THeſe Sermons mentioned in the Title being Preached by Mr. Killiray and given to me to Publiſh, theſe are to inform all perſons, that they may not be deceived with Counterfeit ones, which have not all the Sermons here mentioned in them. That they are onely Printed for William Thackeray at the Angel in Duck-lane, and have this Picture underneath on them, where you may be furniſhed with the Right ſort
TEN Sermons, Preached by that Eminent Divine Matthew Killiray B. D.
To which are Added excellent Set Forms of Prayer and Graces for Children.
London, Printed for William Thackeray〈◊〉the Angel in Duck-lane, 1675. Price〈◊〉
The Godly Mans Gain, AND THE Wicked Mans Woe; OR, Good News from Heaven for the Righteous.
Plainly ſhewing the wonderful manifeſtation of the love of God to their Souls, their bleſſed and happy condition both in this life, and that which is to come.
Likewiſe, the dreadful condition of the wicked, their dangers by reaſon of ſin, becauſe the wrath of God is revealed from Heaven againſt the workers of iniquity.
Laſtly, ſome ſeaſonable warnings, and perſwaſions, for poor ſinners to prepare for Judgement, that they may be able to ſtand in the evil day, and avoid thoſe viſible tokens of Gods fury, and their eternal ruine in flames of Fire, prepared for the wicked, who delight to make void the Law of God.
By MATTHEW KILLIRAY.
Ʋpon the wicked he ſhall rain ſnares, Fire and Brimſtone, and an horrible tempeſt, this ſhall be the portion of their cup.
For the righteous Lord, loveth righteouſneſs, his countenance doth behold the upright.
London, Printed for William Thackeray, at the Angel in Duck-lane nere Smithfield, 1674.
Say ye to the Righteous, that it ſhall be well with them, for they ſhall eat the fruit of their doings.
Woe unto the wicked, it ſhall be ill with him for the Reward of his hands ſhall be given him.
THeſe words are the words of the Prophet Iſaiah, unto rebellious Judah and Jeruſalem; having ſhewed them in the former verſes, the trouble and confuſion which comes by ſin; it is the cauſe of the loſs of Temporal and Spirituall Enjoyments, thence ariſeth diſobedience to Parents, as you may read in the 5, and 6, verſes; he comes in theſe two verſes read to you; to ſhew that though it be a day of publique Calamity, when the ſhews of mens countenances do witneſs againſt them, and ſhews their ſin as Sodom, yet then is there good news from heaven for the righteous ſoul, here is glad tydings of peace and ſafety for him, It ſhall be well with him: here is all good things comprehended in this word, Well: it ſhall go well with him here, well with him hereafter: this ſhall be his comfort, this his joy: He ſhall eat the fruit of his doings, and be ſatisfied. But what ſhall become of ye wicked? ſhall it be ſo with them? read the next verſe, behold their doom, and avoid it if poſſible: Woe to the wicked, it ſhall be ill with him, for the reward of his hands ſhall be given him. Better for him he had never bin born, for eternal miſery is his portion, he hath done ill, and the fruits of his evil déeds ſhall he receive: not a word of mercy to him, not a word of comfort for him ▪ he hath had his good things in this life: and the Children of God their evil things: but now they are comforted, and he is formented, they have the good ſpirit, the holy Ghoſt to comfort them, but the wicked man the evil ſpirit to torment him: in a word all the woes and denunciations of wrath ſhall be executed againſt him, which are written in the Book of God.
The obſervation that I would note from theſe words, is this,
Doct. That in the midſt of miſery, the Lord Jeſus Chriſt hath bowels of mercy for the Righteous perſon; but in the day of account, he will have nothing but dregs of fury for the wicked, who ſtudy to make void his Law.
Here is good news for you, who have fought the good fight of faith, who have contended earneſtly for the cauſe of Chriſt: a Crown of glory is prepared for them, which ſhall never fade away: There is mercy for them in the midſt of miſery; joy for them in ye midſt of ſorrow; the ſmiles of Gods countenance ſhall chear up their hearts: though they may have ſorrow for a ſeaſon, yet joy cometh in ye morning; the ſwéet and gracious carriage of ye Lord Jeſus Chriſt ſhall even raviſh their ſouls. That this is ſo, That in the midſt of miſery, t•e Lord Jeſus Chriſt hath bowels of mercy, ſee Heb. 13.5. Be content with ſuch things as you have, for he hath ſaid: I will never leave thee nor forſake thee; As if ye Lord ſhould ſay to any poor ſoul in miſery, that is ready to diſpond or deſpair, under the burthen of his afflictions; bear my hand patiently, be content with ſuch as you have, whether it be affliction tribulation, or perſecution in this world, I have prepared a better Kingdom for you; Ile never leave you in ſix troubles, or in ſeven: I'le guide you by my Counſel, and afterward receive you into Glory, Pſal. 138.3. In the day when I cryed thou anſweredſt me, and ſtrengthenedſt me with ſtrength in my ſoul. Though the world frown upon them yet there is a ſecret ſupport, there is an everlaſting arm that bears them up; his ſwéet & gracious carriage to the Church, declares that they are the beloved of his ſoul, they are his Darlings, ſée Cant. 4.8,11. Come with me from Lebanon (my Spouſe) from Lebanon, &c. thou haſt raviſhed my heart, my Siſter, my Spouſe, thou haſt raviſhed my heart with one of thine eyes, with one chain of thy neck, how fair is thy love my Siſter, my Spouſe, how much better is thy love than Wine, and the ſmell of thine Oyntments then all ſpices? And thus the Lord Ieſus goes along, ſhewing forth his love in moſt excellent terms, to make the ſoul more enam•ured of him.
But now to ſhew you why it is ſo, or how it comes to paſs that the Lord is ſo full of bowels of mercy towards the Righteous, I ſhall give a few Reaſons for it.
