Sennacherib 2 Kings 19.22 Whom hast thou blasphemed And against whom hast thou exalted thy self Even against the Holy One of Israel Whom are you angry withal Doth the rain and waters or any other creature displease you Alas they are but servants if their Master bid smite they must not forbear they may say truly what Rabshakeh usurped Are we come without the Lord Isa. 1.36.10 Yea are we not sent of the Lord in loue and to do you good and to give you occasion of rejoycing afterward if you bear the Cross patiently and make that use of it which others do and the Lord intends Yea Saint Paul could rejoyce even in tribulation But alas these are so far from rejoycing with that blessed Apostle that they rave in tribulation and like some beasts grow mad with baiting or like frantick men wounded who finding ingredients prepared to dress them tear them all in pieces But let us not be like them if Satan robs us of a bag of silver let not us call after him and bid him take a bag of gold also If he afflict thee outwardly yet surrender not to him the inward rail not at the Hangman but run to the Iudge fret not with Ioash 2 Kings 6.33 but submit with Hezekiah Isai. 39.8 When Gods hand is on thy back let thy hand be on thy mouth If thou beest wronged call not thine adversary to account but thy self and let it trouble thee more to do ill then to hear of it be more sorry that it is true then that it is known Yea neither rage at the Chirurgion as mad-men nor swoun under his hand as Milk-sops but consider with whom thou hast to do The Lord the Lord strong merciful and gracious slow to anger and abundant in goodness and truth reserving mercy for thousands forgiving iniquity transgression and sin and that will by no means clear the guilty but visit the iniquity of the fathers upon the children and upon childrens children unto the third and fourth generation Exod. 34.6 7. And this if any thing will do It was before the Lord saith David and therefore I will be yet more vile Reproach in Gods service is our best preferment the Lord so noble the servant cannot be too humble even Bucephalus that disdained any other rider in all his trappings would kneel down to his Master Alexander and go away proud of his burthen Yea to go yet further let us with good old Eli who was a good son 〈◊〉 God though he had been an ill Father to his sons even kiss the very rod we smart withall and say It is the Lord let him do what seemeth him good for whatsoever seemeth good to him cannot but be good howsoever it seems to us Yea let us receive his stripes with all humility patience piety and thankfulness resolving as that holy Martyr Iohn Bâ—adford who said to the Queen how much more did he mean it to the great King of Heaven and Earth If the Queen will give me liâ—e I will thank her if she will banish me I will thank her if she will burn me I will thank her if she will condemn me to perpetual imprisonment I will thank her A man will easily swallow a bitter Pil to gain health The stomach that is purged must be content to paâ—t with some good nouâ—ishment that it may deliver it self of more evil humours and the Physician knows what is best for the Patient the Nurse better then the Infant what is good and fit for it Now the Tenant is more noble then the House therefore why are we not more joyed in this then dejected in the other since the least grain of the increase of grace is more worth then can be equalled with whole pounds of bodily vexation Yea let us take them as tokens and pledges of Gods love and favour who loves his Children so as not to make wantons of them They that would tame pamper'd Horses do add to their travel and abate of their provender as Pharaoh served the Children of Israel Which of us shall see pieces of Timber cut and squared and plained by the Carpenter or Stones hewn and polished by the Mason but will collect and gather that these are Stones and Timber which the Master would employ in some building If I suffer it is that I may reign And how profitable is that â—ffliction which carrieth me to Heaven Oh it is a good change to have the fire of affliction for the fire of Hell Who would not rather smart for a while then for ever It 's true these Waspes wicked men sting shrewdly but the Hornet Sathan would sting worse a great deal And not seldome doth the infliction of a lesse punishment avoid a greater Neither must any man think to be alwayes free from censures aspersions and wrongs nor sometimes from faults The very Heathen could say It is for none but God to feele or want nothing Indeed many are too apt to expect it and therefore can bear nothing like Minderides the Sybarite who was grieved for that some of the Rose-leaves which he lay upon were rumpled together But this is to vilipend and undervalue his kindnesse to make no repute nor reckoning of his deepest indulgencies whereas the contrary approves our sincerity beyond all exceptions Every man can open his hand to God while he blesses but to expose our selves willingly to the afflicting hand of our Maker and to kneele to him while he scourges us is peculiar to the faithfull 3. Vse 3. Thirdly if the sharp sufferings and bitter conflicts and sore travels of Gods children are usually the forerunners of a joyfull issue even the happy birth of saving repentance that the sharp pain of the Chirurgions cutting them is only to ease them of a more durable and dangerous yea a far heavier pain the stone of the heart If while their enemies go about to rob them they do but inrich them As that Sexton who in the night went to rob a Gentlewoman that had been buried the day before with a gold Ring and having opened the coffin loosed the sheet and chafed her finger to get it off she having been but in a swoone before her spirits returning she revived and for many years after lived comfortably If they may be resembled to the five loaves in the Gospel which by a strange Arithmetick were multiplied by Division and augmented by Substraction then let none dare to flatter or flesh themselves because their estate is prosperous especially in an evil way As it fared with Leah whoÌ„ we may hear thus chanting her happines God saith she hath given me my reward because I have given my maid to my husband Gen. 30.18 when she should rather have repented then rejoyced And the like with Micah Iudg. 17.13 and Saul 1 Sam. 23.7 and Dionysius when he found the windes favourable in his navigation after he had despoiled the Temple of all the gold therein Neither let such as suffer not censure their brethren that do as those
not be King if Christ should reign And the Pharisees knew that they should be deâ—â—ised if Christ were regarded And this makes them watch for our halting and withall as sharp sighted as Eagles to spy faults in us Briefly They put their own faults in that part of the Wallet which is behinde them but ours in the other part or end which is before them Indeed self-examination would make their judgements more charitable Fifthly They delight in censuring and slandering us because Satan who in their God 2 Cor. 4.4 and their Prâ—nce Ioh. 14.30 and works in them hiâ— pleasure Eph. 2.2 2 Tim. 2.26 is ever prompting them thereunto Acts 5.3 Rev. 12.10 For it is Satan that speaks in and by them as once he did by the Serpent It is his minde in their mouth his heart in their lips Mat. 16.23 And they being his Sons Servants and Subjects thirst to do him what honour and service they can Nor can they pleasure him more it being the hopefullest way to discourage men in the way to heaven quench the good motions of Gods spirit kill the buds and beginnings of grace draw them back to the world and so by consequence damn their souls that can be to see that whatsoever they do or speak base constructions are made thereof Hereupon that subtil Serpent does like Maximinus who set on work certain vile persons to accuse the Christians of hainous crimes that so he might persecute them with the more shew of reason True they poor souls do not know that Satan speaks in and by them As those four hundred of Ahalâ— Prophets in whom this evil spirit spake did not know that Satan spake by them 1 King 22.22 Neither did Iudas know when he eat the sop that Satan entred into him and put it into his heart to betray Christ Iohn 13.20 Neither do Magistrates when they cast the servants of God into prison once imagine that the devill makes them his jaylors but he doth so 〈◊〉 whence that Phrase of the Holy Ghost The Devil shall cast some of you into prison Rev. 2.10 They are his instruments but he is the princâ—pal Author Neither did Ananias and Saphira once think that Satan had filled their heartâ—â— or put that lye into their mouths which they were strook dead for Acts yeâ— the Holy Ghost tells us plainly that he did so ver 3. No Eve in Paradise 〈◊〉 not the least suspition that it was Satan that spake to her by the Serpent nor Adam that it was the Devils minde in her mouth when 〈◊〉 to eat the forbidden fruit Nor did David once dream that it was Satan which moved him to number the people 1 Chron. 21.1 Much lesse 〈…〉 who so dearly loved Christ imagine that he was set on by Satan to 〈◊〉 his own Lord and Master with those affectionate words 〈…〉 self for if Christ had pitied himself Peter and all the world had 〈…〉 yet he was so which occasioned Christ to answer him Get 〈…〉 Satan Matth. 16.22 23. Whence we may argue That if Satan can 〈…〉 the best and wisest of Gods servants do him such service 〈…〉 besides their intention how much more can he make 〈…〉 dren and servants who are kept by him in 〈…〉 at his will 2 Tim. 2.26 and whom he altogether ruleth and worketh his pleasure in Ephes. 2.2 3. as I might give you instances of all sorts Our Saviour tells us that they shall think they do God service in persecuting 〈◊〉 servants as the Jews formerly did in putting his Prophets to death John 16 â—â— and experience shows that thousands in these dayes do so and why diâ— Soul make havock of the Church but in zeal to the traditions of his Fathers Gal. 1.14 There was a Monk poysoned Henry the seventh Emperour of Germany with the Sacramental Bread and thought he did God good service in so doing So did the Powder Traitors when they intended to blow up the whole State Maximinian thought the blood of Christians would be an acceptable sacrifice to his gods So Francis the second of France and Philip the second of Spain thought of the Lutherans blood in their Dominions In the sixth Council of Toledo It was enacted That the King of Spain should suffer none to live in his Dominions that professed not the Roman Catholick Religion Whereupon King Philip having hardly escaped shipwrack as he returned from the Low Countries said he was delivered by the singular providence of God to root out Lutheranism which he presently began to do professing that he had rather have no Subjects then such And how could this be if Satan did not hold the Stern * One that formerly held it not enough to be bad himself except he railed at and persecuted the good hath now given ten thousand of these Books to clear the sight of others who look upon Religion and holiness with Satans Spectacles Wherefore such as will need but call at James Crumps in Little Bartholomews in Well-yard and have them grâ—tis so long as they last and afterwards at Mr. Cripps his Shop 〈◊〉 Popes Hâ—â—d Alley also for pence 〈…〉 * It is the usuall lot of the godly to suffer for speaking of truth but the Divels servants prevail most by telling of lies as when the Jews accused Paul to Agrippa they charged him with many things but proved nothing neither could they well undoe us if first they did not falsly accuse us as it fared with Iezabel touching Naboth and the wife of Potiphar touching Iosâ—ph We read that the Chief Priests Elders and all the counsel sought false Witnesses to accuse Christ of hainous evils that so they might crucifie him by a Law Matth. 26.59 〈◊〉 innocency is no shelter against persecution Again Why do all the Serpents seed censure and in censuring stan 〈…〉 but that they may incite and stir up others to do the like Re 〈…〉 those ancient enemies of the Gospel who clad the Martyrs in the 〈…〉 wilde Beasts to animate the Dogs to tear them Nor will the 〈…〉 multitude be wanting what lyes in them for they like so ma 〈…〉 have not heads sufficient to direct them and therefore do only 〈◊〉 they see others do They are a generation that for matter of Religi 〈…〉 discern between their right hand and their left as 〈◊〉 committing of evill with ignorant persons who are Cisterns to sin 〈◊〉 to grace As in the Sodomites Gen. 19.4 to 12. In Koraâ— and his â—â—0 followers In Demetrius and his fellows Acts 19. c. And the like in our times as how many thousands do censure and blaspheme the godly because they hear others do so for other reason they can give none Thus I might go on in giving you other reasons of their censuring and slandering us as one in regard of Satan who loseth so many of his Subjects or Captives as turn beleevers for every repentant sinner is as a prisoner broke loose from his chains of darknesse And another in regard of the World which loseth a limb
