know what it is by effect and experience To have as expert a tongue and as quick a memory as Portius a perfect understanding great science profound eloquence a sweet stile To have the force of Demosthenes the depth of Thesius the perswasive art of Tully c. if withal he wants Grace and lives remissely With the Astronomer to observe the motions of the heavens while his heart is buried in the earth to search out the causeâ—f â—f many effects and let pass the consideration of the principal and most necessary With the Historian to know what others have done and how they have sped while he neglecteth the imitation of such as are gone the right way With the Law-maker to set down many Lawes in particular and not to remember the common Law of nature or Law general that all must die Or lastly with Adam to know the Nature of all the Creatures and with Solomon to be able to dispute of every thing even from the Cedar to the Hyssop or Pellitory when in the mean time he lives like Dives dyes like Nabal and after all goes to his own place with Iudas Alas many a Fool goes to hell with lesse cost less pains and far more quiet that is but raw knowledge which is not digested into practice It is not worth the name of knowledge that may be heard only and not seen Ioh. 13.17 Deut. 4.6 Good discourse is but the froth of wisdom the sweet and solid fruit of it is in well framed actions that is true knowledge that makes the knower blessed We only praise that Mariner that brings the ship safe to the haven What sayes Aristotle to be wise and happy are terms reciprocal And Socrates that learning saith he pleaseth me but a little which nothing profits the owner of it either to vertue or happiness And being demanded Who was the wisest and happiest man He Answered He that offends least He is the best schollar that learns of Christ obedience humility c. He is the best Arithmetitian that can add grace to grace he is the best learned that knows how to be saved Yea all the Arts in the world are artless Arts to this Sect. 45. THe best knowledge is about the best things and the perfection of all knowledge to know God and our selves Knowledge and learning saith Aristotle consisteth not so much in the quantity as in the quality not in the greatness but in the goodness of it A little gold we know is more worth than much dross a little diamond than a rocky mountain So one drop of wisdom guided by the fear of God one spark of spiritual experimental and saving knowledge is more worth than all humane wisdom and learning yea one scruple of holiness one dram of faith one grain of grace is more worth than many pounds of natural parts And indeed Faith and Holiness are the nerves and sinews yea the soul of saving knowledge What saith Aristotle No more than the knowledge of goodness maketh one to be named a good man no more doth the knowledge of wisdom alone cause any person properly to be called a wise man Saving knowledge of the truth works a love of the truth known yea it is a uniform consent of knowledge and action He only is wise that is wise for his own soul he whose conscience pulleth all he hears and reads to his heart and his heart to God who turneth his knowledge to faith his faith to feeling and all to walk worthy of his Redeemer He that subdues his sensual desires and appetite to the more noble faculties of reason and understanding and makes that understanding of his to serve him by whom it is and doth understand He that subdues his lusts to his will submits his will to reason his reason to faith his faith his reason his will himself to the will of God this is practical experimental and saving knowledge to which the other is but a bare name or title A competnet estate we know well husbanded is better than a vast patrimony neglected Never any meer man since the first knew so much as Solomon many that have known less have had more command of themselves Alas they are not alwayes the wisest that know most For none more wise and learned in the worlds account than the Scribes and Pharisees yet Christ calls them four times blind and twice fools in one chapter Matth. 23. And the like of Balaam 2 Pet. 2.16 who had such a prophetical knowledge that scarce any of the Prophets had a cleerer revelation of the Messiah to come And the same may be affirmed of Judas and Athitophel for many that know a great deal less are â—ar wiser Yea one poor crucified thief being converted in an hours time had more true wisdom and knowledge infused into him than had all the Rulers Scribes and Pharisees It is very observable what the High Priest told the Council as they were set to condemne Christ Ye know nothing at all he spake truer than he meant it for if we know not the Lord Iesus our knowledge is either nothing or nothing worth Rightly a man knows no more than he practiseth It is said of Christ 2 Cor. 5.21 that he knew no sin because he did no sin in which sense he knows no good that doth no good These things if ye know saith our Saviour happy are ye if ye do them Joh. 13.17 And in Deut. 4.6 Keep the commandements of God and do them for this is your wisdom and understanding before God and man What is the national sweetness of Honey to the experimental taste of it It is one thing to know what riches are and another thing to be Master of them It is not the knowing but the possessing of them that makes rich Many have a depth of knowledge and yet are not soul-wise have a liberary of divinity in their heads not so much as the least Catechisme in their consciences full brains empty hearts Yea you shall hear a flood in the tongue when you cannot see one drop in the life Insomuch that in the midst of our so much light and means of Grace there be few I fear that have the sound and saving knowledge of Jesus Christ and him crucified which was the only care and study of St. Paul 1 Cor. 2.2 Sect. 46. ANd that I am not mistaken the effect shews For if men knew either God or Christ they could not but love him and loveing him they would keep his commandments Ioh. 14.15 For hereby saith St. John It is manifest that we know him if we keep his commandments 1 Joh. 2.3 But he that sayeth I know him and yet keepeth not his commandments is a lyar and there is no truth in him ver 4. What saith our Saviour This is life eternal to know thee the only true God and Jesus Christ whom thou hast sent Joh. 17.3 But how shall a man know whether he hath this knowledge Answ. St. John tells you in those last words mentioned
number of those that by professing themselves Protestants discredit the Protestant Religion Who because they have been Christened as Simon Magus was received the Sacrament of the Lord's Supper like Iudas and for company go to Church also as Dogs do are called Christians as we call the Heathen Images gods yea and being blinded by the Prince of darknesse 2 Cor. 4.4 think to be saved by Christ though they take up Arms against him and are no more like Christians then Michols Image of Goats hair was like David Who make the world only their god and pleasure or profit alone their Religion Who are so gracelesse that God is not in all their thoughts except to blaspheme him and to spend his daies in the Divel's service Who being Christians in name will scoffe at a Christian indeed Who honour the dead Saints in a cold profession while they worrey the living Saints in a cruel persecution Who so hate Holiness that they will hate a man for it and say of good living as Festus of great Learning It makes a man mad whose hearts will rise at the â—ight of a good man as some stomachs will rise at the sight of sweet meats Whose Religion is to oppose the power of Religion and whose knowledge of the Truth to know how to argue against the Truth Who justifie the wicked and condemne the â—ust who call Zeal madness and Religion foolishness Who love their sins so much above their souls that they will not onely mock their Admonisher scoff at the means to be saved and make themselves merry with their own damnations but even hate one to the death for shewing them the way to eternal life who will condemne all for Round-heads that have more Religion then an Heathen or knowledg of heavenly things then a childe in the womb hath of the things of this life or conscience then an Atheist or care of his soul then a Beast and are mockers of all that march not under the pay of the Divel Who with Adam will become Satans bond-slaves for an Apple and like Esau sell their Birth-right of Grace here and their Blessing of Glory hereafter for a messe of Pottage Who prefer the pleasing of their palates before the saving of their souls who have not onely cast off Religion that should make them good men but reason also that should make them men Who waste virtues faster then riches and riches faster then any virtues can â—et them Who do nothing else but sin and make others sin too who spend their time and patrimonies in Riot and upon Dice Drabs Drunkennesse who place all their felicity in a Tavern or Brothel house where Harlots and Sycophants rifle their Estates and then send them to rob Who will borrow of every one but never intend to satisfie any one Who glory in their shame and are ashamed of that which should and would be their glory Who desire not the reputation of honesty but of good fellowship Who instead of quenching their thirst drown their senses and had rather leave their wits then the wine behinde them Who place their paradise in their throats heaven in their guts and make their belly their god Who pour their Patrimonies down their throats and throw the house so long out at windows that at length their house throws them out of doors Who think every one exorbitant that walks not after their rule Who will traduce all whom they cannot seduce even condemning with their tongues what they commend in their consciences Who as they have no reason so they will hear none Who are not more blinde to their own faults then quick-sighted in other mens Who being displeased with others will flie in their Makers face and tear their Saviours Name in pieces with oaths and execrations as being worse then any mad dog that flies in his Masters face that keeps him Who swear and curse even ouâ— of custome as currs bark yea they have so sworn away all grace thar they count it a grace to swear and being reproved for swearing they will swear that they swore not Or perhaps they are covetous Cormorants greedy Gripers miserly Muck-worms all whose reaches are at riches Who make gold their god and commodity the stern of their consciences Who hold every thing lawful if it be gainful Who prefer a little base peâ—f before God and their own salvations and who being faâ—ted with Gods blessings do spurn at his precepts Who like men sleeping in a boat are carried down the stream of this World until they arrive at their graves-end Death without once waking to bethink themselves whether they are a going to Heaveu or Hell Or Ignorant and Formal Hypocrites who do as they see others do without either conscience of sin or guidance of reason Who do what is morally good more for fear of the Law then for love of the Gospel Who fear the Magistrate more then they fear God or the Divel regard more the blasts of men's breath then the fire of God's wrath will tremble more at â—â—e thought of a Bayliffe or a Prison then of Satan or Hell and everlasting perdition Who will say they love God and Christ yet hate all that any way resemble him are slint unto God wax to Satan have their ears alwaies open to the Tempter shut to their Maker and Redeemer will chuse rather to disobey God then displease great Ones fear more the Worlds scorns then His anger and rather then abridge themselves of their pleasure will incur the displeasure of God Who will do what God forbids yet confidently hope to escape what He threatens Who will do the Divels works onely and yet look for Christs wages expect that Heaven will meet them at their last hour when all their life long they have galloped in the beaten Road towards Hell Who expect to have Christ their Redeemer and Advocate when their consciences tell them that they seldom remember him but to blaspheme him and more often name him in their Oaths and Curses then in their Praiers Who will persecute Honest and Orthodox Christians and say they mean base and dissâ—â—bling Hypocrites Who think they do God service in killing his servants Joh. 10.2 Who will boast of a strong faith and yet fall short of the Divels in believing Jam. 2.19 Who turn the grace of God into wantonness as if a condemned person should head his Drum of Rebellion with his Pardon resolving to be evil because God is good Who will not believe what is written till they feel what is written and whom nothing will confute but fire and brimstone Who think their villainy is unseen because it is unpunished and therefore live like beasts because they think they shall die like beasts Considering the swarms Legions Millions of these I say and many the like which I cannot stand to repeat As also in reference to Levit. 19.17 Isa. 58.1 And out of compassion to their pretious souls there are above twenty several Books purposely composed wherein are proper remedies of
joy and with the Holy Ghost Acts 13.52 And as their afflictions do abound so their consolations abound also 2 Cor. 1.5 For these are comforts that will support and refresh a Child of God in the very midst of the flames as the Martyrs found for maugre all their persecutors could do their peace and joy did exceed their pain as many of them maniâ—ested to all that saw them suffer Sect. 3. Where observe before we go any further what sots they are that cry out It is in vain to serve God and unprofitable to keep his Commandments as it is in Malachy 3.14 For had these fools but tasted the sweet coâ—forts that are in the very works of piety and that Heaven upon earth the feast of a good conscience and joy of the inward man they could not so speak Yea then would they say there is no life to the life of a Christian. For as the Priests of Mercury when they ate their figs and honey cryed out O how sweet is truth So if the worst of a Believers life in this world be so sweet how sweet shall his life be in that Heavenly Ierusalem and holy City where God himself dwelleth and where we shall reign with Christ our Bridegroom and be the Lambs wife which City is of pure gold like unto clear glass the walls of Iasper having twelve foundations garnished with all manner of precious stones the first foundation being Iasper the second Saphir the third a Chaleedony the fourth an Emerauld the fifth a Sardonyx the sixth a Sardius the seventh a Chrysolite the eighth a â—eryl the ninth a Topaz the tenth a Chrysoprasus the eleventh a Iacinth the twelfth an Amethyst having twelve gates of twelve Pearls the street â—hereof of pure gold as it were transparant glass In the midst of which City 〈◊〉 a pure River of the water of life clear as Cristal and of either side the â—ree of life which bears twelve manner of fruits yielding her fruit every moneth the leaves whereof serve to heal the Nations Where is the Throne of God and of the Lamb whom we his servants shall for ever serve and see his face and have his Name written in our foreheads And there shall be no night neither is there need of the Sun neither of the Moon to shine in it for the glory of God doth lighten it and the Lamb is the light thereof Into which nothing that defileth shall enter but they alone which are written in the Lambs Book of life As is exprest Rev. 21 22 Chap. The Holy Ghost speaking after the manner of men and according to our slender capacity for otherwise no words can in any measure express the transcendency of that place of pleasure Onely here we have a taste or earnest penny one drop of those divine dainties of those spiritual supernatural and divine pleasures reserved for the Citizens of that heavenly Ierusalem some small smack whereof we have even in the barren desert of this perillous peregrination God letting out as it were a certain kind of Manna which in some sort refresheth his thirsty people in this wilderness as with most sweet honey or water distilled from out the Rock As what else are those â—ubilees of the heart those secret and inward joyes which proceed from â— good conscience grounded upon a confident hope of future salvation 〈…〉 do these great clusters of grapes signifie but the fertility of 〈…〉 Land of Promise Sect. 4. True it is none can know the spiritual joy and comfort of a Christian but he that lives the life of a Christian Joh. 7.17 As none could learn the Virgins Song but they that sang it Rev. 14 3. No man can know the peace of a good conscience but he that keeps a good conscience no man knows the hid Manna and white Stone with a new name written in it but they that receive the same Rev. 2.17 The world can see a Christians outside but the raptures of his soul the ravishing delights of the inward man and joy of his spirit for the remission of his sins and the infusion of grace with such like spiritual Priviledges more glorious than the States of Kingdoms are as a covered messe to men of the world But I may appeal to any mans conscience that hath been softned with the unction of grace and truly tasted the powers of the world to come To him that hath the love of God shed abroad in his heart by the Holy Ghost in whose soul the light of grace shines whether his whole life be not a perpetual Hallelujah in comparison of his natural condition Whether he finds not his joy to be like the joy of harvest or as men rejoyce when they divide a spoil Isa. 9.3 Whether he finds not more joy in goodness than worldlings can do when their wheat wine and oyl aboundeth Psal. 4.7 53.17 Yea he can speak it out of experience that as in prophane joy even in laughter the heart is sorrowfull so in godly sorrow even in weeping the heart is light and cheerfull The face may be pale yet the heart may be calm and quiet So St. Paul as sorrowing and yet alwayes rejoyceing 2 Cor. 6.10 Our cheeks may run down with tears and yet oâ—â— mouthes sing forth praises And so on the contrary Where O God there wants thy grace Mirth is onely in the face 2 Cor. 5.12 Well may a careless worldling laugh more as what will sooner make a man laugh than a witty jest but to hear of an Inheritance of an hundred pounds a year that is faln to a man will make him more solidly merâ—y within Light is sown to the righteous and joy for the upright Psal. 97 1â— My servant saith God shall sing and rejoyce but they shall weep c. Isa. 65.14 Indeed we are not merry enough because we are not Christians enough because sin is a cooler of our joy as water is of fire And like the worm of Ionah his gourd bites the very root of our joy and makes it wither Yea sin like a damp puts out all the lights of our pleasure and deprives us of the light of Gods countenance as it did David Psal. 51 1â— 4.6 So that the fault is either First in the too much sensuality of a Christian that will not forgo the pleasures of sin or the more muddy joys and pleasures of this world which are poysons to the soul and drown our joyes as Bees are drowned in honey but live in vinegar Men would have spiritual joy but withall they would not part with their carnal joy Yet this is an infallible Conclusion There is no enjoying a worldly Paradise here and another hereafter Or Secondly The fault is in the taste not in the meat in the folly of 〈…〉 To taste spiritâ—al joyes a man must be spiritual for the Spirit relisheth onely the things of the Spirit and like loveth his like Between a spiritual man and spiritual joyes there is as mighty an appetite and enjoying as
