the Righteous here spoken of and they are mercifull lenders that lend according to our Saviours counsell looking for nothing againe that is for nothing but their owne againe no advantage no gaine no use or their lending but they lend in meere compassion and mercie to releive their poore brethren in their need and necessitie He is ever mercifull and lendeth and marke what followeth His seede is blessed That which worldly-minded men thinke and imagine to be the onely meanes to make their children poore and miserable I meane liberalitie and sending to the poore that the Holy Ghost saith is the onely meanes to make them rich and blessed and is so farre from empoverishing and impairing their estates upon earth that it is the onely way to draw downe Gods blessing out of heaven upon them As the Prophet Ieremy told Iahojakin Ier. 22. 15. So long as thy father did helpe the oppressed and shew kindenesse to the poore and needy did he not prosper was it not well with him so that as Chrysostome saith We may not thinke that God made rich men onely for the profit of the poore but God made the poore as well for the profit of the rich Make yee friends saith our Saviour of the unrighteous Mammon as if rich men should one day finde that the poore were their best friends when they come to be received into everlasting habitations By these and the like examples and instances you may easily conceive who they be that are counted Righteous in Gods acceptation Therefore as Elisha spread himselfe upon the Shunamites child 2 Reg. 4. 34. and applied his mouth to the childs mouth his hands to the childs hands and his body to the childs body till the child began to neeze and to revive so you shall doe well to apply your selves to these patternes and presidents to see what correspondence and agreement there is betwixt 〈◊〉 lives and theirs and if your disposition be the same with 〈…〉 your acceptation shall be the same as theirs was and if you be partakers of the same righteousnesse you shall also be partakers of the same happinesse as it followeth in the text you shall never be deserted nor forsaken of God I never saw the righteous forsaken c. As for the unrighteous and ungracious that first forsake God no marvell if God in Iustice forsake them againe according to that anciently received rule Deus nunquam deserit hominem nisi prius ab homine deseratur God never forsakes any man till that man doe first forsake his God But for the righteous that cleave close unto the Lord and hold them fast by God as David speaketh and will not if they can possibly let go their holdfast beleeve it God will be a steadfast friend to them and will never faile them nor forsake them neither in life nor in death but while they live he will be with them and when they day they shall â—e with him 1 In life the righteous are never quite forsaken nor left utterly destitute of food provision and such other comforts which God in his wisedome seeth to be most expedient for them Thus saith the Lord Esay 65. 13. Behold my servants shall eate but you that is the wicked Idolaters for to them he speaketh you shall be hungry my servants shall drinke but you shall be thirsty my servants shall rejoyce but you shall be ashamed so that what ever be tide the wicked when the dayes of evill come God will take order for the righteous his servants shall be sure to be provided for In the dayes of famine they shall have enough Psa 37. 19. that is enough to content them though not enough to enrich them and if their own meanes chance to faile them at home God will provide them meanes and friends abroad as he told Elias 1 Reg. 17. when he was in great distresse at the river Besor and had neither meate nor drinke to sustaine him The Word of the Lord came unto him saying Arise get thee to Sareptah which is in Sidon and tarry there for behold I have commanded a widdow woman to sustaine thee there Elias knew not the widdow neither did the widdow know him but God who knew them both had given her a secret charge and commandement that shee should sustaine his Prophet and so she did Thus will God 〈…〉 than his owne shall want give secret charges to those we 〈◊〉 not aware of to sustaine and supply us at our need as in Pauls case Act. 17. when the ship was broken in peices which they thought should have carried them to land the Lord cast them and conveighed them safe to shore upon such boards and plankes as they did not nor durst not expect so when those helpes faile us which wee most relied upon God will so provide that somewhat else shall come in and bring us helpe which we never thought nor dreamt of Let the consideration of this teach us to take out that Lesson of the Apostle Heb. 13. 5. Let your conversation be without covetousnesse and be content with such things as ye have for he hath said I will never leave thee nor forsake thee If God have said it we may sweare it and pawne our lives and soules upon it that if wee live according to his will hee will never leave us nor forsake us while there is breath and life within us 2 As they are ever sustained in life so they are never forsaken in death but in their last extremity when their life is in extremis labris God is alwayes present with them either to relieve or to receive their soules 〈…〉 Iust man saith David and 〈◊〉 the upright for whatsoever 〈◊〉 beginning be yet the end of that maâ— is peace And againe Follow after righteousnesse and doe the thing 〈…〉 for that shall bring a man peace at the last It was promised as a blessing to good Jasiah 2 Reg. 22. ult that he should be gathered to the grave in peace and yet we finde in the story that Iosiah died in warre How then was this promise made good I answer thus though he died in warre outwardly yet he died in peace inwardly his conscience was at peace with God and his soule was pacisied and discharged from the trouble of all his sinnes so that whatsoever his death was yet hee died in peace And such is the happinesse of all the righteous some die by fevers some by the sword some by the fire yet all through Gods mercy die in peace Therefore saith Balaam Let me die the death of the righteous and let my last end be like unto his for though it be decreed in heaven that the Righteous must die as wel as the unrighteous yet there is as great a difference betwixt the manner of their dying as betwixt the passage of the Egyptians and the Israelites through the same red sea which was Alijs sâ—pulâ—hrum alijs vehiculum a sepulcher and a grave to the one to drowne them in perdition and
soule such a one is a very felon to himselfe and a very theefe to his owne soule Ier. 17. 17. as a Partridge â—itteth on egges and hatcheth them not so hee that getteth riches and not by right meanes nor to a right end shall leave them in the midst of his dayes at his end shall be a foole that is all he gets by his miserablenes he leaves al his goods behind him carries nothing with him but his sins so coram domino vacuus apparet appeareth before the Lord empty I meane of grace good works how can such a one hope to be welcome to God Others spare like him Luke 12. that they may say to their soules in future times Eate drinke take thy case c. such men God commonly disappoints when they thinke to take their pleasures God sends some evill Angel to take away their soules and then â—ujus c. whose shall those things bee that thou hast layd up Others spare pretending to have to keepe them when they are sicke that is not amisse yet many times God punisheth them in that they shall spend their meanes upon Phisitians as the woman with the bloody-issue did and be never the better Others spare to leave enough to their children that is good but if that be all see Iob 20. 10. â—lij â—ius placabâ—nt â—â—ndicos his children shall flatter the poore for bread i. an other shall possesse his meanes and his children come to poverty The onely true and right end of thrift and frugality should be to maintaine good workes and hospitality when a man spares from himselfe that he may have to give to him that needeth according to that of our Saviour Luke 11. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after our owne necessities are served then give almes of those things that are within saith Christ that is within our power or within the compasse of our abilities so Pro. 5. 15. first drinke the water of thy owne ciâ—â—erâ—e that is provide for thee and thine and then let thy fountaines flow forth first for our owne use then for the use of others For though Charity begin at home it must not end at home but impâ—rt it selâ—â— to the good of others And these b◠〈…〉 â—â—intayne good workes One thing onely remaines and that is the reason why they are to be maintained as David answered his brother 1. Sam. 17. 29. when hee questioned him why hee left the sheepe and came into the campe Iâ— there not a cause saith hee so say I If you desire to know why good workes must bee maintained Is there not a cause specified in the text These things are good and profitable unto men I could shew you divers other good causes and considerations for the maintenance of good workes I will but name them and conclude 1. Propter placentiaâ— Dei for the pacifying pleasing of God Heb. 13. 16. To doe good and to distribute for get â—oâ— for with such sarifices God is well pleased if we that so oft and so many waies displease anger God by doing ill will not some times and some wales endeavour to please him againe by doing good how can God take it well at our hands 2. Propter 〈◊〉 fidei for the evidence and manifestation of our faith as it is said Acts 14. 17. that God left not himselfe without witnesse in that hee did good c. his own good workes are his own witnes to testifie and prove the providence of his goodnesse to the sonnes of men so were our Saviours Opera 〈…〉 me my owne workes testifie of me that I came out from God so must wee have good workes to testifie the truth and goodnesse of our faith though as Saint Iohn saith 1. Ioh. 5. 10. Hee that beleeveth in the sonne of God hath the witnesse in himselfe that inward testimony is sufficient for a manâ— owne satisfaction but not for the conviction of others therefore saith Saint Iames shew me thy faith by thy workes thou maist shew it to God in another kind but to mee thou must shew it by good workes For ubi opera non apparent extra fidem non 〈…〉 esse intrâ— saith a father where I see not good works without I will never 〈…〉 any 〈◊〉 within 3. Propter 〈◊〉 adversary our adversaries the Dapists they upbraid us as Peninnah did Haâ—â—ah with our unfruitfulnesse they crake that all our Churches all our Hospitalls and Colleâ—ges are theirs and albeit enough is said and done to breake the teeth of their slanders yet if it be possible let us as Saint Peter adviseth 1. Pet. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 muzzle them quite stop their mouthes and put them to silence by doing more good for so is the will of God saith he that with well-doing ye should put to silence the ignorance of foolish men 4. Propter indigentiam mundi the poore we have alway with us wherefore but that as the Israelites in the wildernesse did helpe one another in gathering of Manna whence it came to passe that he that gathered much had nothing over and he that gathered little had no lacke so saith the Apostle â— Cor. â— should it be among Christians one mans wealth should supply anothers want that God may have glory from both as I said before 5. Prâ—ptâ—r consequentiam commodi from the profit and benefit â—â—â—ing from good workes which is the reason added in my text These things are good and profitable unto men The heathen man could say Ad utïlitatem omnes rapimur neque aliter ullo modo possimus All men living run hedlong after profit neither can they possibly doe otherwise now if ye will beleeve the Holy Ghost there cannot bee a more profitable thing then well-doing both for this life and the life to come not that I care for a gift saith the Apostle Phil. 4. 17. but I desire fruit that will further your account Every good worke that a godly man doth is put upon his score it stands upon his account so that when God and hee shall come to reckon at the last day hee shall have nothing to answer for but all his evill workes shall be forgiven him and for the good workes that he hath done shall he heare that heavenly voyce from the mouth of Iesus Christ Come thou blessed of my father inherite the kingdome prepared for thee c. To which kingdome God of his mercy bring us for Christ Iesus sake to whome with the Father and the holy spirit bee given and ascribed all honour and glory be done and performed all service and duty from henceforth for â—ver more Amen FJNJS A SVMMER SERMON VPON ELIAHS PRAYER Preached in the Cathedrall Church of St. Pauls in LONDON on the last Sonday of Trinity Terme in the after noone being a time of 〈…〉 and drought By John Gore Rector of Wenden-lofts in Essex Printed at London by Thomas Cotes for Thomas Alchorn and are to be sold at his shop in Pauls Church-yard at the