1. Becauſe they are thoſe whom he hath ranſomed, whom he hath bought at a〈◊〉rate, even the price of his own blood. Theſe are the perſons, (the Righteous I mean) for whom he was reviled, deſpiſed, was in bitter Agonies, and ſuffered a cruel death upon the Creſs: And think you will he leave theſe in miſery, and not remember he is a God of mercy? will not he ſtay theſe with Flaggons, & comfort them with Apples, when they are ſick of love? The blood of the Lord Ieſus Chriſt was not ſhed in vain, but he dyed, that his might live, he went through ſorrows, that his might have joy, he was Crowned with Thorns, that his might be Crowned with glory. They are thoſe whom he hath called out of darkneſs into this marvellous light; for theſe he hath procured a ſalvation, & an everlaſting reſt: They ſhall not be led Captive at the Devils will, becauſe they are redéemed by the blood of the Lamb. Therefore, ſhall it go well with them.
2. Becauſe they are thoſe whom he hath choſen, & thoſe whom the Father hath given him: Therefore hath the Lord bowels of mercy for them. As he hath accompliſhed his part on the Croſs for them, ſo will he accompliſh his part in heaven for them; John 6.36. Of all that the Father hath given him, he will loſe nothing. They are the fruit of his death and reſurrection; to theſe he will be a Father in time of trouble: when ye world caſt them off, he will receive them into his protection, he will open his everlaſting arms, & receive them into his imbraces. Chriſt will not loſe his interreſt, he will not loſe thoſe whom he hath choſen, and whom the Father hath given him; but the light of his countenance ſhall ſhine upon them, and he will compaſs them about with mercy, all the dayes of their lives.
3. Why hath God bowels of mercy for ye Righteous? becauſe God hath peculiarly promiſed to theſe, and none but theſe, that he will be a Father to them, and they ſhall be his Children.
Now beloved, hath not a Father yerning bowels of affection towards his Child? doth not he love his own, & cheriſh his own more affectionately then he doth others? if he ſee them wronged, doth not he right them? even ſo ye Lord Ieſus Chriſt as a Father, is very pitiful & very loving, & affectionate towards his Children: Oh how his ſpirit is grieved to ſée his grieved, when his Children are moleſted, & deſpiſed it pierceth into his ſoul, and preſently he is ready to deliver them; he will never leave his comfortleſs, but he will come unto them, he will be with them in joy and ſorrow, in proſperity and adverſity, in life & death, and at laſt will lead them into his heavenly habitation, that they may partake of the glory promiſed, and receive the reward of their Righteouſneſs, even the ſalvation of their precious ſouls: thus have you heard why ye Lord Ieſus Chriſt hath yerning b•wels of mercy towards the Righteous. Indéed many more might be given, but theſe I think are enough to ſatisfie any reaſonable ſoul, and n•w let me procéed to make a little improvement of it by way of uſe.
1. Vſe of Exhortation; Let it be to exhort you who are Righteous in the ſight of God, you to whom Ieſus Chriſt hath bowels of mercy, to be continually lifting up Prayers and Praiſes with your whole heart and ſoul unto the Lord, who hath tranſlated you out of darkneſs into his marvellous light, & out of the Kingdom of Satan unto God, yt he ſhould take pity of you, when you were in your blood when the Prieſt & the Levites paſs'd by, that Chriſt the good Samaritan ſhould look on you, & heal you. Oh admire this goodneſs of God! & be not ſlothful, but be fervent in ſpirit, ſerving the Lord yt hath had ſuch compaſſion on you, that hath waſhed your ſouls in his own blood, that hath purg'd your conſciences from dead works: what, will not you ſerve ye Lord with fear and trembling? you to whom the Lord hath revealed himſelf in love and mercy; Oh be exhorted in the fear of God, to live anſwerable to thoſe enjoyments you enjoy; and are like to be partakers of.
2. Vſe of comfort and conſolation to poor dejected ſouls, who go mourning all the day long, here is good news for you converted ſinners, you who have felt the miſery under the burden of ſin, and do believe and ende•vour to avoid the power of Satan and the Wrath of God, and do believe what Chriſt hath done for your reſtauration and ſalvation, and have thankfully accepted of him as your onl•Saviour & Lord, on the terms that he is offered in the Goſpel, as one yt calls, juſtifies ſanctifies, and brings at laſt to everlaſting Glory. Hold up your heads poor ſouls, and open the everlaſting gates of your ſouls, that ye King of glory may come in in triumph: hitherto you have clouded the bright rayes of his glory, n•w open your eyes and your ſouls, yt you may behold it: learn to ſay with David, Why art thou caſt down, O my ſoul? why art thou diſquieted within me? hope thou in God, who will yet be the light of my countenance, and my God: Hold up your heads you have cauſe to rejoyce, O ye Saints & Servants of the moſt high God, you néed not fear what man can do unto you, it ſhall be well with you, you ſhall have joy, when others ſhall have ſorrow, you ſhall have peace when others ſhall have trouble, you ſhall enjoy eternall life, when others ſhall have eternal death & damnation: So let me leave you in ye boſome of your Father, ſucking from ye breaſts of his conſolation: and let me ſpeak a little to the wicked, to thoſe who will not have the Lord of life to reign over them. Something I ſhall ſpeak, to ſhew them their danger and deſperate condition; and ſomething by way of perſwaſion, to perſwade them to come into the Lord Ieſus Chriſt, that they might not be the objects of his fury at the great day. And when I begin to ſpeak of theſe things: I confeſs it ſéems terrible to me, and makes me almoſt afraid, people will run out of their wits, when they hear it, but a little experience ſhewing us yt many are like a Dog, bred in a Forge or Furnace, yt being uſed to it, can ſléep, though the hammers are beating, & the fire & hot Irons flaming about him; when another that had never ſéen it, would be amazed at ye ſight: Lo thus they who have 10 or 20 years heard talk of the danger of enduring the wrath of God at the day of Iudgment, but ſée it not, nor féel any hurt, they think it is but talk, and make nothing of it, and thus they thank God for his patience; Becauſe his Sentence is not executed ſpeedily, therefore they ſet themſelves to do evil, Eccleſ. 8.11. This conſideration moded me, & awakened my ſoul, that I might unburden my conſcience before you, & ſpeak the truth in God, and lie not. And, Oh•hat I could teach your hearts; Oh that who•oever reads this little Book, might fear and•remble, and that ſéeing his danger, he may•ndeavor to avoid thoſe unquenchable flames•f the fury of Gods Wrath, Sée 2 Cor. 5.10,11. and tremble when you read it; For•e muſt all appear at the Judgement ſeat of Chriſt, that every one may receive the things•one in his body, according to that he hath•one, good or bad. Knowing therefore the•rrours of the Lord, we perſwade men: 'Tis〈◊〉you I am to ſpeak, who have done ill; W•s〈◊〉you, for the reward of your works ſhall be•iven you, and what is that? Nothing but•ell & horror, nothing but the fury of Gods•rath, a ſad ſentence ſhall be paſſed on you,•hall make your hearts to tremble then,•hough you will not tremble now.