taken from them Luke 10.41 42. True worldly mindes think no man can be of any other then their own diet and because they finde the respects of self-self-love and private profit so strongly prevail with themselves they cannot conceive how these should be capable of a repulse from others Nature thinks it impossible to contemn honour and wealth and because so many souls are thus taken cannot believe that any would escape But let carnal hearts know there are those that can spit the world in the face and say Thy gold and silver perish with thee Acts 8.20 That had rather be masters of themselves then of the Indies and that in comparison of a good conscience can tread under foot with disdain the worlds best proffers like shadows as they are and that can do as Balaam said If Balack would give me his house-full of silver and gold I cannot go beyond the Commandement of the Lord Numb 24.13 Elisha and Gehazi looked not with the same eyes upon the Syrian treasure but one with the eye of contempt the other with the eye of admiration and covetous desire Two men see a Masse together one is transported with admiration and delight the other looks upon it with indignation and scorn one thinks it heavenly the other knowes it blasphemy CHAP. XXV NOw why are godly Christians so content with a little that they desire no more certainly they could be as rich as the richest and as wise for earthly things as they are for heavenly As when Thales was upbraided that all his wisdome could not make him rich seâ—â—ing but his minde to it he saw by study that there would be a great Scarcity of oil which in the time of plenty he took up upon credit and when the want came by his store he became exceeding rich as Laâ—rtius relates but they are better pleased with a competency then to trouble themselves to get or indeed to desire an opulency The Christians reasons are these First they consider that as a shoe fit is better then one either too big or too little for one too big sets the foot awry and one too little hindereth the going so a mean estate is best Better is a little with the fear of the Lord then great treasure and trouble therewith Prov. 15.16 A ship of great burthen and heavy laden comes with great labour and difficulty and with much adoe is brought in if it want ballast and lading there is great danger of overturning but a light Pinace indifferently fraight comes along swiftly and is brought to the harbour with much ease Nor do the godly wise desire more then they can wield in which they resemble Aristippus who when a servant in journeying with him was â—yred with the weight of the money which he carried bid him cast out that which was too heavy and carry the rest whereas the covetous man is like Arthipertus King of the Lombards who flying from Asprandus his enemy and being to swim over the River Tesino to save his life took so much gold with him that he both drowned it and himself with it Secondly the poor and mean have a deeper sense of Gods fatherly care and providence in replenishing them at all times of need even beyond imagination or expression then others have that know noâ— what it is sometimes to want whiles wicked mindes have their full scope they never look up above themselves but when once God crosseth them in their projects their want of success teaches them to give God hiâ— own We should forget at whose cost we live if we wanted nothing And doubtless one bit from the mouth of the Raven was more pleasing to Elijah then a whole Table full of Ahabs dainties Nothing is more comfortable to Gods children then to see the sensible demonstrations of the divine care and providence as is promised Prov. 3.6 In all thy wayes acknowledge him and he shall direct thy wayes The godly man wearies not himself with cares fears have he but from hand to mouth never so little for he knows he lives not at his own cost He considers what Saint Peter saith 1 Pet. 5. Cast your care upon the Lord for he careth for you verse 7. He remembers what our Saviour faith Matth. 6. observes the same and never doubts of the performance so he takes no thought for to morrow what he shall eat or what he shall drink or wherewith he shall be clothed but applauds his own happiness knowing that he who feedeth the fowls of the Air and arrayeth the Lillies of the field will be sure to feed and clothe them that are his sons and houshold servants Matth. 6.25 to the end Luke 12.22 to 33. Levit. 26.3 to 14. Phil. 4.6 1 Pet. 5.7 Psal. 55.22 Besides as there are intercourses of sleeping and waking of night and day of fair weather and foul of war and peace of labour and recreation that each may set off the other so God findes it meet by a sense of want to humble us and by supplying our wants to fill us with joy and thankfulness Ptolomie King of Egpyt going a hunting lost his way and could get no better fare then a course brown loaf in a Shepherds house but this he said seemed sweeter and better to him then all the delights that ever he ate or met with before Content in want is plenty with an over-plus The giver of all things knows how to dispence his favours so as that every one may have cause both of thankfulness and humiliation whiles there is none that hath all nor any one but hath somâ— Thirdly God in mercy not seldome keeps his children from riches and abundance lest they should choak and wound them for they are snares and thorns Matth. 13.22 Indeed riches are a blessing if we can so possess them that they possess not us There can be no danger much benefit in abundance all the good or ill of wealth or poverty is in the minde in the use But this is the misery Plenty of goods commonly occasions plenty of evils How many had been good had they not been great Divers have changed their mindes with their means neither hath God worse servants in the world then are rich men of the world if adversity hath slain her thousands prosperity hath slain her ten thousand Commonly where is no want is much wantonness and as we grow rich in temporals we grow poor in spirituals Usually so much the more proud secure wanton scornful impenitent c. by how much the more we are enriched advanced and blessed They spend their days in wealth therefore they say unto God Depart from us for we desire not the knowledge of thy wayes and what is the Almighty that we should fear him Job 21.13 14 15. CHAP. XXVI FOurthly men in a middle condition are mostly more merry and contented then others that surfeit with abundance Who so melancholy as the rich worldling and who more merry then they that are poorest I have read of a
for such glory or service from us as he is worthy to receive but as we are able to give Our praises and performances are not sinnes yet they are not without some touch of sin Duties and infirmities come from us together but Christ parts them forgiving the infirmities and receiving the praises and performances They are full of weaknesses yet does not he except against them for their imperfections He takes them well in worth though there be no worth in them and vouchsafes them a reward which had been sufficiently honoured with a pardon Neither can we hurt or take away any thing from him For if we be wicked our wickednesse may hurt a man like our selves but what is it to him Job 35.7 8. Yet neverthelesse we may do many things which he accounts and rewards as done to himself of which I will give you one in special and I pray mind it Though we can do nothing for Christ himself he being now in Heaven yet we may do much for his poor members those excellent ones whom David speakes of Psalm 16.2 3. which Christ accounts all one as if it were done to himself as appears by many expresse testimonies When I was an hungred ye fed me when I was naked ye cloathed me when sick and in prison ye visited me c. For in as much as ye did it unto one of these little ones that believe in me ye did it unto me Matth. 25.34 to 41. He that giveth unto the poor lendeth unto the Lord Prov. 19.17 And many the like which I have formerly cited CHAP. XVII Now do we love Christ or would we indeed expresse our thankfulnesse to him for what we have received from him Or do we desire to do something again for Christ who hath done and suffered so much for us here is a way chalked out unto us which he prefers before all burnt-offerings and sacrifices Mark 12.33 When David could do the Father Barzillay no good by reason of his old age he loved and honoured Chimham his son 2 Sam. 19.38 And to requite the love of Ionathan he shewed kindnesse to Mephibosheth So if thou bearest any good will to God or Christ whom it is not in thy power to pleasure thou wilt shew thy thankfulnesse to him in his Children and poor members who are bone of his bone and flesh of his flesh Ephes. 5.30 Is our Ionathan gone yet we have many Mephibosheths and he that loves God for his own sake will love his Brother for Gods sake Especially when he hath loved us as it were on this condition that we should love one another Iohn 15. This is my Commandement saies Christ that ye love one another as I have loved you Vers. 12. And greater love than his was cannot be Vers. 13. And untill we consider how infinitely good God hath been unto us we can never shew any goodnesse towards our Brethren We must know he hath given us all we have before we will part with any thing for his sake God in the beginning had no sooner created the Heavens and the Earth but he said Let the Earth bring forth grass the Herb yeelding seed and the fruitfull tree yeelding fruit c. Gen. 1.11 12. So when he hath by his Word and Spirit created us anew he commands us to be fruitfull in the works of Piety and Charity Col. 1.10 And the river of Charity does alwaies spring from the fountain of Piety Faith is as the leads and pipes to bring in and Love is as the cock of the cunduit to let out And what availeth the one without the other What avileth it my Brethren saies St Iames though a man saith he hath faith when he hath no works that is works of Charity can the faith save him For if a Brother or a Sister be naked and destitute of daily food and one of you say unto them Depart in peace warm your selves and fill your bellies notwithstanding ye give them not those things which are needfull for the body what helpeth it Even so the faith if it have no works is dead in it self James 2.14 to 18. A just man lives by his faith Hab. 2.4 Heb. 10.38 and others live by his charity Pure Religion and undefiled before God even the Father is this to visit the fatherlesse and widdowes in their adversity and to keep himself unspotted of the world James 1.27 Love is the fulfilling of the Law Rom. 13.10 and Faith is the fulfilling of the Gospel Act. 13.39 16.31 1 Thes. 4.14 1 John 3.23 A Christian in respect of his faith is Lord over all 1 Joh. 5 4. 2.14 in respect of his love he is servant unto all Gal. 5.13 Faith is the mother grace by it we are justified Lukâ— 7.47 50. Gal. 3.8 our hearts are purified Act 15.9 our persons are accepted and our soules saved Ephe. 2.8 9. Luke 18.42 Yet in many respects love is preferred before it as 1 Cor. 13.13 Now abideth Faith Hope and Love even these three but the chiefest of these is Love So that what the diamond is among stones the Sun among Plaenets and gold among mettals such is Love among the graces Love will make us to have publique spirits resembling the Moon which borroweth her light from the Sun that she may convey it to all the inferiour creatures takes from the Sea that she may give to the lesser rivers It will inforce us to practice what the Apostle exhorts unto Phil. 2. Look not every man on his own things but every man also of the things of other men let the same mind be in you that was eâ—en in Christ Iesus c. Vers. 4 5 6. It will make us remember them that are bound as if we were bound with them and them that are in affliction as if we were also afflicted in the body Heb. 13 3. Which is but reason As mâ—ist not thou thy self be in affliction or want and wouldest not thou in thy need be relieved Why then shouldest not thou know it reason to do to others as thou wouldest have them do to thee We ought to love our neighbour as our selves Levit. 19.18 but how do we so if we take not care for them as we do for our selves There is nothing that any one doth or indureth but any other may We are all lyable to the same common misery if unsustained Therefore insult not over him that is cast down but let it make thee humble thankfull and compassionate because it is a goodnesse not our own that makes the difference though pride will scarce believe it The proudest he cannot say this or that shall never befall me Who can say saies Menander I shall never do nor suffer this or that For that we go not the round of others sinnes or punishments it is neither our goodnesse desert policy or power preventing but from those lines of gracious Providence from Gods preventing and preserving mercy Doubtlesse he had been counted a prating fool that should have told Haman
like a fire of green wood which burneth no longer than whiles it is blown Affliction to the soul is as plummets to a Clock or winde to a Ship holy and faithful prayer as oars to a Boat And ill goeth the Boat without Oars or the Ship without winde or the Clock without plummets Now are some afflicted in reputation as Susanna was others in children as Eli some by enemies as David others by friends as Ioseph some in body as Lazarus others in goods as Iob others in liberty as Iohn In all extremities let us send this messenger to Christ for case faithful and fervent prayer if this can but carry the burthen to him he will carry it for us and from us for ever Neither can we want encouragement to ask when as the sick of the Palsie but asked health and obteined also forgiveness of sins When Solomon but desired wisedome and the Lord gave him wisedome and honour and abundance of wealth When Iacob asked but meat and cloathing and God made him a great rich man When Zacheus desired only to have a sight of Christ and was so happy as to entertain him into his house into his heart yea to be entertained into Christs Kingdom We do not yea in many cases we dare not ask so much as God is pleased to give Neither doest thou ô Saviour measure thy gifts by our petitions but by our wants and thine own mercies True if the all-wise God shall fore-see that thou would'st serve him as the prodigall son served his father who prayed but till he had got his patrimony and then forsook him and spent the same in riot to the givers dishonour as too many use the Ocean of Gods bounty as we do the Thames it brings us in all manner of provision cloaths to cover us fuel to warm us food to nourish us wine to chear us gold to enrich us and we in recompence soil it with our rubbish filth common shoares and such like excretions even as the Cloud that 's lifted up and advanced by the Sun obscures the Sun In this case he will either deny thee in mercy as he did Saint Paul 2 Cor. 12.8 9. and our Saviour himself Matth. 26.39 or grant thee thy request in wrath as he did a King to the Israelites and Quails wherewith he fed their bodies but withall sending leanness into their souls Psal. 106.15 And well doth that childe dâ—serve to be so served who will lay out the money given him by his father to buy poison or weapons to murther him with Wherefore let thy prayers not onely be fervent but frequent for thy wants are so And be sure to ask good things to a good end and then if we ask thus according to Gods will in Christs Name we know that he will hear us and grant whatsoever petitions we have desired 1 Iohn 5.14 15. CHAP. 7. That it weanes them from the love of the world 4 FOurthly our sufferings wean us from the love of the world yea make us loath and contemn it and contrariwise fix upon heaven with a desire to be dissolved Saint Peter at Christs transfiguration enjoying but a glimpse of happiness here was so ravished and transported with the love of his present estate that he breaks out into these words Master it is good for us to be here he would fain have made it his dwelling place and being loath to depart Christ must make three tabernacles Mat. 17.4 The love of this world so makes us forget the world to come that like the Israelites we desire rather to live in the troubles of Egypt then in the Land of Promise Whereas S. Paul having spoken of his bonds in Christ and of the spirituall combate concludeth I desire to be dissolved and to be with Christ which is best of all Phil. 1.22 23. Yea it transported him to Heaven before he came thither as Mary was not where she was but where her desire was and that was with Christ. Prosperity makes us drunk with the love of the world like the Gadarens who preferred their swine before their souls or him in the Parable that would go to see his farmâ— and lose Heaven or the Rich Gluâ—ton who never thought of Heaven till he was in Hell and thousands more who if they have but something to leave behinde them 't is no matter whether they have any thing to carry with them But as sleep composeth drunkenness so the cross will bring a man to himself again for when the Staff we so nourish to bear us becomes a cudgel to beat us when we finde the world to serve us as the Iews did Christ carry us up to the top of the hill and then strive to throw us down headlong Luk. 4.29 When the minde is so invested with cares molested with grief vexed with pain that which way soever we cast our eyes we finde cause of complaint we more loath the World than ever we loved it as Amnon did his sister Tamar yea when life which is held a friend becomes an enemy then death which is an enemy becomes a friend and is so accountted as who having cast Anâ—hor in a safe Road would again wish himself in the storms of a troublesome Sea Yea in case we have made some progress in Religion and found a good conscience sprinkled with the blood of Christ the marrow of all comforts and resolved with Ioseph to forsake our coat rather than our faith yet if the World make new offers of preferment or some large improvement of profits and pleasures we begin to draw back or at least we know not whether to chuse like a horse that would and yet would not leap a ditch And after a little conflict having half yielded to forsake that with joy which cannot be kept but with danger we resolve thus The same God which hath made my crosses chearful can as well make my prosperity conscionable Why then should I refuse so fair an offer but alas having made choice it is not long ere these pleasures and honouâ—s these riches and abundance prove as thorns to choak the good seed of Gods Word formerly sown in our hearts as it is Matth. 13.22 For prosperity to Religion â—s as the Ivy to the Oake it quickly eats out the heart of it yea as the Misselâ—o and Ivy sucking by their straight embraces the very sâ—p that only giveth vâ—getation from the roots of the Oake and Hawthorn will flourish when the Trees wither so in this case the corruption of the good is alwayes the generation of the evil and so on the contrary crosses in the estate diseases of the body maladies of the minde are the medicines of the soul the impairing of the one is the repairing of the other When no man would harbour that unthrift son in the Gospel he turned back again to his Father but never before Lais of Corinth while she was young doted upon her Glass but when she grew old and withered she loathed it as much which made
brought men into Campania but carried women out again Yea the more deliverances David had the greater was his faith for after the Lord had delivered him often out of extream exigents namely from this great Goliah the cruelty of Saul the unnatural insurrection of Absalom and the unjust curses of Shimei he was able to say I trust in God neither will I fear what flâ—sh can do unto me Psal. 56.4 And in Psal. 3. I will not be afraid for ten thousand of the people that should beset me round about Vers. 6. And in Psal. 18.29 By thee I have broken through an host and in thy Name I will leap over a wall His experience had made it so easie to him that it was no more then a skip or jump We men indeed therefore shut our hands because we have opened them making our former kindnesses arguments of sparing afterwards but contrarily God therefore gives because he hath given making his former favours arguments for more It is Davids onely argument Psal. 4. Have mercy upon me saith he and hearken unto my prayer Why Thou hast set me at liberty when I was in distresse Vers. 1. I might likewise here shew from 2 Chron. 20.29 Phil. 1.12 13 14. how the delivering of some increaseth the faith of others but I passe that That we may live by faith and not by sense he first strips us of all our earthly confidence and then gives us victory and not before lest he should be a loser in our gain his help uses to shew it self in extremity he that can prevent evils conceals his aid till dangers be ripe and then he is as careful as before he seemed connivent Daniel is not delivered at the beginning of his trouble he must first be in the Lions den and then he findes it Those three Servants Dan. 3.26 are not rescued at the Ovens mouth in the Furnace they are That is a gracious and well tried faith that can hold out with confidence to the last Like Abraham who is said to hope against hope Rom. 4.18 which with God is a thing much set by Yea such he accounts his Champions and Worthies Whence it is many are trained up in trouble all their dayes as it fared with David for as a Beare came to David after a Lion and a Giant after a Beare and a King after a Giant and Philistines after a King and all to make him more hardy and confident in his God so when they that are intended for Christs Champions have fought with the Devil and their own lusts they shall fight with envy when they have fought with envy they shall fight with poverty when they have fought with poverty they shall fight with infamy when they have fought with infamy they shall fight with sicknesse and after that with death Like a Labourer that is never out of work and this not only proves but mightily improves their faith And indeed till we have been delivered out of a lesser trouble we cannot trust God in a greater Resembling that peasant who would trust God upon the Land but not upon the Sea where should be but an inch-bord between him and death To hear a man in his best health and vigour to talk of his confidence in God and assurance of divine favour cannot be much worth but if in extremities we can believe above hope against hope our hope is so much the more noble as our difficulties are greater For Iairus to believe that his sick daughter should recover was no hard task but Christ will scrue up his faith to believe she shall again live though he sees with his eyes she is fully dead When we are in heavy Agonies and feel a very hell in our conscience then to apprehend mercy when with Ionas in the Whales belly we can call upon God in faith and see one contrary in another in the very depth of Hell Heaven in the very midst of Anger Love When with the woman of Canaan Matth. 15. we can pick comfort out of the reproachful name of Dog and when nothing but war appears in Gods face then by faith to pierce through all the thick clouds and behold the sweet sun-shine of Gods favour and grace in Christ Heb. 11. 1. we are believers indeed And he saith Saint Bernard is to be reputed constant whose minde taketh fresh courage in the midst of extremities Like the Palm-tree which groweth so much the higher and stronger and more fruitful by how much the more weight it hath hanging upon it Not that the strongest faith is free from doubting for let a man look down from the top of the strongest steeple admit the Battlements be brest-high and he is sure he cannot fall yet a kinde of fear possesses him And well is it for us that our assurance is mixed with doubting Since the one makes us live as though there were no Gospel the other to die as if there were no Law The Lion seems to leave her young ones till they have almost kill'd themselves with roaring and howling but at last gasp she relieves them whereby they become the more couragious When the Prophet could say Out of the depths have I cried unto thee instantly follows and not till then the Lord heard me the Lord saw him sinking all the while yet lets him alone till he was at the bottom Every main affliction is our Red-sea which while it threats to swallow preserves us now when it comes to a dead lift as we say then to have a strong confidence in God is thank-worthy Hope in a state hopeless and love to God under signes of his displeasure and heavenly mindedness in the midst of worldly affairs and allurements drawing a contrary way is the chief praise of faith to love that God who crosseth us to kiss that hand which strikes us to trust in that power which kils us this is the honourable proof of a Christian this argues faith indeed What made our Saviour say to that woman of Canaan ô woman great is thy faith but this when neither his silence nor his flat denial could silence her Matth. 15. It is not enough to say God is good to Israel when Israel is in peace and prosperity and neither feels nor wants any thing but God will have us believe that he is good when we feel the smart of the rod and at the same time see our enemies the wicked prosper It best pleaseth him when we can say boldly with Iob Though he kill me yet will I trust in him When our enemies are behinde us and the Red-sea before us then confidently to trust upon God is much worth When we are in the barren Wilderness almost famished then to believe that God will provide Manna from Heaven and water out of the Rock is glorious when with the three Children we see nothing before us but a fiery Furnace to believe that God will send his Angel to be our deliverer this is heroical Dan. 3.20 And those which are acquainted with