conscience to serve and seeke the Lord they that live altogether by usury and oppression by bribery and extortion by fraud and ill dealing that have not God in all their thoughts who prosper more than they I answer to that and I hope I shall make it appeare that a man that seekes not God may thrive in the world grow rich and gather goods and yet not prosper neither Wealth is one thing prosperity another A man never truely prospers till hee come to have Gaius his prosperity whereof you shall read in the third Epistle of S. Iohn vers 2. I wish above all things that thou maist prosper even as thy soule prospereth When a mans soule doth prosper in grace goodnesse inwardly together as his estate doth prosper in wealth substance outwardly that none but that is true prosperitie Againe many times it falls out so and a man in himselfe shall finde it so that his soule prospers best when his estate prospers worst Many a man is like the Pine tree of which they write that if the barke be peeled off it will last a long time else it rots so God sees that many a man if hee had his barke upon him if he had the wealth of the world about him it would rot him and make him worse therefore God is faine to barke him and peele him to keepe him naked and bare and poore that his soule may prosper the better Saint Augustine gives two reasons why it pleaseth God to withhold outward prosperity from them that inwardly prosper and to denie outward blessings to them whom he hath inwardly blest with grace first lest wicked people should thinke ob has colendum Deum that Gods servants did serve him onely for these things as the Devill accused Iob chap. 1. 10. Hast thou not considered my servant Iob saith God how upright he walkes and how carefully he serves me I cannot blame him quoth Satan that hee serves thee hee doth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his owne neede to serve his owne turne for thou makest such an hedge about him and so fencest him in with thine invincible protection that none of all his enemies can make the least gap to breake in upon him doe but put forth thy hand saith the Devill manum laesivam he meanes thy punishing thy vindictive revenging hand and touch him with that as the Spider toucheth the Bee touch him to torment him and thou shalt see Iob will turne another leafe and in stead of blessing thee will curse thee to thy face Yea dost thou thinke so saith God doe thou take him to doe I le give thee leave punish him afflict him doe any thing to him spare but his life and thou shalt see Iob will serve me no lesse than hee did before and so it fell out And the same mind doe all Gods faithfull servants beare prosper or not prosper thrive or not thrive rewarded or not rewarded all is one to them they will and are resolved to serve and seeke the Lord. Secondly Lest Gods servants should beare a mercinary minde and serve him onely to make a gaine of his service and so alwayes be looking and lingering after temporall favours this would turne patientiam in avaritiam Christian patience into carnall covetousnesse and make men carnally minded in their spirituall affaires that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speakes an affection of dishonour and would discover a kinde of basenesse in Gods servants to seeke him onely for their owne ends therefore God sees it best in some cases to restraine prosperity from them that seeke him and that alto consilio upon deepe advice and great reason as you see First to convince the world of their misopinion of Gods servants Secondly to rectifie the affection of them that serve him that they may learne not to linger after that which God in his wisedome sees good to hold them short of But for the prosperity of wicked and ungodly men to returne to that of such as seeke not the Lord but rather mingle their wealth with wickednesse and mixe their prosperity with blasphemy that set their mouth against heaven and say as 't is in Iob chap. 21. 15. Who is the Almighty that wee should serve him and what profit should we have if wee pray unto him Such men as these the more outwardly happy they are the more undoubtedly miserable that which wee count the felicitie and the happinesse of such men is indeed their ruine and their bane to thrive well by evill courses You know what God did to Hophni and Phineas that were as wicked wretches as the earth could beare God let them alone let them goe on and prosper and domineere over the poore people sent them no Crosse nor disease nor judgement to interrupt them but let them take their swinge in the very height of their rebellions Why would God suffer such flagitious villaines to have their will without controule God himselfe is pleased to give an account of it 1 Sam. 2. 25. Because saith the text he would destroy them this is the event and issue of a wicked mans prosperity I have seene the wicked in great prosperity saith David Psal 37. 35. flourishing like a greene bay tree Why like a greene bay tree rather than like a greene oke-tree or greene apple-tree I will tell you what I think the reason is The bay-tree you know is green all the winter long when oke-trees and apple-trees and all other farre more profitable and fruitfull trees do wither decay and shed their leaves stand naked and bare and looke as if they were rotten dead then doth the bay-tree flourish and looks as fresh and as green as it were in the midst of the spring when other trees decay that flourisheth So fares it with wicked men in such Winter-times of the world as we had the last yeare times of dearth and scarcity times of want and penury when many a poore Christian is faine to fast and fare hard and goe with many hungry meale to bed then doe you usurers oppressors corn mongers and such others those mercatores humanarum calamitatum as Nazianzen calls them those that make merchandise of poore mens miseries then doe they prosper then doe they thrive then doe they flourish like greene bay-trees when others decay then doe they flourish then is their spring their flourishing time They flourish like greene bay trees Well but what followes in the next verse After a while saith David I sought him but he could not be found as if he had said I sought on earth in his mansion in his dwelling-place thence hee was gone there he was not to be found afterward I sought him in heaven to see if I could finde him there among the Saints and blessed soules above there hee was not to be found Where was he then Verily he was gone downe as is said of Iudas Act. 1. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gone downe to his owne place gone downe to
hell there David might have found him but there hee sought him not And this is the miserable end of a wicked mans prosperity The consideration whereof may be a stay unto us against that great temptation that troubled David and Ieremy and still troubles them that are weake in faith to see the prosperity of wicked men to see it goe well with them that be evill and ill with them that doe well Dost thou see an ungodly man laden with wealth honour and ease dost thou see an hypocrite and an evill liver blest as Esau was with the dew of heaven and the fatnesse of the earth dost thou see a gracelesse ruffin one that feasts without feare drinkes without measure sweares without feeling and lives without God and yet his body vigorous his coffers plenteous and his estate prosperous in a word dost thou see them prosper that seeke not the Lord but lie wallowing in that which God abhors and stand chargeable in their soules with that which separates and divides betwixt man and his God why be not discomforted at it be not disquieted with it do not fret thy selfe because of the ungodly neither be thou envious at evill doers but consider the end of those men that is the Apostles expression Iames 5. 11. You know the patience of Iob and what end the Lord made with him though he curst him at first yet he doubled his blessing upon him at last so stay till you see what end God will make with these men surely O God saith David Psal 73. 18. Thou hast set these men in slippery places thou castest them downe into destruction a man that stands in lubrico in a slippery place as on ice or glasse shall have much a-doe to keepe himselfe upright though no body touch him but if one should come upon him unawares and give him a sudden justle or a sudden rush he hath no power in the world to uphold himselfe but must fall and that dangerously and this is the case of wicked wealthy men they thinke they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unmoveable and fastned on a rocke that never shall be moved but they are deceived God that knowes their standing tels us hee hath set themon slippery places and it will not be long ere God send some death some judgement some evill angell or other to give them such a sudden justle such a sudden rush that without great mercy on Gods part and great repentance on their owne part they must fall inevitably into the pit of hell And this is the first point I desire to have handled namely that the right way for a man to prosper indeed is to serve and seeke the Lord whosoever prospers without seeking of God his prosperitie in this world shall be his ruine and perdition in the world to come Secondly the manner how one that desires to prosper must seeke the Lord and that is to be done two dayes 1. Humiliter 2. Veraciter Humbly and unfainedly sorrowfully sincerely First Humiliter as the blessed Virgin Mary told our Saviour Luke 2. 