2. Let us enquire wherein this horror con•…ſts, that is, firſt in the ſentence of condem•ation it ſelf, which expreſſeth the miſery•hey are judged to.
1. They are curſed, and that denounceth a•eople deſtinated of & adjudged to utter un•appineſs, & to all kind of miſeries without•emedy: and their curſedneſs is deſcribed in•he next Words: Depart from me into ever•…ſting fire, prepared for the Devil and his Angels; from whom muſt they depart? from that God that made them in his Image, from the Redéemer that bought them with th•price of his blood, & offer's to ſave them fréel•for all their unworthineſs; & many time intreated them to accept his offer, that the•ſouls might live; from the Holy Ghoſt th•Sanctifier, & Comforter of the faithful, wh•ſtrove with their hearts, till they quenche•and expelled him: O•ſad departing! wh•would not then chuſe to depart from all th•friends he had in the world, or from any thin•imaginable: from his life from himſelf,〈◊〉it were poſſible, then from Chriſt; Depar•from what? from the preſence of the Iudg•from all future hopes of ſalvation for•ve•from all poſſibility of over being ſaved, an•living in the joyful inheritance of the Righ•eous. And then conſider:
2. Whether muſt they depart? 1. In•fire. 2. Into yt fire which is prepared for devil & his Angels. 3. Into everlaſting fir•not into purifying, but into a tormenting fi•and thither wilt thou go without remedy:〈◊〉Chriſt now to intercéed for thee: in vain no•to repent, & wiſh•ō had not ſlighted your ſalvation, or ſold it for a little pleaſūe for ye fle•it will be then in vain to cry, Lord open to us Oh ſpare us! O pity us! Oh do not caſt a••nto thoſe hideous flames! Oh do not turn us among devils, do not condemn thy Redéemed•nes! but all ſhall be in vain, you cry & call too late, the gates of Heaven are ſhut againſt you, you•āt ſinned, therefore you ſhall ſuffer;•he coals of his fury ſhall always be burning of you, but you ſhall never be burnt; conſidering the company you ſhall have, none but tormenting devils; this will aggravate your miſery: & the time it ſhall endure, not a year•r ten, or a hundred years, but for ever: you•hall be always conſuming, but never conſumed; as the bleſſedneſs & joy of the godly is perpetual, ſo ſhall alſo the torments of the wicked. Oh poor ſinner! yt readeſt or heareſt theſe lines, I beſéech thée in compaſſion to thy•oul, conſider how fearful the caſe of ye man will be, that is newly doomed to the everlaſting fire, and is haled to the execution without•emedy. The time was, when repentance might have done thée good, but then all thy re•entings will be in vain: now while thy day of viſitation laſteth, hadſt thou but a heart to•ry & call for mercy in faith & fervency, thou mighteſt be heard, but then praying & crying will do thee no good; ſhouldſt thou roar out in•he extremity of thy horror and amazement,〈◊〉beſeech the Lord Ieſus but to forgive thée one ſin, or to ſend thée on earth once more, or try thée once again in the fleſh, whether thou would love him, and lead a godly life,〈◊〉would be all in vain: ſhouldſt thou beſée•…him by all the mercifulneſs of his nature,〈◊〉all his ſufferings & bloody death, by all ye merciful promiſes of ye Goſpel, it would be all〈◊〉vain: nay, ſhouldſt thou but beg for one day reprieve, or ſtay one hour before thou we•caſt into thoſe flames, it would not be hear•how earneſtly did Dives beg of Abraham, t•one drop of Water to cool his Tongue? b•cauſe he was tormented in ye flames; & whi•was he the better? he was bid Remember t•good things he had in this life, and ye remembrance would torment him more. Chriſt wi•not be intreated by the ungodly, but he wi•ſoon ſtop thy mouth, or leave thée ſpéechleſs And ſay, Remember man, yt I did once ſe•thée a meſſage of peace, and thou wouldſt n•hear it: I did once ſtoop to beſeech thée to return, and thou wouldſt not hear: I beſoug•thée by ye tender mercies of God: I beſoug•thée by all the love that I had ſhewed thée〈◊〉my holy life, my curſed death, by the riches my grace, by the offers of my glory, & I cou•not get thée to forſake the World, to deny th•fleſh, to leave one beloved fin; for all this,〈◊〉waited on thée many a day, and year, th•wouldſt not conſider and return and live, an•now 'tis too late, my ſentence is paſt, & cannot be recalled, away from me get thée hence, thou worker of iniquity, Mat. 7.22,23. Ah! beloved friends, what a caſe is then the poor deſperate ſinner left in? how can you yt read or hear, once think without trembling, of the condition that ſuch forlorn wretches will be in, when they look about them, and ſée God that hath forſaken them, becauſe they forſook him firſt; and when they look about them, and ſée the Saints on ye one hand, whom they deſpiſed, now ſentenced unto glory, & the wicked on the other hand, whom they accompanied and imitated, now judged with them to everlaſting miſery: When they look below them, and ſée the flames that they muſt abide in, even for evermore, and when ye Devil begins to hale them to ye execution: Oh poor ſouls! now what would they give for a Chriſt, for a promiſe, for a time of repentance, for a ſermon of mercy, which once they ſlept under, or made no account of: How is the caſe altred now with them? Who would think yt theſe are the ſame men, yt made light of all this on earth; that ſo ſtoutly ſcorned the reproofs of ye Word, that would be worldly, and fleſhly, & drunk, and proud; let Preachers ſay what they would, and perhaps hated them that did give them warning: now they are of another mind, but all too late: now would they draw back, and lay hold of any thing, rather then be dragged away into thoſe flames: but there is no reſiſting: Satans temptations might have béen reſiſted, but his exacutions cannot: Gods judgments might have béen prevented by faith & prayer, & a holy