tryumphed over his enemies when most they seemed to tryumph over him Col. 2.15 And the Martyrs who are said by the holy Ghost to overcome the great Dragon that old Serpeut called the Divell and Satan in that they loved not their lives unto the death Rev. 12 11. Their conquering was by dying not by killing and can the back of Charity now bare no load are the sinews of Love grown so feeble And holy David who when he had Saul at his mercy in stead of cutting off his head as his servants perswaded him only cut off the lap of his garment and after thought that too much also And at another time when the Lord had closed him into his hands finding him asleep in the Fort in stead of taking away his life as Abishai counselled him he took away his Spear and in stead of taking away his blood from his heart he takes a pot of water from his head That this kinde of revenge for a man to finde his enemy at an advantage and let him depart free is generous and noble beyond the capacity of an ordinary man you may hear Saul himself confesse 1 Sam. 24.17 to 23. Again when the King of Syria sent a mighty Host to take Elisha and the Lord had smote them all with blindnesse and shut them into Samaria what doth the Prophet slay them No indeed the King of Israel would fain have had it so his fingers itcht to be doing but Elisha commanded bread and water to be set before them that they might eat and drink and go to their Master 2 King 6.22 So a Christian truly generous will omit no opportunity of doing good nor do evil though he have opportunity for to may and will not is the Christians laud. Which yet is not all for besides that it is the most generous noble valiant wise divine and Christianlike revenge to passe by and forgive injuries our Saviour Christ in whom is the fountain of all wisdome and knowledge as all the senses are in the head Zach. 4.12 allowes none for magnanimous but such as together with forgiving blesse those that curse them and do good to such as hurt them Matth. 5.44 The case of Moses Steven and many others as I shall shew in Chapter 31. which is true generosity indeed But how contrary is the opinion of the World to the judgment of God and the wisest of men concerning valour For should the greatest and gravost Divine in the Land preach this our impatient Gallants would not beleeve but that it consists in a brave revenge and that an humble patience is an argument of basenesse and that every wrong or disgracefull word is quarrell just enough to shed blood And lest there should want offences or they give place unto wrath as the Apostle adviseth Rom. 12.19 they will strive for the way or contend for the wall even to the death which proves them to be as wise as a wall for they come short of the wisedom of beasts Pliny tells us of two Goates Mutianus being an eye-witnesse which meeting on a straight and narrow bridge that the one could not passe by the other nor turn aside to return back again neither made his way by overturning the other but the one lay down that the other might go over him I pray God their too much turning to the right hand before man cause them not to be set at Christs left hand with those Goates which are destined to everlasting fire But certainly if they amend not their course God shall condemn them for invading his office for vengeance is his and that they call courage he shall judge outrage Woe is me into what unhappy times are we fallen and how hath the devill blinded and bewitcht our Gallants that the wretchedest and basest cowardise should ruffle it out in the garb of valour while the truly valiant passe for and are reputed cowards And how great is the corruption of mans heart which is not ashamed of things shamefull and yet ashamed of things wherein they ought to glory Is this courage to kill one another for the wall as though either of their honours were of more worth then both their souls Yea suppose they overcome is not this power of theirs the greatest infirmity for whether they thus die or kill they have committed murther if they kill they have murthered another if they die they have murthered themselves Surviving there is the plague of conscience dying there is the plague of torments if they both escape yet it is homicide that they meant to kill O that they would take notice of this and lay it to heart But what 's the reason of this their mistake what makes them judge Iob a fool and count David a coward for their humble patience this is the difference there was the faith and patience of the Saints here is the infidelity and impatience of sinners whom the Devill hath bewitcht to glory in their shame or in plain English a reprobate judgment is the only cause for with them every vertue is counted a vice and every vice a vertue as their own words witnesse in nicknaming each vice and grace with opposite titles But as when it was objected to a Martyr that his Christ was but a Carpenters sonne he answered yea but such a Carpenter as built Heaven and Earth so we grant we are Cowards as they tearm us but such cowards as are able to prevail with God Gen. 32.26 28. Exod. 32.10 And overcome the World the Flesh and the Devill 1 Joh. 5.4 Gal. 5.24 1 Joh. 2.14 which is as much valour and victory as we care for CHAP. XIX That suffering is the only way to prevent suffering 3. BEcause suffering is the only way to prevent suffering Revenge being one of those remedies which not seldom proves more grievous than the disease it selfe When once Xantippe the wife of Socrates in the open street pluckt his cloak from his back and some of his acquaintance counselled him to strike her he answers You say well that while we are brawling and fighting together every one of you may clap us on the back and cry Hoe well said to it Socrates yea well done Xantippe the wisest of the twain When Aristippus was asked by one in derision where the great high friendship was become that formerly had been beâ—ween him and Aeschiâ—es he answers It is asleep but I will go and awaken it and did so lest their enemies should make it a matter of rejoycing When Philip of Macedon was told that the Grecians spake evil words of him notwithstanding he did them much good and was withall counselled to chastise them he answers Your counsel is not good for if they now speak evil of us having done them good only what would they then if we should do them any harm And at another time being counselled either to banish or put to death one who had slandered him he would do neither of both saying It was not a sufficient cause to condemn him and
or suffered was either to purchase fame to themselves or to merit reward by it their aym and end was not Gods glory but their own honour and glory and vertues are to be judged not by their actions but by their ends Yea they called vertue Bonum Theatrale as if a man would not be vertuous if he had not spectators to take notice of him but it is false for vertue will be as cleer in solitudine as in Theatrâ— though not so conspicuous only it may grow more strong by the observation and applause of others as an heat that is doubled by the reflection But O the difference between these naturall and meer morall men and a true Christian the Christian loves goodnesse for it self and would be holy were there no Heaven to reward it he does all and suffers all out of sincere affection and a zeal of Gods glory and the Churches good Matth. 5.16 to the end his Name may be magnified and others won and edified 1 Pet. 2.12 as most fit it is that the profit being mans the honour should be Gods And this his sincerity the rather appears in that he holds out maugre all opposition disgrace persecution c. whereas the other like wind-mills would not turn about to do any good service but for the wind of mens praises Now it is one method to practise swimming with Bladders and another to practise dauncing with heavy shooes We read of some that in the Monastery could fast whole dayes together with ease but in the desart they could not hold out untill noon but their bellies would be craving presently 4. The one doth it in faith which only crowns good actions for whatsoever is not done in faith is sin Rom. 14.23 and therefore cannot please God Heb. 11.6 the reason is this If our best actions be not the fruits of a lively faith they spring from ignorance and infidelity as herbs may do from a dunghill And its evident they have not faith for how should they beleeve in him of whom they have not heard Rom. 10.14 And it were well if all that are meer civill and morall men would look to the Rock where-out their works are hewn and to the Pit where-out they were digged for God looketh at no action further than it is the work of his Spirit but the spirit is no where but in the sons of God Gal. 4.6 and no sons but by faith in Christ Gal. 3.26 So that obedience without faith is but as the shell without the kernell the husk without the corn the carkasse without the soul which the Lord abhors as the sacrifice of fools Isa. 66.3 Whence it is that all the vertues of the Heathen are called by Divines splendida peccata shining or glistering sinnes sinnes as it were in a silken Robe 5. The sum of all Morall Philosophy is included in these two words sustain and abstain and a wicked man may restrain evill as do the godly but here is the difference the one keeps in corruption the other kills corruption 6. The Philosopher and so all civill and morall men can forbear the Christian forgive they pardon their enemies we love ours pray for them and return good for evill and if not we no whit savour of Heaven For if you love them that love you saith our Saviour what thanks shall you have for even the sinners do the same such as see not beyond the clouds of humane reason But I say unto you which hear Love your enemies blesse them that curse you do good to them that hate you and pray for them which hurt you and persecute you Matth. 5.44 Luk. 6.27 32 33. shewing that if we will ever hope for good our selves we must return good for evill unto others In which words you may note a triple injunction one to the hâ—art the treasury of love another to the tongue loves interpreter the third and principall to the hand which is loves Factor or Almoner Wherein our Saviour seems to set man like a Clock whose master wheel must not only go right within nor the bell alone sound true above but the hand also point straight without as for the motion and setting of the wheel within he sayes to the heart love your enemies for the stroke and sounding of the bell above he saith to the tongue blesse them that curse you and for the pointing of the hand or Index without he saith to the hand Do good to them that hurt you Now well may naturall men sayâ— with the winde of their naturall passionâ— and corrupt affections in rendring evill for evill but Christ the Master and Pilot of his Ship the Church hath charged all passengers bound for Heaven the Haven of their hope and Harbour of their rest like Pauls Mariners Acts 27. to sayl with a contrary wind and weather of doing good for evill and like the Disciples on the Lake of Genazereth Râ—â— through the raging waves of their enemies reproaches with a contrary breath not rendring rebuke for rebuke but contrariwise to blesse 1 Pet. 3 â—â— And the better to teach us this lesson he practised it himself adding example to precept for his word and his work like mercy and truth were together his precept and his practise like righteousnesse and peace kissed each other for when they in devilish malice sought nothing but his condemnation he in great love went about the work of their salvation when they shed his blood to quench their malice he swet water and blood to wash their souls Yea when the Iews were crucifying of him he at the same time though the torments of his passion were intollerable incomparable unconceivable solliciteth God for their pardon Luk. 23.34 Now his prayer could not but he efficacious and a pardon for such murderâ—rs was no mean good turn And this likewise is the practice of the Saints who strive to imitate their Master in all things which he did as man St Steven at the instant while his enemies were stoning of him kneeled down and prayed Lord lay not this sinne to their charge Acts 7.60 Where is one thing very remarkable he stood when he prayed for himself but kneeled when he prayed for his enemies hereby shewing the greatnesse of their impiety which easily could not be forgiven as also the greatnesse of his piety And indeed as to render good for good is the part of a man and to render evill for evill the part of a beast and to render evill for good the part of a devill so to render good for evill is only the part of a Saint Be mercifull as your heavenly Father is mercifull Luk. 6.36 It were easie to abound in examples of this kinde How often did Moses return good unto Pharaoh for his evill in praying to and prevailing with God for him to the removall of nine severall plagues notwithstanding his cruell oppression And David what could he have done for Saul that he left undone notwithstanding he so cruelly persecuted him and hunted after his life
15.14 Eph. 4.18 19. 5.8 1 Pet. 2.9 whereas Beleevers are called Children of light and of the day 1 Thess. 5.5 1 Pet. 2.9 And as no man can see the light of the Sun but by the benefit of the Sun so no man can know the secrets of God but by the revelation of God 1 Cor 2.11 12 13. Mat. 16.16 17. To know the mysteries of the Kingdom of heaven we must have hearts eyes and ears sanctified from above Deut. 29.2 3 4. Psa. 111.10 Luk. 24.45 Ioh. 15.15 Rom. 8.14 15. No learning nor experience will serve to know the riches of the glory of Gods inheritance in the Saints to know the love of Christ which passeth knowledge Eph. 1.17 18. 3.19 Reason and Faith are the two Eyes of the soul Reason discerns natural objects Faith spirituall and supernaturall But as meer sense is uncapable of the rules of Reason so Reason is no lesse uncapable of the things that are divine and supernaturall Jer. 10.14 1 Cor. 2.14 15 16. Eph. 5.8 And as to speak is only proper to men so to know the secrets of the Kingdom of Heaven is only proper to Believers Psa. 25.14 Pro. 3.32 Amos 3.7 Faith and illumination of the Spirit addes to the fight of our mindes as a prospective glasse addes to the corporall fight Mat. 16.17 1 Cor. 2.7 8 10 11 12 14 15 16. Joh. 12.46 Sense is a meer Beasts Reason a meer Mans Divine knowledge is only the Christians Some men are like the Moon at full have all their light towards Earth none towards Heaven Others like the Moon at wain or change have all their light to Heaven-wards none to the Earth A third sort are like the Moon in Eclipse having no light in it self neither towards Earth nor towards Heaven Now according as men are wise they prise and value wisedom and endeavour to obtain it Pro. 18.15 like Solomon who prayed for wisedom and Moses who studied for wisedom and the Queen of Sheba who travelled for wisedom and David who to get wisedom made the word his Counsellour hated every false way and was a man after Gods own heart As O the pleasure that rational men take in it Prov. 2.3 10 11. 10.14 Phil. 3.8 Whereas on the contrary brutish and blockish men as little regard it Prov. 1.5 7 13. A man desires not what he knoweth not saith Chrysostome neither are unknown evils feared wherefore the work of regeneration begins at illumination Act. 26.18 Col. 1.13 1 Pet. 2.9 Knowledge is so fair a Virgin that every clear eye is in love with her it is a pearl despised of none but Swine It is more true of divine wisdome then it was of that Grecian beauty no man ever loved her that never saw her no man ever saw her but he loved her Lucian tells of an Egyptian King who had Apes taught when they were young to dance and keep their postures with much art these he would put into rich Coates and have them in some great presence to exercise their skill which was to the admiration of such as knew them not what little sort of active nimble men the King had got And such as knew them thought it no lesse strange that they should be trained up to so man-like and handsome a deportment But a subâ—ile Fellow that was one admitted to see them brought and threw amongst them a handfull of Nuts which they no sooner spied but they presently left off their dance fell a scrambling tore one anothers rich Coats and to the derision of the beholders who before admired them they discovered themselves to be meer Apes These ensuing Notions which I have purposely taken as a handfull out of the whole sack to squander away amongst my acquaintance are such Nuts as will discover not a few who are men in appearance their own opinion to be as wise and well affected as Aesops Cock that preferred a barley Corn before a Pearls or Plinies Moal that would dig under ground with great dexterity but was blind if brought into the Sun Or Diaphontus that refused his mothers blessing to hear a song Or the Israelites who preferred Garlick and Onions before Quails and Manna And so much for overplus to this division A SOVEREIGN ANTIDOTE against all Grief Extracted out of the choisest Authors Ancient and Modern both Holy and Humane Necessary to be read of all that any way suffer Tribulation The Fourth Impression By R. YOUNGE Florilegus Imprimatur Thomas Gataker CHAP. 33. Vse and Application of the former Reasons Vse 1. THese latter Reasons being dispatcht return we to make use of the former for I may seem to have left them and be gone quite out of sight though indeed it cannot properly be call'd a digression seeing the last of the former reasons was That God suffers his Children to be persecuted and afflicted for the increase of their Patience First if God sends these afflictions either for our Instruction or Reâ—ormation to scoure away the rust of corruption or to try the truth of our sanctification either for the increase of our patience or the exercise of our faith or the improvement of our zeal or to provoke our importunity or for the doubling of our Obligation seeing true gold flies not the touchstone Let us examine whether we have thus husbanded our affliction to his glory and our own spiritual and everlasting good I know Gods fatherly chastisements for the time seem grievous to the best of his Children Yea at first they come upon us like Samsons Lion look terrible in shew as if they would devoure us and as Children are afraid of their friends when they see them masked so are we But tell me hath not this roaring Lion prevailed against thy best part Hast thou kept thy head whole I mean thy soul free For as Fencers will seem to fetch a blow at the leg when they intend it at the head so doth the Devil though he strike at thy name his aim is to slay thy soul. Now instead of being overcome doest thou overcome Hath this Lion yielded thee any Honey of Instruction or Reformation Hath thy sin died with thy fame or with thy health or with thy peace or with thy outward estate Doest thou perceive the graces of Gods Spirit to come up and flourish so much the more in the spring of thy recovery by how much more hard and bitter thy winter of adversity hath been Then thou hast approved thy self Christs faithful Souldier and a Citizen of that Ierusalem which is above Yea I dare boldly say of thee as Saint Paul of himselfe That nothing shall be able to separate thee from the love of God which is in Christ Iesus our Lord Rom. 8.39 To finde this Honey in the Lion more then makes amends for all former fear and grief and in case any man by his humiliation under the hand of God is grown more faithful and conscionable there is Honey out of the Lion or is any man by his