48. Thy father and I have sought thee sorrowing They that would find the Lord must seeke him sorrowing with sad and heavie hearts bewailing and bemoaning their owne miserable estate through sinne before God as it is said of the Israelites 1 Sam. 7. ◠When the Arke of God was departed from them they lamented after the Lord the best and truest lamentation in the world is to lament after the Lord and a man hath never so just a cause to lament as when the Lord for sinne is departed from him We read in the story of Micha Iudg. 18. 24. that when the Souldiers had taken away Micha's gods he ranne crying and weeping after them as a man distracted and deprived of all his comfort the Souldiers hearing him turned backe and asked him what he ailed saith Micha Yee have taken away my gods and doe yee aske me what I aile can yee blame a man that hath lost his gods to be out of quiet If Micha could find in his heart to lament for the losse of a false god a god of his owne making as good gods as that lying at the backe of the fire warming a man or roasting of meate as Esay speakes shall a Christian finde in his heart to lose the true God the God of all comfort and consolation and that by sinne which is the worst losse of all and that not by any others taking away as in Michas case but by his owne act and wilfull default and not be grieved nay not moved a-whit breake none of his sleepe none of his wonted sports for it as if he reckoned God as good lost as found God forbid Certainely hee that can lament for the losse of his goods and cannot lament for the losse of his God is worthy to lose both his goods and his God for ever God was angry with the carnall Iewes Hos 7. 14. because they howled upon him for corne and wine but did not cry unto him with their hearts they howled because God had scanted them in his mercie but they never howled because they had scanted God in their duty they howled for want of meanes not for want of grace which is the greatest want of all observe therefore what a despicable contemptible terme God gives their prayers hee cals them ululatus howlings like the howlings of a Dogge or a Wolfe which is a most harsh unpleasing note in the eare of a man such are the prayers of obstinate sinners in their extremitie to God They howled unto me upon their beds but they did not cry unto me with their hearts t is not the howling of the mouth that God regards but t is the cry of the heart that pierceth heaven and entreth into the eares of Almighty God you may see it in Moses Exodus 14. 10. When the Israelites were straighted at the red Sea having the Sea before them their enemies behind them Rocks and Hils of each side of them the text saith The people cried and made a dolefull howling and lamentation to the Lord Moses held his peace and see the issue Populus clamabat non audiebatur tacebat Moses audiebatur The people cried and God heard not them Moses held his peace and hee was heard Vers 15. Why dost thou cry unto me saith God when he uttered never a word nor made any noise that we can read of onely his heart cried and that was it that God listned unto and therefore if anie man find himselfe to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of such a hard and dry and brawny temper that he cannot cry with his eyes let him cry with his heart and it is enough As it is said of our Saviour Heb. 4. 6. That in the dayes of his flesh he offered prayers and supplications 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with strong cries and teares unto God hee did not onely cry but he cried strongly he did even straine himselfe in this prayers with the greatest
our petitions to the divine Majestie and is never weary of it come when we will he is at leasure to heare us It is a prety observation that S. Augustine makes out of the parable proposed by our Saviour Luke 11. where he that knockt at midnight to borrow bread of his neighbour found all the whole family asleepe onely the master of the house was awake and he answered and opened and gave him that he craved though it was at an unseasonable time Nullus de janitoribus respondit none of all the porters none of all the servants none of all the children made him any answer they were all asleepe onely the master was awake and heard him when hee called Iust so it fares with us when wee knocke and call at the doore of heaven for any mercie none of all the Prophets nor Apostles none of all the blessed Saints departed make us any answer alas they heare us not they sleepe in peace and are at rest from their labours onely God Almightie who is the Master and Maker of that blessed familie hee and onely hee doth heare and answer at what time soever we cry unto him Hee that keepeth Israel neither slumbreth nor sleepeth call when we will God is alway awake to heare and helpe No time unseasonable to seeke God Secondly but more particularly for one that desires to prosper there is a choise time and season to seeke the Lord above all the rest and that is early in the morning 'T is a pretty conjecture that the Hebrewes make upon that saying of the Angel to Iacob Gen. 32. 26. Let mee goe for the morning appeareth I take it the true reason was because Iacob should not be too curious in looking and gazing upon that humane shape wherein this great Angel Christ appeared for he it was that wrastled with Iacob but their conceit is that the Angell which wrastled with Iacob all night desired to depart when the morning appeared because hee was now to goe to the rest of the blessed company and quire of Angels to sing their morning-hymne unto God 'T is but a conjecture but we may apply it thus We all hope to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the Angels in heaven let us be like them on earth too and how ever we are imployed at other times when the morning appeares let us hasten to God and aske him blessing every morning as our children doe us and no doubt but God will blesse us the better all the day after Iob 8. 5 6. If thou wilt seeke unto God betimes and make thy supplication to the Almighty surely now he will awake for thee and make thy habitation prosperous I make no doubt but a many of you are early risers that are up before the morning watch I say before the morning-watch i before the day-starre or the Sunne appeare and 't is possible for a man to be early up and never the neere but hee that riseth early to pray and seeke the Lord shall be sure not to lose his labour for he shall prosper the better all the day If thou wilt seeke the Lord c. Yea but there 's a place of Scripture that seemes to crosse and contradict it Prov. 1. 28. They shall seeke me early but they shall not finde me Is the Scripture contrary to it selfe Doth God say in one place If ye seeke me early ye shall finde me and in another place Though you seeke me early you shall not finde me How shall we know which to beleeve which to build upon I answer There 's a two-fold early Gods early and mans early Gods early is to seeke him in the first place Ante omnia adoremus Deum was the old rule before we eate or drinke before we worke or play before we doe any thing doe that first first seeke the kingdome of God and that 's Gods early Mans early is at the beginning of trouble the beginning of sicknesse the beginning of sorrow and then the wickedst wretch upon earth will seeke the Lord but then perhaps he shall not finde him hee that will not seeke him in peace shall hardly finde him in trouble hee that will not seeke him in health shall not easily find him in sicknesse yea though he seeke him early at the very first at the very beginning of it as Ioab fled to the Altar in his perplexity but it saved not his life because he never came at it in his prosperity to offer upon it So that you see if wee take mans early to seeke God we may chance to misse him but if wee take Gods early we shall be sure to finde him You then that desire to prosper remember Gods early the first thing you do in the morning let it be seeke God never thinke your selves drest till that be done let thy soules have a morning draught as wel as thy body I mean a morning prayer to fence it against the infectious ayre of the world Salomon gives the reason Prov. 27. 1. For who can tell what a day may bring forth 'T is a Metaphor taken from a wombe when a woman is in travell who can tell what shee will bring forth till shee be delivered may be a sonne may be a daughter may be a monster so when the wombe of the morning is in travell who can tell what a day may bring forth may be albus may be ater dies may be a white a happy a comfortable day may be a blacke a dismall a dolefull day wee doe not know what a day may bring forth whether judgement or mercy whether good or bad events therefore to prevent the worst 't is good to make sure worke for our owne safetie namely to seeke the Lord in the morning and then come what will come all shall be for the best God will turne it all to good Omnia cooperantur c. Rom. 8. All things worke together for good to them that love God He then that would be prosperous and speed well let him be religious and pray well for he that prayes well can never speed amisse and therefore if you see one that followes his calling and is not followed with Gods blessing it may justly be suspected that such a one restraineth prayer from Almighty God as Eliphaz told Iob in another case Iob 15. 4. Now 't is just with God to restraine prosperity from them that restraine their prayers from him 't is just with God to withhold his blessing from those that have not the care nor the grace to aske it So much for the time and order of our seeking of the Lord. Fourthly where or in what place wee must seeke God Generally wee are to seeke him every where for God is omni-present in all places to be found of them that seeke him faithfully as David saith Psalme 139. 3. Thou art about my bed and about my paths and spiest out all my wayes We little thinke when wee lie downe in our beds as a dogge lies downe in a kennell