of men drunk with the love of the World for although it bee as common a phrase as it is foolish when any great matter falls to a man O he is made yet experience proves that it rather marrâ— than makes him for not seldom do men possess riches as sick men do fevers which indeed rather possess them And certainly if riches were such pearls as most men esteem them it is not likely the Lord would cast them to sub Swine as mostly hee doth If such happy things hee would not throw them to such Dogs As what saith Luther of the whole Turkish Empire it is but a crum of bread which the master of the house throweth to his Dogs And the truth is what men think most pleasing viz. to have theiâ— wills and their lusts granted is most plaguing Psal. 81.12 So I gave them up unto their own hearts lusts and they walked in their own counsels so that the greatest temtation is to bee without temtation and the greatest affliction not to be afflicted 2 Cor. 12.7 Wherefore lift up your hands which hang down because of some sore affliction and your weak knees Heb. 12.12 and know that the worst of temporall afflictions are an insufficient proof of divine displeasure yea that stripes from the Almighty are tokens of his love and seals of his Son-ship Yea since hee that hath most grace commonly complains of most discomfort confess that the palate is but an ill Judge of the favours of God as it is in great love no doubt however it bee taken that the tender Father medicines his Child for the Worms gives him Aloes or the like the Child cries and sputters and keckeâ— as if it were poisoned yet still the Fathers love is never the less say it be bitter yet bitter poisons bring sweet health and who will not rather take a vomit then hazard life In the Sweating sickness in England their friends would stand by them and strike them over the faces with sprigs of Rosemary to keep them awake the poor souls faint and full of pain would cry out you kill mee but yet they must do it or else they kill'd them iâ—deed for all that slept dyed Look wee saith Saint Ambrose wiâ—h the eyes of our body upon Lazarus estate and wee think it miserable but if with the eyes of the mind it will bee otherwise for how did the Angels do by him but as Nurses are wont to do by their little children all the day long they carry them about in their arms and at niâ—ht they lay them down in their beds to â—est But the supernaturall works of God when wee look upon them with our own eyes are subject to a dangerous misprision the Sun-beams to whom wee are beholding for our sight if wee eye them directly blind us Miserable men we are ready to suspect truths to run away from our safety to bee afraid of our comforts to mis-know our best friends Wee usually think it a great signe of God displeasure when hee ruines our estate and brings us to nothing when hee in his wisdome knows that these riches would shipwrack the soul were they not cast over-board and his love onely forces him to it A Mother seeing her little Son brustled at by Turcki-cocks catcheth him up and strippeth him of his red coat at which those Eiâ—des are offended the child cries for his coat but shee regarding his good letteth him weep but satisfieth him not And the like of Enemies wee think our selvs mightily wronged by them But God finds it to fare with us as it doth with the Oak which gains by the maims and wounds given it and thereupon spreadeth out thicker than before Whence it is God suffers them to live and domineer as some Countries suffer Ravens enacting Laws to prohibit the killing of them thâ—t they may devour the Carrions which else would corrupt the air And so in all oâ—her trials for bee the root of this tree never so bitter yet the fruit is pleasant Well may wee catch a maim as Iacob did but such a blessing come withall that wee would not if wise bee without it Say it bee a sore and fiery citall yet better this fire to purge us than Hell fire to burn us But all the skill is in making men see this wherefore hee that opened the eyes of Paul open ours But furthermore as not to bee afflicted argues an absolute defect of goodness so if our troubles bee light and few it is because wee are weak and tender for therefore God imposeth no more upon us because hee 〈◊〉 wee can bear no moâ—e The Physitian will not suffer a milke-soâ— to see his vein opened but makes him wink or look another way The Master giveth not to his sick servant strong meats as hee doth to the rest but more dainty â—arâ— not because hee is worthier than the rest but because hee is 〈◊〉 and in greateâ— need The skilfull Armourâ—r tryeth not an ordinary Peece with musket-shot The wise Lapidary brings not his softer stones to the Stithy So that freedom from affliction is not a signe of potency but of impotency Wherefore when I am stronger I will look for more when I am a vessell fit for this strong and new wine I shall bee filled with it but not before Mark 2.22 Indeed the calling of God never leavs a man unchanged nor does hee imploy any in his service whom hee does not enable to the work hee sets them about Will any make choyce of a weak Champion no more will God hee will either find us fit or make us fit to discharge the place hee puts us in as when hee called Saul to bee a King hee gave him a Kings heart 1 Sam. 10.9 And when hee called the Apostles to that function hee gave them gifts answerable so when hee calls any to suffer for him bee it Martyrdom hee giveth them the courage of Martyrs as the times of Queen Mary witness But yet for the most part hee â—rains us up by degrees as we eat diverse things by morsels and easily digest them which if we should eat whole would choak us and doth not make us fit to undergo great matters on a suddain Wee must learn to fence in the School before wee fight in the Field and with wooden weapons men learn to fight at the sharp wee must encounter with some beasts or other I mean unreasonable men before wee fight with that fearfull Goliah death And indeed if wee do not learn to give entertainment to smaller crosses the harbingers messengers and servants of death how shall wee bee able to entertain the Lord and Master when hee cometh Wherefore as Iehoram said to Iehu when hee marched furiously Comest thou peaceably As if hee should say if thou comest peaceably march as furiously as thou wiltâ— so let us say unto God provided thy afflictions and chastisements bee directed to us as messengers of peace and love let them march towards us as furiously as thou pleasest but in
merit But if wee think of our deliverance from the fire of Hell â—his is cause enough to make us both pâ—tient and thankfull though the trifles weâ— delight in bee taken from us Lord take away what thou pleasest for thy glory and my good so long as thou savest mee from the fire of Hell and thy everlasting wrath Neither is there a better remedy for impatience than to cast up our receipts and to compare them with ouâ— deservingâ— if thou lookest upon thy sufferingâ— thou shalt find them far easier than thy sins have deserved nothing to what thy fellow Saints and Christ thy elder brother hath suffered before thee at a Lyons den or a fiery furnace not to turn tâ—ile were a commendation worthy a Crown do but compare thy own estate with theirs and thou shalt find cause to bee thankfull that thou art above any rather than of envy or malice that any is above thee to domineer and insult over thee Yea compare thine own estate with thine enemies thou shalt see yet greater cause to bee thankfull for if these temporary dolors which God afflicts his people with are so grievous to thee how shall thine and Gods enemies though they suggest to themselvs that God is all mercy as if hee wanted the other hand of his justice endure that devouring fire that everlasting burning Isa. 33.14 Psal. 68.21 Doth he make bloody wayls on the backs of his Children and shall bastards escape doth hee deal thus with his Sons what will hee do with his Slaves cannot all the obedience of his beloved ones bear out one sin against God as wee see in Moses David Zachary c. Where will they appear that do evill onely evill and that continually The meditation whereof may bee of some use to thee Thales beeing asked how adversity might best bee born answered By seeing our Enemies in worse estate than our selves CHAP. 39. That the more wee suffer here so it bee for righteousness sake the greater our reward shall be heareafter 5 FIâ—thly wee shall bear the Cross with more patience and comfort if with Moses wee shall have respect unto the recompence of reward which is promised to all that notwithstanding what they shall suffer persevere in well doing Great are our tryals but salvation in heaven will one day make amends when we shall have all tears wiped from our eyes when wee shall cease to grieve cease to sorrow cease to suffer cease to sin when God shall turn all the water of our tears into the wine of endless comfort Yea when our reward shall bee so much the more joyous by how much more the course of our life hath been grievous First see what promises are made to suffering Blessed are they which mourn saith our Saviour for they shall bee comforted Matth. 5.4 Blessed are they which suffer persecution for righteousness for theirs is the Kingdom of heaven ver 10. They that suffer here for well-doing shall bee Crowned hereafter for well-suffering Blessed shall you bee when men revile you and persecute you and say all manner of evill against you for my sake fasly Rejoice and be glad for great is your reward in heaven ver 11.12 And nothing wee suffer here can bee compared either with those woes wee have deserved in Hell or those joyes wee are reserved to in Heaven When Maâ—cus Marcellus who was the first that saw the back of Hanniball in the field was asked how hee durst enter into battaile with him hee answered I am a Romane born and a Souldier and by him I shall make my â—â—own everlasting How much more should the hope of life immortall wâ—â—ch is the life of our lives mortall whet our sortiâ—ude and encourage us in the Christian warfare And so it hath done with thousands Origen was so earnest to suffer with his Father when hee was but sixteen years of age that if his Mother had not kept his cloaths from him hee would have run to the place where his Father suffered to profess himself a Christian and to have suffered with him which was a common thing with the Martyrs making all hast lest they should miss of that noble entertainment Yea it hath not onely been common for men in a bravado to encounter death for a small flâ—sh of honour but you shall see a hired servant venture his life for his new master that will scarce pay him his wages at the years end And can wee suffer too much for our Lord and Master who giveth every one that serveth him not Fields and Vineyards as Saul pretended 1 Sam. 22. Nor Towns and Cities as Cicero is pleased to boast of Caesar but even an hundred-fold more than wee part withall in this life and eternall mansions in Heaven Iohn 14 2. Therefore Bazil when hee was offered money and preferments to tempt him answered Can you give me money that can last for ever and glory that may eternally flourish And certainly nothing can bee too much to endure for those pleasures which endure forever Yea if the love of gain makes the Merchant refuse no adventures of Sea if the sweetness of honey makes the Bears break in upon th hives contemning the stings Who would not get heaven at any rate at any cost or trouble whatsoever But to go on Behold saith God it shall come to pass that the Devill shall cast some of you into prison that yee may bee tried and yee shall have tribulation ten days yet fear none of those things which thou shalt suffer For be but thou faithfull unto death and I will give thee the Crown of life Rev. 2.10 And again Blessed is the man that endureth temtatation for when hee is tried hee shall receive the Crown of life Jam. 1. veâ— 12. A Crown without cares without rivals without envy without end Now if you consider it The gain with hardness makes it far less hard The danger 's great but so is the reward The sight of glory future mitigate the sence of misery present For if Iacob thought not his service tedious because his beloved Rachell was in his eye what can be thought grievous to him that hath Heaven in his eye Adrianus seeing the Martyrs suffer such grievous things hee asked why they would endure such misery when they might by retracting free themselvs to which one of them aleadged that text Eye hath not seen nor ear heard c. the nameing whereof and seeing them suffer so cheerfully did so convert him that afterwards hee became a Martyr too Lastly not to enlarge my self as I might in promises of reward Whosoever shall forsake Houses or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my name sake he shall receive an hundred-fold more and shall inherit everlasting life Matth. 19.29 This is â— treasure worthy our hearts a purchase worth our lives Wherefore eye not the stream thou wadest through but the firm Land thou tendest to And indeed who is there that shall hear these promises and compare