speak thou Musick to the wounded conscience Thunder to the feared that thy justice may reclaim the one thy mercy relieve the other and thy favour comfort us all with peace and salvation in Iesus Christ. Section 8. But secondly if this will not satisfie call to thy remembrance the time past and how it hath been with thee formerly as David did in thy very case Psalm 77.2 to 12. And likewise Iob Chapter 13. for as still waters represent any object in their bottome clearly so those that are troubled or agitated do it but dimly and imperfectly But if ever thou hadst true faith begotten in thy heart Ioh. 1.13 by the ministry of the Word Romans 10.17 Iam. 1.18.21 and the Spirits powerfull working with it Ioh. 3.3 5 8. whereby thine heart was drawn to take Christ and apply him a Saviour to thine own soul so that thou werâ— forced to go out of my self and rely wholly and onely on his merits and that it further manifested it self by working a hatred of sin and an apparent change in thy whole life by dying unto sin and living unto righteousness and that thou hast not since returned to thine old sins like the Dog to his vomit if it hath somtime brought forth in thee the sweet fruit of heavenly and spirituall joy if it hath purified thine heart in some measure from noysome lusts and affections as secret pride self-love hypoâ—risie carnall confidence wrath malice and the like so that the spirit within thee sighteth against the flesh If thou canst now say I love the godly because they are godly 1 Ioh. 3.14 and hast an hungring after Christ and after a greater measure of heavenly and spirituall graces and more lively tokens of his love and favour communicated unto thee My soul for thine thou hast given false evidence against thy self for as in a gloomy day there is so much light whereby wee may know it to bee day and not night so there is something in a Christian under a cloud whereby hee may bee discerned to bee a true beleever and not an hypocrite But to make it manifest to thy self that thou art so Know first that where there is any one grace in truth there is every one in their measure If thou art sure thou hast love I am sure thou hast faith for they are as inseparable as fire and heat life and motion the root and the sap the Sun and its light and so of other graces Or dost thou feel that Christ is thy greatest joy sin â—hy greatest sorrow that when thou canst not feel the presence of the spirit in thy heart thou goest moâ—rning notwithstanding all other comforts Assuredly as that holy Martyr said if thou wert not a wedding Child thou couldest never so heartily mourn for the absence of the Bridegroom Thus I might go on but a few Grapes will shew that the Plant is a Vine and not a Thorn Take but notice of this and severall graces will one strengthen another as stones in an Arch. As for example Master Peacock Fellow of a House being afflicted in conscience as thou art and at the point of despair when some Ministers ask'd whether they should pray for him answered By no means do no so dishonour God as to pray for such a Reprobate as I am but his young Pupill standing by said with tears in his eyes Certainly a Reprobate could never bee so tender of Gods dishonour which hee well considering was thereby comforted and restored when neither hee with his learning nor any other Ministers with their sage advice could do any good Again secondly if ever thou hadst true faith wrought in thy heart bee not discouraged for as the former graces shew that thou hast with Mary made choice of that better part which shall never bee taken from thee So this grace of faith is Christ's wedding Ring and to whomsoever hee gives it hee gives himselfe with it wee may lose the sence but never the essence of it It may bee eclipsed not extinguished Fides concussa non excussa The gifts and calling of God are without repentance as it is Rom. 11.29 Friends are unconstant riches honours pleasures are unconstant the world is unconstant and life it self is unconstant but I the Lord change not Malachi 3.6 In a swound the soul doth not excercise her functions a man neither hears nor sees nor feels yet shee is still in the body The Frantick man in his mad fits doth not exercise reason yet hee hath it he loseth the use for a time not the habit Yea a sober man hath not alwayâ—â—he use of his sences reason and understanding as in his sâ—eep shal we therefore conclude that this man is senceless unreasonable and without understanding it were most absurd for if we have 〈◊〉 but a while our argument will appear manifestly â—alsâ— Trees and so wee are fitly called bee not deâ—d in Winter which resembles the tune of adversity because the sap is shut up in the root and confined thither by the cold frosts that they cannot shew themselvâ— in the production of leavs and fruits for by experience wee know that for the present they live and secretly suck nourishment out of the earth which maketh them spring and revive again when Summer coms Yea eveâ— whiles they are grievously shaken with the winds and nipped with cold frosts they are not hurt thereby but contrarily they take deeper root have their worms and cankers kill'd by it and so are prepared made fit to bring forth more fruit when the comfortable Spring approaches and the sweet showres and warm Sun-beams fall and descended upon them Elementary bodies lighten and darken cool and warm die and revive as the Sun presents or absents it self from them And is not Christ to our souls the onely Sun of reghteousness and fountain of all comfort so that if hee withdraw himself but a little wee become like plants in the Winter quite witheredâ— yea in appearance stark dead or like Trees void both of leavs and fruit though even then there remains faith in the heart as sap in the root or as fire raked up in the ashes Which faith though it bee not the like strong yet it is the like precious faith to that of Abrahams whereby to lay hold and put on the perfect righteousness of Christ. The Woman that was diseased with an issue did but touch and with a trembling hand and but the hem of his garment and yet went away both healed and comforted Well might I doubt of my salvation says Bradford feeling the weakness of my faith love hope c. if these were the causes of my salvation but there is no other cause of it or of his mercy but his mercy Wherefore hast thou but a touch of sorrow for sin a spark of hope a grain of faith in thy heart thou art safe enough The Anchor lyeth deep and is not seen yet is the stay of all The Bladder blown may float upon the â—â—ood But cannot sink nor
so important a 〈…〉 First If the Sun which is but a creature be so bright and glorious that no mortal eye can look upon the brightness of it how glorious then is the Creator himself or that light from whence it receives its light If the frame of the Heavens and globe of the Earth be so glorious which is but the lower house or rather the foot-stool of the Almighty as the Holy Ghost phraseth it Isa. 66.1 Matth. 5.35 Act. 7.49 how glorious and wonderfull is the Maker thereof and the City where he keeps his Court Or if sinners even the worst of wicked men and Gods Enemies have here in this earthly pilgrimage such variety of enjoyments to please their very senses as who can express the pleasurable variety of Objects for the sight of meats and drinks to satisfie and delight the taste of voyces and melodious sounds to recreate the hearing of sents and perfumes provided to accommodate our very smellings of recreations and sports to bewitch the whole man And the like of honour and profit which are Idols that carnal men do mightily dote upon and take pleasure in though these earthly and bodily joyes are but the body or rather the dregs of true joy what think we must be the soul thereof viz. those delights and pleasures that are reserved for the glorified Saints and Gods dearest darlings in Heaven Again Secondly If natural men find such pleasure and sweetness in secular wisdom lip-learning and brain-knowledg For even mundane knowledg hath such a shew of excellency in it that it is highly affected both by the good and bad As O the pleasure that rational men take therein It being so fair a Virgin that every clear eye is in love with her so rich a Pearl 〈◊〉 at none but Swine do despise it yea among all the Trees in the Garden none so takes with rational men as the Tree of knowledg as Satan well knew when he set upon our first Parents insomuch that Plato thinks in case wisdom could but represent it self unto the eyes it would set the heart on fire with the love of it And others affirm That there is no less difference between the Learned and the Ignorant than there is between the â—â—â—ing and the dead or between men and beasts And yet the pleasure 〈◊〉 â—atural and moral men take in secular and mundane knowledg and leaâ—â—â—g is nothing comparable to that pleasure that an experimental Christian finds in the Divine and Supernatural knowledge of Gods Word which makes David and Solomon prefer it before the honey and the honey-comb for sweetness and to value it above thousands of gold and silver yea before Pearls and all precious stones for worth How sweet then shall our knowledg in Heaven be For here we see but darkly and as it were in a glass or by moon-light but there we shall know even as we are known and see God and Christ in the face 1 Cor. 13.12 Thirdly if meer Naturians have been so taken with the love of Vertue that they thought if a vertuous soul could but be seen with corporal eyes it would ravish all men with love and admiration thereof yea if the very worst of men drunkards blasphemers and the like though they most spitefully scoff at and backbite the people of God yet when they know a man sincere upright and honest cannot choose â—â—◠〈…〉 touching Iohn and King Agrippa touching Paul Sect. 2. Or rather if Gods own people are so ravished with the graces and priviledges which they enjoy upon earth as the assurance of the pardon of sin the peace of a good conscience and joy of the Holy Ghost which is but glorification begun what will they be when they shall enjoy the perfection of glory in Heaven As see but some instances of their present enjoyments here below First if we were never to receive any reward for those small labours of love and duties we do to the glory of God and profit of others we might think our selves sufficiently recompenced in this life with the calm and quietness of a good conscience the honesty of a vertuous and holy life That we can do and suffer something for the love of Christ who hath done and suffered so much to save us That by our works the Majesty of God is magnified to whom all homage is due and all service too little For Godliness in every sickness is a Physitian in every contention an Advocate in every doubt a Schoolman in all heaviness a Preacher and a comforter unto whatsoever estate it comes making the whole life as it were a perpetual Halleluja Yea God so sheds his love abroad in our hearts by the Holy Ghost that we are in Heaven before we come thither Insomuch that as the fire flyeth to his Sphere the stone hastens to the center the River to the Sea as to their end and rest and are violently detained in all other places so are the hearts of Gods people without their Maker and Redeemer their last end and eternal rest and quietness never at rest like the Needle touched with the Loadstone which ever stands quivering and trembling until it enjoyes the full and direct aspect of the Northern Pole But more particularly How does the assurance of the pardon of sin alone clear and calm alâ— storms of the mind making any condition comfortable and the worst and greatest misery to be no misery To be delivered of a child is no smal joy to the mother but to be delivered from sin is a far greater joy to the soul. But to this we may add the joy of the Holy Ghost and the peace of conscience otherwise called the peace of God which passeth all understanding These are priviledges that 〈◊〉 Paul happier in his chain of Iron than Agrippa in his chain of gold 〈◊〉 Peter more merry under stripes than Caiaphas upon the Iudgment-seat and Steven the like under that shower of stones Pleasures are ours if we be Christs whence those expressions of the Holy Ghost The Lord hath done great things for us whereof we rejoyce Be glad in the Lord and rejoyce ye righteous and shout for joy all ye that are upright in heart Let all that put their trust in thee rejoyce let them even shout for joy Rejoyce evermore and again I say rejoyce rejoyce with joy unspeakable and full of glory Our rejoycing is this the testimony of our conscience Your heart shall rejoyce and your joy shall no man take from you c. So that it is a shame for the faithfull not to be joyfull and they sin if they rejoyce not whatever their condition be The Eunuch no sooner felt the pardon of sin upon his being baptized into the faith of Christ but he went on his way rejoycing Act 8.39 He then found more solid joy than ever he had done in his râ—cheâ— honours and great places under Candace Queen of the Aethiopians 〈◊〉 same time when the Disciples were persecuted they are said to be filled with
not onely dulls and dams up the head and spirits with mud but it beastiates the heart and being worse then the sting of an Aspe poisoneth the very soul and reason of a man whereby the faculties and organs of repentance and resolution are so corrupted and captivated that it makes men utterly uncapable of returning unlesse God should work a greater miracle upon them then was the creating of the whole world Whence Austin compares it to the very pit of hell out of which when a man is once â—allen into there is no hope of redemption That Drunkennesse is like some desperate plague which knowes no cure As what saies Basil Shall we speak to drunkards we had as good speak to livelesse-stones or sencelesse plants or witlesse beasts as to them for they no more believe the threats of Gods Word then if some Imposter had spoken them They will fear nothing till they be in hell-fire resembling the Sodomites who would take no warning though they were all struck blinde but persisted in their course untill they felt fire and brimstone about their ears 〈…〉 That there is no washing these Blackmores white no charming these deafe Adders blind men never blush fools are never troubled in conscience neither are beasts ever ashamed of their deeds That a man shall never hear of an habituated inâ—atuated incorrigible cauterized Drunkard that is reclaimed with age 6. Br. That as at first and before custome in sin hath hardened these Drunkards they suffer themselves to be transformed from men into swine as Elpeâ—or was transformed by Circos into a hogge so by degrees they are of swine transformed again into Divels as Cadmus and his wife were into serpents as palpably appears by their tempting to sin and drawing to perdition That these Agents for the Divel Drunkards practise nothing but the Art of debauching men that to turne others into beasts they will make themselves divels wherein they have a notable dexteritie as it is admirable how they will winde men in and draw men on by drinking first a health to such a man then to such a woman my mistris then to every ones mistris then to some Lord or Ladie their master their magistrate their Captain Commander c. and never cease until their brains their wits their tongues their cies their feet their sences all their members fail them that they will drink until they vomit up their shame again like a filthie dog or lie wallowing in their beastlinesse like a bruitish swine That they think nothing too much either to do or spend that they may make a sober man a drunkard or to drink another drunkard under the table which is to brag how far they are become the divels children that in case they can make a sober and religious man exceed his bounds they will sing and rejoice as in the division of a spoil and boast that they have drenched sobrietie and blinded the light and ever after be a snuffing of this taper Psal. 13.4 But what a barharous gracelesse and unchristian-like practice is this to make it their glory pastime and delight to see God dishonored his Spirit grieved his Name blasphemed his creatures abused themselves and their friends souls damned Doubtlesse such men have climbed the highest step of the ladder of wickednesse as thinking their own sins will not presse them deep enough into hell except they load themselvs with other mens which is Divel-like indeed whose aime it hath ever been seeing he must of necessitie be wretched not to be wretched alone That as they make these healths serve as a pulley or shooing-horn to draw men on to drinke more then else they would or should do so a health being once begun they will be sure that every one present shall pledge the same in the same manner and measure be they thirstie or not thirstie willing or not willing able or unable be it against their stomachs healths natures judgments hearts and consciences which do utterly abhor and secretly condemne the same That in case a man will not for company grievâ—usly sin against God wrong his own bodie destroy his soul and wilfully leap into hell-fire with them they will hate him worse then the hangman and will sooner adventure their blood in the field upon refusing or crossing their healths then in the cause and quarrel of their Countrie 7. Br. How they are so pernicious that to damne their own souls is the least part of their mischief and that they draw vengeance upon thousands by seducing some and giving ill example to others That one Drunkard maâ—◠〈…〉 a multitude being like the Bramble Iudg. 9.15 which first set it self on fire and then fired all the Wood. Or like a malicious man sick of the plague that runs into the throng to disperse his infection whose mischief out weigh's all penaltie And this shews that they not onely partake of the Divels nature but that they are very divels in the likenesse of men and that the very wickednesse of one that feareth God is far better then the good intreaty of a Drunkard That which sweet words they will tole men on to destruction as we tole beasts with sodder to the slaughter-house And that to take away all suspition they will so molsifie the stiffnesse of a man's prejudice so temper and fit him to their own mould that once to suspect them requires the spirit of discerning And that withall they so confirme the profession of their love with oaths protestations and promises that you would think Ionathan's love to David nothing to it That these pernicious seducers divels in the shape of men have learned to handle a man so sweetly that one would think it a pleasure to bee seduced But little do they think how they advance their own damnations when the blood of so many souls as they have drawn away will be required at their hands For know this thou tempter that thou doest not more increase other mens wickednesse on earth whether by perswasion or provocation or example then their wickedness shall increase they damuation in hell Luk. 16. 27.28 Non fratres dilexit sed seipsum respexit And this let me say to the horror of their consciences that make merchandise of souls that it is a question when such an one coms to hell whether Iudas himself would change torments with him 8. Br. That the Drunkard is so pleasing murtherer that he tickles a man to death and makes him like Solomons sool die laughing Whence it is that many who hate their other enemies yea and their friends too imbrace this enemy because he kisseth when he betraieth And indeed what fenceâ— for a pistol charged with the bullet of friendship Hence it is also that thousands have confest at the Gallowes I had never come to this but for such and such a Drunkard For commonly the Drunkards progresse is from luxiory to beggerie from beggerie to thieverie from the Taverne to Tyborne from the Ale-house to the Gallows Briefly That these