from the evill man Tu noli tibi esse malus liberet te Dominus à te c. Be not thou an evill man to thy selfe pray to God to deliver thee from thy selfe being an evill man and of an evill man to make thee a good man that thou maiest not hurt thy selfe and then never feare any hurt that any other evill man can doe thee Wee say Nemo laeditur nisi à seipso No man takes any hurt but he may thanke himselfe his owne sinne is the cause of it were it not for sinne heaven could have no quarrell against us hell could have no power over us our sinnes are they that hurt us they are those that undoe us The Scripture speakes of sinne lying at the doore Gen. 4. 7. If thou dost ill sinne lies at the doore Of all doore keepers in the world sinne is the worst for if that lie at the doore it doth a double mischiefe it keepes Gods blessing out and it lets Gods judgement in therefore if you desire to dwell in saferie and to prosper in your familie let not sinne lie at your doore as long as that lies there without repentance you must never looke to prosper The Scripture speakes of some that are sonnes of Belial and daughters of Belial the sonnes of Eli were sonnes of Bel al Sam. 2. and 1. Hannah saith to Eli Count not thy hand-maid for a daughter of Belial Now a son of Belial is taken generally for one exceedingly wicked the very child of the devill that lives absque jugo without a yoake without any feare of God before his eyes but it seemeth to be derived of Beli which signifies without and jagnal which is to be profitable or to prosper and so Belial noteth such a one as is altogether unprofitable and which cannot shall not prosper If any such be here or if any of you that be here finde your selves to be such that you are unprofitable members of the Common-wealth that you doe cannot prosper in your course of life I will not say yee are sonnes of Belial what have I to doe to judge you onely this let mee advise you that you would consider with your selves what sinne it is that lies at your doores and keepes Gods blessing out Remove but that drive but that a way by a sincere repentance and reformation of life and then there is hope to prosper We see it is the nature of a streame if it be stopt in his course that he cannot make a way in his wonted channell it will turne in upon it selfe and flow backe againe towards the fountaine and to the place it came from so when you finde your selves stopt in your proceedings that you cannot make away into the world so prosperously so succesfully as you desire then doe as the streame doth remeate flow backe reflect recoyle and turne in upon your selves to see where the fault lies what sinne is the cause of it for that 's the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the object or barre that hinders good things from us and when you have turned backe into your selves then turne forward unto your God desire him to pardon and amend you and that 's the way to prosper I have not yet done with this point I beseech you give me leave and I beseech God give mee grace that I may apply it severally and effectually to your soules and consciences for application is the life of all instruction a thing proved is true to all but it is good to none but onely to them to whom it is applied Let me intreat therefore your patient attention yet a little longer and you shall heare what I have to say unto you not in any biting or galling manner I never delighted in that straine but in gentlenesse and mildnesse to teach you how to prosper First you that are tradesmen Shop-keepers Handicrafts-men that have nothing to betake to but what your honest labours and endeavours must helpe you to doe you desire to prosper in your trades and callings then seeke the Lord before you set to worke doe as they doe at Sea that have oculos ad coelum manus ad clavum their hand upon the helme and their eye upon the heaven so when a mans hand is upon his worke and his heart upon his God then is his businesse like to prosper Contrariwise he that sets to his worke before he seekes to his God takes a preposterous course and commonly thrives thereafter You know what Peter confest to Christ Master we have laboured all night and taken nothing and no marvell for Christ was not with him in the Ship as soone as ever hee had gotten Christ immediatly he had good successe Beleeve it brethren except Christ be with a man in his Shop as he was with Peter in his Ship there 's no good to be done in any trade What 's the reason that so many Tradsmen breake and hide their heads and runne away but because they have not sought the Lord nor gotten Christ unto them they first breake with God then breake with men first lose their credits with God and then ' its just with God they should lose their credits with men first leave their honestie then lose their prosperitie if you desire therefore that your dealings should prosper and your trading hold and thrive get Christ into your shops and hee will bring you in Customers hee will blesse your takings hee will uphold you that you shall never breake but if ye expell Christ out of your shops by your wickednesse as Peter out of weakenesse would have had Christ beene gone out of his Ship saying Lord goe from me for I am a sinfull man then farewell all good fortune and never looke to prosper And if you would have Christ to keepe with you to dwell and make his abode with you and so to blesse and prosper you then be sure that you use a good conscience in all your dealings take heede you do not deale with your Customers as the Prophet Amos complaines of the dealers in his time Amos 8. 5. That they made the Ephah small and the Shekle great that is they made the measure little and the price great take heed of that 't is an abomination to the Lord and hee that useth it shall never prosper Remember the saying Iob cap. 8. 5. 6. Seeke the Lord and be upright and he will make the habitation of thy righteousnesse prosperous 3 You that have occasion to travell by land or by water that have any journey to goe that you desire should prosper then seeke to God before you set out of doores take God along with you request his company crave his conduct and guidance pray as Eleazer did Gen. 24. 12. O Lord God of my master Abraham I beseech thee send me good speed this day and God heard him and granted his desire hee sped as well as his heart could wish If thou wouldst be prosperous and speed well be religious and pray well for hee that
beseech you to make a little digression upon it I hope it shall be no transgression neither to your patience nor to my purpose because it is so agreeable and sutable to my text There you may see the two extreames of this vertue poverty on the one side and riches on the other like the two theeves in the Gospell and contentment like our Saviour Christ in the midst betweene them both The first extreame or enemie to contentment is Poverty though it please God to lay poverty upon some men I suppose for their soules good that by being poore in purse they may learne to be poore in spirit that so being wretched one way they may come to be blessed another way for blessed are the poore in spirit Mat. 5. Yet you would not thinke how hard a thing it is for a man that lives very poorely to live very contentedly But I will give you my reasons for it and they are foure 1. Propter inediam for the famine and hunger that poore people â—ndure in these times of dearth scarcity which rich ones neither feele nor feare As it was with Ioseph Gen. 37. 25. His brethren sate down to eate and drink be merry while poore Ioseph lay pining and starving in the pit and to that the Prophet Amos alludes blaming those that lived at ease in Sion and were not sorry for the afflictions of Joseph super contrituram Iosephi some render it for the threshing and sâ—ayling of Ioseph How many poore Iosephes are there in this kingdome that are faine to thresh and slaile to work and toyle from morne to night and all they can doe all they can earne will hardly buy bread for their poore wives and children In all the Lamentations of Ieremy there 's nothing more lamentable than this Lam. 4. 4. Parvuli panem petunt c. The little children cried and died for bread and there was not one that could breake it to them Blessed be the Lord it is not so in this City your plenty your bounty your mercy hath provided better for poore children than so and I doubt not but the promise the grace the glory of God will reward and crowne you for it but let me tell you beloved in the countrey abroad where no such provisions are you would blesse your selves to heare and see and know how hardly the poore doe fare how wretchedly how miserably they live having no more but as they say of prisoners pittances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will neither keepe them alive nor suffer them to dye so much as by the mercy of God will hold life and soule together and that is all And if it be an easie matter for such to be contented judge ye When a mans wife shal cry his children cry his cattell if he be worth any shall cry and lowe and bleate for want of food and a man hath it not to give them Oh my brethren this cuts this wounds this peirceth to the very heart and soule No marvell then that Agur prayed to God Hee might not come to poverty Propter inediam for the hunger that the poore doe suffer 2. Propter injuriam for the injuries and wrongs that poore people suffer from rich oppressors are not able to right themselves The Prophet David saith Psal 10. 9. They ravish the poore when they get him into their nets What are the Nets of rich men but their bonds their debts their morgages as Saint Chrysostom saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You bring us into writings that are stronger than any iron chaines These be the nets of rich oppressors their writings and obligations Now when they get a poore man into these nets how doe they use them David saith they doe not onely rob them but Ravish them You know Ravishing is a dishonesty joyned with violence and cruelty so the meaning is when they get a poore man into their debts and dangers that he is hampered and entangled in their nets they use him dishonestly and they use him cruelly too there is neither equity nor mercy to be had at their hands Elsewhere David termes them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men-eaters Christians in name but Canibals indeed Psal 14. 14. They eate up my people as they eate bread they doe not onely nip them and bite them by their usury as you know usury in English is biting in Hebrew so the word mesheck signifieth I say they doe not onely bite them by their usury but they devoure and eate them up by their extortion They eate up my people as bread i. they make no more conscience to undoe a poore man than they make conscience to eat a meales meate when they are hungry Beleeve it these men are no better than murtherers in Gods account for a poore mans substance is termed his life in Scripture in the Gospel it is said Mark 12. ult that the poore widdow cast into the treasury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Her whole life i her whole substance So Luke 8. 43. it is said of the woman that had an issue of bloud 12. yeares that she spent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Her whole life meaning her whole living upon the Physitians They then that take away a poore mans substance doe in effect and in Gods account take away his very life and so are murtherers For a poore man in his house is like a snaile in his shell crush that and you kill him In another place it is said They grind the faces of the poore that is they use them as cruelly and unmercifully as if they should take a poore mans face and grind it on a grindstone Now if this be not an enemy to a poore mens content judge ye therfore Propter injuriam for the wrongs that poore people suffer and cannot right themselves Lord saith Agur let me not come to poverty 3. Propter infamiam for the reproach the scorne and contempt that is incident to man of poore estate let a poore man be never so honest never so modest never so vertuous yet the world regards neither his vertues nor him but doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looke over him or disdainefully upon him as the Pharisee did upon the Publican Luke 18. when in contempt hee called him Iste publicanus this Publican this base inferiour fellow who was a better man to God-ward than himselfe Saint Iames knew the guise of the world and observed it Chap. 2. 2. that if there come one into your houses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a gold ring and gorgeous apparrell such a one is accepted and entertained with all respect but let there come in a poore man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vile raiment or in a poore habit he is despised and bid stand behind the doore Looke into Luke 15. 30. you shal see a true image of the rich churles of these times when the poore Prodigals wings were clipt his meanes was wasted that he was glad to seeke reliefe in his fathers house though his good father kindly