life, but they cannot be reſiſted when they are not prevented: glad would the miſerable ſinner be, if that he might but turn to nothing, or yt he might be any thing rather then a reaſonable creature: but their wiſhes are all in vain, there is but one time, and one way for a ſinners deliverance: if he fail in yt one, he periſheth for ever, all ye world cannot help him after that, 2 Cor. 6.26. I have heard thée in a time accepted, and in a day of ſalvation: behold, now is the day of ſalvation, Rev. 3.20. Behold I ſtand at the door and knock, if any man hear my voice and open the door, I will come in to him, and ſup with him and he with me, but for the time to come hereafter, hear what ye Lord ſaith, Prov 1.24.25 26. Becauſe I have called and you refuſed, I have ſtretched out my hand, and no man regarded, but they have ſet at nought my counſel & would none of my reproof, I wi•l alſo mock at your calamity. I will laugh when your fear cometh, when your fear cometh as deſolation, and your deſtruction as a whirlwind, when diſtreſs and anguiſh cometh upon them: then ſhall they call upon me, but I will not anſwer, they ſhall ſeek me early, but ſhall not find me, for that they hated knowledge, and did not chuſe the fear of the Lord. They would none of my counſels, they deſpiſed all my reproofs, therefore ſhall they eat of the fruit of their own way, and be filled with their own devices, for the turning away of the ſimple ſhall ſlay them, and the proſperity of fools ſhall deſtroy them; but who ſo hearkeneth to me, ſhall dwell ſafely, and ſhall be quiet for fear of evil. This God himſelf hath plainly told you, and Oh! that you would conſider of it in time; will you thus wilfully ſin, and think to eſcape the wrath of God? nay, let me tell you, except you likewiſe repent, ye ſhall all likewiſe periſh; all the world ſhall not, cannot ſave you, no Act of Indemnity ſhall be paſſed upon you, you have ſinned, & you ſhall ſuffer. and Gods Name ſhall be juſtified by it, and Ah; that your Conſciences would be awakened by a ſerious apprehenſion of the deadly torments, and ſmoaking flames, that ſhall certainly one day ſeize upon your body, & yt the fear of it might move your hearts into a relenting and repenting frame, & your ſouls might be affected with ye wayes & truths of God, which are both pleaſant and peaceable, and in them you ſhall find eternal life.
And now I have in brief ſhown you the danger of reſiſting the Lord Ieſus Chriſt, ſuffer me to perſawde you, & Oh yt you would be perſwaded before the woes and denunciations of Gods Wrath be pronounced againſt you! Oh that you would believe yt one day you ſhall receive ye fruit of your doings: will you ſuffer your ſouls to ſink in the laſt day, for want of care, & ſelf-preſervation? Oh that I could perſwade you by the tender mercies of God, by that precious Blood of the Imaculate Lamb of God, to awake preſently, and reſolve to loſe no more time, but ſet upon the work. Oh that there were ſuch a heart in you as you were truly willing to follow the gracious guidance of the Lord, and to uſe thoſe ſwéet and reaſonable means which he hath preſcribed in his word, that you may be ready for the day of the Lord, for you will not be able to make any ſhift to kéep your ſouls from continual terrors, as long as you remain in a Carnal and unregenerate condition; let the ſudden approach of death & judgment, continually move you, and the terrible apprehenſions of the falling into thoſe furious flames prapared for the wicked, rouſe up your ſléepy ſouls from ſin and ſecurity How do you think to eſcape at the laſt day, you that never once trembled at the thoughts of that great day: let me perſwade you to confirm your thoughts in the belief of this, that you ſhall ſuddenly appear at the Bar of Gods Iuſtice, and there ſhall be brought to anſwer for thy déeds done in the fleſh, whether good or evil, what then wilt thou be able to ſay before ye great God? then it will be too late to ſay; Lord be merciful to me a Sinner, then ſhall you wiſh too late, that you had done the good, and the acceptable will of God; & that you had left the Creature and ſerved the Creator. Then ſhall you be ready to cry out: Woe is me, how ſhall I be able to bear this dreadful & heavy burthen of the Wrath of God: Oh how ſhall I live among thoſe ſcorching & never dying flames? How ſhall I be able to endure thoſe fearful ſhrikes, and ſad complaints of thoſe damned ſouls? and then beholding the ſwéet Harmony that is among the glorified Saints, their continual bleſſedneſs ſhall more amaze thée; then wilt thou wiſh thou wert received into their ſwéet ſociety: Then wilt thou be ready to ſay, Lord receive me into thy Kingdom. But alas thou hadſt thy good things in this life, therefore nothing but wrath and curſe is thy portion, this will be thy condition unleſs thou in time conſider, and are fully prepared for the coming of the Bride. I would lay down a few helps and directions, to poor ſeduced and deluded ſouls that ſéeing their danger, they might alſo look out for a recovery.
1. Direction. Labour to get your ſelves eſtabliſhed in this belief, yt the judgement of the great day is at hand, and that you muſt anſwer for all your déeds done in the fleſh: Friends ſ•ut not your eyes againſt the light. If you do not believe ſuch a day is at hand, you will never prepare for it, it is the Word of the God of truth; certainly you dare not give him the lye; John 5.28.29. The hour is coming, in which, all that are in their Graves ſhall hear his voice and ſhall come forth; they that have done good, to the Reſurrection of life, and they that have done evil, to the Reſurrection of damnation. Heb. 9.27. It is appointed to all men once to die, and after death to Judgement. Nothing more true then this, and dare you live without the faith of this?