men scoff and scorn you and why is it But because you delight no less in goodness then they do in lewdness Because you in great love to their souls will be at the cost to give them Books thereby to convince them of their swearing and cursing and use the likeliest means to stop them in their way to destruction because you would draw them to heaven as they do many to hell A grievous fault if a wise man may have the judging of it As I pray consider of it you that have brains It s no fault in them to be perjured but for you to keep your vow and promise which you made in your baptism is both a crime and shame It hath ever been the worlds great quarrel we refuse to pledge them in their wicked customes and will rather obey God then men As wherefore was Cain wroth with his brother Abel and afterwards flew him but because his own works were evil and his brothers good 1 John 3.12 Wherefore was holy David had in derision hated standered contemned and made a by-word of the people a song of the drunkards But because he followed the things that were good and pleasing to God and in him put his trust Psal. 11.2 and 22.6 7 8. and 37.14 and 69.10 11 12. Why were all the just in Solomons time had in abomination and mockt of the wicked but because they were upright in their way and holy in their conversation Prov. 29.27 Or those numberless number of Martyrs Rev. 6.9 even killed but for the word of God and for the testimony which they maintaineâ—t That great Dragon the Devill and his subjects make war and are wroth with none but the woman and her seed which keep the Commandements of God and have the testimony of Iesus Christ Revel 12.17 Lot vexed himselfe because he saw men bad these because they are good not because Gods Law is broken but because others keep it better then themselves It is the cursed zeale of these men to maligne the good zeale of all men But Sect. 3. Secondly men hate scoffe and scorne you but who are they not such as these a crew of Drunkards Psal. 69.12 or a sort of vitious persons following their owne lusts 2 Pet. 3.3 Or a company of abject persons Psal. 35.15 like those enemies Acts 17. lewd fellows of the baser sort ver 5. A rout of prophane godlesse irreligious Atheists and ignorant fools that do no more know the power then Turks and Heathens know the truth of godlinesse Psal. 14.1 to 6. And it is a shrewd suspition that he who is a mocker is an Atheist It well becomes him to mocke at Religion that denies a God And its evident enough that he denies a God that mocks at godliness However take this for a rule As Cham was worse then Noah whom he derided and Ishmael worse then Isaac whom he mocked and Saul worse then David whom he persecuted And Iezebel worse then Naboth whom she defamed and murthered So they that are wont to jeere and persecute others have greater faults themselves and cause to be jeered and despised by others the which they know not how to cover but by disgracing of others And let them but spye as they are as Eagle-eyed to our faults as they are pur-blinde to their owne the smallest spot in a good mans face it shall excuse all the sores and ulcers in their bodies Again Sect. 4. Thirdly why do these and the Devill hate you but because God hath chosen you Why are you a thorne in their eyes as Iob was in the Devils but because you fare better then they As why did Cain envy and hate Abel but because the Lord had respect unto Abel and to his offering but unto Cain and his offering he had no respect Gen. 4.4 5. Wherefore did Saul so hate and persecute David but because he was so praised and preferred of the people before himselfe And the Lord was with David and prospered him in every thing he tooke in hand 1 Sam. 18.7 8.12 13.28 29. Davids successe was Sauls vexation Yea he found not so much pleasure in his kingdome as vexation in the prosperity of David And so of his brother Eliabs envy and ill will to him 1 Sam. 17.28 And of the Elder brothers envy in the parable to his younger brother when his father so kindly entertained him Luk. 15.25 26 27 28. which is meant of the Iewes envying the Gentiles conversion Envy is sicke if her neighbour be well and the good mans honour is the envious mans torment As it fared between Haman and Mordecai and as hereafter the glory of Christ shall add to such Reprobates confusion when they are driven to confesse This is he whom we once had in derision But Sect. 5. Fourthly are you scoft scorn'd for goodness a great matter our Saviour Christ was far wose dealt withall Yea his whole life even from his Cradle to his Grave was nothing else but a continued act of suf 〈…〉 Saboth-breaker c. was scoft at scorned scourged crucified and what not Yeâ— he suffered in every place in every part In every place hunger in the Desart resistance in the Temple sorrow in the Garden contumelies in the Judgement Hall crucifying without the City c. In every part his eyes ran downe with teares his temples with blood his eares tingled with buffettings glowed with reproaches They afflicted his taste with gall spit in his face pierc't his head with thornes his hands and feete with nailes his side with a spear his heart was full of sorrow his soule with anguish his whole body was sacrificed as an offering for sinne And yet he suffered all for us to the end he might leave us an example that we should follow his steps Neither was it so much what he suffered as with what affection willingnesse and patience he suffered that did nobilitate the merit of his sufferings And the Disciple is not above his Master Matth. 10.24 25. Shall wee then thinke much to taste of that Cup of which our Saviour dranke so deep Christ wore a Crowne of Thornes for me and shall I grudge to weare this Paper cap for him said Iohn Huss when they put a cap upon his head that had ugly Devils painted on it with the Title of Heresie The Apostle gives a generall testimony of all the Saints in the Old Testament saying some endured the violence of fire some were wrack'd others were tryed by mockings and scourgings bonds and imprisonments some stoned some hewen in sunder some slain with the sword and the like being such as the world was not worthy of as you may read Heb. 11. Yea our Fore-fathers here in England most willingly under-went those fiery trials and shall any of Christs band shrinke under the burthen of an ayery tryall onely Neither have any of Gods Children from the first to the last been exempt from suffering what you do namely tongue-persecutiou And it is an everlasting rule He that is borne after the
in under Sin Satan and Hell I know you think your selves wise men and Christians good enough yea what but your high thoughts and good opinion of your selves hath brought you to become scorners of your Teachers and Instructors and more of their godly instruction As proud men are wont to admire their own actions but to abate the value and derogate from the esteem of others every whit as basely to vilifie other mens doings as they over-highly prise their own as Iulian observes Bnt consider it rightly and this alone could you be taxed with nothing but this not onely shews you to be foolish and frantick but so ingrateful and wicked withal as if your wickedness and unthankfulness did strive with Gods goodness for the victory as Absalom strove with David whether the Father should be more kinde to the son or the soâ—â— more unkinde to the Father As what can you alleadge for your selves or against your Pastors Are they any other to you then those three Messengers were to Lot that came to fetch him out of Sodom that he might not feel the fire and brimstone which followed Gen. 19. Or then the Angel was to Peter that opened the iron-gates loosed his bands brought him out of prison and delivered him from the thraldom of his enemies Acts 12. 3 ¶ What wrong do they do you They beg and dig they dig and beg as that good Vine-dresser did whose Mattock kept off the Masters Ax Luke â— 8 9. They beat their brains they spend their spirits pour out their prayers plot and contrive all they can to save your precious souls were you but willing to be saved They bring you the glad tidings of salvation would furnish and endow you with the spiritual invaluable and lasting riches of grace and glory They are content to waste themselves like a candle that they may give light unto and bring others to Heaven 1 Cor. 9.19 2 Cor. 12.15 And do you instead of honoring respecting and rewarding them hate traduce and persecute them This is not for want of ignorance For you shew just as much reason in it as if those blinde deaf diseased possessed distracted or dead persons spoken of in the Gospel should have railed upon our Saviour for offering to cure restore dispossess recover and raise them again And had not they great reason so to do For shame think upon it For did you know and rightly consider that you cannot be nourished unto eternal life but by the milk of the Word you would rather wish your bodies might be without souls then your Churches without Preachers You would not like so many Mules suck their milk and then kick them with your heels But this most plainly shews that you are so far from knowing the necessity and worth of the Word of life that you do not know you have souls which makes you as little care for them as you know them Otherwise how could you make such a mighty difference between your bodies and souls As had any of you but a leg or an arm putrified and corrupt you would even give money and think your selves beholding too to have them cut off Because it is the onely way and means to preserve the whole body And if so what love and thanks can be too much that is exprest to them who would would we give them leave pluck our Souls out of Satans clutches and bring us to eternal life Nor can he ever be thankfull to God who is not thankfull to the instrument or means by whom God does or would do him good Yea more That man I dare boldly affirm cannot possibly have any interest is Christs blood who is not forced with Admiration to say How beautifull are the feet of them that preach the Gospel of peace bring glad tidings of good things and publish salvation Rom. 10.15 Isa. 52.7 But to prove and cleer this see both Examples and Testimonies 4 ¶ First Examples The Galatians are said to have received them as Angels of God yea even as Christ Iesus and that to pleasure them they would if it had been possible have pluck'd out their own eyes and have given the same unto them Gal. 1.14 15. and thought it their duty to communicate unto them in all their goods Gal. 6.6 And likewise the Romans Rom. 15.27 Yea by the Apostles testimony we that are converted do owe even our own selves unto our spiritual Pastors Phil. 1.9 and the like of other Churches Insomuch that Luther speaking of the Primitive times and of Christians in general says that so soon as the Gospel took root in mens hearts the glad tidings of salvation by Christ was so sweet to them that in comparison hereof riches had 〈◊〉 relish And Acts. 〈…〉 and â— 34 35 〈…〉 same And indeed who ever knew what Conversion and Regeneration was who hath tasted of the powers of the world to come and enjoyed the joy of the Holy Ghost and that peace of conscience which passeth all understanding but would rather have their bodies want food and the Firmament want light then that their souls should want that light and spiritual food of the Gospel by which they are nourished and do live For far better be unborn then untaught as Alexander a meer Heathen could say That this is the one onely thing necessary and which Believers prize above all you may see by what holy David says of it Ps. 27.4 84.1 to 11. 119.103 One thing have I desired c. Oh how sweet is thy word unto me c. As turn but to the places and see how he expresseth himself for I may but touch upon things And the like of wise Solomon Pro. 8.10 True to you that are strangers to and utterly unacquainted with these soul-ravishing enjoyments these things will appear impossible as the like did to Nicodemus touching Regeneration Ioh. 3.4 and to that multitude of Iews touching Stephens vision when he told them how he saw the heavens opened and Iesus standing at the right hand of God in glory Which they were so far from believing that it made their hearts brast for madness to gnash their teeth stop their ears cast him out of the city and stone him to death Acts 7.54 to 60. They could not possibly believe that he should see what was hid to every one of them But this I can assure you even you my friends beyond all exceptions That if ever the mask of prejudice be taken from before your sight or if your eyes shall be opened before you drop into Hell you will have other thoughts of these things and so of the Publishers of them and be clean of another minde yea you will loath what you now love and love what you now loath Yea I dare refer my self in this case to the very damned in hell For what else made Dives being in those torments desire Abraham that one might be sent unto his brethren from the dead to give them warning and to acquaint them with his success but
one did shew the least malignity towards him that person was branded for a notorious wicked man as Homer relates And to speak rightly we need say no more of a man then He is an Enemy to his faithfull Pastor that is enough to brand him Nor can there be a greater argument of his being of the brood of Cain Haman Eliah Michol Doeg Shimei Ahab Rabshekah Tobiah Saâ—ballat Pashur Zedekiah Elymus Herodias and their fellows then the hatred of good Ministers For such men would do the same to Christ himself were he their Minister There was never any so innocent or vertuous to whom such Belialists took not exceptions because they are as deeply in love with vice as others are with vertue Yea whom all men commend you have some Thersites will take occasion to blast I 'll give you an ear-mark to know such a one by whereas one of the modester sort will alledge his Minister is a Presbyterian or an Independent or a Royalist this overgrown Toad will object that he is a Roundhead the meaning whereof is a Religious Godly Conscientious man 7 ¶ But perhaps this is not your case Suppose it be not yet what I have before convicted you of is sufficient to prove you a souldier belonging to that great Red Dragon that fighteth against Michael and his Angels Rev. 12. Who when his hands are bound casteth a flood of reproaches out of his mouth against the Church and the remnant of her seâ—d which keep the commands of God and have the testimonies of Iesus Christ v. 15 16 17. But you are not at all versed in Scripture therefore we 'll come to Reason and therein answer me a few questions Do you do by the Ministers as you ought or as you would be done by Would you when you have discharged your duty and conscience to the utmost of your endeavour have ill constructions made of your best actions and intentions be rewarded with the greatest evil for the greatest good and the greatest hatred for the most superlative love For love to the soul is the very soul of love Is this an evidence that you have them in singular respect for their works sake Is this to receive them as an Angel of God yea as Christ Iesus Is this to make them partakers of all your goods and to be willing to pluck out your own eyes and to give them if need were as God commands and as the godly have been willing to do I think not Indeed if you may be your own Judges you will during the time of this your prejudice think all but little or nothing But if the Word of God be consulted with it will be found persecution in the highest degree Like that of Ahab and Iesabel to Elias or that of Herod and Herodias to Iohn Baptist or that of the Iews Scribes and Phariseâ—â— against our Saviour for they did but express their utmost spighâ— to Gods Messengers that came to save them and so do you And this is a sure rule He that now under the Gospel shews a spightfull and a malicious minde to a godly zealous Minister if he had lived in Christs dayes he would have been ready to have driven the first nail into his body and rather have been for Barrabas then Iesus And God measures what we do by what we would do whether in good or evil Thoughts and Desires in Gods account are good and evil works Neither does 〈◊〉 punish or reward any thing but the Will Again whereas you think not Tongue-taunts to be persecution 〈◊〉 shall one day if you go on hear it pronounced so in your Bill of Indictment Ishmael did but flout Isaac yet S. Paul saith he persecuted him Gal. 4.29 God calls the scorning of his servants by no better a name then persecution C ham did but scoff at Noah yet that scoff brought his fathers curse upon him and Gods upon that Even the serpents hissing betrays his malice Those two and forty little children though but children were devoured of wild Bears for only scoffing at the Prophets bald head 2 King 2.24 A small matter if Sensualists may be Judge But whatever you conceive of it let all even heart and tongue-persecution be as far from my soul as my soul from hell For assuredly God will one day laugh you to scorn for laughing his to scorn and at last despise you that have despised him in his Ambassadors 8 ¶ Again you think it nothing or no great matter to detain the Ministers maintenance But look narrowly into it and you shall find it to be theft sacriledge murder yea soul-murder and that in the highest degree For you rob the Minister of what is as due to him as any land of inheritance is to the owner You rob God of his Tythes offerings c. which he accounts most abominable as you may gather from the many complaints and threatnings which God throughout all the Old Testament utters touching it For which see only Mal. 3.8 9 10 11. 1.7 8 13 14. Hag. 1 2 chap. Hereby you make your selves guilty of murder First of murdering your Pastors body and whole family for if all should be of your mindes they should starve Secondly of your own and all the peoples souls as much as in you lies For how should your Pastor feed your souls if you feed not his body how should the lamp burn if you take away the holy oil that should maintain it and in case it burn not there will be but a dark house Men would have fire kept in the Sanctuary but allow no fewel they would have the lamp burn but without oil But how do they serve Christ themselves in so serving their Ministers To take away the Provante from the Army is to betray it to the Enemy And indeed if you might have your wills or if others were of your mind temper there should be no Preaching at all no souls saved all go to hell For to expect that Ministers should preach without maintenance yea good maintenance for to furnish themselves with Books only will cost more then a little is as if you should shut a Bird into a cage give her no meat and yet bid her sing It amazes me to think how unreasonable and base most men be They will bestow more upon their very Hair in a moneth or upon the Smoke of a needless Indian wanton Weed in a week then upon God and their souls in a whole year And were it not most just with God to take away our faithful Ministers from us when we so ill intreat them and so unworthily reward them yea since we love darkness more then light may not God justly leave us in the dark and bring upon us a famine of Preaching who would bring a famine upon the Preachers by purloining the maintenance of his Ministers It is but just with God to take away the lamp from that Nation which hath taken away the holy oil that should maintain it But it is a true