should we admire the love and bounty of God and bless his Name who for the performance of so small a work hath proposed so great a Reward And for the obtaining of such an happy state hath imposed such an easie task Yea more is Heaven so unspeakably sweet and delectable and Hell so unutterably dolefull Then let nothing be thought too much that we can either do or suffer for Christ who hath freed us from the one and purchased for us the other Though indeed nothing that we are able to do or suffer here can be compared with those woes we have deserved in Hell or those joyes we are reserved to in Heaven And indeed that we are now out of hell there to fry in flames of fire and brimstone never to be freed that we have the free offer of grace here and everlasting glory hereafter in heaven we are onely beholding to him We are all by nature as hell-fire being onely reprieved for a timâ— But from this extremity and eternity of torment Iesus hath freed and delivered us O think then yea be ever thinking of it how rich the mercy of our Redeemer was in freeing us and that by laying down his own life to redeem us Yea How can we be thankfull enough for so great a blessing It was a mercy bestowed and a way found out that may astonish all the sons of men on earth and Angels in Heaven Which being so 〈…〉 can any one in common reason meditate so unbottomed a love and not study and strive for an answerable and thankfull demeanour If a Friend had given us but a thousand part of what God and Christ hath we should heartily love him all our lâ—ves and think no thankâ— sufficient What price then should we set upon Iesus Christ who is the life of our lives and the soul of our souls Do we then for Christs sake what we would do for a Friends sake Yea let us abhor our selves for our former unthankfulness and our wonderfull provoking of him Hearken we unto Christs voyce in all that he saith unto us without being swayed one way or another as the most are Let us whom Christ hath redeemed express our thankâ—ulness by obeying all that he saith unto us whatever it shall cost us since nothing can be too much to endure for those pleasures which shall endure for ever As Who would not obtain Heaven at any rate at any cost or trouble whatsoever In Heaven is a Crown laid up for all such as suffer for righteousâ—ess even a Crown without cares without rivals without envy without end And is not this reward enough for all that men or Devils can do against us Who would not serve a short apprentiship in Gods service here â—o be made for ever free in glory Yea Who would not be a Philpot for a moneth or a Lazarus for a day or a Steven for an hour that he might be in Abrahams bosome for ever Nothing can be too much to endure fâ—r those pleasures that endure for ever Yea what pain can we think too much to suffer What little enough to do to obtain eternity for this incorruptible Crown of Glory in Heaven 1 Pet. 5.4 where we shall have all tears wiped from our eyes Where we shall cease to sorrow cease to suffer cease to sin Where God shall turn all the water of our afflictions into the pure wine of endless and unâ—xpressible comfort You shall sometimes see an hired servant venture his life for his new Master that will scarce pay him his wages at the years end and can we suffer too much for our Lord and Master who giveth every one that serveth him â—ot Fields and Vineyards as Saul pretended 1 Sam 22 7. c. nor Towns and Cities as Cicero is pleased to boast of Caesar but even an hundred-â—old more than we part withall here in this life and eternal Mansâ—ons in Heaven hereafter John 14.2 St. Paul saith Our light affliction which is but for a moment causeth us a far most excellent and eternal weight of glory 2 Cor. 4.17 18. Where note the incomparable and infinitive difference between the woâ—k and the wages light affliction receiving a weight of glory and momentary affliction eternal glory Suitable to the reward of the wicked whose empty delights live and die in a moment but their unsufferable punishment is interminable and endless Their pleasure is short their pain everlasting our pain is short our joy eternal Blessed is the man that endureth temptation for when he is tried he shall receive the Crown of life â—am 1.12 〈…〉 what folly is it then or rather madness for the small pleasure of some base lust some paltry profit or fleeting vanity which passeth away in the very act as the taste of a pleasant drink dieth so soon as it is down to bring upon our selves in another world torments without end and beyond all compass of conceit Fourthly Is it so that God hath set before us life and death Heaven and Hell as a reward of good and evil leaving us as it were to our choyce whether we will be compleatly and everlastingly happy or miserable with what resolution and zeal should we strive to make our calling and election sure nor making our greatest business our least and last care I know well thou hadst rather when thou diest go to reign with Christ in his Kingdom for evermore than be confined to a perpetual Prison or Furnace of fire and brimstone there to be tormented with the Dâ—vil and his Angels If so provoke not the Lord who is great and terrible of most glorious Majesty and of infinite purity and who hath equally promised salvation unto those which keep his Commandments and threatned eternal death and destruction to those who break them For as he is to all repentant sinners a most mercifull God Exod. 34.6 so to all wilfull and impenitant sinners he is a consuming fire and a jealous God Heb. 12.29 Deut. 4 24. There was a King who having no issue to succeed him espied one day a well-favoured and towardly youth he took him to the Court and committed him to Tutors to instruct him provâ—ding by his Will that if he proved fit for Government he should be crowned King if not he should be kept in chains and made a Gally-slave the youth was mâ—sled and neglected both his Tutors good Counsâ—l and his Book so as his Master corâ—ected him and said O that thou knewest what honour is prepared for thee and what thou art lâ—ke to loose by this thy idle and loose carriage Well thou wilt afterwards when 't is to late sorely rue this And when he grew to years the King died whose Councâ—l and Executours perceiving him to be utterly unfit for State Government called him before them and declared the Kings will and pleasure which was accordingly performed for they caused him to be fettered and committed to the Galleys there to toil and tug at the Oaâ—s perpetually where he was whipt and lasht
if he remitted his stroke never so little where he had leisure to consider with himself that now he was chained who might have walked at liberty now he was a slave who might if he would have been a King now he was over-ruled by Turks who might have ruled over Christians The thought whereof could not but double his misery and make him bewail his sorrow with tears of blood Now this hereafter will be the case of all careless persons save that this comes as 〈◊〉 of that as earth comes short of heaven and temporal misery of eternal Wherefore if thou wouldest have this to become thy very case go on in thy wilfull and perverse impenitency but if not bethink thy self and do thereafter and that without delaying one minute For there is no redemption from hell if once thou comest there And 〈…〉 thou canst swallow thy spittle if thou diest this day in thy natural condition Many men take liberty to sin and continue in a trade of sin because God is mercifull bâ—t they will one day find that he is just as well as mercifull There is mercy with God saith the Psalmist that he may be feared not that he may be despised blasphemed c. Psal. 130.4 Yea know this and write it in the Table-book of thy memory and upon the table of thy heart That if Gods bountifulness and long-suffering towards thee does not lead thee to repentance it will double thy doom and encrease the pile of thy torments And that everyday which does not abate of thy recâ—oning will encrease it And that thou by thy hardness and impâ—nitency shall but treasure up unto thy self wrath against the day of wrath and the declaration of the just judgment of God Rom. 2.4 5 6. Now this Iudg hath told us that we must give an account for every idle word we speak Mat. 12.36 much more then for our wicked actions therefore beware what thou dost against him Men may dream of too much strictness in holy courses but they do not consider the power the purity and strictness of the Iudg He who briâ—gs even idle words to judgment and forgets not a thought of disobedience How will he spare our gross negligence and presumption How our formality and irreverence in his service much more our flagitious wickedness Heb. 12.29 Sect. 3. Wherefore as you ever expect or hope for Heaven and Salvation as you would escape the tormenting flames of hâ—ll-fire cease to do evil learn to do well For Sanctification is the way to Glorification Holiness to eternal Happiness If we would have God to glorifie our bodies in Heaven we also must glorifie God in our bodies here on earth And now for conclusion Are the Ioyes of Heaven so unspeakable and glorious the torments of Hell so wofull and doloâ—ous then it behoves all Parents and Governours of Families to see to their Children and Servants souls and that they miscarry not through their neglect As tell me Will not their blood be required at your hands if hey perish through your neglect Will it not be sad to have Children and Servants rise up in judgment against you and to bring in evidence at the great Tribunal of Christ saying Lord my Father never minded me my Master never regarded me I might sin he never reproved me I might go to Hell it was all one to him Will not this be sad Secondly If it be so Let Children and Servants consider that 't is better to have lust restrained than satisfied 't is better to be held in and restrained from sin than to have a wicked liberty Be not angry with those who will not see you damn your souls and let you alone they are your best Friends Fear the strokes of Gods anger be they spiritual or eternal more than the strokes of men What 's a setter to a Dungeon a Gallows to Hell fire Give not way to imaginary speculative heart-sins Murther in the beast uncleanness in the eye and thoughts given wâ—y to will come to actu 〈…〉 he get but in he will be to hard for you And let so much serve to have been spoken of Heaven and Hell Upon the one I have stood the longer that so I might if God so please be a means to save some with fear plucking them out of the fire of Gods wrath under which without Repentance they must lie everlastingly And for the other I have like the Searchers of Canaan brought you a cluster of grapes to give the Reader a taste thereby of the plentifull vintage we may expect and look for in the heavenly Canaan Now if any would truly know themselves and how it will fare with them in the end let them read the whole Booâ— out of which this is taken viz. The whole duty of a Christian. Which Book is licenced by Iohn Downame and Thomas Gataker What follows is both to fill up the sheet and to occasion or forewarn Swearers who swarm so in all places and ignorant persons whose number is numberless and who of all others are most confident that they shall do well enough not to forget what they have herein heard of Heaven and Hell And to these their faithfull and impartial Monitor the Book giver presents a few Considerations EVen such is the power of sin that it made God become man Angels become Dâ—vils and men become beasts For each man by nature every one whose heart is not changed by the Loadstone of the Gospel is a very beast in condition as Ieremy affirms Ier. 10.14 and St. Peter 2 Pet. 2.12 But that 's not all for when the custom of sin hath so brawned mens hearts sâ—ared their consciences and blinded their minds that they can Swear and Curse as familiarly as dogs bark When the just and true God hath for their rebellious wickedness in rejecting him and despising all good means of being bettered given them up to their own hearts lusts and to Satan the god of this world to be taught and governed by him even as a just Iudg having passed sentence upon some hainous Malefactor gives him up to the Iaylor or Executioner as you may see by sundry places 2 Thes. 2.10 11 12. 1 Kings 22.20 21 22. 2 Tim. 2.26 Ephes. 2.2 Iohn 13.2 Acts 5.3 1 Chron. 21.1 Gen. 3.1 to 6. Revel 2 10 3 15. Iohn 8.44 12.31 14 30. 2 Cor. 4.4 Then they become so devilized that as Paul being guided by the good Spirit of God could say I live not but Christ lives in me Gal. 2.20 so may they say we live noâ— but the Devil lives in us For he is not onely their Father Gen. 3.15 Iohn 8 44. But their God 2 Cor. 4.4 And their Prince Iohn 14.30 And works in them his pleasure Eph. 2.2 2 Tim. 2.26 So that they are ready and willing to say or do what he will have them as you may plainly read Ioh. 13.2 Acts 5.3 12.1 2 to 12. 1 Chro. 21.1 Gen. 3 1 to 6. Rev. 2.10 And these you may
who is baptized for in that number we shall find abundance of Hereticks no fewer Hypocrites and innâ—merable ungodly persons some not informed in their Iudgements the rest not reformed in their lives Neither is it enough that we are civil honest men whom none can justly accuse for we are commanded 1 Pet. 3.11 to eschue evil and to do good to eschue evil is the first lesson of Christianity but not all to do good is the second and greater half 2 â—im 2.19 Let every one that calls on the Name of the Lord depart from iniquity that is one step but not high enough We must also do the will of our Father Iohn 7.17 Every Tree that brings not forth good fruit for all it brings forth no bad shall be cut down for the Fire And the servant that doth not imploy and increase his Talent for all he returns it safe and whole to his Master shall be bound hand and foot and cast into utter darkness Matth. 25.30 Thou hast a servant who is neither Thiefe nor Drunkard nor Swearer no none is able to tax him with any vice or unthriftiness yet bacause he sits all day with his hand in his bosom and does nothing thou correctest him Why what harm hath he done Thou canst not charge him with any thing but his not doing of something yet he deserves chastisement So in this case there needs no more to prove thee wicked and to make thee of the number of those Goats which shall be placed at Christ's left hand and to whom he shall say Depart ye cursed then that thou hast not done these works of mercy which are no less commanded then the wickedst actions are forbidden Good deeds are such that no man is saved for them nor without them Indeed Faith is the life of a Christian but the breath whereby he is known to live is Charity 1 Cor 13.3 Faith doth justifie our works do testifie that we are justified Therefore justifie thy Faith that thy Faith may justifie thee There is much Faith talked of but little faithfulness manifested abundance of love but not a spark of Charity Gal. 5.22 But let men pretend what they wil he that hath Grace or the love of God in his heart wil shew it in Works of mercy to the end that God may be honored and others won and edified thereby Blessed are the pure in heart saith our Saviour for they shall see God Matth. 