2. Direction. Make it the buſineſs of your lives to be ready for that day. All other buſineſs ſhould depend upon this, what elſe have you to do, but to provide for eternity, & to uſe yt means preſcribed in Gods word. Remember when you awake every morning, you are nearer to eternity, and that the day of your account is at hand, and when you go to bed, examine your hearts; what you have done in preparation for the laſt day are you ready for judgement, or are you not? Conſider a while with your Souls? doth not ye Scripture ſay: Except a man be born again, he cannot enter into the Kingdom of God, John 3.3. And this is the condemnation, that light is come into the world, and men love darkneſs rather then light, becauſe their deeds are evil. Sée the caſe of the unprepared ſoul, at the great day, Mat. 25. Caſt the unprofitable Servant into utter darkneſs, there ſhall be weeping and gnaſhing of Teeth. But thoſe mine enemies, who will not have me to reign over them, bring them hither and ſlay them before me, Mat. 22.12,13. Friend, how cameſt thou hither, not having a wedding Garment? and he was ſpeechleſs: then ſaid the King to the ſervants bind him hand and foot, and take him away, caſt him into utter darkneſs. Labour to be ready for the great day.
3. Direction. Get Faith and Repentance ſown in thy heart, or elſe thou ſhalt never be accepted or juſtified by the blood of Chriſt: without Faith it is impoſſible to pleaſe God, and without Repentance no Salvation. Oh make not a light matter of ſin and miſery, leſt thou be preſſed by them into infernal flames, but Repent from the bottom of thy heart, and be grieved for this, that thou didſt not repent ſooner: turn to the Lord with thy whole heart, & let God be in all thy thoughts, then he will pardon and paſs by all your iniquities, and receive you graciouſly, & preſe•you as pure and ſpotleſs before the Throne〈◊〉his Father, & then you ſhall be taken into h•imbraces, and have his Banner of love ſprea•over you.
4. Direction. Let it be ye daily care of yo•ſouls to mortifie fleſhly deſires, and overcom•the world: fleſhly deſires, & carnal ſelf, wi•…draw you of from God. This therefore mu•…be the earneſt work of thy life, to ſubdue th•fleſh & to ſet light by this world & reſiſt the devil yt would deſtroy thée: Live looſe from a•things in this world, if you would be read•for another world, you muſt not live after th•fleſh, but mortifie it by the ſpirit; Rom. 8.13 If you would be accepted in the laſt day, & b•able to give up your account with joy, th•…muſt be the courſe of your life; then he hath promiſed to receive you graciouſly and to tak•you into his everlaſting Reſt.
5. Direction. As you renew your Life, ſ•daily renew your repentance, & do all your works, as men that muſt be judged for them at the laſt day: O yt you would remember when temptations are upon you! how careful you ſhould be of your words and thoughts, i•you ſeriouſly remember you muſt be judged for what you have done, and give an account•or every talent received, certainly you would•ot be ſo vain; ſo carnal, and ſo dead to the•hings of God, were you fully convinced that•ou muſt anſwer for all, were God in all your•houghts, the devil would be under foot: Oh•hat poor miſerable ſouls would, before it be〈◊〉late, lay to heart theſe things, and remem•er what they are born for, and what will〈◊〉the iſſue of an ungodly, careleſs, unre•enting life.
6. Direction. Be in this vigilent and obedi•…t courſe, that with confidence you may reſt•pon God as a father, and upon the promiſe of•cceptance, and remiſſion, through the merits•…d interceſſion of Ieſus Chriſt; Look up in•pe, to the glory that is ſet before you: ſerve•t droopingly, but with love, and joy, & filial•ar; get into communion with the Saints,•ke heed you be not excluded by your unwor•y walking, left you be caſt out of ye preſence〈◊〉Chriſt & his Saints for ever. And that I•ight draw to a concluſion, I would ſay to•or ſinners, judgment is near, be prepared,•ſt you bewail whent is to late. O yt ye Lord•uld open your eyes, & turn you to himſelf:•hen ye judgement day will not be dreadful〈◊〉you: then your Saviour whom you have o•…ed, will not condemn you, but if you will〈◊〉obſtinate, when ye Lord Ieſus Chriſt is re•aled from Heaven, with his mighty Angels in flaming fire, taking vengeance on the•…who know not God, & obey not the Goſpel〈◊〉our Lord Ieſus Chriſt, you who have reſiſted his will, ſhall be puniſhed with everlaſting deſtruction, from the preſence of ye Lor•…when the day of the Marriage of the La•…comes, & ye reception of ye Saints into Glor•…then you who are not prepared for ye Brid•groom; the door ſhall be ſhut againſt you, a•…though you cry: Lord, Lord, open to us, y•…ſhall be repulſed with a verily I know you n•…when others long, hope, & wait for comfor•then ſhall you fear and tremble at the r•membrance of it. And oh that the words co•tained in this little Book, might move ſo•…poor ſoul to a ſerious view of their lives a•…converſations, whether they are thoſe to wh•…ye Lord will ſay: Woe to you wicked, you ſh•…receive the fruit of your doings, yt you may〈◊〉time prepare for judgment, yt when ye time•…your departure is at hand, you may be abl•…look back on the good fight you have foght•…ye courſe you have finiſhed, & ye faith you ha•…kept, & may confidently conclude, ye hen•…forth there is laid up a crown for you of rig•…eouſneſs, which ye Lord Ieſus Chriſt ye Iu•…ſhall give you at ye laſt day, & not to you on•…but to all them who love his appearing, t•…you may be able to ſay: even ſo, Come L•…Jeſus come quickly: Amen.
The Sinners Sobs; OR, The Sinners Way to Sions Joy.
Plainly demonſtrating the abſolute neceſſity of true godly ſorrow for the Sinners ſafety.
With many Cogent Reaſons and Arguments, and brief exhortations to poor Sinners, yet in the gall of bitterneſs, and bond of Iniquity, to return even by weeping and mourning, to him who delights to ſhew mercy.
As alſo the terrible condition of ſuch who come not in this way, whom God will find another way to deal with.
By Matthew Killiray.
Oh Jeruſalem, waſh thy hands from wickedneſs, how long ſhall vain thoughts dwell with thee?
London, Printed for William Thackaray in Duck-Lane. 1673.
Now when they heard this, they were pricked to their hearts, and ſaid to Peter, and the other Apoſtles; Men and Brethren, what ſhall we do to be ſaved?