his lading but still desires to take in more As a ship may be over laden with gold and silver even unto sinking and yet have compasse and sides enough to hold ten times more so a covetous man though he hath enough to sinke him he never hath enough to satisfie him As a dog may have his stomack cram'd usque ad vomitum till he cast it up againe and yet his appetite is stil unsatisfied for he presently returnes to his vomite againe so a covetous miser though he cramme his chests with gold his garners with corne his deskes with bils and bonds yet his lust is never satisfied his minde is never wearied which makes the Lord even to wonder at it and aske usque quo How long Ther 's no end of a covetous mans desires he never leaves clogging and lading himselfe till he and his load perish together Take heede therefore of ill gotten riches Quia onerant because they load the soule and hinder it in its passage to heaven and in that sence are an enemie to mans contentment 2 Quia corrumpunt because ill-gotten riches corrupt a mans conscience and make him worse than otherwise he would or could be 1 Tim. 6. 9. They that will be rich fall into many temptations snares and lusts which drowne men in perdition and destruction Marke that he doth not say they that are rich for a man may be divinitùs dives divinely rich or rich to God I meane rich and godly too as Moses is said to be divinitus venustus divinely faire or faire to God Act. 7. 20. so the originall hath it Neither is it said They that would be rich if God so pleased to blesse them by just and honest wayes But they saith the Apostle that will be rich that set downe this for their resolution Rich they will be by right or by wrong they are those that corrupt themselves and runne the hazzard of their soules It is the conceit of Tertullian that even Iudas carried himselfe honestly and rightly Vsque ad loculorum officium till he came to carry the Bagge that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Evangelists word is the purse or tongue as it signifieth For Iudas thought as all covetous men doe that the purse is the best tongue a man can use to speak for himselfe upon any occasion when once he came to that to be a master of money he grew into such a devilish humour of covetousnesse that rather than h◠would be out of takings he would sell his very Saviour and a faire match he made for as Austin saith Iudas sold his salvation and the Scribes and Pharisees bought their damnation and all for a little money No marvell the Apostle cals the love of money the roote af all evill t is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the matter of money but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of money that is the Roote of all evill And why the roote I thinke for two causes 1. Because a roote is of a spreading of a growing nature specially if planted in a fruitful soyle Such is the corrupt heart of man if Satan can but once fasten that wicked roote of covetousnesse in a mans heart water it as he will with suggestions t is wonderful how it wil spread and grow and encrease continually more and more Or secondly some say it is called the Roote because it is with a man as with a tree in winter ther 's sap and life in the roote when ther 's little or none to be seene in the branches So in old and frosty age when other vices and lusts decay then covetousnesse holds life in the roote and a man will be covetous when he hath not strength to be other wayes vitious But why is it called the Roote of all evill for t is not the roote of prodigality ryot c. I take it the meaning is of all gainefull evils if so be that ryot and prodigality were as gainefull evils as basenesse and misery a covetous man would be as inclineable to the one as to the other Labour then to pull up this same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Roote of bitternesse and desire God to plant the sweete and comfortable grace of true contentednesse in your hearts that you may be so farre from being carried away with the love of money that you may account it as the Apostle speakes but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but drosse but dung but offall but filth and garbage in respect of Christ and a good conscience 3. Quia cruciant because they vexe and greeve and paine the soule Our Saviour Christ compares them to thornes thornes you know are painefull things painefull in the piercing but more painefull in the pulling out so are ill-gotten riches painefull in the getting but most painefull in the going out when these thornes come to be pluckt out by the hand of death that a man and his riches must part then is the paine then is the woe for now mens hearts are hardned their consciences seared they have as the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kinde of hornyhoofe growne over their soules like the brawny hardnesse that growes upon a labourors hands or a travellers feete that makes them insensible of any paine Oh but when death comes to pare off this crustinesse and leaves nothing to stand betwixt a mans soule and his sins then is the anguish of ill-gotten goods when he is searched to the quicke and his life lies a bleeding then let him say whether ungodly riches be not paineful things Zophar gives them a worse Epithet than thornes and likens them to poysons Iob 20. 12. Sugred poysons goe downe pleasantly Oh but when they are downe they gall and gnaw and gripe the very heart-strings asunder if there be not extraordinary remedy So do ill-gotten goods go downe like sugred poysons and so please the palats of covetous men that they cannot forbeare them nor will they Oh but there will come a time of wringing and ruing for all this They say the Italians will give a man a poyson that shall not kill him till a long time after such poysons are ill-gotten riches would you know the reason why they doe not trouble mens consciences now itis because the poyson doth not yet work when God in judgement sets this Poyson a working which they themselves have taken long agoe then as the Prophet Esay saith Chap. 3. 9. Woe be unto your souls for they have rewarded evill to themselves If a man should have a Diamond curiously cut into sharp angles in his body or in his bladder no man would account him a rich man but a miserable and a dead man even such is the state of him that hath swallowed downe the guilt of ill-gotten gaine it will one day torment him more than ever it enriched him so that the pleasure of the one shall never countervaile the paine of the other Take heede therefore and beware of ill-gotten riches Quia cruciant though
out of the water thus it fares with an hypocrite saith Iob when he is taken as it were with the Angle of God I meane with some mortall sicknesse that God begins to pull at his soule and twitch it out of his body whether he will or no then quaenam spes where is the hope of the Hypocrite alas his hope is gone The like expression you have Luke 12. 20. God Almighty saith to the rich man Thou foole this night they shall fetch away thy soule as if he had said I know thou art loath to part with thy soule loath to forgoe it but that shall not serve thy turne there will come those that will take it by force and fetch it from thee whether thou wilt or no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall never aske thee leave but shall wrest and wring it I am thee into such a place such a company such a condition as I am afraid to mention I have not now time as the Greekes say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beate this Oake for any more Acornes nor to sift my text for any more observations onely in a word If you desire to die contentedly let your care and endeavour be to live conscionably then let death come when it will it shall be no otherwise than a mid-wife aâ— Naz. speakes to deliver you and helpe you out of the paines of earth into the joyes of heaven then when you die you shall live when you goe from men you shall goe to God when your eyes are closed on earth they shall be opened againe in heaven Thus according to my weake ability I have done with my text and shewed you the way to be content God of his mercy give a blessing unto it for Iesus Christ his sake to whom with the Father and the holy Spirit be given and ascribed all honour and glory be done and performed all service and duty this day and for ever Amen FINIS THE Way to Well-doing OR A SERMON OF FAITH AND GOOD WORKES Preached in the Chappell of Buntingford in the County of Hartford at the beginning of their publike Lecture By John Gore Rector of Wenden-lofts in Essex Printed at London by Thomas Cotes for Thomas Alchorn and are to be sold at his shop in Pauls Church-yard at the Signe of the Greene-dragon 1635. TO THE RIGHT WORSHIPFVLL Master John Mountford Doctor of Divinity and one of the Residentiaries of Saint Pauls my most worthy friend and Benefactour Right Worshipfull I Remember a Motto of your owne which was this Lunae radijs non maturescâ—t Botrus That the beames of the Moone are too weake and too invalid to ripen a tender grape and bring it to maturitie unlesse the sun also adde his heate and cast his vitall beames upon it How well this sutes with men of my ranke that are Inferioris subsellij sacerdotes J shall not neede to tell you Alas what are all a poore mans labours in the ministry but as the Beames of the Moone some light they may give in a darke place but to ripen any worke for the publike good or to gaine any credit or estimation in the world they are farre too weake and unsufficient unlesse some man of worth that is instar solis in stead of the Suune to so poore a starre will be pleased out of his owne goodnesse to cast some beames J meane some favour and friendly countenance upon him Vouchsafe me therefore your gracious aspect upon my weake endeavours and the God of Heaven preserve your life that you may continue like Eliakim Esay 22. 23. As a fastened naile in a sure place still to doe good workes in Gods Church on earth till you be received up into glory with his Church in heaven Thus prayes Your poore unworthy Servant IOHN GORE THE WAY TO Well-doing Titus 3. 