heaven earth nor hell could have yeelded any satisfactory thing besides Christ that could have satisfied Gods justice and merited heaven for us then O then The eternall God would dye viz. so far as was possible or necessary that we might not dye eternally Iohn 3.16 A mercy bestowed and a way found out that may astonish all the sons of men o◠〈…〉 were his enemies mortally hating him and to our utmost fighting against him and taking part with his only enemies Sin and Satan as now you doe not having the least thought or desire of reconcilement but a perverse and obstinate will to resist all means tending thereunto 3. § O my brethren bethink your selves It is his maintenance we take and live on The air we breath the earth we tread on the fire that warms us the water that cools and cleanseth us the cloaths that cover us the food that does nourish us the delights that cheer us the beasts that serve us the Angels that attend us even all are his That we are not at this present in hell there to fry in flames never to be freed That we have the free offer of grace here and everlasting glory in heaven hereafter we are only beholding to him And shall we deny this Lord that hath bought us shall we most spightfully and maliciously fight on Satans side against him with all our might and that against knowledge and conscience I wish you would a little think of it 4. § For favours bestowed and deliverances from danger bind to gratitude or else the more bonds of duty the more plagues for neglect The contribution of blessings requires retribution of thanks or will bring distribution of judgments And certainly if a friend had given us but a thousand part of what God hath we should heartily love him all our lives and think no thanks sufficient And in reason Hath God done so much for us and shall we denye him any thing he requireth of us though it were our lives yea our souls much more our sins most of all this sottish and damnable sin in which there is neither profit nor pleasure nor credit nor any thing else to provoke or intice us unto it as in other sins for all you can expect by it is the suspicion of common Lyers by being common Sweaâ—ers Or that you shall vex others and they shal hate you Whereas if we could give Christ our Bodyes and Souls they should be saved by it but he were never the better for them Yea swearing and cursing are sins from which of all other sins we have the most power to abstain For were you forced to pay three shillings four pence for every oath and curse you utter as the Law enjoins or if you were sure to have your tongue cut out which is too light a punishment for this sin â— damnation being the due penalty thereof as the Apostle sets it down Iames 5.12 you both could and would leave it which alone makes it altogether inexcusable And this know that the easier the thing commanded is the greater guilt in the breach of it and the lighter the injuncâ—ion the heavier the transgression as Austin speaks and Adams eating the forbidden fruit sufficiently proves So that it is evident you love this sin meerly because it is a great sin and blaspheme out of meer malice to and contempt of God which is most fearfull and as a man would think should make it unpardonable I am sure the Psalmist hath a terrible word for all such if they would take notice of it Let them be confounded that transgresse without a cause Psal. 25.3 And no marvell that this fearfull imprecation should fall from the Prophetâ— mouth for that man is bottomlesly ill who loves vice meerly because 〈…〉 digious damnable wretch who rather then not die will anger God on set purpose Wherefore looke to it and think of it you cursing and cursed Swearers You swear away your salvation curse away your blessing Howling and Cursing shall be your chief ease in Hell to whom blasphemy was an especiall recreation on Earth 5. § Argue with all the world and they will conclude there is no vice like ingratitude And meer ingratitude returns nothing for good but you return evill yea the greatest and most malicious evill for the greatest and most admired love It was horrible ingratitude for the Iewes to scourge and crucifie Christ who did them good every way for he healed their diseases fed their bodies inlightned their mindes of God became Man and lived miserably among them many years that he might save their souls though in killing him they did their utmost to sinke the only ship that could save them but you are more ingratefull to God and Christ then they were or can be exprest by the best Oratour alive For which read more in a Treatise intituled Gods goodnesse and Englands unthankfulnesse from Chapter 4. to Chapter 7. 6. § O that you would but consider that the Lord Iehovah who is a God great and terrible of most glorious majesty and infinite purity hears and beholds you in all places and in every thing you think speak or do who is a just Judge and will not let this cursed sin go unpunished then would you keep a narrower watch over your thoughts then any other can do over your actions yea you would assoon stab a dagger to your hearts as let such oaths and execrations drop from your mouths whereas now you swear and curse as if he that made the ear could not hear or as if he were neither to be feared nor cared for who for sin cast the Angels out of Heaven Adam out of Paradise drowned the old world râ—â—â—ed down fire and brimstone upon Sodome commanded the earth to open her mouth and swallow down quick Corah and his companie he who smote Egypt with so many plagues overthrew Pharaoh and his host in the Red sea destroyed great and mighty Kings giving their land for an inheritance to his people and can as easily with a word of his mouth strike you dead while you are blaspheming him and cast you body and soul into Hell for your odious unthankfulnesse yea it is a mercie beyond expression that he hath spared you so long Consider of it I beseech you lest you swear away your part in that bloud which must save you if ever you be saved yea take heed lest you be plagued with a witnesse and that both here and hereafter for God who cannot lie hath threatned that his curse shall never depart from the house of the Swearer as it is Zach. 5.1 to 5. And I doubt not but you are already cursed though you know it not That either he hath cursed you in your bodie by sending some foul disease or in your estate by suddainly consuming iâ— or in your name by blemishing and blasting it or in your seed by not prospering it or in your minde by darkning it or in your heart by hardning it or in your conscience by
in the former Part shewn and shall further amplifie in this As tell me may not God justly another day call Heaven and Earth to witness against us that he would have saved us yea did woo us to accept of salvation saying Turn ye turn ye from your evil ways for why will you die ô people of England Ezek. 33.11 But we would not be converted nor saved As thus § 3 Whereas God hath offered us a pardon in tendering Christ unto us upon the condition of faith and repentance even his own Son to be a means of our reconciliation which is such a spectacle of unspeakable mercy as might ravish our souls with admiration We are so far from accepting it thankfâ—lly that we not onely refuse and contemn it but in a manner deride the offer of it our selves oppose the Gospel of glad tydings and persecute Christ in his Members either with hand or tongue or both We are so far from being holy our selves most of us that we hate holiness in â—thers For if any become Religious and conscionable and will not for company grievously sin against God wrong their bodies destroy their own soules and wilfully leap into Hell-fire with us we envy hate censure scoff at nick-name rail on and slander them that we may flout them out of their faith damp or quench the spirit where we perceive it is kindled discourage them in the way to heaven baffle them out and make them ashamed of their holy profession and religious course and consequently pull them back to the World that so we may have their company here in sin and hereafter in torment Nor do we so serve the most sincere onely in whom the graces of Gods Spirit do as apparently shiâ—â—t as the Sun at noon-day to the dazling of their eyes But we condemn all that have more religion then an Heathen or more knowledge of heavenly things then a childe in the wombe hath of the things of this life or more conscience then an Atheist or care of his soul then a Beast That live religiously and will not revel it with us in a shoreless excess for Round-heads and Puritans a name so full of the Serpents enmity as the egge of a Cockatrice is full of poison § 4. And in all which is worst of all we have caused others to do the same abominations by our evil example Yea worse yet then all this our abominable wickedness hath brought such a scandal upon our Religion and the Gospel that it is even abhorred of the Heathen and the great and glorious Name of God blasphemed among them Yea what else but the unchristian-like behaviour of Christians hath caused the Turks and Iews and many among our selves even to protest against their own conversion Or what else hath alienated the Indians from the Christian Religion making them to refuse the Gospel but this that they saw our lives more savage then those Savages themselves yea it hath made those poor souls resolve that whatsoever Religion the Christians were of they would be the contrary thinking it impossible that such beastly and bloody dâ—eds could proceed from any true Religion Or that he could be a good God who had such evill sons Whereas in the Primitive times more of them were won to the faith by the holy lives of Christians then by the Doctrine which they taught for it caused them to say This â—s a good God whose servants are so good CHAP. VI. § 1. ANd thus according to my scantling I have spread before you what God and Christ hath done for us and how we have again required him Though God who searcheth the heart and trieth the reins knows infinitely more by us and sees what strange monsters what ugly odious hideous fiends what swarms what litters what legions of noysome lusts are couched in the stinking styes of every one of our deceitful hearts and findes that if all our thoughts did but break forth into action we should not come far short of the Devils themselves And certainly if we shall compare the numberless number of our great and grievous abominations wherewith our Land is filled from corner to corner with the many means which God hath afforded for our reclaiming it will be found that no Nation under heaven did ever more provoke the Lord. Nor hath he ever strove more with any Nation to reclaim them then he hath done with us for when neither mercies nor any ordinary means would serve the turn he hath at several times visited us with several judgements to try what they would do But we have been so little moved therewith that instead of becomming better we have bin the worse for them as appears at this day and more audacious in declaring our sins as if with Sodom we took a pride in them to the great dishonour of our Redeemer and his Gospel and to the hardening of all that hear of it so that our horrid sins are grown up unto heaven in regard whereof we may justly be confounded and ashamed to lift up our eyes unto him who is a Lord so great and terrible of such glorious Majesty and infinite purity Now he that hath ears let him hear and he that hath wit let him consider and lay it to heart how thankful a people we are And not onely ye ô inhabitants of this our Jerusalem and Judah would I have to judge between Christ and his Vineyard what he could have done for us more then he hath done Isaiah 5.4 to 8. But heare ye also ô heavens and give eare ô earth be astonished at it and horribly afraid that this foolish people and unwise should so requite the Lord Jer. 2.11 c. Isai. 1.2 to 9. and Verse 15 to 25. Deut. 32.6 c. Oh my Brethren Englands unthankfulness hath striven with Gods goodness for the victory as Absalom strove with David whether the Father should be more kinde to the son or the son more unkinde to the Father We have been fatted with his blessings and then spurned at his precepts resembling the Leopard who wrongs them most that give him most fodder § 2. But why do I call it unthankfulness when our sin is many degrees beyond ingratitude it self For not to confesse a benefit is the utmost confine of unthankfulnesse meer ingratitude returnes nothing for good but we return evil yea the greatest and most malicious evil for the greatest and most admired love Argue with all the World and they will conclude there is no vice like ingratitude But we are more ingrateful to God then can be exprest by the best Oratour alive It was horrible ingratitude which the chief Butler shewed to Ioseph Gen. 41.9 which the nine Lepers shewed to Christ Luk. 17. 17 18. which the men of Succoth and Penuel shewed to Gideon Iudg. â— 6 8. which those five spies shewed to Micha Iugd. 18.14 18. It was worse which the Israelites shewed to Gideons seed Iudg. 9.17 18. which Michael Thraulus shewed to Leo the Emperour which Iustinianus shewed
the Devill The poore â—heaâ—s soul if ever it be saved costs no less a price than Christs precious blood yet half a crown yea six pence will make this Chuâ—â—e fell his By which means he swels in his estate from a Toad to an◠〈…〉 â—isease we call the Wolf which is ever eating yet keeps the body Lean. The Covetous Cormorant is like one of Pharaoh's lean and illfavoured kine 〈◊〉 though he devours much yet he is never the less hungry never the â—ore fat A moderate water makes the Mill go merrily but too much â—ill not suffer it to go at all The Covetous Miser is like the Indians who though they have all the Gold among them yet are the most beggerly people alive He is like Tantalus who stands up to the câ—â—n in water and hath all kinds of fruits hanging over his head but is not suffered to taste the one nor drink of the other Or like an Asse that is laden with gold and dainty cates but feeds upon thistles He scarce wears a good garment or eats a liberall meal or takes a quiet sleep but is ever tormenting himself to get that for getting whereof he shall be tormented As a proud man is ignorant in the midst of his knowledge so is he poor and needy in the midst of his wealth Yea whereas the Poor Begger wants many things the Rich Miser wants every thing His business will never give him leave to think of his conscience All his Religion is the love of money He goes to Church indeed but it is not to serve God but the State which he uses not as a means to save his soul but his silver To him all spirituall and eternall things seem incredible because they are invisible Nothing will sink into his head that he cannot see with his eyes or feel with his fingers And in case he cannot gain by being Religious his care shall be not to lose by it and that Religion will like him best that is best cheap and that will cost him least Any doctrine is welcome to him but that which beats upon good works only that he cannot indure No if another be at the charges to serve God this Churle like Iudas will cry out Why is this waste Nor shall any means ever convert him No Physick is strong enough to purge out this Humour Because if ever he should repent he must restore his ill gotten estate which to him is as hard an injunction as that of God to Abraham Gen. â—2 2 Or as that of our Saviour to the Young man Luke 18.22 and â—herefore what hope of his yielding Covetousnesse is Idolatry Eph 〈…〉 â—oll 3.5 and Money is the covetous mans god and will he part 〈…〉 No And so long as he keeps the weapon ill-got goods 〈…〉 â—nd will not pluck it out by restitution how is it possible he should be â—â—â—ed He may with that Rich man Luk. 10. have a good mind to Heavâ—â—â— reversion yet for all that he will not hear of parting with him He 〈◊〉 â—hereof he hath the present possession 〈…〉 then a Drunkard yet had I rather be a Drunkard then a Covetous Miseâ— Matth. 21.31 32. CHAP. 2. Now as this Merciless Miser is all for sparing so his Heir is all 〈◊〉 wasting He lives poorly and penuriously all his life that he may die rich Psal. 39.6 And what comes of it As he hath reapt that which another sowed so another shall thrash that which he hath reaped He hords up 〈◊〉 knowing who shall enjoy it and commonly they enjoy it who lay it out aâ— fast He takes only the bitter and leaves the sweet for others perhapâ— those that wish him hanged upon condition they had his means the sooner Or possible it is he may have children which if he have he loves them so much better then himself that he will voluntarily be miserable here and hereafter that they may be happy He is willing to go in a thred-bare coat to starve his body lose his credit wound his conscience torment his heart and minde with fears and cares yea he can finde in his heart to damne his own soul and go to hell that he may raise his house and leave his heir a great estate as thinking his house and habitation shall continue for ever even from generation to generation and call their lands by his name as the Psalmist shews Psalm 49.11 He is careful to provide his children portions while he provideâ— no portion of comfort for his own welfare either here or hereafter He provides for his childrens bodies not for their souls to shew that he begat not their souls but their bodies He leaves a fair estate for the worser part nothing for the estate of the better part He desires to leave his children great rather then good and is more ambitious to have his sons Lords on earth then Kings in heaven But as he that provides noâ— for their temporal estate is worse then an Infidel 1 Tim. 5.8 So he that provides not for their eternal estate is little better then a devil which yet is the case of nine parts of the parents throughout the Land But observe how his children requite him again and how God requiâ—es him in his children for commonly they are such as never give him thanks 〈…〉 the least lament his Loss perhaps they mourn at his funeral yet 〈◊〉 for that he iâ— dead but because he died no sooner Nor is it any raâ—e 〈◊〉 for men to mourn for him dead whom they would by no means have still to be alive Yea for the most part it is but a fashionable sorâ—â—â— which the son makes shew of at his fathers death as having many 〈…〉 for that hour A sorrow in shew onely like that of Iacobs sons when theâ— had sold their brother Ioseph who profest a great deal of greâ—◠〈…〉 when inwardly they rejoyced Have ye not heard of a preâ—â—â— young heir that incouraged his companions with come let us 〈…〉 revel throw the house out at windows the man in Scarlet will 〈…〉 â—â—â—cious liquor into a Seeue that will hold no liquid substance which occasioned the Rhodians and Lydians to enact several laws that those 〈◊〉 which followed not their fathers in their vertues but lived viciously â—â—â—uld be disinherited and their lands given to the most verteous of that raâ—e not admiting any impious heir whatsoever to inherit as Varro well notes But it is otherwise in this case for in regard of Gods curse upon â—his unmerciful Muckworm if he have more sons then one the eldestâ—roves â—roves a prodigal and he inherits Every mans own experience can tell him that for the most part a scatterer succeeds a gatherer one that wasts vertues faster then riches and riches faster then any vertues can get them one that is as excessive in spending as the other was in scraping for as the father chooseth to fill his chests so the son is given to satisfie his lusts Nor could the one be more cunning at the
trifle O that we might as we ought lay this to heart and that Gods Heralds would be often and ever minding men of this their sordid and base condition and their grievous provoking the Lord who is even a consuming fire Heb. 12.29 For to me it is a wonder that of all other sins this is the least preacht against And me thinks it should â—ut the very hearts of thâ—se that have felt the love of Christ â—o hear him so dishonoured who is the life of their lives and soul of their soules and that by those who profess themselves Christians Nor do I think I could have pitcht upon a Subject more serious publick and profitâ—ble whether we consider the generality of the disease or the necâ—ssâ—â—y commodity and common good that I hope and is likely to come by the 〈◊〉 As tell me will it be any desertlesse office to find out a way to help all this and to make the most poor and melancholy the richest and happiest men alive for that is my drift it is a Theam that perhaps hath not hitherto been thought of at least not handled but you will grant it as profitable a Project when once it is effected as was Columbus his discovery of the West Indies yea and I hope will extend it self to as many for like a cunning Augler I have baited my hook with that at which every fish will be sure to bite As who or where is the man that desires not to be rich and happy I dare say if the Great Cham who is said to have a tree full of pearles banging by clusters should but make proclamation that whoever would reâ—â— it to him should have plenty of gold he might drive such a trade as would soon make him a Bankcrupt For as the Prophet observes every one even from the least unto the greatest is given unto covetousnesse Ierem. 