IN this Chapter you have an account of the effects of the Apoſtle Peter's famous Sermon; having told the Jews in the verſes before my Text; That they were the men that had crucified2 the Lord of Life, and ſhed the blood of God: that they had conſented to it, and imbrewed their hands in it: thi•ſtung their conſciences, and pricked thei•hearts; the Arrows of the Lord, whic•the Apoſtle had ſhot ſecretly into thei•ſouls, came home to their hearts an•conſciences, that they could bear no lo•ger, but came to Peter and the reſt, an•ſaid, What ſhall we do to be ſaved?
The Doctrine which I would brieſ•ſpeak to, from theſe words, is this:
Doct. An unfeigned ſorrow and co•trition of heart, conceived of Go•diſpleaſure for Sin, is abſolute•neceſſary to ſalvation.
This is that we call the beginning〈◊〉the Work of Grace, even in the bruiſi•…of a ſinners heart, under the ſence of an•ſin committed.
To prove this to be abſolutely n•ceſſary to ſalvation, not only Scriptur•but reaſon will tell us: for Scriptur•ſee the 1 Corinth. 7. chap. 10. ver•Godly ſorrow cauſeth Repentance u•…alvation. And as the Prophet Da•3•n the bitterneſs of his ſpirit, ſaid, Thou keepeſt my eyes waking, and my ſin is ever before me. If the Lord love a ſinner, and means to do him good, he will not let•he ſinner alone in his own ſinful courſes,•ut will fret him from his D•n, and•ruiſe him, and beat him as in a Morter: what cauſed Davids ſorrow, but his ſin? •e had needed no reſtoring, had he not•een degraded.
Well then, Is this a work of Grace? •s this contrition and ſorrow for Sin? 〈◊〉beginning of repentance? then it muſt•eeds be of great neceſſity to ſalvation:•or without repentance there is no ſalva•ion.
Now that ſomething might be hint•d, to put poor ſinners in a way to this•nfeigned Sorrow and Contrition: let me beg you in the bowels of love, ear•eſtly deſiring your ſouls eternal wel•are, to meditate ſeriouſly on theſe three•hings, which will, if ſet home by the Spirit of God, help you to the after work, even Hearty Sorrow, and true Contrition.
1. Look over your life paſt, and labour•o ſee the mercy, goodneſs, and patience of God, that hath been abuſed and deſpiſed4 by that unkind dealing of yours: O•ſouls, remember the daies of old, and reckon up Gods gracious dealing with you; were you ever in want, who ſupplied you? were you ever in weakneſs, who ſtrengthened you? in ſickneſs, who cured you? in miſeries, who ſuccoured you? in poverty, who relieved you? was it not the Lord? and how can you forget him, who forgot not you in you•low eſtate? will you reward the Lord thus? what ſhall I ſay of you? Hear, oh Heavens, and hearken oh Earth; the Oxe knoweth his owner, and the Aſ•his Maſters Crib, and will not you acknowledge Gods kindneſs and goodneſs to you? Look into your Houſes, go to your Tables, and your Beds, and ſay ▪ who gives theſe, and continues theſe? doth not the Lord: and yet Sin againſ•this God: certainly my friends, ſerious meditation on this, muſt break the heart, and cauſe ſorrow for Sin: But
2. If the mercy, goodneſs, and patience of God, will not move or melt you•Conſider it, (God is juſt too) if mercy cannot prevail, you ſhall have juſtice enough. Take heed, oh hard-hearted and5 undaunted Sinners, the juſt law that hath been contemned, and thoſe righteous ſtatutes that have been broken, and that God that hath been provoked by you, and will be revenged of you: Where's Nimrod and Nebuchadnezzar, and Pharoah, and Herod, and all thoſe proud perſons that ſet their mouths againſt God, and their hearts againſt heaven, what's now become of them? they are now in the bottomleſs pit of Hell.
As the Apoſtle ſaith, Our God is a conſuming fire, Heb. 12.29. And if my fire be kindled it ſhall burn to the bottom of Hell. Oh therefore meditate on the juſtice of God, provoked, leſt thou art called to the Bar too ſoon, to anſwer for thy ſins: and certainly a ſerious Meditation here, muſt needs provoke an unfeigned Contrition.
3. Meditate on the coſt and the puniſhment of ſin: conſider, O ſtubborn ſinner! what will ſin coſt you? Namely, thoſe endleſs torments that cannot be conceiv'd: hath not the God of Heaven and Earth, with all his attributes, paſſed before you; to wit, his mercy, his goodneſs, his power, his long-ſuffering; hath not all theſe come to your hearts, and whiſpered6 in your ear, and ſaid, bounty hath kept you, patience hath born with you, long-ſuffering hath endured you, mercy hath relieved you, the goodneſs of God hath been great unto you: all theſe will bid you adiew, and ſay, Farewel damned Soul, you muſt pack hence to Hell: to have fellowſhip with damned Ghoſts, where you ſhall have everlaſting pain, without one jot of pleaſure: continual ſorrow, without one drop of joy.
Conceive in thy ſoul, the juſt God cannot but juſtly be angry with you, and he will not let Sin go unpuniſhed: and let the conſideration of this fetch tears from thy eyes, and ſorrow from thy heart. Meditation upon theſe things, if ſolid and ſerious, muſt needs cauſe a heart-breaking for ſin: but to give you ſome Reaſons, why there muſt be this piercing and wounding of Soul for Sin.
1. Reaſon. Becauſe Sin is the greateſt evil of the Soul, and the greateſt burden alſo: that is moſt grievous, which is moſt heavy: now as there is no evil, ſo properly and directly evil to the ſoul, as the evil of Sin: ſo there is nothing that7 can properly do good to the Soul, but God: Now while a ſinner comes to ſee his ſin, he cannot ſorrow for his Sin: now it is godly ſorrow cauſeth Repentance unto life, as you may ſee in the 2 Cor. 7.10. And aſſuredly, the ſoul that ſees not the evil of ſin, ſhall fall by the evil of puniſhment.