8. This is a faithfull saying and these things I will that thou affirme constantly that they which have beleeved in God might be carefull to maintaine good workes these things are good and profitable unto men NOT to trouble you with any preface it being not Taâ—ti not worth the while may it please you to observe in the Text three generall parts which may be reduced to three Heads and bee thus expressed 1. The Preachers direction 2. The peoples duty 3. Every ones desire As thus This is a faithfull saying and these things I will thou affirme constantly there is the preachers direction 2. As many as have beleeved in God must bee carefull to maintaine good workes there is the peoples duty 3. These things are good and profitable unto men there is every ones desire for that which every man desires that which every man aymes and drives at in his calling and in his course of life is to doe those things that may redound to their profit and their good and therein my text complyes with every mans desire assuring them that these things are not onely good and pleasing to God but good and profitable also unto men God hath onely the glory of our well-doing the profit and the good is all our owne In the first generall part observe two particulars 1. A commendation of the text this is a faithfull saying 2. A command to the Teacher these things I will that thou affirme constantly 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a faithfull saying I suppose you beleeve there is not a saying in all the booke of God but it is a true and a faithfull one all proceeding from the mouth of him that is a true and faithfull God a God that cannot lie nor alter the thing that is gone out of his lips yet some sayings in Gods booke are by way of Eminence or of excellence called by the name of faithfull sayings it pleaseth the Holy Ghost himselfe to set that note of dignity upon them either because God would have us in a speciall manner to build our faith and our affiance upon them as if he should say whatever other saiyngs of scripture ye doubt of never make any doubt of these for they are faithfull sayings you may pawne your lives and soules upon the truth and certainetie of them or rather as I take it they are termed faithfull sayings because they are such as doe more neerely concerne the faithfull then any others being purposely directed and intended Omnibus Christi fidelibus to all Christs faithfull people wheresoever for as Saint Paul said of Timothy Phil. 2. 20. I know no man like minded who will naturally care for such matters as these Tell a carnall or a worldly man of faith and good workes surdo canis you doe but as it were tell a tale to a deafe man he minds not what you say if you will talke to such a one you must tell him of the prizes of corne the practise of husbandry the rising and falling of the markets or perhaps some forraine or Domesticall newes then he understands you you speake to him then in his owne Idiome in his owne language but tell
well-doing if they have once done a good worke they thinke they have a supersedeas for doing good any more But God loves constancy in well-doing 〈…〉 see 2. Reg. 13. 18 19. how the man of God was wroth with the King of Israel because when he bade him smite upon the ground he smote but thrice and stayed sayth he thou shouldest have smitten five or sixe times then shouldest thou have smitten Syria till thou hadst consumed it whereas now thou shalt smite it but thrice So when a man shall doe two or three good deedes and then stay his hand this is not enough to please God then is God pleased when wee proceede and goe on and keepe a constant setled course of weldoing when wee make it as our meat and drinke to doe the will of our heavenly father so that as a healthfull man if hee eate or drinke the lesse one day hee â—ates and drinkes the more another day so should wee if wee serve God the lesse one day serve him the more another day if wee doe the lesse good one day doe the more the next day as an Archer if he shoote amisse one time he will try to mend it the next time so if we have done amisse one day strive to amend it the next day and so continually endeavour to redeâ—me our times because our dayes be few and evill Doubtlesse it is for this cause that God hath layd such a charge upon us to affirme these things constantly that they might be alwaies fresh in your remembrance and alway constant in our practise You know what is said in the Gospel Blessed is that servant whom his master when he commeth shall finde so doing that is when death or judgement shall come upon a man like a theefe in the night unexpectedly and unawares blessed of God is that man that is found at his prayers or taken in his calling or any waies taken in the act of well-doing but woe to that man or woman that is taken as it were napping in the midst of his sinnes as Balthashar was taken in the midst of his cups Nebushadnezzar in the midst of his pride the old world in the midst of their fleshline to speake the best of it that may be it is much to bee feared that God meanes no good to that parties soule I will close up 〈…〉 with that sweete and comfortable Collect Lord let thy speciall grace now and ever more prevent and follow us and make us continually to be given to all good workes through Iesus Christ our Lord Amen But that is not all I take it 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies rather to affirme strongly ex tote valde as we say to presse it home withall the strength and might we have though you neglect and slight good workes in your practise wee must not slight nor neglect them in our preaching but set them on as the Bee doth her sting with the greatest force and efficacie that possibly we can put to it I know there is as great difference betweene preachers as betwixt an infant and a Gyant drawing the same bow and yet if a Gyant shoote an arrow against a stone wall it pierceth not but reboundeth backe againe with the greater violence so the most happie the most able preacher that lives may shoot as unprofitably I meane preach as unsuccessefully as a weaker teacher if hee meete with people that have stones in their hearts I meane that are untractable and unpliable to any goodnesse unlesse God doe by them as he promised by his prophet Ezech. 11. I will take away your stony hearts and give you a heart of flesh non â—arnale sed carnâ—um not a fleshly heart but a fleshy hears that is a heart that shall bee as tender as your flesh that the least blow will bee seene upon it and the least pricke of a pin draw blood of it when God hath made this way then shall they feele that the word of God is virga virtutis a rod of strength and power even in the hand of the weakest minister wee see by experience let a little child take a staffe in his hand and strike a man therewith it never troubles him he never complaines of the blow but let a strong man take this child by the hand and strike with the same staffe he that feeles the blow though he see not the party that strooke him can easily conjecture that this was more then a child could doe there was the strength of some man in it In like manner when wee take the word of God into our hands as Gehazi tooke the staffe of Elisha alâ—â— we lay it on but weakely we doe but Verberaâ—◠〈…〉 beate the ayre or beate your eares that is all that we of our selves can doe but if at any time you feele a blow that lights upon your hearts if you feele a word that toucheth you to the soule beleeve it that stroke came from the hand of God All that we can doe is but as Iohn Baptist speaketh Mat. 3. to lay the Axe to the râ—ote of the tree now if a man take an Axe and onely lay it to the roote of a tree it will be long enough ere the tree be cut downe for it is the strength of the arme and the fetching of the blow it is that that wounds it it is that that fells it downe and for that cause I suppose the preaching of the word is called the Arme of God Esa â—3 1. it is not the hand of a preacher but it is the â—rme of God that wounds a sinners heart and makes him fall downe at the foote of God the weakenesse is from us but the strength is all from God who yet hath commanded us not to abate any thing of our owne paines nor to preach his word in any negligent manner but to affirmâ— and confirme it with all the strength and might that our witt and learning will afford 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith my text These things I will that thou affirme strongly And so from the skirts as it were I come to the body of my text where you have an abridgement of the law and the Gospel the Gospel is doctrina credendorum the law is doctrina agendorum the one teacheth us what wee ought to beleeve the other teacheth what wee ought to doe for the comfort and discharge of our owne soules in the sight of God Here both are knit together Beleeving and doing Law and Gospel Faith and good workes doe in our text as they should doe in our lives even meete and kisse each other Intimating unto us what Gods good pleasure is in this behalfe namely That as many as are of a right faith as many as have beleeved in God should be also of aright conversation should be carefull to maintaine good workes 1. For matter of faith I suppose that of all men living we Protestants are in the right the Faith that we professe and hold is doubtlesse such as is able
more by his friend than perhaps hee sees or perceives by himselfe Hence I take it the Prophet Gad is called Davids Seer 2 Sam. 24. 11. Wee know that David was a Prophet himselfe and had Revelations and Visions from God as well as Gad and yet even hee had a Seer deputed for him and doubtlesse Gad had a speciall inspection into Davids wayes and actions and saw more by him many a time than he saw by himselfe and brought backe many of his sinnes to his sight and remembrance which had formerly escaped him unseene and unrepented for this cause I suppose doth the holy Ghost entitle him Davids Seer So Num. 10. 31. when the Israelites were travelling in the Wildernesse towards the land of Promise though they had the Cloud to direct them by day and the Pillar of Fire to direct them by night yet they desired Iethro to be in stead of eyes unto them as the text expresseth it Why What need had they of Iethro to be eyes unto them seeing they had the infallible guidance and direction of the Cloud and Fire of God Yes for though these were guides unto them in generall yet for particular places and passages in the desart Iethroes direction was instead of eyes unto them because he knew the dangers of the wildernesse which they knew not So though a man for the generall course of his life and conversation may have the heavenly guidance of Gods holy Spirit and the blessed Guardianship of Gods holy Angels yet in particular cases and circumstances of a mans demeanour and carriage a Iethro a loving friend that will deale truely and plainely with a man may be in stead of eyes unto a man to informe him of what is a right and reforme him in what is amisse to shew him much good and save him from much evill that might befall him They say that a Mole is blinde all her life and never seeth till the very point of death for then the extremity of the paine breakes open the filme of her eyes and then she seeth but then her sight doth her no good Whether it be so or no I dare not affirme But so I have heard and so I have read and surely me thinks it is a lively resemblance of the wretched estate of some kinde of men that goe blindlings on in an evill course of life like the blinded Aramites 2 Reg. 6. that thought they had beene in the way to Dothan when they were in the midst of Samaria so these thinke themselves in the way to heaven when they are in the midst of Sathans kingdome and dominion till they come to die then the extremity of their paines may peradventure breake open the filme of their hearts to see their owne miserable estate through sinne before God but who can tell whether their sight doth then doe them any good and not rather torment them the more Happie therefore is that man that can meet with such a friend as Iob and Iethro was that will be instead of an Oculist unto him to open his eyes by sober admonitions and seasonable reprehensions that hee may see his sinnes in time and save himselfe from this same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Peter termes it Acts 2. 40. this perverse untoward generation We read 1 Sam. 14. 