and members of the same mystical body whereof Iesus Christ is the head so that the neerest and strongest communion that can be imagined is between Christians one with another and all of them with their head Iesus Christ And should not all this move us to relieve them Yea more then all this If we do good to our fellow-members the benefit will râ—dound unto our selves who are of the same body even â—s the hand giving nourishment to the mouth and the mouth preparing it for the stomacke do in nourishing it provide nourishment for themselves also Yea more then all this there is such a neare and strong union and communion with the poor together with us and with our head Christ our Saviour That he esteemeth that as doâ—â— to himselfe which is done unto them even as the head acknowledgeth the benefit done unto it which the meanest member of the body receiveth Yea in truth that is much more acceptable which we do for his poor members then if we should do it to his owne person as being a signe of greater love For it is but an ordinary kindnesse to confer benefits upon our dearest friends but to extend our bounty to the poorest and meanest that belong unto them is a signe of much greater love For if for their sakes onely we do good unto these how much more would we be ready to do it unto themselves if they had occasion to crave our help And as in this regard he much esteemeth this Christian bounty so he will richly reward it also at the day of Iudgemeut For then these mercifull men who have relieved the poor for Christs sake shall with ravishing joy heare that sentence Come ye blessed of my Father because the works of mercy which they have done to the poor Christ will acknowledge as done unto himselfe And this will more rejoyce thy soule hereafter then it doth now refresh the others body when Christ shall say unto thee Come thou blessed and inherit the Kingdome Nor will it then repent thee that thou hast parted with a small part of what God hath given thee to the poor CHAP. XXXVI And indeed what can be a more forcible reason to make our hearts relent though they be never so stony and our bowels to yearn with pity and compassion towards the poor though they were of brasse and iron Then to consider that our dear Lord and Saviour in them doth crave reliefe for who is so more then brutishly ungratefull that can turne him away empty handed Who being infinitely rich in all glory and happinesse was contented for our sakes to become poore that by his poverty he might communicate unto us his heavenly riches Who would not give Christ lodging Yea even if need should require the use of his own bed if hee remember that Christ was content so far to abase himselfe for our sakes as to make a stable his chamber and a manger his lodging that we might be admitted into his heavenly and everlasting mansions Who would deny to cloath him being naked who hath câ—â—â—hed our nakedness and covered our filthinesse with the precious robe of his righteousnesse in which we stand accepted before God and receive the blessing of eternall happinesse Who would not spare food out of his owne belly to relieve poore Christ who hath given unto us his blessed body to be our meat and his precious blood to be our drinke whereby our soules and bodies are nourished unto everlasting life Who would not leave all pleasure and profit to go and visit him in his sicknesse and imprisonment that left heaven and his Fathers bosome that he might come to visit and redeem us with the inestimable price of himselfe Yea if wise we will count it an honour whereof we are very unworthy As most unworthy we are of such an honour as to relieve hungry thirsty and naked Christ in his poor members whence the Macedonians counted and called it a favour that they might have their hand in so good a worke 2 Cor. 8.1 2 3 4. And that David thanks God that of his owne he would take an offering 1 Chron. 29.9 And this is another reason to convince men that it is most just and equall they should be liberall to the poor members of Iesus Christ. And so much touching the reasons and motives to this Christian duty Then which there cannot be either more or clearer or stâ—onger or weightier inducements to perswade to any one thing in the world then there is to this if men have either hearts or braines CHAP. XXXVII The next to be considered is The time when we are to give and that is two-fold First when an opportunity of doing good offers it seâ—fe do it speedily without delay readily entertain the first â—oâ— on with-hold not good from thy Neighbour when it is in thy power to do it Say not to him that is in present need goe and â—ome again and to morrow I will give thee when thou hast it by thee Prov. 3.27 28. When Lazarus is in need of refreshment let him not wait or lye long at thy door Luke 16.20.21 22. For nothing is more tedious then to hang long in suspence and we endure with more patience to have our hopes beheaded and quickly dispatcht then to be racked and tortured with long delayes according to that Prov. 13.12 Hope deferred maketh the heart sicke but when the desire cometh it is a tree of life For as one saith Beneficentia oft virtus que moram non patitur Beneficence is a vertue which disliketh all delayes And as Seneca telleth us Omnis benignitas properat All goodnesse is quick of hand and swift of â—oot and hateth aswell the paralyticall shaking and staggering of those who doubt whether to give or no as the gouty lamenesse of such as after they are resolved to give make but slow hast The greater speed the greater love for love can abide no lingring Then does a benefit loose his grace when it sticks in his fingers who is about to bestow it as though it were not given but pluckt from him and so the receiver praiseth nor his Benefactors bounty but his owne importunity because he doth not seem to have given but to have held too weakely against his violenâ—â— These delayes shew unwillingnesse Et qui moratur neganti proximus est He that delayes a benefit is the next door to him that denyeth it Even as on the other side a quick haâ—d is an evident signe of a free heart For proximum est libenter facientis