5.8 They must lead vertuous lives on Earth that ever expect in Heaven to see the Lord Iesus Now the inward disposition of the heart is outwardly ingraven in the life Shew me thy faith by thy works sayes Iames Iam. 2.18 That is by thy active obedience which consisteth in doing God's Commandments and passive obedience in suffering his Chastisements Though Faith be alone in Justification yet not in the justified as the Eye though alone in seeing yet not in him that seeth but joined with the Ears Nose Hands and many other members of the body Faith the Queen of Graces hath her Gentleman-Usher before and her Servants following after If you see not Repentance go before Faith nor Works attending on her know that it is not she There is a zeal without knowledge and there is a knowledge without zeal there is a faith without obedience and there is an obedience without faith there is a love without fear there is a fear without love both are hypocrites We are justified by faith sayes Paul Rom. 4.3 We are justified by works says Iames Iam. 2.21 St. Iames dealt with them that stood too much upon Faith without Works S. Paul dealt with them that stood too much upon Works without Faith Wicked men if we mark it are all for extreams and extreams onely bear rule in this World because there is still but one virtue for two vices which cowch so close beside her that the natural man can scarce see her as for instance you shall ever see Pride on the one side Rusticity on the other side and comeliness in the midst Flattery on the one side Malice on the other side and Love in the midst Diffidence on the one side Presumption on the other side and Faith in the midst Superstition on the one side Atheism on the other side and Religion in the midst Ignorance on the one side Curiosity on the other side and knowledge in the midst Carefulness on the one side Carelesness on the other side and Diligence in the midst Covetousness on the one side Prodigallity on the other side and Frugallity in the midst But to these Virtues or to keep the mean Worldlings are always to seek as hereafter they wil be of a blessing Gods Servants are known by this they square all their actions and intentions by the Rule of the Word as knowing that if they do never so much to satisfie anothers Will or their own it avails nothing with God if it be not done for God Therefore David prayes Teach me O Lord to do thy will not my Will for we need not be taught to do our own wills every man can go to Hell without a Guide Now he that wil do Gods Will and live by the direct Rule of his Word must repent and believe the Gospel Mark 1.15 that is joyn with his faith in God's Promises obedience to his Precepts For Faith and Obedience are as inseparable as life and motion the Sun and its light And alâ—beit in our Justification Christ saith Fiat tibi secundum fidem tuam be it unto thee according to thy Faith Matth 9.29 Yet in our salvation Redditur unicuique secundum opera sua Every man shall be rewarded according to his works Matth. 16.27 Neither wil Christ say when he shal sit upon his throne Ye have believed but you have done Come ye blessed Matth. 25.35 and in Matth. 25.21 Well done good Servants not wel known nor wel spoken nor wel purposed but wel done This is the perfect Rule Gal. 6.16 And as many as walk according to this Rnle peace shall be upon them and mercy and upon the Israel of God Again it is not knowing or hearing or preaching or casting out Devils in Christs Name nor praying Lord Lord c. but he that doth his will and when he hath done it accounts himself an uprofitable servant that shal be saved Luke 17.10 And indeed if men were not wilfully blind and did not choose to follow the deceitfulness of their own hearts rather then believe God's Word It were impossible they should ever hope for mercy without filial Obedience since the Scripture thoroughout continually calls for practice as to ad some instances to the former If you ask God who shall dwell in his holy Mountain he saith The man which walketh uprightly Psal. 15.2 If ye ask Christ who shall enter into the Kingdom of heaven he saith Not they which cry Lord Lord though they cry twice Lord but they which do the will of my Father Mat. 7.22 If you ask him again How
overcome a great opposition yea it is greater glory to God to turn evils into good by over-mastering them than wholly to take them away Now if thy very enemies thus honour thee how should thy friends bought with thy precious blood glorifie thee But the sweetest of Honey lieth in the boâ—tom I pass therefore from the first to the second Reason CHAP. 2. That it makes for the glory of his Wisdom 2 SEcondly it makes for the glory of his marvellous and singular Wisdom when he turneth the malice of his enemies to the advantage of his Church I would saith Paul ye understood brethren that the things which have come unto me are turned rather to the furthering of the Gospel So that my bonds in Christ are famous throughout all the judgement-hall and in all other places insomuch that many of the brethren in the Lord are emboldned through my bonds and dare more frankly speak the Word Phil. 1.12 13 14. The Apostles imprisonment was not the Gospels restraint but inlargement In all other cases a gentle resistance heightens the desire of the seeker in this the strength of opposition meeting with as strong a faith hath the same effect Again how admirably did the Lord turn the malice of Iosephs brethren when they sold him into Egypt And that devillish plot of Haman against Mordecai and his people to the good of his Church in general and of Ioseph and Mordecai in particular Gen. 45.8 11. Hester 9.1 2 3. Their plots to overthrow Ioseph and Mordecai were turned by a divine Providence to the only means of advantaging them And herein was that of the Psalmist verified Surely the rage of man shall turn to thy praise Psal. 76.10 He who can do all things will do that which shall be most for his own honour And it is not so much glory to God to take away wicked men as to use their evill to his own holy purposes how soon could the Commander of Heaven and Earth rid the World of bad members But so should he lose the praise of working good by evil instruments it sufficeth that the Angels of God resist their actions while their persons continue Yea as in the Creation out of that confused Chaos he drew forth this orderly and adorned World so still out of Satans Tragedies and Hurliburlies he brings forth sweet order and comeliness for God many times works by contrary means as Christ restored the blinde man to his sight with clay and spittle he caused the Israelites to grow with depression with persecution to multiply Exod. 1.12 The blood of the Martyrs is the seed of the Church Persecution enlargeth the bounds of it like as Palms oppressed and Camamile trod upon mount the more grow the faster Yea it is admirable to consider how the Gospel grew maugre all the adverse blasts and floods which the billows of Earth and bellows of Hell could blow or poure out against it in those sanguinary Persecutions The more we are cut down by the sword of Persecution the more still we are sayes Tertullian of the Christians in his time Yea the sufferings of one begat many to the love of the truth we read that Cicilia a poor Virgin by her gracious behaviour in her Martyrdom was the means of converting four hundred to Christ. The spectators made contrary constructions to what their Persecutors intended witness Iustine Martyr Who when he saw the Christians suffer such great things so cheerfully said Surely these men have more in them then the men of the World they have other principles and thereupon enquired what manner of people they were and so came to embrace the truth Whence Master Iohn Lindsey a friend to Bishop Bettoune upon the burning of Master Patrick Hamilton said to him My Lord if you burn any more let them be burnt in hollow Cellars for the smoak of Master Hamilton hath infected as many as it blew upon Master Knox in his History of Scotland And as touching Iulians in particular Italy never more abounded with Students then when he had shut up all the School-doors and turned Learning into exile And so on the contrary the very means which wicked men use to establish their own power proves by Gods providence the only means of their ruine Those Babel-projectors would build themselves a Towre whose top should reach unto Heaven lest they should be scattered abroad which act of theirs proved the only cause of their being scattered and dispersed all the World over Gen. 11.4 8. Iosephs brethren sold him into Egypt that so they might prevent his reigning over them but God made it the only means of his reigning over them Genesis 37.20 36. Pharaoh and his deep Counsellours would deal wisely in oppressing the Israelites lest they should multiply and get out of his Land but by this they multiplied the more and got out the sooner even to the ruine of him and his Countrey Exod. 1.9 10 11 12. The chief Priests and Pharisees would most wisely put Christ to death lest all men should believe in him Iohn 11.47 48 53. When thereby chiefly all came to believe in him For saith he when I am lifted up from the Earth I will draw all men unto me Iohn 12.32 And not seldome doth the Lord thus turn the deepest counsels of Haman and Achitophel into foolishness Witness the Prelates caetera Oath He that could prevent our sufferings by his power doth permit them in his wisdom that he may glorifie his mercy in our deliverance and confirm our faith by the issue of our distresses 'T is as easie for God to work without means as with them and against them as by either but assuredly it makes more for the Makers glory that such an admirable harmony should be produced out of such an infinite discord The World is composed of four Elements and those be contraries the Year is quartered into different Seasons the minde of man is a mixture of disparities as joy sorrow hope fear love hate and the like the body doth consist and is nourished by contraries how divers even in effect as well as taste wherein variety hits the humour of all are the Birds and Beasts that feed us And how divers again are those things that feed them How many several qualities have the Plants that they brouze upon Which all mingled together what a well tempered Sallad do they make Thus you see that though faith be above reason yet is there a reason to be given of our faith Oh what a depth of wisdom may lie wrapt up in those passages which to our weak apprehensions may seem ridiculous CHAP. 3. That the graces of God in his children may the more shine through employment 3 THirdly it maketh for Gods glory another way when those gracâ— which he hath bestowed upon his children do the more shiâ— through employment and are the more seen and taken notice â— by the World surely if his justice get such honour by a Pharaoh mucâ— more doth his mercy by a Moses now
man was ever so desirous to save his life as Christ was to lose it witnesse that speech I have a baptisme to be baptised with and how am I pained till it be accomplished Luk. 12.50 His minde was in pain till his body and soul came to it And to him that disswaded him from it he used no other termes than avoid Satan And thirdly With what patience he suffered all let both Testaments determine he was oppressed and afflicted yet did he not open his mouth he was brought as a sheep to the slaughter and as a sheep before the shearer is dumb so opened he not his mouth Isa. 53.7 His behaviour was so mild and gentle that all the malice of his enemies could not wrest an angry word from him Yea when his own Disciple was determined to betray him I see not a frown I hear not a check from him again but what thou doest do quickly O the admirable meeknesse of this Lamb of God! Why do we startle at our petty wrongs and swell with anger and break into furious revenges upon every occasion when the pattern of our patience lets not fall one harsh word upon so foul and bloody a Traytor When the Jews cried out Crucifie him as before they cried out His blood be upon us and upon our Children he out cries Father pardon them being beaten with Rods crowned with Thorns pierced with Nayls nayled to the Crosse bathed all his body over in blood filled with reproaches c in the very pangs of death as unmindfull of all his great griefs he prayeth for his persecutors and that earnestly Father forgive them Pendebat tamen petebat as St Augustine sweetly O patient and compassionate love Yee wicked and foolish Iews you would be miserable he will not let you His ears had been still more open to the voice of grief than of malice and so his lips also are open to the one shut to the other Thus Christ upon the Crosse as a Doctor in his chair read to us all a Lecture of Patience for his actions are our instructions and the same that Gideon spake to Israel he speaks still to us as ye see me do so do you And no man be he never so cunning or practised can make a strait line or perfect circle by steddinesse of hand which may easily be done by the help of a Rule or Compasse Besides is Christ gone before us in the like sufferings what greater incouragement When we read that Caesars example who not only was in those battels but went before them yea his very Eye made his Souldiers prodigall of their blood when we read that young King Philip being but carried in his Cradle to the Warres did greatly animate the Souldiers Besides what servanâ— will wish to fare better than his Lord Is it meet that he who is not only thy Master but thy Maker should passe his time in continuall travell and thou in continuall case When a lewd Malefactor being condemned to die with just Phocion rayled at the Iudge the Law his Accusers and looked on Death with terrour and amazednesse he thus cheered