2. Reaſon. Why unfeigned ſorrow and contrition of heart for ſin, is neceſſary to Salvation: becauſe by ſound ſorrow, the Soul is truly prepared and fitted for the Lord Jeſus Chriſt; as you may ſee in the 9. of the Prophet Jeremiah, and the 3. verſe, Plow up the fallow ground of your hearts, and ſow not among thorns. What is it elſe, but to have the heart pierced with the terrors of the Lord, by a ſound, ſaving ſorrow for ſin? Plow up the corruptions, which are the Thorns and Thiſtles in your hearts, as the Prophet David ſaith, Pſalm 51.27. It's a broken and a Contrite heart, O God, thou wilt not deſpiſe: the heart muſt be broken all to pieces, even to powder, and muſt be content to be weaned from all ſin, which is the way to be fitted for Jeſus Chriſt.
83. Reaſon. The ſoul cannot part with his Sins and Luſts, which are his God, until he find himſelf wearied with them, and as gall and worm-wood to him, and now this weariedneſs and burthen of Sin, muſt needs cauſe in the ſoul, a ſound ſorrow for it, before the ſoul ſees the venemous and ugly nature of it, he is not willing to part with it: go to pull away the Adulterers Whores; and the Drunkards Pots, you had as good go kill them: the reaſon is, becauſe they find ſweetneſs in thoſe baſe courſes, and they are all their delight: but now when the Lord comes to lay a heavy weight upon this man's ſhoulder, thoſe Sins which were ſo ſweet before, he finds them now as bitter as gall and worm-wood, and now he lies down in ſorrow, and crys out: Oh! is Sin ſuch a deadly killing evil, as it will certainly deſtroy body and ſoul in Hell? and is there no entring into Heaven with the guilt of theſe upon my ſoul? Good Lord, do what thou wilt with me, only take my ſoul and ſave me, and take away my luſts and corruptions from me.
Thus have you briefly the reaſons of9 the Point, that this is the way of Gods working: That ſorrow and Contrition of heart for Sin, is the way to converſion from Sin, and a turning to God.
I proceed to application:
1 Ʋſe. Is it ſo? that this ſorrow under the burthen and weight of Sin, will pierce a mans Soul to the quick, and grind him as it were to powder, being run through by the Arrows of the Almighty, and that is of ſo great neceſſity to be humbled, and ſoundly ſorrowful for Sin: then let this teach brethren how to carry themſelves one towards another, even to ſuch as God hath dealt thus withal. Are their Souls pierced? Oh, do you pity them! Do they lie down in ſorrow, and eat the bread of adverſity, and drink the water of affliction? Oh have compaſſion on them; See what the Lord ſays by Moſes, Deuteronomy 22.1,2,3. If a man ſee his Neighbours Oxe, or his Aſs fall into diſtreſs by10 the way, the Lord commandeth him to eaſe him, and ſuccour him, nay, to lay aſide all buſineſs, and not to hide himſelf from him: hath the Lord commanded mercy to be ſhown to the unreaſonable creatures, that is wearied with the weight he carries? hath the Lord care of Oxen? and oh! wilt not thou help to eaſe the heart of thy Brother, that is thus tired with the wrath of the Almighty? do you ſee? and cannot you mourn for them, and pray for them, and ſpeak in the behalf of diſtreſſed ſouls? See what Job ſaith, Chap. 19. v. 21,22,23. Oh (ſaith he) that my ſorrows were all weighed, they would prove heavier than the ſands. As if he had ſaid, Oh my friends have pity upon me: What, have you no regard of a man in miſery? have you no pity, though he cry in bitterneſs of ſoul, help, help, for the Lords ſake: Oh pray for, and pity thoſe wounds and vexations of ſpirit, which no man feels but he that is thus wounded: the poor man lies crying under the burden of Sin, ſighing and mourning, and ſaying. Oh when will it once be, that God will receive his drooping Soul: certainly it would make ones heart11 bleed to hear the ſwoundings away of ſuch a man, that the ſword of the Almighty hath pierced his heart, and he lies breathing out his ſorrow, as though he was going down to Hell: It is a ſign that ſoul is marked out for deſtruction himſelf, who harboureth ſuch a deſperate diſdain againſt poor wounded Souls. Oh could you ſee a Job ſmitten all over with boils, and lie miſerably forlorn in the eyes of men, and would not you lend him a hand, nor mouth neither, to help him? can you endure to ſee them pricked to the heart? roaring and ſtaring under the heavy yoke and burthen of their Sins crying out, What ſhall we do to be ſaved? Oh what ſhall we do to eſcape Hell and damnation, and thoſe unſupportable and unquenchable flames of the wrath of God? canſt thou ſtand ſtill, and ſay or do nothing, or rather canſt thou upbraid them? Oh ſoul! aſſuredly the Lord will remember thee in the day of thy death; and as thou haſt ſhewed no mercy, ſo ſhalt thou receive no mercy in that day; ſuch willing and violent oppoſers of Gods Grace, the Lord will bring them one day on a B•d of12 languiſhing, and make them roar by force, under the violence of his wrath. Oh friends! be troubled at others troubles, and mourn in ſecret, for them that mourn under the terrible burden of Sin.