27. that when Ionathan had tasted the hony with the top of his rod the text saith his eyes were opened and he saw that he had done amisse This in my conceit is a lively resemblance of loving reprehension the Rod you will say is an embleme of correction and castigation and the hony may well passe for an embleme of a sweet and loving disposition put both these together the Rod and the Hony Reprehension and love or sweet and loving reprehension if any thing in the world open a mans eies and make him see hee hath done amisse that will doe it And this may be one reason why David desired to be smitten to be reproved ut videat that he might see his sinnes 2 Vt doleat that he might grieve for his sinnes It is with many a man as it was with Iob who lost his cattle lost his children lost all the goods hee had yet all these losses never troubled him till there came a nuntio a messenger that told him of it then Iob rent his cloathes and humbled himselfe in dust and ashes thus doth many a man run on in a carelesse course of sinne till hee hath lost himselfe lost his soule lost the favour of his God and the hope of heaven by Christ yet all these losses never trouble him untill some nuntio come some good Minister or neighbour or messenger from God and tell him how the case stands betwixt God and his soule then he grieves then he grones then or never will hee humble himselfe before the Lord as Saint Paul told the Corinthians 2 Cor. 7. 8 9. Though I made you sorry with a letter I doe not repent me because your sorrow brought you to repentance So hee is a happy man that can make his friend sorry for his sinnes either by letter as Paul did here and Eliah elsewhere 2 Chron. 21. 12. who would not goe to Iehoram to reprove him to his face but left a letter or a writing to be sent unto him which was brought him afterward when Eliah was either absent or dead and a bitter one it was as there you may read I say either by letter or by word of mouth any way he that can make his friend sorry for his sinnes doth him an happy kindnesse because this sorrow may bring him to repentance repentance brings him home to God and in God every man hath his quietus est a happy discharge from all his sinnes And this may be another reason why David desired to be smitten yet more ut doleat that hee might grieve for his sinne 3 Vt desistat that he might leave his sinnes we read Num. 22. 34. that when Balaam for the wages of unrighteousnesse was riding on to curse the people of God and that God had opened his eyes to see the revenging Angel that withstood him in the way and saw that the Angel did not smite him with his sword as he might have done but onely smote him with his word and reprehended him the text sheweth how modestly how meekely he submitted himselfe and said Now Lord saith he if my way displease thee I will get me backe againe and goe no further In like manner when thy conscience shall tell thee and Gods Angel I meane Gods Minister shall make it appeare unto thee that thy way displeaseth God that thou hast led thy life in such a way as God doth not accept be not thou more obstinate more head-strong than Balaam who is generally holden to be a Sorcerer and a Witch but if thou hast escaped vengeance and art but fairely smitten with a rebuke resolve with thy selfe and say as Balaam did Lord I perceive my way is displeasing in thy sight
the kindnesse of Pharaohs daughter it was Ieremies case when he was in the dungeon had it not bin for the kindnesse of his speciall friends and it is the case of many a man that is fallen from God into a gulfe into a whirle-poole of sinne that winds and drawes and suckes him in there is no possibility that his soule should scape drowning and death if mercy helpe not out It is said of the Prodigall child Luke 15. 13. that he wasted his substance with riotous living so we read it but the Originall is more significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in proper termes He lived unsavingly as much to say as in that course that he tooke hee was a lost man and could not have beene saved had he not reverted and repented as hee did And such an unsaving life doth many a man lead in gluttony and drunkennesse in riot and prophanenesse c. that God cannot keepe his owne truth and save his soule Now he that shall see his friend in such a way of wickednesse that as he said Ipsa sicupiat salus c. if salvation it selfe should come downe from heaven and offer it selfe to such a one he would not hee were not in case to accept it Hee I say that by words of motion can worke upon such a mans heart can bring him to repentance that he may become salvabilis within the compasse and possibilitie of being saved Is not this a kindnesse If you will beleeve S. Iames Chap. 5. ult it is the greatest kindnesse in the world He that converâ—â—th a sinner from the errour of his way shall save a soule from death and shall hide a multitude of sinnes Therefore as Saul said to the Ziphites when they came and told him where David was 1 Sam. 23. 21. Blessed be ye of the Lord for ye have had compassion upon me So he that hath any grace or but good nature in him will blesse God for such a Minister or neighbour or friend that will shew him the errour of his way that will tell him of his sinnes and take it as a mercie and a kindnesse and a compassion to his soule And so I come in the last place to the exaltation of this kindnesse above all that hath beene spoken It shall be Oleum capitis as the Originall hath it it shall be a soveraigne a precious and an excellent oyle that shall not breake my head When I first tooke this text in hand this seemed unto me a very strange and an uncouth expression if the Prophet had said It shall be a stone that shall not breake my head or a staffe or a club that shall not breake my head c. we had easily understood him but to speake of an oyle or a balme which we know to be so soft so supple so lith and gentle an oyntment that hee should speake of breaking his head with oyle it is strange I confesse it troubled me a while till at length I conceived it might be spoken by contraries as when a Physition gives a patient some pectorall or cordiall and saith Take this it will not hurt you his meaning is it will helpe and doe him good So this oyle shall not breake my head that is it shall heale it being broken by my owne corruption by Satans temptations and by the assention of such as flatter mee in my sinnes But why doth hee mention his head why doth he not say as well It shall not breake my arme or it shall not breake my legges c Answ The head you know is the principall part of man that which is neerest and gives life and influence to all the lower parts if that be broken all the body fares the worse It is a knowne place Matth. 10. Be wise as Serpents Now the wisedome of the Serpent they say consisteth chiefly in this that he will expose his body to any danger take any wound in his body so hee may but save his head because he knowes that his life lies in his head so is Christ our head and all our spirituall life lieth in him and floweth from him therefore our principall care should be what ever bodily danger wee expose our selves unto to hold life in the head hold faith and affiance in Iesus Christ But that is not all I take it when hee saith it â—â—all not breake my head his meaning is It shall breake something else about him that shall be better for him as thus It shall not breake my head but it shall breake my heart hee that breakes a mans head doth him an ill office that may endanger his life but hee that breakes his heart with that same hammer that Ieremy speakes of Ier. 23. 29. by the powerfull subduing Word of God doth him a right good office that may be a meanes though Gods blessing to prepare his soule for grace and make him a vessell capable of mercy for Deus Oleum misericordiae non infundit nisi in vas contritum God never powreth the oyle of his mercy but into broken vessels that is into broken hearts that are rent and torne as it were with remorse and sorrow for sinne As God threatned Hos 13. 8. I will rend the kall of their hearts rather than he will suffer sinne to dwell where his throne should be So this smiting is not to breake heads but to breake hearts which is better Or thus It shall not breake my head but it shall breake my sinnes-head or the head of my sinnes as David saith Psal 74. 14. The heads of Dragons are broken in the waters what are these Capita Draconum these heads of Dragons but capitall crimes predominant and master-sinnes that doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speakes that usurpe authority and domineere in the soule and threaten to devoure the conscience if they be not taken down and broken in the waters of repentance in the teares of godly sorrow for sinne Now he that can be a meanes to save his friends head and breake his sinnes head to cherish the one and crush the other Is not this a kindnesse worth acceptation If a man have an enemy that doth him wrong the Apostle counsels him to heape coales of fire upon his head Rom. 12 20. what are these Carbones ardentes these burning coales or coales of fire which the Apostle would have a man heape on his enemies head Surely I thinke he meanes no other then those Rom â— 9. Tribulation and anguish indignation and wrath upon the soule of every one that doth evill upon purpose to vexe his neighbour Now thus stands the case Hee that revengeth his owne quarrell and recompenseth evill for evill hee heapes coales of fire on his owne head that is makes himselfe liable to the just revenge of God but hee that by patient forbearance commits his cause to God and renders good for evill he heapes coales of fire on his enemies head that is he saves himselfe from wrong and transferreth
David did observe this priviledge that they were never forsaken and they were the righteous onely I never saw 〈◊〉 righteous forsaken 3. The continuance and succession of Gods favour and mercy that it doth not rest onely upon the righteous themselves but extendeth and eâ—la geth it selfe to their posterity and their seed nor their seed begging their bread Of thâ—se in their order and first of the time how long David had observed Gods dealing with the righteous namely from hi youth to his age â— I have beenâ— young Here first you may take into your consideration the holy minority of the Prophet David that in his young time he began to enter into religious thoughts and meditations touching Gods proceedings with his servants That time which other young folkes waste and melt away in folly and vanitie or in the pleasures of sinne that did he dispend and employ in a more serious and more sacred manner in devotions and divine contemplations of the manifold wisedome and workes of God To be a patterne and a president to all young â—olkeâ— that should come after him to begin betimes 〈◊〉 God and follow goodnesse Remember thy Creatour in the dayes of thy youth saith Salomon Eccles 12. 1. before evill dayes come Old dayes are evill dayes in respect of young dayes â—t be the young that be the good dayes if young folkes had but grace to make good use of them It was Gods Ordinance Levit. â— 14. that in their Meate-offerings of first fruits they should offer greene eares of corne or corne beaten out of greene eares To intimate unto us that God loves wee should dedicate and consecrate our greene and tender yeares to his service and not put it off as too many doe to the very Autumne and fall of their lives It is witten in the Gospel that when Christ heard a yong man say He had kept the Commandements from his youth thâ— Text faith He began to 〈…〉 to shew how God loves these timely beginnings of grace and goodnes Yea I dare say it that God makes more account of a little goodnesse in a young body â—hâ—n of a great deale more in one that is of greater age as you read 1 Reg. 14. 