him with encouragement Dost thou grudge to die with Phocion so say I to thee Dost thou grudge to suffer with thy Saviour O blessed Iesus O thou Co-eternall Sonne of thine Eternall Father why should I think strange to be scourged with tongue or hand when I see thee bleeding what lashes can I fear either from Heaven or Earth since thy scourges have been born for me and have sanctified them to me True It is Satans policy to make men beleeve that to do and suffer as a Christian is so extreamly difficult for them that it is altogether impossible wherein he deals like the inhospitable Salvages of some Countreys who make strange fires and a shew of dismall torrours upon the shores keep passengers from landing But if Christ be gone before us in the like and it is for his sake that we smart then we may be sure to have him present with us even within us by his spirit 1 Pet. 4.12 13 14. to assist us and prevent our enemies and is not he able enough to vindicate all our wrongs Learn we therefore from him to suffer Innocently Patiently Wilt thou saith one look to reign and not expect to suffer Why Christ himself went not up to his glory until first he suffered pain Or wilt thou saith Saint Cyprian be impatient by seeking present revenge upon thine enemies when Christ himself is not yet revenged of his enemies Do thou bear with others God bears with thee Is there a too much which thou canst suffer for so patient a Lord But to go on wilt thou follow Gods example Then note whereas Christ hath in many particulars commanded us to follow his example yet in no place saith Saint Chrysostome he inferreth we should be like our Heavenly Father but in doing good to our enemies And therein resemble we the whole three Persons in Trinity God was only in the still winde Christ is compared to a Lamb the holy Ghost to a Dove Now if we will resemble these three Persons we must be softly Lambs Doves but if on the contrary we be fierce cruell and take revenge so using violence we resemble rather the devil who is called a roaring Lion and the wicked who are termed Dogges Wolves Tygers c. 3. To adde to the precept of God and the practice of our Saviour the example of Gods people they are patient in suffering of injuries that they might imitate the Saints in all ages They were so and we are likewise commanded to follow their steps as in all things which are good so especially in this Take my brethren the Prophets saith Saint Iames for an example of suffering adversities and of long patience Jam. 5.10 â—â—ethren saith Saint Paul to the Thessalonians Ye are become followers of the Churches of God which in Iudes are in Christ Iesus because ye have also suffered the same things of your own Countreymen even as they have of the Iews 1 Thes. 2.14 And to the Philippians Be ye Followers of me Brethren and look on them which walk so as ye have us for an example Phil. 3.17 And see how he followed his Masters example for who amongst us so loves his benefactors as Saint Paul loved his malefactors He would do any thing even he rased out of the book of life to save them that would do any thing to â—ell him Amongst many examples recorded for thy imitation and mine Behold the patience of Iob. Jam. 5.11 of Abraham Gen. 20.17 18. of Isaâ—c Chap. 26 1â— of Ioseph Chap. 3â— 32 33. who notwithstanding his brethren hated him for his goodnesse and could not speak peaceably unto him conspired to kill him stript him of his Goat cast him into a pit sold him for a slave recompenc'd them good for evil when he was armed with power to revenge for when these his enemies did hunger he fed them when they were thirsty he gave
And know withall that it is no small sin even to doubt when we have God's command and warrant to secure us Thou thinkest thy self miserable God saith thou art blessed Thou saiest thou art hated of the world God saith thou art beloved of Christ who hath chosen thee out of the world Thou thinkest it a shame to be reproached God saith It is thy glory Thou grievest at it God saith thou hast great cause to rejoice for it sheweth thee to be born of God thine enemies to be the seed of the Serpent Thou saiest that all things go crosse with thee God saith That all things shall work together for the best it may be the increase of thy temporal happinesse however that it shall bee for the improvement of thy graces here for the advancement of thy glory hereafter Thou thinkest it a sign of displeasure God saith it is to thy Enemies a token of perdition but to thee of salvation Thou thinkest thy self near forsaken God saith The spirit of glory and of God resteth upon thee Thou saiest thou shalt one day perish God saith that neither things present nor things to come shall ever be able to separate thee from the love of God which is in Christ Iesus our Lord. Thou thinkest the Lord doth not hear thee because he doth not presently answer thee in the things that thou requirest I tell thee it were ill for the best of us if we were permitted to be our own choosers Let Peter have his desire and his Master shall not die so Peter himself and the whole world had been lost In unfit supplications we are most heard when we are repelled our God often times doth answer our praiers with merciful denials and most blesseth us in crossing our desires We may ask either bad things to a good purpose or good things to a bad purpose or good things to a good purpose but in an ill season Now if we ask what is either unfit to receive or unlawful to beg it is a great favour of our God to be denied granting is not alwaies the effect of love if so then had Paul been lesse loved then Satan Satan begg'd but once and had his paier granted concerning Iob S. Paul begg'd thrice that he might not be buffeted yet was denied Satan beg'd his shame who envied his successe Saint Paul that freedom from temptation which would have been worse bad then wanted yea if granting were alwaies an effect of love then was our blessed Saviour lesse loved than Satan for the Lord would not let the Cup of his Passion passe from him upon his earnest praier which he made as he was Man But you must know that denials in some cases are better than grants the Lord will not take away the body of sin from us upon our earnest praiers yet he granteth us that which is equivalent viz. Grace to subdue our corruptions and withall takes away the occasion of pride which is better for certainly he is more supported of God that hath grace given him to conquer a temptation as had the Martyrs in being able to suffer those tortures than another who is excused to fight Again we must not measure God's hearing of our suit by his present answer or his present answer by our own sense touching the first Zachary a long time failed of a Son for all his Praier but when he had even forgot that Praier he had a Son the Angel brings him good news Luk. 1.13 Thy Praier is beard When did he make this Praier Nor lately for then he was grown old and had given over all hope of a child so that his request was past over many years and no answer given The like example we have in Hannah who powring out her soul before the Lord in the trouble of her spirit God did not immediately tell her by revelation that she should conceive a Son but he gave her for the present faith which did work in her joy and peace of conscience for saith the text she looked no more sad and when shee had waited his leisure a certain time The Lord remembred her with a Son 1 Sam. 1. There is nothing between God and thee but time prescribe not his wisdom hasten not his mercie now his grace is enough for you his glory shall be more than enough hereafter Tarry a little the Lords leisure deliverance will come peace will come joy will come thy tears are reserved thine hunger shall be satisfied thy sorrow shall be comforted In the mean while to be patient in misery makes misery no misery while we consider that when a little brunt is once past troubles will cease but joies shall never cease Wherefore let us never give over but in our thoughts knit the beginning progresse and end together and then shall we see our selves in Heaven out of the reach of all our enemies 2. To prove that wee are not to judge of Gods answering our praiers by our own sence I need but to instance the woman of Canaan as what can speed well if the praier of faith from the knees of humility succeed not and yet behold the further she goes the worse she fares her discouragement is doubled with her suit It is not good saith our Saviour to take the childrens bread and cast it to dogs here was cold comfort yet stay but a while he clears up his brows and speaks to her so comfortably that 't were able to secure any heart to dispel any fears O Saviour how different are thy waies from ours when even thy severity argues favour The trial had not been so sharp if thou hadst not found the faith so strong if thou hadst not meant the issue so happie It is no unusual thing for kindnesse to look sternly for the time that it may indear it self more when it lists to be discovered It was cold comfort that the Cripple heard from Peter and Iohn when he begg'd of them an alms Silver and gold have I none but the next clause rise up and walk made amends for all O God! we may not alwaies measure thy meaning by thy semblance sometimes what thou most intendest thou shewest least In our afflictions thou turn'st thy back upon us and hidest thy face from us when thou most mindest our distresses So Ionathan shot the arrows beyond David when he meant them to him So Ioseph calls for Benjamin into bands when his heart was bound to him in the strongest affection so the tender mother makes as if she would give away her crying child whom she huges so much closer in her bosom If thou passe by us whiles we are strugling with the tempest we know it is not for want of mercie thou canâ—st not neglect us Oh let not us distrust thee if thou comest it is to relieve us if thou staiest it is to trie us howsoever thy purpose is to save us Surely God will work alone and man must not be of his counsel Wherefore many times he deals with wicked men as
minde as the Iewes to this day believe that his Disciples stole him out of the Sepulchre Matth. 28.15 to the hardning of many in their Atheism and Unbelief For what should hinder When Naboth was proved to be a blasphemer of God and Susanna a whore upon oath and the same recorded to posterity when Ieremiah was reported to be an enemy to the State Paul a polluter of the Temple Steven a destroyer of the Law All the Disciples deceivers and Christ himselfe a wine-bibber a Sabbath-breaker a seducer of the people a Belzebub c. So we may perhaps under-goe the like in one kind or other as the Devils servants want neither wit nor malice to devise But what need it trouble us so long as it shall add waight to our Crowns For if we any way suffer for Christ be it but rebuke for his sake happy are we here and great shall our reward be in heaven Mat. 5.11 12. VVherefore let us never be ashamed of our Masters service nor of their censures No matter what Iudas saith touching Maries ointment so long as Christ approves of it Did our Saviour Christ forbear to heal on the Sabbath day because the Scribes and Pharisees took it ill no but rather did it the more Luke 6.7 to 12. and Luke 13.31 32. VVhen Peter and Iohn were charged to speak no more in the name of Iesus their answer was We cannot but speak that which we have heard and seen Acts 4.20 VVhen Michol scoft David and called him fool for his dancing before the Arke His answer was I will be yet more vile and more lowly in mine own eyes He knew that nothing could be more heroical then this very abasement And it is our very case Every scoffing Michol for none else will do it every drunken sot derides our holy profession but with God and the gracious we shall be had in honour Yea our very malicious and scoffing adversaries shall honour us by deriding us Their dispraise is a mans honour their praise his dishonour VVherefore let us imitate St. Austin who as he feared the praise of good men so he detested that of evill and ungodly men And take our Saviours counsel seek to justifie our judgements to the children of wisdome of whom she is justified and not to fools by whom she is daily crucified Neither let any think the better of such whom they extoll for the blinde eat many a flie § 61. Thirdly are the one regenerate the other carnall the one of this world the other chosen out of it the one children of light and of the day the other blinde and in darknesse the one Christs friends the other his enemies do the one live after the flesh the other after the spirit Gal. 5.25 1 Pet. 4.2 Then look we for no love from or peace with them Different dispositions can never agree There can be no amity where there is no sympathy Athens and Sparta could never agree for that the one was addicted to serve Minerva the other Mars Yea when it was said of Phocian and Demosthenes that they could never agree it was answered No how should they when the one drinks water and the other wine Much more may it be applyed to these when the holy Ghost sayes 2 Cor. 6. What communion between light and darknesse what peace between the Believer and the Infidel or unbeliever vers 14 15. And in another place Know ye not that the amity of the world is the enmity of God And that whosoever will be a friend of the world maketh himselfe the enemy of God Jam. 4.4 And again He that is borne after the flesh will persecute him that is born after the Spirit Gal. 4.29 Yea Solomon tels us directly and in plain terms That a wicked man is abomination to the just and that he who is upright in his way is abomination to the wicked Pro. 29.27 Even our very ways which God hath commanded us to walke in are abomination to them VVhence it is that the Naturall man can agree with