6.13 All â—â—ape after gain and how to get is each mans thought from sun to sun insomuch that it is to be feared nineteen parts of all the men in Christendom are whorshippers of the golden Calf And let this serve by way of Preface least the parâ—h or entry prove too big for the house Or least it should be said of me as once Nebuchadnezar objected to the Inchanters and Astrologians that I do but while away the time because I cannot tell them this thing they so much expect and long for Dan. 2.8 SECT 4. As what will some Momus say Here are great words but no security It s well if all prove not like the Indian Fig-tree whose leaves are as broad as a target when the fruit is no bigger than a bean Many an Alchymist in projecting the Phylosophers stone have been so confident to find that which should do all the world good that they have distilled away great estates of their own and other mens to whom they have promised before-hand gold in whole scuttles but at length their glasses have broken together with themselves and all their adherents Answer I know it is no unusuall thing with Projectors to lift up Expectation so high that she not seldom over-thinks the birth But I had rather men should find more than they expect than look for more than they shall find Nor do I ask any more than that you will hear all before you censure which is no unreasonable request for so far as we see we dare believe a suspected or discredited person and there are some dishes that we may â—at even from sluttish bands Neither shalt thou after the perusal of it in case I should tall short of what I pretend have occasion as many buyers to cry out with him in the Comedy pol ego oleum operâ—â— perdiâ—â— Yea these two things I will poremptorily promise thee First That whosoever can shew thee the way better yet none can shew thee a better way to grow rich and happy The second 〈◊〉 that if thou beest not wanting to thy self if thou wilt but reserve those rules and directions which I shall produce from the mouth of God who never yet deceived the trust of any that had the wit or grace to confide in him and obey his Precepts thou shalt become of poor and melancholy both rich and happy Wherefore be at leasure to hear what I shall say and call your best thoughts to counsell touching this great business CHAP. I. NOw for the better discharge of what I have undertaken you may please to take notice that a poor and malancholy man is like a City infâ—sted with too Enemies the one forraign the other domestick which can never injoy peace and safety unless the one be kept out and the other cast out or which is better both subdued The domestick or in-bred enemy to be cast out is Melancholy the forraign foe to be kept out Is Poverty of these two I will chuse to sâ—t upon the last first and the rather for that this being kept out or vanquisht the other will the sooner yeild or with more easâ— be overcome Touching Poverty for that error in practise proceeds many times originally and dangerously from errour in judgement and because a sound mind and a right understanding of things will much advantage a man in the obtaining and injoying of a good and happy estate for the one layes the foundation as the other raiseth the walls and roof and lastly because this discourse may inrich the soul settle the heart and with Gods blessing change the will as well as increase wealth an ignorant rich man being no better than a sheep with a golden fleece that so God in all may have the glory I will first shew what it 〈◊〉 and what it is not to be rich and then acquaint you hâ—â— of poor you may become rich As touching the first of these it is to be observed that most men are much mistaken in judging who are poor and who are rich as strongly perswading themselves that a man is so much the happier by how much the more he is wealthier which is as gross a delusion as possibly can be for there are some cases wherein men are never the better for their wealth and others again wherein they are much the worse as thus God giveth to every man a stock or portion of this worlds goods as well as of grace and wisdom more or lesse to occupy withallâ— yea I perswade my self there are few men that have not once in their life a golden opportunity offered them whereby if they neglect it not they may live comfortably all their dayes and to him who is thankfull and useth the same well 〈◊〉 to Gods glory and profit of himself and others he giveth more as to the servant which used his tallents well be doubted them but to such as are unthankful and abuse the same to their own 〈◊〉 and Gods dishonour or distrustfully â—oord it up he either taketh from them that which he had formerly 〈◊〉 as he took away the â—â— talent from the servant which had 〈…〉
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
cured Besides as there are no colours so contrary as white and black no elements so disagreeing as fire and water so there is nothing so opposit to grace and conversion as covetousness and as nothing so alienates a mans love from his vertuous spouse as his inordinate affection to a filthy strumpet so nothing does so far separate and diminish a mans love to God and heavenly things as our inordinate affection to the world and earthly things yea there is an absolute contrariety between the love of God and the love of money no servant saith our Saviour can serve two masters for either he shall hate the one and love the other or else he shall leane to the one and despise the other ye cannot serve God and riches Luk. 16.13 Here we see there is an absolute impossibility and in the fourteenth Chapter and elsewhere we have examples to confirm it All those that doted upon purchases and farms and oxen and wives with one consent made light of it when they were bid to the Lords Supper Luk. 14 15. to 23. The Gadarenes that so highly prised their hoggs would not admit Christ within their borders Luk. 8. Iudas that was covetous and loved money could not love his Master and therefore sold him When Demas began to imbrace this prâ—sent world he soon forsook Paul 〈…〉 put their trust and place their confidence in their riches they make gold their hope they set their hearts upon it and do homage thereunto attributing and ascribing all their successes thereunto which is to deny the God that is aboâ—e as we may plainly see Iob 31.24 28. and as for his love and regard to the Word of God I will referre it to his own conscience to determine whether he finds any more taste in it then in the white of an egge yea whether it be not as distastfull to him as dead beer after a banquet of sweet-meats Nor is it only distastfull to his palat for his affections being but a little luke-warm water it makes his religion even stomack-sick Let him go to the Assemblies which he does more for fear of the Law then for love of the Gospel and more out of custome then conscience as Cain offered his sacrifice and so will God accept of it he sits down as it were at Table but he hath no stomack to eat his ears are at Church but his heart is at home and though he hear the Ministers words yet he resolveth not to do them for his heart goes after his covetousnes as the Lord tells Ezekiel touching his Auditors Ezek. 33.30 to 33. And as is his hearing such is his praying for that also is to serve his own turn he may afford God his voice but his heart is rooted and rivited so the earth They have not cryed unto me saith God with their hearts when they â—owled upon their beds and when they assembled themselves it was but for corn and wine for they continue to rebell against me Hosea 7.14 O that God had but the same place in mens affections that riches honours pleasures their friends have but that is seldom seen the more shame folly and madness and the greater and juster their condemnation whence that terrible Text in Ieremiah Chapter 17. Thus saith the Lord Cursed be the man that trusteth in man and maketh flesh his arm and withdraweth his heart from the Lord vers 5. And that exhortation 1 Tim. 6. Charge them that are rich in this world that they be not high-minded and that they trust not in uncertain riches but in the living God who giveth us abundantly all things to injoy vers 17. And well does that man deserve to perish that so loves the creature aâ— that he leaves the Creator CHAP. XXII FOurthly another reason were there no other why it is so impossible to prevail with the covetous is they will never hear any thing that speaks against covetousness and their refusing to hear it shews them to be such for flight argues guiltiness always Covetous men will never hear Sermons or read Books that press to good Works or wherein the necessity of restitution is urged neither had Satan any brains if he should suffer them so to do A Faulkner ye know will carry divers Hawks bâ—â—ded quietly which he could not do had they the use of their sight Such I say will not vouchsafe to hear reason lest it should awake their consciences and convince their judgements resembling 〈◊〉 that would nor have his Physician remove the thirst which he felt in his ague because he would not lose the pleasure he took in quenching the same with often drinking they had rather have their lusts satisfied then exstinguished Now we know that hearing is the only ordinary means of life and salvation if then the soul refuse the means of life it cannot live If Caesar had not delayed the reading of his Letter given him by Artemidorus as he went to the Senate wherein notice was given him of all the conspiracy of his murtherers he might with ease have prevented his death but his not regarding it made the same inevitable which together with the rest of this Chapter gives me a just and fair occasion now I have obtain my purpose to acquaint the ingenuous Reader why I rather call my Book The prevention of Poverty and best way to become Rich and Happy then The arraignment and conviction of Covetousness for by this means many a covetous wretch may out of lucre be touled one to read it to the saving of their souls who otherwise would never have been acquainted with a thousand part of their wretchedness and so not capable of amendment Bnt Fiftly suppose he should be prevailed withall to hear me all 's one even an ounce of gold with him will weigh down whatsoever can be aledged from the Word for though with that rich man Luk. 10. he may have a good mind to heaven in reversion yet for all that he will not hear of parting with his heaven whereof he hath present possession He can like Canaan well enough so he may injoy his flesh-pots also and could love the blessing but he will not lose his pottage and in case he cannot gain by being religious his care shall be not to loose by it and thaâ— Religion shall like him best that is best cheap and will cost him least any Doctrine is welcome to him but that which beats upon good works Nor will he stick with the Sages to fall down and worship Christ but he cannot abide to present him with his gold No if another will be at the charges to serve God he will cry out why is this waste as Iudas did when Mary bestowed that precious oyntment upon her Saviour which otherwise might have been sold and so put into his bag The love of money and commings in of gain is dearer and sweeter to the Muck-worm theâ— the saving of his soul what possibility then of his being prevailed withall To other sins Satan tempts a
his Kingdom of glory one day to me was better than a thousand unto those who weary themselves in the waies of wickednesse and destruction Now if grace and Gods favour brings such peace and joy what fools are sinners to deprive themselves of it What mad men are Misers As how do their hearts droop with their mammon How do they weary and turmoyl themselves vex their spirits torment their consciences making themselves a very map of misery and a sinke of calamity Whereas it is nothing so with the servants of Christ. Perhaps at their first conversion they are much troubled in mind though it fares not so with all and conscience for their long and grievous offending so good a God but that sorrow is soon turned into joy and abundantly recompenced When the Angel had troubled the waters in the Fool of Bethesda then stept in those that were diseased and infirm and were healed It is Christs manner to trouble our souls first and then to come with healing in his wings Yea the very teares of repentance are sweet whereas the covetous mans heart even in laughing is sorrowfull and the end of that mirth is heaviness Prov. 14.13 An evil life sales Seneca causeth an unquiet mind for as the least moat in the eye hinders the ease and sight of it or as the least gravell in the shooe hinders the traveller in his comfortable going or as the least bone in the throat hinders our eating and threatens to choake us So the least sinne in the soul unrepented of hinders the peace and joy and hope thereof But least which is not likely I should glut you with joy observe with me In the eighth place That there is nothing can be wanting to a man but grace and Gods favour will more than supply it When reverend Calvin was upbraided by the Papists with the want of Children in marriage he could answer That is nothing for God hath instead of such children given me many thousand children of far more excellent kind and of nobler breed through the whole world And surely a man shall see the Noblest works and Foundations have proceeded from childlesse men which have sought to expresse the Images of their minds where those of their bodies have failed CHAP. IX Ninthly Godlinesse hath the Promises not only of this life but also of that which is to come The quintessence whereof consists in these two things freedom from all pain fruition of all pleasure which is the purchase of Christ for his followers For when he sits upon his Throne he shall say unto them and only to them Come ye blessed of my Father inherit the Kingdom prepared for you from before the foundation of the world where are such joyes as eye hath not seen nor ear heard c. And are there any pleasures like those at the right hand of God for evermore Whereas to those that have not had the grace nor the wit to serve him he shall say Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels And is there any pain like the separation from Christ into everlasting and ever-flaming fire Mat. 25.41 Think of this you that prefer the service of sinne and Satan before that of our Saviours Heaven you will confesse to be best of all yet for Heaven you will use labour least of all For I may boldly affirm it your covetous man takes more paines to goe to hell than do the godly to get to Heaven he riseth early and resteth late and eates the course bread of sorrow and after a great deal of tedious and odious misery goes to the Devil for his labour But look to it this will one day cost men dear For it will be the very hell of hell when they shall call to mind that they have loved their sinnes more than their Saviour or their own souls When they shall remember what love and mercy hath been almost enforced upon them and yet they would by all meanes and that of free choice perish Now I might go on to other Particulars yea I might almost be infinite in these things but having said enough to be thought too much I will mention no more only let me a little apply it Wee see that the shadow does not more inseparably follow the body than all blessings follow grace Bodily exercise profiteth little but godlinesse it profitable unto all things 1 Tim. 4.8 as having the Promises of the life present and of that which is to come Men talk much of the Philosophers stone that it turneth copper into gold of Cornucopia that it had all things necessary for food in it of the Herb Panace that it is instead of all purges and cureth all diseases of the Herb Nepenthes that it procureth all delights of Vulcans Armour that it was of proof against all thrusts and blows Yea Pliny speaks of no lesse than three hundred and sixty benefits that may be made of the Palme tree if we will believe him But whether these things be so or not it much matters not this I am sure of that what they did vainly attribute to these rarities for bodily and transitory good we may with full measure and without any hyperbole justly ascribe to grace and Gods favour for spiritual So that Religion Piety and Holinesse are Mistresses worthy your service Yea all other Arâ—es in the world are but drudges to these Fools may contemn them who cannot judge of true intellectual beauty but if they had our eyes they culd not but be ravished with admiration of the same And men truly wise have learned to contemn their contempt and to pity their injurious ignorance All which being so apparant and undeniable mens wisest and surest way were as one would think to become the Servants of God and be as industrious after grace as they have been after gold For in common reason who would eat huskes with the Prodigal when if he will but return home he shall be honourably entertained by his heavenly Father have so good cheer and banqueting hear so great melody joy and triumph Generally men are very eager and industrious to get worldly wealth yea no pains is thought too much for it but where shall we finde men thus eager after spiritual wealth which alone can make them happy CHAP. X. Objection But will some say How shall we obtain this happy condition It is not so easie a matter to become gracious and to gain the favour of God as you seem to make it I Answer Yes this may easily be helped if thou hast a mind to it For as when a man would have those things to be on his right hand which are now on his left it is but turning himself and the work is done so do but turn your affections from earthly things to things celestial and heavenly the case will be so altered that you will think your self as a blind man restored to sight a mad man to his senses a prisoner set at liberty a begger
three and thirty years In the Creation of the world he did but only speak the word in the Redemption of man he both spake and wept and sweat and bled and died and did many wonderfull things to do it Yea the saving of one soul single is more and greater than the making of the whole world In every new creature are a number of Miracles a blinde man is restored to sight a deaf man to hearing a man possest with many Devils dis-possest yea a dead man raised from the dead and in every one a stone turned into flesh in all which God meets with nothing but opposition which in the Creation he met not with What shall I say God of his goodnesse hath bestowed so many and so great mercies upon us that it is not possible to expresse his bounty therein for if we look inward we find our Creators mercies if we look upward his mercy reacheth unto the Heavens if downwards the earth is full of his goodnesse and so is the broad Sea if we look about us what is it that he hath not given us Air to breathe in fire to warm us water to cool and cleanse us cloathes to cover us food to nourish us fruits to refresh us yea Delicates to please us Beasts to serve us Angels to attend us Heaven to receive us And which is above all 〈…〉 we turn our eyes we cannot look besides his bounty yea we can scarce think of any thing more to pray for but that he would continue those blessings which he hath bestowed on us already Yet we covet still as though we had nothing and live as if we knew nothing of all this his beneficence God might have said before we were formed Let them be Toads Monsters Infidels Beggars Cripples Bond-slaves Idiots or Mad men so long as they live and after that Castawayes for ever and ever But he hath made us to the best likenesse and nursed us in the best Religion and placed us in the best Land and appointed us to the best and only Inheritance even to remain in blisse with him for ever yea thousands would think themselves happy if they had but a piece of our happinesse For whereas some bleed we sleep in safety others beg we abound others starve we are full fed others grope in the dark our Sun still shines we have eyes ears tongue feet hands health liberty reason others are blind deaf dumb are sick maimed imprisoned distracted and the like yea God hath removed so many evils from us and conferred so many good things upon us that they are beyond thought or imagination For all those millions of mercies that we have received from before and since we were born either for soul or body even to the least bit of bread we eat or shall to eternity of which we could not well want any one Christ hath purchased of his Father for us and yet God the Father also hath of his free grace and mercy given us in giving us his Son for which read Psal. 68.19 145.15 16. 75.6 7 Yea God is many times working our good when we least think upon him as he was creating Adam an help meet for him when he was fast asleep And as much do we owe unto God for the dangers from which he delivereth us as for the great wealth and dignities whereunto he hath alwaies raised us CHAP. XV. But the better to illustrate and set out this Love it will be good to branch it out into some more Particulars As First Call to mind all these external inferiour earthly and temporal benefits as that your being breathing life motion reason is from God That he hath given you a more noble nature than the rest of the creatures excellent faculties of mind perfection of senses soundnesse of body competency of estate seemlyness of condition fitnesse of calling preservation from dangers rescue out of miseries kindnesse of friends carefulnesse of education honesty of reputation liberty of recreations quietnesse of life opportunity of well-doing protection of Angels Then rise higher to his Spiritual favours though here on earth and strive to raise your affections with your thoughts Blesse God that you were born in the light of the Gospel for your profession of the truth for the honour of your vocation for your incorporating into the Church for the priviledge of the Sacraments the free use of the Scriptures the Communion of Saints the benefit of their prayers the aid of their counsels foot-steps of Faith Hope Love Zeal Patience Peace Ioy conscionablenesse for any desire of more Then let your soul mount highest of all into her Heaven and acknowledge those Celestial Graces of her Election to Glory Redemption from Shame Death and Hell of the Intercession of her Saviour of the Preparation of her Place And there let her stay a while upon the meditation of her future Ioyes This or the like do and it will teach you where to beg blessings when you want them and whom to thank when you have them For as the Sea is that great Cistern to recieve the confluence of all waters as first from that large and vast pond water is derived into all parts of the earth by veines and springs those springs run into rivers and those rivers empty themselves again into the Sea so all blessings come from God and all praises must be returned to him If we have any thing that is good God is the giver of it If we do any thing well he is the Authour of it God is Alpha the fountain from which all grace springs and Omega the sea to which all glory runnes All blessings come from him like so many lines from the center to the circumference therefore we must return all praises to him like so many lines from the circumference to the center Rom. 11.36 1 Cor. 10.31 His wisdom he communicates and his justice he distributes and his holinesse he imparts and his mercy he bestowes c. 1 Cor. 1.30 31. but his glory he will not give to another Isai. 42.8 But this is not all yea what can we think of that can be thought sufficient to render unto the Lord our God so good and gracious in way of thankfulnesse for all these his mercies For in reason hath he contrived so many waies to save us and should not we take all occasions to glorifie him Hath he done so much for us and shall we deny him any thing that he requireth of us though it were our lives yea our souls much more our lusts We have exceeding hard hearts if the blood of the Lamb cannot soften them stony bowels if so many mercies cannot melt them Was Christ crucified for our sins and should we by our sins crucifie him again Now the meditation of what God and Christ hath done for thee will wonderfully inflame thee with the love of God and thy Redeemer and withall make thee abhor thy self for thy former unthankfulnesse It will make thee break out into some such