13. When 〈◊〉 childe was sicke the Prophet sent him word from God that he only of Ieroboams house 〈…〉 goe to the grave in peace because in him was found some good thing toward the Lord. There could not be much goodnesse in him being but a child and bred in Idolatry yet because there was some goodnesse ye see how God tooke liking to him and shewed his acceptance by that extraordinary favour towards him Let this be an encouragement to all young persons that are as the Poet speakes Aurorae filij sons of the morning that have day and life before them to learn of David and Ieroboams son to begin betimes to set forward to heaven and make choise of Christ to be their Guardian in their youth so shall they be sure never to come to want nor beggery in their age It was the honour and the happines of Andronicus and Iunia as we read Rom. 16. 7. that they were in Christ before Paul and it is the happiest priviledge and priority in the world to be the first in Christ and in the Covenant of grace for he that is the formost in Christianity upon earth shall be sure to have preferment according to his time both in grace and glory in the heavens Be ambitious therefore ye young men of this high honour and preferment get into Christ as soone as possibly you can for if you linger like Lot in Sodome and stay till you have gotten an habite and an haunt in wickednesse you would noâ— beleeve how hard a matter you shall finde it then to dispose your mindes and frame your lives to goodnesse Stampe Garlicke in a new morter and it will smell of it ever after let the devill get possession of a child he will hardly be removed when he comes to riper yeares as we have an example Marke 9. 20. There was an evil spirit had gotten such hold of a yong mans body that the Disciples with all their power and prayers could not cast him out whereupon our Saviour perceiving with what extremity he came forth with what wallowing and foaming and renting of the possessed He demanded how long that had happened unto him answer was made of a child if Satan get but handsell in child-hood he will plead prescription in age Therefore let all parents take heed they doe not deale with their children as those wicked ones did 2 Reg. 17. who offered their children to Molock first they carried them round about the fire and that was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheeling about their death and destruction secondly they caused their children to passe through the fire this was called Lustratio a purging by sacrifice thirdly they put them into the belly of Molock which was an hollow Image of brasse and burnt them quicke this was Vivi-comburium burning alive Too many such gracesâ—sse parents there are in the world who first initiate their children to the devill when they correct them 〈◊〉 this is as it were to carry them about the fire of hell secondly when by their evill example they teach them villany as the young 〈…〉 of the old Lyon to catch the prey 〈◊〉 9 this is as â—t were to make them passe through the â—â—â—e they not onely teach them evill by their evill example but applaud and allow them in their wickednesse and as the Apostles word is Rom. 1. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take delight and pleasure in their lewdnesse that is to put them as it were into the armes into the belly of the devill This is a wofull training up of children God forgive and amend all them that use it and God give all such children grace to doe as Salomon adviseth the young man Prov. 2. 16. â—urto se eripere to steale themselves â—ut of the hands and bands of sinne and Satan and to bind themselves Apprentices to God in their youth so shall they be sure to be potected and preserved and provided for in their age I bave beene young saith David and now am old c. Now am old You have heard the beginning of Davids pietie now marke his proceeding and continuance in well-doing he was no changeling you see neither in Religion nor in affection to God-ward but held on in a constant setled course of godly-mindednesse Iâ—a ut cano placerâ—t quod Juveni complaceâ—aâ— as one said so that that goodnesse which pleased him in his youth pleased him no lesse in his elder yeares yong and old he was still the same still bent and set his heart to serve and to observe the Lord. It was the commendation given to Mnason Act. 21. 16. that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an old disciple and it is the greatest honour that can be given to man or woman to be truely stiled as he was
a chariot to convey the other Sicco pede without wetting their feete to the land of Promise This is that which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12. 11. the quiet fruit of righteousnesse for though the bud and blossome of Righteousnesse I meane the first beginning of Grace and Christianity may be troubled and assaulted with difficulties and doubts and feares yet the fruit is alwayes quiet and the end is alwayes peace so that the Righteous while the live they live to the Lord and when they die they die in the Lord so both in life and death the Lord is theirs and they are his they never forsake the Lord nor doth the Lord ever forsake them I never saw the Righteous forsaken Ob. No may some say Did David never see the Righteous forsaken as when he himself cried out Psal 22 1. My God my God why hast thou forsaken me and art so far from my helpe And doth not Sion it selfe which is the Church of God and mother of the faithfull complaine in like manner Esayâ—9 â—9 14. The Lord hath forsaken me and my God hath forgotten mee And did not our blessed Saviour who was Righteousnesse it selfe when he was in that biâ—ter passion upon the Crosse and suffered those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those unknowne and unexpressible torments did not he crie out to the amazement of men and horrour of Angels My God my God why hast thou forsaken me How then can David say He never saw the righteous forsaken Ans I answer in the words of a Father Quosdam deserit Deus quosdam desâ—rere videtur some God doth indeede forsake as he did Saul and Iudas and such others because they had indeede and in earnest forsaken and cast off the Lord other some God doth but onely seeme to forsake as hee did David and Sion and his owne blessed Sonne our Saviour As when some tender mother will seeme to forsake her childe and goe aside and hide her selfe onely to trie whether the childe will moane after her or no and then hearing the childs moaning she is wont to make the more of it than she did before Thus it pleaseth God many times to hide himselfe as the Prophet speaketh Esay 45. 15. Thou O God hidâ—st thy selfe O God the Saviour of Israel but it is onely to see whether we will make any moane after him and lament after the Lord as the Israelites did and groane and grieve for his departure Therefore as our Saviour when he heard them say He whom thou lovest is sicke Iob. 11. 3. he answered This sicknesse is not unto death so when it may be said Hee whom God loveth is forsaken it may be answered This forsaking is not unto death but when they seeme in the sight of others and in their owne sence and feeling to be most rejected and least regarded of God then is God nearest to their helpe and succor In a word there is a twofold desertion the one in sinne the other in punishment God may leave the Righteous to either or both of these that is hee may suffer them to fall into some grievous sinne or he may suffer them to lie long under some grievous punishment and yet not forsake them neither 1. Desertion is sin is when God withdraweth the assistance of his grace and leaves the righteous to fall into some great offence as he did David and divers others and of Hezekiah it is said totidem verbis 2 Chron. 32. 31. That God left him to try out al that was in his heart not but that God knew all before but Hezekiah did not know so much by himselfe nor would not beleeve that he had so bad so base an heart till he tried it and found it by wofull experience therefore God left him to himselfe to pull downe the pride of his heart and to make him humble and vile in his owne eyes Thus God left Saint Peter as you know but wherefore did hee leave him Our Saviour saith it was but onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22. to sift and winnow him as wheat Looke then what winnowing is unto the wheat a meanes to cleanse it and purge it from drosse and dust and chaffe the same is temptation and sinne to the righteous a meanes through Gods mercy and their owne repentance to make them more cleane more holy more humble in the sight of God And for this cause I suppose that God who if he pleased could easily withhold the righteous from sinne doth yet in his wisedome leave them to themselves and let them fall that by falling they may have experience of their infirmity their infirmitie may draw them to humility humility brings them home to God and in God they have their quietus est a free and full discharge from all their sinnes 2. Desertion in punishment is when God casts the righteous into tribulation and anguish and then seemes to leave them and neglect them and take no notice of the burthen that lies upon them as you read Judg. 6. 13. the Angel of the Lord came unto Gideon and said God is with thee thou mighty man of valour Gideon answered Alas Lord if the Lord be with us how then is all this evill come upon us that good man could not perâ—wade himselfe but that God had quite forsaken him when he saw there was so much evill come upon them he thought that Gods goodnesse and their evills his mercies and their miseties had beene incompatible and could not have consisted nor stood together But Gideon was mistaken in that and so are the Righteous many a time and oft when they measure Gods presence by prosperity and hiâ— absence by adversitie For God is not absent when hee punisheth but onely seemes to withdraw himselfe and his favour that the Righteous might draw nearer and creepe closer to God as one that shivers of an Ague drawes neerer and creepes closer to the fire Thus you have seene the priviledge of the Righteous that notwithstanding their sinnes and notwithstanding their punishments yet they are never wholly deserted nor forsaken of the Lord. I come now to the last part of my Text and that is The continuance and succession of Gods favour and mercy that it doth not rest onely upon the Righteous themselves but extendeth and enlargeth it selfe to their posterity and to their seed Nee semen ejus querens panem nor their seed begging their bread This shewes the gracious descent and propagation of Gods blessing when it alights Like the Oyle that was powred on Aarons head it wet not his head and his beard alone as David speaketh Psal 1 33. 2. but went downe to the skirts of his cloathing so the mercy and loving-kindnesse of the Lord doth not rest and remaine onely upon the head of the family upon the righteous parents but descends and runnes downe to the utmost of their posterity and is derived from them unto their â—eed Here then come in two Points worthy to be resolved First