all that be naturall be they civill or prophane Turkes or Iewes Papists or Atheists because all these agree with him in blindnesse and darknesse But with a sincere and holy Christian a practicer of piety he can never agree because his light is contrary to the natural mans darknesse Grace in the one is a secret disgrace to the other VVherefore to be without enemies or to have such our friends we may rather wish then hope yea once to expect it were an effect of frenzy not of hope Onely let not us by our offending God or jarring amongst our selves put weapons into their hands to wound us withal and then we are sure to have Christ who is able enough to vindicate all our wrongs to assist us and prevent our Enemies § 62. Fourthly If none be truly wise but such as have pass'd the second birth and that this wisdome which makes us differ cometh downe from the Father of lights and that we cannot have it except God vouchsafe to give it us it may teach us to be humble Job 42.6 And not like the Ape that is proud of his Masters jacket And thankefull for Heavenly notions grow not in us wee spin them not out of our own breasts Nor was there any thing in us that makes us differ we slept nigh half our time in ignorance and that wee ever awakened it was onely Gods infinite goodnesse and free grace VVhat cause have we then to blesse the giver And to become suiters to our Saviour in their behalf who are not yet awake That he will be pleased to open their eyes and remove that vail which is laid over their hearts in their hearing the Gospel 2 Cor. 3.14 15 16. And in the mean-time let us condole their disastres and drop some teares in pity and compassion for their great and grievous misery Fifthly and lastly If with God one spark of spiritual experimental and saving knowledge be of more worth then all humane wisdome and learning then strive we after that knowledge that will make us for ever blessed Let us so be learned that we may be saved Let us not in our hearing reading and communication do as little children that looke onely upon the babies in a Booke without regard to the matter therein contained But like men in yeares have more respect to the pith and solidity of the matter then to the phrase and to the profit of our souls then the pleasing of our senses Yea let us so minde what we either hear or read that if any vertue be commended we practice it if any vice condemned we avoid it if any consolation be insinuated we appropriate it if any good example be propounded wee follow it Yea so minde wee what we hear or read as if it were spoke onely to each of us in particular which to do is to be for every happy Good counsell for our young Gulls who will hear no other Ministers but such as flatter sinne and flout
easily know by their language For Swearing and Cursing is the very language of the damned as you may see Revel 16.1 21. Onely they learn it 〈◊〉 before they come in Hell As whence do 〈…〉 Devils learn this their damnable Cursing and Swearing Are not their tongues fired and edged from Hell as St. Iames hath it Iames 3.6 And doth not experience shew that the language of hell is so familiar with many of them that blasphemy is become their mother tongue Trâ—e these poor simple souls know none of all this as those four hundred of Ahabs Prophets in whom this â—vil Spirit spake did not know that Satan spake by them 1 King 22.22 Neither did Iudas know when he eat the sop that Satan entered into him and put it into his heart to betray Christ Iohn 13.2 Nor do Magistrates when they cast the Servants of God into Prison once imagine that the Devil makes them his Iaylors but he doth so They are his Instruments but he is the Principal Authour as is plain by Rev. 2.10 Neither did Annanias and Sapphira once think that Satan had filled their hearts or put that lye into their mouthes for which they were strook dead Act. 5. yet the Holy Ghost tells us plainly that he did so vers 3. Nor Eve in Paradise had not the least suspition that it was Satan that spake to her by the Serpent Nor Adam that it was the Devils mind in her mouth his heart in her lips when tempted to eat the forbidden fruit Nor did David once dream that it was Satan who moved him to number the people 1 Chron. 21.1 Much less did Peter who so loved Christ imagine that he was set on by Satan to tempt his own Lord and Master with those affectionate words Master pitty thy self For if Christ had pittied himself Peter and all the world had perished Yet it was so which occasioned Christ to answer him Get thee behind me Satan Matth. 16.22 23. Much more is it so with you who tare Heaven with your blasphemies and bandy the dreadfull Name of God in your impure and poluted mouthes by your bloody Oathes and Execrations For how else could 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 rained down fire and brimstone upon Sodom commanded the earth to open her mouth and swallow down quick Korah and his company He who smote Aegypt with so many plagues overthrew Phoraoh 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 unthankfullness yea it is a mercy beyond expression that he hath spared you so long When a dog flyes in his Masters face that keeps him we conclude he is mad Are you then rational men that being never so little crost will fly in your Makers face and tare your Saviours-Name in pieces with Oathes and Execrations which is worse than frenzy No you are demoniacal obsessed or rather posessed with a Devil and more miserable than such an one because it is a Devil of your own choosing as Basil speaks Or if you have any spark of reason left oâ— do in the least love your selves leave off your damnable and devilish Sweating and 〈…〉 God hath made and set down in his Word against this horrid sinne and against all those that so daringly and audaciously provoke him lest you be plagued with a witness and that both here and hereafter for God who cannot lie hath threatened 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 body by sâ—nding some foul Disease or in your estate by suddenly consuming it or in your name by blemishing and blasting it or in your seed by not prospering it or in your mind by darkening it or in your heart by hardening it or in your conscience by terrifying it or will in your soul by everlastingly damning it if you repent not Wherefore take heed what you do before it prove too late Yea my Brethren bethink your selves what God and Christ hath done for you It is his maintenance we take and live on The air we breathe the earth we tread on the fire that warms us the water that cools and cleanseth us the cloathes that cover us the food that does nourish us the delights that chear us the bâ—asts 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 onely 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 knowledg and conscience I wish that you would a little think of it Neither object that ye are so accustomed to Swearing that you cannot leave it for this defence is worse than the offence As take an instance Shall a thief or murtherer at the Bar alledge for his defence that it hath been his use and custome of a long time to rob and kill and therefore he must continue it Or if he do will not the Judge so much the rather send him to the Gallows And so much the rather for that of all other sins this sin of Swearing is the most inexcusable First Because it is a sin from which of all other sins we have most power of abstinence For were you forced to pay three shillings four pence for every Oath you swear as the Law enjoyns or if you were sure to have your tongue cut out which is too light a punishment for this sin damnation being the due penalty thereof as the Apostle sets it down Iam. 5.12 you both could and would leave it Secondly Because it is a sin to which of all other sins we have the fewest temptations for all thou canst expect by it is the suspicion of a common Lyar by being a common Swearer or that thou shalt vex otheâ—s and they shall hate thee for it bringeth not so much as any appearance of good unto us to induce us For whereas other sins have their several baits to allure us some the bait of profit some of honour some of pleasure this sin is destitute of them all and onely bringeth much loss here namely of Credit and a good Conscience and the loss of Gods Favour and the Kingdome of Heaven hereafter which 〈◊〉 of more value than ten thousand Worlds which shews that thou lo 〈…〉 lice to
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
observation Sacrilege is the greatest theft yet of it men make the least conscienceâ— But lastly You make your selves not only guilty of persecution theft sacrilege of murdering bodies and souls of provoking God to send a famine of his Word and the like but you become by it guilty of high treason against God in thus using his Ambassadors and against Christ and all his members For besides that all the disgraces and wrongs that are done to Christs Ministers redound to him and he that â—raduceth or any way wrongs a Minister for the discharge of his place his envy strikes at the Image of God in him as a world of places prove So the very root or spring of this their spight and enmity against the Ministry is an inbred enmity and hatred against God himself As when Satan slew Iobs sons and servants his malice was against Iob Or as when Saul darted a spear Ionathan his spight was against David And accordingly God takes what is done to his messengers as done to himself as in that case of David sending his Ambassadors to the King of Ammon 2 Sam. 10.6 7. They have not cast thee away says God to Samuel but they have cast me away that I should not reign over them 1 Sam. 8.7 You are gathered together against the Lord and what is Aaron that ye murmure against him Numb 16.11 and the like Exod. 16.7 8. Luke 10 1â— Ioh. 15.23 24. Ioh. 7.7 He that despiseth you despiseth me 1 Sam. 17.45 Isa. 37.23 Saul Saul why persecutest thou me Acts 9.4 Rev. 16.9.11 Psal. 89.23 9 ¶ Which being so how does it behove you to look to your selves and bewail this sin this horrible and desperate sin Was there ever any that was stout against the Lord and prospered as Iob speaks Iob 9.4 When the Pitcher contends with the Rock straw with the fire it is easie to judge who will come by the worst And certainly if most men were not both blinde and mad they would more respect the Ministry For if I understand any thing of the Word of God or know what rectified reason is there is not a sin in the Nation that so hinders the blessings or pulls down the judgments of God upon us as does this very sin And yet it is not more provoking then it is a common sin How it will be answered to their Lord and master at the great day I tremble to think Can you answer it then with flashes of wit or carnal reasons as you do now I beseech you look to it Nor is our love or hatred to God any way better known then by our respect to and usage of his Ambassadors Lip-love is but lying love If you love me keep my commandments says our Saviour Ioh. 14.15 Wherefore let my counsel be acceptable Break off your sins by repentance kick no more against the pricks Refrain your selves from these men and let them alone lest ye be found even fighters against God Acts 5.38 39. Nor will it ever repent you if you come in Heaven that you were stopt in this your way to destruction Yea let the consideration of what you have already done make you sink down with shame and tremble for astonishment to think that notwithstanding you have been so many years in arms against your Maker and Redeemer and most spightfully and maliciously persecuted his Ambassadors that came to rescue you from the subtlery and slavery of Satan that bloody devouring Dragon and vowed enemy of all mankinde yet God hath no taken the advantage of casting you into Hell but of his never enough admired mercy hath spared you to this hour whereas he might most justly have prevented all in sending you body and soul into everlasting torments when you were but a span long For know this that we need no more to condemn us then what we brought into the world with us Yea we were condemned so soon as conceived And that you and I are not at this present frying in Hell-flames never to be freed no reason can be alâ—â—adged but O the depth Wherefore take heed in time and as you tender the good of your own souls defer not a minute but study and bestir your selves how you may make your peace with God Yea do it while the yerning bowels the bleeding wounds and compassionate arms of Iesus Christ lie open to receive you whiles ye have health and life and means and time to repent and make your peace with God As you tender I say the everlasting happiness and welfare of your almost lost and drowned souls As you expect or hope for grace or mercy for joy and comfort for heaven and salvation for endless bliss and glory at the last As you shall escape the direfull wrath of God the bitter doom and sentence of Christ the never dying sting and worm of conscience the tormenting and soul-scorching flames of Hell and everlasting separation from Gods blissfull presence abjure and utterly renounce this accursed sin Oh get an interest in Christ For till we become members of his mystical body by regeneration and a lively faith we even the bâ—st of us are as Traitors condemned to suffer eternal torments in Hell-fire â—eing onely reprieved for a time O bless God all the dayes you live yea to eternity that the gate of mercy yet stands open 10 ¶ But withal take hold of the opportunity before the Draw-briâ—ge be taken up lest you never have the like again Do not dally with God and your own souls for if this warning be slighted never look for the like For warning such a warning not taking is a certain presage of destruction Pro. 29.1 1.24 25 26. The sons of Eli would not hearken unâ—â— nor obey the voice of their Father why because saith the Text the Lord was determined to destroy them 1 Sam. 2.25 I know saith the Prophet to Amaziah the Lord hath determined to destroy thee because thou hast done this and hast not obeyed my counsel 2 Chron. 25.16 20. Whereas contrarily the Ninevites by hearkning to Ionah and those very murtherers of the Lord of life by listening to Peter were converted and saved Acts 2.36 37. O take heed of preferring your own carnal reason before the written were of God And that what is spoken of Babel may not be verified in you We would have cured him but he would not be cured lest you be given to destruction as she was What sayes our Saviour This is the condemnation noâ— like this that light is come into the world and men love darkness rather thâ—â— light because their deeds were evil Iohn 3.19 20. Indeed if you will rather beleeve Satan or his sollicitor the Flesh or be led by the perswasions of your own flattering heart which is deceitfull above all things and most desperately evil Ier. 17.9 No marvel you should be deaf to all hath been said 〈◊〉 thinking your selves already good enough and then farwel all hope of being better For the opinion of mens being wise and