that it shall be so For he speaks far otherwise of the unmercifull as Psal. 109. Let his children be fatherlesse and his wife a widow Let his children be continually vagabonds and beg their bread I pray mind it let them seek their bread also out of desolate places Let the extortioner catch all that he hath and let the strangers spoile all his labour Let there be none to extend mercy unto him mither let there be any to favour his fatherlesse children Let his posterity be cut off and in the generation following let their names be blotted out and the memory of them cut off from the earth Because mark the reason he remembred not to shew mercy but persecuted the poor and needy Vers 6. to 17. all which he speaks by the spirit of prophesie Though indeed we want not examples of this in every age Was not this fulfilled in Haman and is it not fulfilled daily in our experience For hence it is that riches ill got or I 'l kept shift masters so often But take some other instances out of the Scriptures of both kindes Ionathan is payd for his kindnesse to David in Mephibosheâ—h Iethro for his love to Moses in the Kenites 1 Sam. 15.6 some hundreds of years aftet he their Ancestor was dead The Aegyptians might not be unkindly dealt withall for their harbouring the Patriarchs though they afflicted their posterity But the Moabites and Ammonites were either to dye or not to enter into the congregation of the Lord to their tenth generation because they met not Gods Israel with bread and water in the wildernesse Deut. 23.3 4. God caused Soul to spare all the Kenites for that they had shewed mercy to Israel who otherwise had all of them been destroyed 1 Sam. 15 6. Another example you have in Iob 21.18 19 20. all which shewes that God usually blesseth and rewardeth the children for their fathers goodnesse The loving kindnesse of the Lord saith the Psalmist endureth for ever and ever upon them that feare him and his righteousnesse upon childrens children Psal. 103.17 And so on the other side Eternall payments God uses to require of their persons onely temporary often times of succession as we sue the Heyres and Executors of our debtors Now if this be so that what the liberall man gives his seed shall inherit then the good provision that we should make for our Children coâ—sists not so much in laying up as in laying out and more in making provision for their soules then for their bodies I confesse it is the case of niâ—e parts of the Parâ—â—ts throughout the Lâ—â—d to provide for their childrens bodies not for their soules to shew that they begat not their soules but their bodies to leave faire estates for the worser part nothing for the estate of the better part They desire to leave their children great rather then good and are more ambitious to have their sons Lords on earth than Kings in heaven But as he that provides not for their temporall estate is worse then an Infidell 1 Tim. 5.8 So he that provides not for their eternall estate is little better then a Devill The use which I would have you make of the premisses is this Let none refuse to give because they have many children but give the rather out of love to and for their childrens sakes that God who as you see hath ingaged himselfe may be their Guardian and provide and take care for them Or if not for their soules yet for thine owne For why shouldest thou love thy children better then thine owne person and in providing for them neglect thy selfe Yea why shouldst thou preferre their wealth before thine own soule and their flourishing estate in the world which is but momentany and mutable before the fruition of those joyes which are infinite and everlasting Will it not grieve and gall thy conscience another day to thinke that for getting or saving some trifles for thy posterity on earth thou hast lost Heaven or to remember that thy children ruffle it out in worldly wealth and superfluous abundance when thou shalt be stripped of all and want a drop of cold water to cool thy scorching soul in hell CHAP. XXXV Thus I might go on and inlarge my selfe upon this and add thereunto many other reasons First in regard of God Secondly in regard of Christ. Thirdly in regard of the poore Fourthly in regard of others I should also according to the order first proposed shew what are the ends to be propounded in our giving almes and lastly the severall impediments that hinder men from giving but I finde which when I fell upon it I did not foresee matter representing it selfe like those waters in Ezekiel Chap. 47. which at the first were but anckle deep and then knâ—e deep and then up to the loynes which afterwards did so rise and flow that they were as a River which could not be passed over Or like that little cloud which Elias his servant saw 1 Kings 18. Much hath been said of this subject bnt much more might be said for I could carry you a great way further and yet leave more of it before then behind But I am loth to tire my Reader or cause any to make an end before they begin as not seldome doth Addition in this case bring â—orth substraction and more writ cause lesse to be read Wherefore I will onely give you the sum of some few particulars briefly and leave the rest That little which I intend to deliver is First the neer communion that is between the poor and us with our head Christ. For besides the civill communion that is between all men as being of one fâ—â—sh the off-spring and generation of God Act. 1â— 28 9. The senâ—es of the same Father Adam and Noah and so brethren one with another and proceeding as so many flowers from one root many Rivers from one fountain many arteries from one heat many veines from one liver and many sinews from one braine And likewise of the same Country Common-wealth yea of the same City and Corporation yea perhaps neer Neighbours and parishioners every of which the Holy Ghost maketh a sufficient argument to move us to do these works of mercy in relieving the poor Isa. 5.8.6 7. There are many spirituall respects and divine relations which make a more neer communion between Christians one with another for we are elected to the same eternall life and happinesse we are not onely Gods workmanship created in Adam according to his owne glorious image but re created and restored unto the divine Image lost by Adam in Christ the second Adam we are redeemed in our soules and bodies with the same precious blood of Iesus Christ we are partakers of the same calling whereby we are chosen out of the world and gathered into the Church and communion of Saints that we may inheriâ— eternall gloâ—y together and that out of darknesse into maâ—vellous light and out of a desperate condition to be partakers
indeed if the very worst of men did but know and consider how they should pleasure themselves in being humble and thankful they would use all their possible endeavours to that end As most pleasant it is to God and most profitable to us both for the procuring the good we want and for the continuance of the good we have CHAP. XLVI INto the humble and thankful soul that giveth him abundance of glory his Spirit enters with abundance of Grace sowing there and there only plenty of Grace where he is assured to reap plenty of glory But who will sow those barren Sands where they are not only without all hope of a good Harvest but are sure to loose their Seed and Labour And in common Equity he that is unthankful for a little is worthy of nothing whereas thanks for one good turn is the best introduction to another Holy David was a man according to Gods own heart and therefore he continually miâ—â—eth with his Prayers Praises and being of a publike spirit he discovereth the secrets of this skill As when he saith Let the people praise thee O God let all the people praise thee then shall the earth bring forth her encrease and God even our God shall give us his blessing Psal. 67.5 6 7. When Heaven and Earth are friends then Summer and Winter Seed-time and Harvest run on their race When God was displeased what was the effect Ye have sown much and have reaped little Again when God was pleased mark the very day For from that very day I will bless you Hag. 2.15 to 20 Whensoever glory is given to God on high peace good will shall be bestowed on men below Luk. 2.14 Psal. 84.11 12. Noah gave a Sacrifice of Praise for his deliverance from the Flood And God being praised for that one deliverance he perpetuateth his blessing and promiseth an everlasting deliverance to the World from any more Floods Again it is the only way to procure Gods Blessing upon our endeavours It happened that Bernard one day made a curious and learned Sermon for which he expected great applause but received none The next time he made a plain wholsom Sermon and it was wonderfully affected liked and commended A friend of his noting it askt him what might be the reason Who answered In the one I preached Bernard in the other Christ in the one I sought to win glory and praise to my self in the other the glory of God and the salvation of souls which received blessing from above and that made the difference yea were there nothing good else in it yet this were the way to gain true honor We cannot so much honour our selves as by seeking to honour God To seek a mans own glory says Solomon is not glory Prov. 25.25.27 but to seek Gods glory is the greatest honour a man can do himself For as Cicero said of Iulius Caesar That in extolling of dead Pompey and erecting his Statues he set up his own So who are more venerably esteemed and spoken of then such as are most tender of Gods glory and least seeke their own They are the Lord 's own words to Saul They that honour me I will honour but they that despise me shall be lightly esteemed 1 Sam. 2.30 The way for a man to be esteemed the greatest is to esteem himself the least It is humility that makes us accepted both of God Man whereas the contrary makes us hated and abhorred of both The Centurion did many excellent things but he never did a Work so acceptable in the sight of Christ as was his disclaiming his own Works While Saul vvas little in his ovvn eyes God made him Head over the twelve Tribes of Israel and gave him his Spirit but when out of his Greatness he abused his Place and Gifts God took both from him and gave them to David whom Saul least respected of all his Subjects 1 Sam. 15.17.28 16.14 Other proofs of such as he will honor for honoring him you have Gen. 39.21 Zeph. 3 19 20. Dan. 2.19 to 50. as when Nebuchadnezzar sought his own honor honor departed from him and he was made like a Beast but when he sought God's honor honor came to him again and he was made a King Dan. 4.34 to the end Before honour goeth humility Prov. 15.33 But when pride cometh then cometh shame Prov. 11.2 And commonly great Works undertaken for ostentation miss of their end and turn to the Author's shame nor have any less praise then they that most hunt after it It 's true the Lord sometimes gives wicked men even what in their thoughts they ask as some desire riches onely and God gives it them with a curse some honor and dignity and they have it that their fall may be the greater others fame and reputation as loving the praise of men more then the praise of God and these have many times what they aim at they are extolled to the skies and that shall be the reward of all the good that ever they do Lastly God's people make spiritual and eternal things Grace and Glory and God's favour their onely option and they have their desire yea not seldom are riches and reputation super-added though they seek them not they seek onely God's glory on Earth as for their own glory they let that alone till they come to Heaven knowing that he onely is happily famous who is known and recorded there True he lives so well that the praise of men especially good men will follow but as I said before so say I again he wil not follow it least to gain the shadow he should lose the substance as Absolom in seeking a Kingdom lost himself CHAP. XLVII IT is a sad thing to consider how many formal Christians gulâ— themselves in thinking that Christ will reward them when they have done him no service As for example we find the Iews in the 58. of Esay urging God with their fasting as those Reprobates Luke 13. alledge unto him their preaching in Christs Name casting out Devils We have fasted say they and thou seest it not we have afflicted our selves and thou takest no notice thereof they expect some great reward but the Lord answers Have ye fasted to me No such matter and therefore sends them away empty ver 25. to 29. And so will he say unto these that perhaps do many good works for the matter of them Have ye done these and these things in love obedience and thankfulness unto me and that in Christs Name that my Name may be magnified and my People won and edified No but in love to your own credit profit and such like carnal respects and therefore look to it as you love your own souls for if in doing good and discharging our places we have served our selves and sought our selves rather then God when we come for his reward as Esau when he had brought the Venison came for the blessing making himself as sure of it as if he had had it
you may come to Heaven he saith Keep the Commandments Luk. 18.20 If you ask him again Who are blessed He saith Blessed are they that hear the Word of God and do it here are none but doers If you ask an Angel who are blessed he saith Blessed are they which keep the words of this Book Revel 22.7 Here are none but doers If you ask David Who are blessed He saith Blessed are they that keep judgement and he that doth righteousness Psal. 106.3 103.18 If you ask Solomon Who are blessed He saith The man is blessed that keepeth God's Law Prov. 29.18 Here are none but doers If you ask Esay Who are blessed He saith He which doth this is blessed Esay 56.2 If you ask St. Iames Who are blessed He saith The doer of the Word is blessed in his deed Iames 1.25 Here is none but doers mentioned Matth. 7 21. Rom. 2.13 So that blessedness and doing go always together For as the works that Christ did bore witness that he was Christ Ioh. 10.25 So the works that we do must bear witness that we are Christians And least any man should look to be blessed without obedience as Christ calleth Love the greatest Commandment so Solomon calleth Obedience the end of all as though without obedience all were to no end Eccles. 12.13 When God created the Trees in Paradice Gen. 1. hee commanded them to bring forth fruit So when he createth a lively faith in any one he commandeth it to bring forth Works And when our Saviour would prove himself to Iohn to be the true Messias indeed he said to his Disciples Tell Iohn what what things you have heard and seen not only heard but seen Matth. 11.4 So if we will prove our selves to be Christs Disciples indeed we must do that which may be seen as wel as heard Iohn was not onely called the Voyce of a Cryer but a Burning Lamp which might be seen Iames doth not say Let me hear thy Faith but let me see thy Faith As the Angels put on the shape of men that Abraham might see them so Faith must put on Works that the World may see it The works which I do says Christ bear witness of me And he alwayes linketh Faith and Repentance together Repent and believe the Gospel Mark 1.15 Therefore that which Christ hath joined let no man separate Mark 10.9 I know the Antinomians preach another Gospel but this is the old Orthodox common received truth They that in life wil yeild no obedience to the Law shall in death have no benefit by the Gospel And though the Law have no power to condemn us yet it hath power to command us Lex datur ut gratia quaereretur Evangelium ut Lex impleretur The Law sends us to Christ to be saved and Christ sends us back again to the law to learn obedience The former is plain The Law is our School-Master to bring us to Christ that we might be justisted by faith Gal. 3.24 The other is as manifest If thou wilt enter into life keep the Commandments Matth. 19.17 Let our Faith then be seen by our faithfulness and our Love by our Charity and think not to partake of what God hath promised but by doing in some measure what he hath commanded To conclude in a word God's servants are known by humility and charity the Devil 's by pride and cruelty Our Persons are justified by our Faith our Faith is justified by our Charity our Charity by Humility and the actions of a Godly Life And so much of the fourth Use. CHAP. LV. FIfthly if we be but Stewards of what we have and that our superfluities are really the Poors due then let none object when told of their unmercifulness What I have is mine own Or May I not do as I list with mine own for it is neither their own nor at their own disposing their wealth is their Makers and they must do with it as he in his Word injoins them Nor does this argument always hold good in civil matters 'T is a rule in Law No man may use his own right to the Common-wealths wrong or damage The Law provides that a man shall not burn his own corn nor his own house That he shall not drown his own Land nay a man may not bind himself from marriage or the manuring or tillage of his own Land because it is against the good of the Common-wealth Wherefore flatter thy self no longer but look to it thou hast not two souls that thou mightst hazard one of them Lose not thy soul to save thy purse but shew mercy if ever thou lookest to find any And hear the poor if ever thou wilt have God to hear thee For he hath said it that will one day Audit the poor man's complaints and thy Stewardships account that no sin but unkindness to thy Saviour in his suffering members shall bee cast into thy dish to the feeding of the never-dying worm of conscience Sixthly art thou but a Steward put in trust and art thou to give an account unto God how thou hast husbanded thy Master's Goods and wil this be the bill of particulars thou hast to give up Item so much spent in pride so much in lust so much spent upon revenge so much upon dice drunkenness drabs and the like great sums all laid out upon thy self in the pursuance of thy lust But when it comes to a work of mercy as What have you done for God What for Christ What â—or the members of Christ What for the advancement of Religion or any pious work or service Item nothing or as good as nothing Or thus Item received strength and laid out oppression Item received riches and laid out covetousness received health and laid out riot and drunkenness Item received speech and laid out swearing cursing lying received sight and laid out lusting or perhaps Item so many score pounds laid out in malice and suits of Law so many hundreds in lusts and vanities in feasting and foppery So many thousands in building great houses Item to the Poor in my Will to be paid at my death forty shillings to the Preacher for a funeral Oration to commend me ten or twenty shillings Item to beggars when they came to my door or when I walked abroad a few scraps that I knew not what else to do with and sometimes a few Farthings Item so much spent in excess and superfluitie and so little in performing the works of mercy so much laid out upon worldly vanities sinful pleasures and so little for good uses especially for relieving Christ's poore members Will this Bill pass current when God comes to cast it up When thou hast laid out all for thy self either in Apparel or in Feasting Drinking c. for thy self self-credit self-delight and content even amounting to scores hundreds thousands while for pious and charitable uses there comes in here and there onely two-pences three-pences such poor short reckonings not worthy to be summed up