of vaine glory and that he feeds untill himself becomes the food Nor can it be long first for an excessive and successive impairing alwayes importeth a finâ—â— dissolution Nor hath he ever the wit to think upon sparing till he comes to the bottom of the purse resembling Plautus that famous comical Poet born in Umbria who having spent all he had on plaiers apparel was forced for his living to serve a Baker in turning a hand mill Like an hour glass turned up he never leaves running till all be out He never looks to the bottom of his patrimony till it be quite unravelled and then too late complains that the stock of his wealth ran coarse at the fag end His father had too good an opinion of the world and he too much 〈◊〉 daines it onely herein he speeds as he thinks a little the better 〈◊〉 that those who barked at his father like curs faune upon him and 〈…〉 hand like Spaniels Yea the Prodigalls case is herein better then the 〈◊〉 sers for the Prodigal shall only have nothing hereafter but the 〈…〉 man hath nothing here nor hereafter He bestows upon his 〈…〉 gifts thinking it good gain to receive for it good words 〈…〉 ship Thus by the frequent use of subtracting pounds out of 〈…〉 lings out of pounds and pence out of shillings the end of his account 〈◊〉 all Cyphers Idleness is the Coach that brings a man to Need◠〈…〉 the proverb is no mans foe else be he never so old he never attaiâ—◠〈◊〉 the yeers of discretion And in case providence do not take him wâ—rd 〈◊〉 heirs shall never be sought after His Vessel hath three leaks a lasciviâ—â—â— eye a gaming hand a deified belly and to content these he can neither rule his heart his tongue nor his purse He never proves his 〈…〉 till he hath no other and then perhaps when want or good counsel 〈◊〉 time hath made him see as much as his father did at last he sues for a Room in an Almeshouse that his father built else when he feels want for till then he never sees it he complains of greatness for ingratitude that he was not thought of when promotions were a dâ—â—ling Yet seeing there is no remedy but patience when his last Acre lies in his purse he projects strange things and builds houses in the aire having sold those on the ground Not that he is a man of parts for he is onely witty to wrong and undoe himself Ease saith Solomon slayeth the foolish and the prosperity of fools destroyeth them Prov. 1.32 CHAP. 3. MAny an one hath his father unfeathered to warm him but pride drunkenness gamming c. plucks them away again so fast that he soon becomes naked and bare He is like a barren plot of ground for let him receive never so much seed and manuring Sun and showers he remaines ever dry and fruitlesse and no marvail when not onely his leud and vicious courses bring Gods curse upon all he hath or takes in hand but when he and what he hath is also cursed for his fathers sake For whereas the Holy Ghost saith of the just man His seed shall be mighty upon earth his generation shall be blessed c. Psal. 112.2 and many the like Psal. 103. where God hath promised to blesse and reward the children yea the childrens children for their fathers goodnesse vers 17. Isa. 58.10 11.12 Psal. 37 25 26 112.2 to 6. Of which I might give you examples not a few The children of Noah were preserved from drowning for their fathers sake Gen. 7.1 Mephibosheth fares the better for his fathers goodnessâ— The Kenites for Ieâ—broes 1 Sam. 15.6 and that some hundreds of yeers after their Ancester was dead Phineas his seed for his 〈◊〉 Numb 25 11 12 13. Solomon for his father Davids sake 2 Sam. 1. â— Ishmael for Abrahams sake Gen. 17.20 And all Isarel fared the better for Abraham Isaac and Iacobs sake Deut. 4.37 1 Kings 11.12 The loving kindnesse of the Lord sayes the Psalmist indureth for ever and ever 〈◊〉 them that fear him and his righteousnesse upon childrens children Psal. 〈…〉 Exod. 20.6 And as God usually blesseth and rewardeth the children for their fathers goodness so on the contrary Exod. 20.5 Eternal payments God uses 〈◊〉 of the persons only temporary oftentimes of succession as we sue 〈…〉 〈◊〉 third and fourth generation Exod. 20.5 As for the sin of Haman his ten 〈◊〉 were hanged Hester 9.13 14. And so for Sauls sin his seven sons were â—â—kewise hanged 2 Sam. 21.6 and thus for Achans sin all his sons and daughters were stoned to death and burned with fire by the Commandment of Moses who was in Gods stead Iosh. 7 Yea God hath peremtorily threatned Psal. 109. that the children of a cruel and unmercifull man shall be Vagabonds and beg their Bread and that none shall extend mercy or favor unto them ver 7. to 17. God will make those children beggers for whose sakes the fathers have made so many beggers this is a truth which the father will not beleeve but as sure as God is just the Son shall feel As what common and daily experience have we thereof had men but the wit to observe it for hence it is that riches ill got shift Masters so often As rare it is if the wealth of an Oppressor doth last to the fourth generation seldom to the second for commonly in this case as the father was the first that raised his house by his extreme getting and saving so the son proves the last in overthrowing his house by excessive spending and lavishing as Tullius Cicero answered a Pâ—odigal that told him he came of beggerly parents for no man when his means is gone will ever after trust him with a stock to begin the world again the case standing with him as it did with the unjust Steward who having wasted his masters goods for the time past could not be trusted with the like for the the time to come and whereas hitherto he hath with Esau rejected the blessing of prosperity it will be denyed him hereafter though he should seek it with tears and which is worse then all if death find him as is much to be feared as banquerupt of spiritual as of Worldly goods it will send him to an eternal prison for what can we think of them that do not onely lose crusts and crummes which our Saviour would have carefully gathered up Iohn 6.12 but even lavish and wherle away whole patrimonies yea most wickedly spend them in riot and upon Dice Drabs Drunkenness O the fearful account which these unthrifty Bayliffs will one day have to give up to our great Lord and Master when he shall call them to a strict reckoning of their talents if he was condemned that encreased not the sum concredited to him what then shal become of him that lawlesly and lavishly spends and impaires it bringing in such a reckoning as this Item spent upon my 〈◊〉 pleasures and
he hath or â—akeâ— in hand but when he and what he hath is also â—ursed for 〈◊〉 â—â—hers sake For whereas the Holy Ghost saith of the just man His seed â—â—all be mighty upon earth his generation shall be blessed c. Psal. 112.2 and many the like Psal. 103. where God hath promised to bless and reward the children yea the childrens children for their fathers goodness vers 17. Isa. 58 10 11.12 Psal. 37.25 26 112.2 to 6. Of which I might give you examples not a few The children of Noah were preserved from drowning for their fathers sake Gen. 7.1 Mephibosheth fares the better for his fathers goodness the Kenites for Iâ—tbroes 1 Sam. 15.6 and that some hundreds of yeers after their Ancester was dead Phiâ—eas his seed for his sake Numb 25.11 12 13. Solomon for his father Davids sake 2 Sam. 1.2 Ishmael for Abrahams sake Gen. 17.20 And all Israel fared the better for Abraham Isaac and Iacobs sake Deut. 4 37. 1 Kings 11.12 The loving-kindness of the Lord sayes the Psalmist indureth for ever and ever upon them that fear him and his righteousness upon childrens children Psal. 103.17 Exod. 20.6 And as God usually blesseth and rewardeth the children for their fathers goodness so on the contrary Exod. 20 5. Eternal payments God uses to require of the persons only temporary oftentimes of succession as we sue the Heirs and Executors of our Debtors God hath peremtorily told us that he will visit the iniquity of ungodly parents upon their children unto the third and fourth generation Exod. 20.5 As for the sin of Haman his teâ— sons were hanged Hester 9.13 14. And so for Sauls sin his seven sons were likewise hanged 2. Sam. 21.6 and thus for Achans sin all his sons and daughters were stoned to death and burned with fire by the Commandment of Moses who was in Gods stead Iosh. 7. Yea God hath peremtorily threatned Psal. 109. that the children of a cruel and unmercifully man shall be Vagabonds and beg their bread and that none shall extend mercy or favor unto them ver 7. to 17. God will make those children beggars for whose sakes the fathers have made so many beggars this is a truth which the father will not beleeve but as sure as God is just the Sonne shall feele As what common and daily experience have we thereof had men but the wit to observe it for hence it is that riches ill got shift masters so often As rare it is if the wealth of an Oppressor doth last to the fourth generation seldom to the second for commonly in this case as the father was the first that raised his house by his extream getting and saving so the son proves the last in overthrowing his house by excessive spending and lavishing as Tullius Cicero answered a Prodigal that told him he came of beggerly parents for no man when his means is gone will ever after trust him with a stock to begin the world again the case standing with him as it did with the unjust Steward who having wasted his masters goods for the time past could not bee trusted with the like for the time to come and whereas hitherto he hath with Esau rejected the blessing of prosperity it will be denyed him hereafter though he should seek it with tears and which is worse then all if death find him as is much to be feared as banquerout of spirituall as of worldly goods it will senâ— hâ—m to an eternal prison for what can wee think of them that do not only lose crusts crummes which our 〈◊〉 would have carefully gathered up Iohn 6.12 but even lavish when away whole patrimonies yea most wickedly spend them in riot and upâ—â— Dice Drabs Drunkenness Oh the fearful account which these unthâ—â—â— Baylifs will one day have to give up to our great Lord and Master wheâ— he shall call them to a strict reckoning of their talents he was condemâ—â—â— that encreased not the sum concredited to him what then shall become of him that lawlessely and lavishly spends and impaires it bringing 〈◊〉 such a reckoning as this Item spent upon my lusts pleasures and prâ—â—â— fourty years and five hundred or ten thousand pounds c. let them be 〈◊〉 their right sences they cannot think that God will take this for a 〈◊〉 discharge of their Steward-ships though the devill may and will maâ—â— them believe that Christ will quit all scores between him the fatâ—eâ— and them And thus I have made it plain that want and beggery is the heirâ—â— parent to riot and prodigality and that he who when he should not speâ—â—â— too much shal when he would not have too little to spend a good lesson for young gulls I have likewise showne that what the covetous hath bâ—â—gotten is as ill bestowed and worse imployed a good item for old Curmudgens to take notice of that so they may not starve their bodies and damn their souls for their sons to so little purpose As O that the covetous Moule who is now digging a house in the eaâ—â—â— for his posterity did but fore-see how his prodigal son will consume what he with so much care and industry hath scraped together for should he have leave hereafter to come out of hell for an hour and see it hee would curse this his folly yea if possible it would double the pain of his infernall torment as it fares with Gnipho the Vsurer who as Luciaâ— feigneth lying in hell lamenteth his miserable estate that one Rodochâ—res an incestuous Prodigal on earth consumed his goods wastfully which he by unjust means had scraped together so carefully the which seemeth to have some affinity with the word of truth why else is Dives being in hell torments said to lift up his eyes and to see Abraham a farre 〈◊〉 and Lazarus in his bosome parlying so seriously about his brethren whoâ— he had left behind him Luke 16.23 c. Why else doth our Savioâ—â— say that the wicked shall gnash their teeth for vexation when they shall 〈◊〉 Abraham Isaac Iacob in the Kingdom of heaven and themselves thrâ—â— out of doors Luke 13.28 But that thou mayst the better fore-see or at lest fore-think what 〈◊〉 follow I will shew thee thy case in sundry other persons Clodius son to Esophus the Trâ—gedian spent marvelous great wealâ—â—â— which his father left him Epicharmus the Athenian having a large pâ—trimony left him by his parents consumed it in six dayes and all his life time after lived a begger Apicius in banqueting spent great reâ—â—â—nues left him by his parsimonious father and then because he would 〈◊〉 lead a miserable life hanged himself Pericles Callias and Nicius by prodigall lavishing and palpable sensuallity spent in a shorttime very great â—â—trimonies left them by their parents and when all their means was gone they drank each of them a poysoned potion one to another and dyed 〈◊〉 the place Again we read that Caligula in one year of his reign spent prodigally sixty
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
and not unmeet to be spoken in the great Congregation Psal. 35.18 and 119.46 Riches and Poverty are more in the heart then in the hand we may be as happy and as warm in Country russet as in Tissue he is wealthy that is contented and he poor that is not were he as rich as Croesus he only is rich and happy in regard of outward things who thinks himself so and only the covetous and uncontented are poor and miserable The contented man in coveting nothing enjoyes all things though he have nothing even as Adam was warm though he had no cloaths The eys quiet the thoughts medicine and the minds Mitridate is content it is a sweet sauce to every dish and adds pleasantness to all we do how many miserly muck worms macerate themselves with perplexing thoughts cares and fears of want when they want nothing but a thankfull heart these are miserably poor and unhappy but it is in opinion onely for otherwise were they but contented they might be the richest and happiest men a live not by adding to or heaping up goods upon goods but by diminishing and taking away from their greedy and covetous desire of having more The shortest cut to riches is by their contempt it is great riches not to desire riches and he hath most that coveâ—s least sayes Socrates and also Seneca CHAP. XXIV TRue this so transcends the condition or indeed the capacity of a Miser or Muck-worm that he will count these but words and meere bravadoes but that those lovers of wisedom were so contented with a little that they desired no more their practice did sufficiently prove For when Alexander bad Diogenes ask what he would his answer was Stand aside and let the Sun shine upon me take not that away which thou art not able to give further avouching that he was richer then himself for I quoth he desire no more then what I enjoy wheras thou O Emperor canst not content thy self with all the world but daily hazardest thy life and fortunes to augment thy Possessions Now all that this Heathen possest was a Tub to dwell in the peoples charity to maintain him and a Dish to take up water in the which when he saw a boy take up with his hand to drink he threw away saying I knew not that nature had provided every thing needfull so little did he desire superfluities Abdolomenes a poor Gardiner refused a great City offered him by Alexander Fabricius a noble Roman refused a great sum of money sent him by Pirrhus albeit he was so poor that when he dyed his daughters were married at the common charge of the City Apollonius Tâ—â—neas having divers rich gifts sent him by Vespasian refused the saying They were for covetous-minded men and for those that had need of them which he had not Socrates being 〈…〉 by Archelâ—uâ— to come to receive store of gold sent him word that a measure of flower was sold in Athens for a peny and that water cost him nothing Themistocles finding rich bracelets of Pearl and precious stones lie in his path bade another take them up saying Thou art not Themistocles Anacreon the Philosopher having received from Policrates a great reward of ten thousand Duckets soon after repented himself for he entred into such thoughts and was so vexed with fear care and watching for three dayes and three nights that he sent it back again saying It was not worth the pains he had already taken about it Democritus the Philosopher of Abdera having learned of the Chaldeans Astronomy and of the Persians Geometry returned to Athens where he gave infinite wealth to the City reserving only a little Garden to himself Crates to the end that he might more quietly study Philosophy threw his goods into the Sea Crates the Thebane delivered a stock of money to a friend of his upon condition that if it should happen his children proved Fools he should deliver it unto them but if they became learned and Philosophers then to distribute it to the Common people because said he Philosophers have no need of wealth Which examples I could parallel with many mentioned in the Word as Iacob Gen. 28.20 and Samuel 1 Sam. 12.3 and Iob Chap. 31.24 28. Moses Numb 16. 15. Ier. 15. 10. Agar Prov. 30.8 Abraham who would not receive so much as a shoe-latchet of the King of Sodom Gen. 14.21 22 23. David who refused to have the threshing-floor of Araunah except he might pay to the full for it and whose longing was not after the increase of corn wine and oil but for the light of Gods countenance Psal. 4.67 Yea he more valued Gods Word then thousands of gold and silver Psal. 19.10 and 119.14 127. Elisha refused Naamans rich present of gold and costly garments though so freely offered and so well deserved 2 Kings 5.16 Saint Paul in his greatest need was as well content as when he had the most plenty and rather chose to work at his trade then he would be chargeable to any Phil. 4.11 He coveted no mans silver nor gold Acts 20.33 it was only the saving of souls that he thirsted after 2 Cor. 12.14 Zaccheus when he was once become a Christian was so far from desiring more that he was all for diminishing what he had for he gave one half to the poor and with the other he made four-fold restitution Luke 19.8 And the like might be shewen of all the Apostles and lastly of our Saviour Christ. To all which I might adde examples of many in this age and of that that went before it As Sir Thomas Moore Sir Iulius Caesar The Lord Harrington Bishop Hooper Mr. Bradford Martyr Reverend Mr. Fâ—x that wrote the Book of Martyrs Master Wheatley Minister of Banbury Doctor Taylor and others that are yet living were it fit to name them that have but a small portion a poor pittance of these earthly enjoymeâ—â—s in comparison of what others have and are not pleased with all even just enough to make even at the years end living frugally yet are they so contented that they desire no more nor would they change their private and mean condition with any men alive be they never so rich never so great Nor wouldst thou think it probable their hearts should deceive them if thou knewest what offers they have refused And I doubt-not but there are many such in the land Nor can it be thought strange that Gods children whose affections are set upon heavenly things should be so content with a little that they desire no more when we read of one Esau that could say I have enough my brother keep that thou hast to thy self Gen. 33.9 Yea if it fared so with the Heathen for the love of that wisdome and vertue which shall have no reward because they wanted faith and saving knowledge how much more should Christians who have a more sure word of promise then they had 2 Pet. 1.19 with Mary make choice of that better part which shall never be
to say All that is truly mine I carry with me They desire not so much to lay up treasure for themselvs upon earth but to lay up for themselvs in Heaven as their Lord and Master hath commanded them Matth. 6.19 20. What saith the Apostle Let not covetousness be once named among Saints Ephes. 5.3 As if that world which many prefer before Heaven were not worth talking of All worldly things are but lent us our houses of stone wherein our bodies dwell our houses of clay wherein our souls dwell are but lent us honours pleasures treasures money maintenance wives children friends c. but lent us we may say of them all as he said of the Ax-head when it fell into the water 2 Kings 6.5 Alasâ— they are but borrowed Only spiritual graces are given of those things there is only a true donation whereof there is a true possession worldly things are but as a Tabernacle a moveable heaven is a mansion Now put all these together and they will sufficiently shew that he is a fool or a mad man that prefers not spiritual riches which are subject to none of these casualties before temporal and transitory And so at lenght I have shewn you what it is not and what it is to be rich And I hope convinced the worldling that the richest are not alwayes the happiest Yea that they are the most miserable who swim in wealth wanting grace and Gods blessing upon what they do possesse while that man is incomparably happy to whom God in his love and favour giveth only a competency of earthly things and the blessing of contentation withall so as to be thankful for the same and desire no more I will now in discharge of my promise acquaint you how of poor melancholy and miserable you may become rich happy and cheerful CHAP. XXVIII THe which I shal do from the Word of God Nor need it seem strage that for the improving of mens outward estates I prescribe them rules and directions from thence For would we be instructed in any necessary truth whether it be Theological concerning God Ecclesiastical concerning The Church Political concerning The Common-wealth Moral concerning Our neighbours and friends Oeconomical concerning Our private families Monastical concerning Our selves Or be it touching Our Temporal estate Civil estate Spirituul estate Eternal Souls Bodies Names Estates Posterities We need but have recourse to the written Word For that alone is a magazine of all needful provision a store-house of all good instructions And let a man study Machiavel and all the Machiavilians and State-politicians that ever wrote he can add nothing or nothing of worth to what may be collected thence touching this subject Wherefore if any of poor would become rich let him use the means which tend thereunto observe and follow those Rules and Directions which God hath prescribed and appointed in his Word which are principally six For as the Throne of Solomon was mounted unto by six stairs so is this Palace of Plenty and Riches ascended unto by six steps set upon this ground already laid For I find in the Word six infallible wayes to become rich or six sorts of men whom God hath promised to bless with riches and all outward prosperity That is to say 1 The Godly 2 The Liberal 3 The Thankful 4 The Humble 5 The Industrious 6 The Frugal These of all other men in the world are sure never to want And these are the main heads unto which I will draw all I shall say upon this Partition or Division CHAP. XXIX FIrst if any of poor would become rich let him become religious for Godliness hath the promises of this life as well as of the life to come 1 Tim. 4.8 Yea all temporall blessings that can be named are promised to the godly and their seed and to them only as both the Old and New Testament does plainly and plentifully prove As for instance in Deuteronomy the 28th God hath promised that if we will hearken diligently unto his voice observe and do all his Commandements and walk in his wayes we shall be blessed in the city and blessed in the field blessed in our going forth and in our comming home blessed in the fruit of our bodies and in the fruit of our ground and in the fruit of our cattel the increase of our kine and the flocks of our sheep That he will bless us in our store-houses and in all that we set our hands unto and make us plentiful in all good things and that we shall have wherewith to lend unto many and not borrow Verse 1 to 15th and Chap. 7.11 to 19th To which may be added many the like places As Blessed is the man that feareth the Lord and delighteth greatly in his commandements wealth and riches shall be in his house Psal. 112. Verse 1 to 4th Wait on the Lord and keep his way and he will exalt thee to inherit the land Psal. 37.34 The Lord will with-hold no good thing from them that walk uprightly Psal. 84.11 Delight thy self in the Lord and he shall give thee thine hearts desire c. Psal. 37. 3 to 7. Fear ye the Lord ye his Saints for nothing wanteth to them that fear him The Lions do lack and suffer hunger but they that seek the Lord shall want nothing that is good Psal. 34.9 10. Whatsoever we ask we receive of him because we keep his commandements and do those things which are pleasing in his sight 1 John 3.12 What rare and precious promises are these to which I might add very many of like nature All which David had the experience of who tels us that he greatly rejoyced in the strength and salvation of the Lord and the Lord gave him his hearts desire and did not with-hold the request of his lips Yea he prevented him with the blessings of goodness and set a crown of gold upon his head Psal. 11.1 2 3 4. And the like of Abraham and Lot and Iob and Solomon Let us first seek the Kingdom of God and his righteousness and all other things shall be ministred unto us or come in as it were upon the bargain as our Saviour hath assured us Matth. 6.33 Talis est ille qui in Christâ— credit die qua credidit qualis ille qui universam legem implevit saith Hierom We have a livery and seisin of all the precious promises both in the Law and Gospel in the first moment of our faith Yea even an earnest and partly a possession of Heaven it self Ephes. 2.6 Neither are these promises made only to the obedient themselves but riches and all earthly blessings are entailed upon their seed also Psal. 112. His seed shall be mighty upon earth the generation of the righteous shall be blessed Verse 2 3. Nor is riches and outward prosperity promised to the godly and their seed as others usually enjoy them that is single and barely but they have a promise of them with a supply and addition of all other good