2 Ʋſe. And here let me take a lamentation, in the Nature of Reproof, againſt the ſecure ſouls in the generation wherein we live; the Lord be merciful to a world of men, that live in the boſom of the Church: Oh that we had a fountain of tears, to bewail this age, in this reſpect! As Diogenes went about Athens with a Lanthorn and Candle at noonday, to ſeek for honeſt men; ſo ſhould a Miniſter go from Country to Country, and from Shire to Shire: O how few would he find mourning for their Sins? Sin is ſo far from being a burthen, or poiſon to them, that it is their ſport and paſtime; juſt Eſau like, what did he? when he had eat and drunk, he roſe up to play, Geneſis 25. How few are there like Ephraim who ſmite upon their thigh, and cry out, What have I done? Men upon their Ale-benches can ſwear, and drink, and rail againſt God,13 and defie the holy one of Iſrael: Oh but how few rail againſt their ſins, and wiſh the death and deſtruction of them? How few cry out, Men and Brethren, what ſhall we do to be ſaved? but on the contrary (and Oh that it were ſoundly lamented for, and reproved) many do deſpight to the Spirit of Grace and Glory, in thoſe things for which they have cauſe to be aſhamed: Says the vile ſwearer I ſwore ſuch a man out of his houſe? ſaith the drunkard, I drank ſuch a man under the Table dead. Oh ſinners pray read that place of the Apoſtle, and there you may ſee your doom: I ſpeak to impudent and incorrigible ſinners: 2 Theſ. 2.12. That all they might be damned, which believe not the truth, but had pleaſure in unrighteouſneſs. Methinks theſe words ſhould ſhake a mans heart to think on them, the Lord in mercy look upon you, and make ſin as lothſom and bitter to you, as ever it hath been ſweet and pleaſant. O ſport not your ſelves with Sin: Conſider Dives for a Drunken feaſt here, had a dry feaſt in Hell, and could not get one drop of water to cool his tongue: ſo will it be with you, you muſt either buckle and14 mourn for ſin, or elſe burn for ever; what wilt thou do, O man, when God ſhall come to tear thee in pieces, and there be none to help? when God ſhall grant the Devil leave to take thee into his accurſed manſions, and there ſhalt thou lie and weep and gnaſh thy teeth for ever, then thou ſhalt lie blaſpheming, with Gods wrath like a pile of fire upon thy ſoul, burning with floods and Seas of tears, which thou mayeſt ſhed, ſhall never quench it: which way ſoever thou lookeſt, thou ſhalt ſee matter and cauſe of everlaſting grief, look up to Heaven, and there thou ſhalt ſee (Oh) that God is gone for ever: Look about thee, and thou ſhalt ſee Devils about thee, and thou ſhalt ſee Devils quaking and curſing God, and thouſands, nay, millions of ſinful damned creatures, crying and roaring out with doleful ſhrieks, Oh the day that ever I was born! Look within thee, there is a guilty Conſcience, continually gnawing thee; look to the time paſt, O thoſe golden daies of grace, and ſweet ſeaſons of mercy are paſt and gone: Look to the time to come, and there ſhalt thou behold devils, troops and ſwarms of ſorrow,15 woes, and raging waves, and billows of wrath coming roaring upon thee; flie from it, Oh ſouls before you feel it, bewail your ſelves, be ſorry, grieve and mourn, humble your ſelves in the ſight of the Lord, be pricked to the heart: go tell God you cannot bear your ſins, they are too heavy for you: much more the puniſhment: complain to him who is able to eaſe you: Oh vex not the righteous ſoul of the godly, from day to day: neither grieve the holy ſpirit of God, but be converted that ye may live: Cry mightily to the Lord, peradventure he may hear, and forget and forgive all your provocations; weep, that you have lamented no more; and grieve that you have no more grieved for Sin.
3. Ʋſe, Is of exhortation, to exhort and beſeech poor ſinners that are under the command of the Prince of the power of the Air, who are ſtrangers to God, aliens to the Covenant of promiſe, who have lived all this while without God in the world, to come in hither; and take the right way, to bring your hearts to a right pitch of ſorrow: Let me tell you, it will never repent you at the laſt day,16 that you have had your heart humbled, it will never repent you that you have wept, when the Lord comes to wipe away all tears from your eyes: hear what our bleſſed Saviour ſaith, Mat. 5.4. Bleſſed are they that mourn, for they ſhall be comforted. You had better now be wounded, than be everlaſtingly tormented: Oh therefore if you deſire ever to ſee the face of God with comfort, and to have Chriſt ſpeak for you, break your hearts with ſorrow for Sin ſoundly: Oh for the Lords ſake, do not couzen your ſouls, do not cheat your ſelves: it is not only the tears of the eye, but the blood of the heart, your ſins muſt coſt, and till you come to this, never think your ſorrow is good: This ſorrow conſiſts not in a bare rending of garments, or change of Apparel, or denying themſelves thoſe outward Ornaments, as ſome people of late daies do fooliſhly conceive, who had been filled with deſperate hypocriſie, having left off here, and gone no further: but you muſt break your hearts, wound your ſelves here, and be driven into amazement for Sin, or elſe it will live with you here, and in hell too: Oh therefor•17when God begins to work, follow the blow, and ſay with the Prophet David, in the 3. Pſalm, and the 2. verſe, Our eyes are upon thee, till thou have mercy on us; get your Conſciences wounded, and reſolve not to hear the Counſel of carnal friends. Go and lie at Gods footſtool, and confeſs your Sins before him, for 'tis he that confeſſeth and forſaketh, ſhall find mercy: and where there is this true and hearty confeſſion, there muſt needs be a godly ſorrow for Sin.
To provoke you to it, let me leave you two or three Motives.
1. Conſider. It is not a vain thing you are exhorted to, but that, upon which the life of your ſouls depend, for without a through ſenſe, and pricking at the heart for Sin, there is no ſalvation from Sin; he that would be Chriſts Diſciple, muſt leave all he hath, Father and Mother, Wife and Children, all that's near and dear to him, and take up the Croſs and follow Chriſt. He that would be a true convert, muſt both confeſs and grieve for Sin, as the Prophet Ezekiel ſaith, they ſhall remember their waies that were not good, and ſhall be aſhamed. Oh be perſwaded,18 poor careleſs Sinners, to mind the check of your conſcience within you, and the clear perſpicuous light of the Goſpel without you, and come among the number of mourners, to mourn for Sin: you may weep your eyes out hereafter to no purpoſe: better weep here a while, than for ever in Hell: for our Lord Jeſus hath ſaid, Bleſſed are the mourners, for they ſhall be comforted. Oh ſouls, theſe are not trivial things I preſs you to, the Lord make you ſerious in your ſorrow for Sin, that it be ſuch godly ſorrow as worketh life and peace.
2. Conſider. Deep and hearty ſorrow for, and true confeſſion of Sin, is a very honourable thing in the eyes of God, and good men: Oh ſouls! it will tend to your everlaſting honour and renown in the great day, when God ſhall acquit you before all the world, both Angels, Men, and Devils: and ſay, here, behold the ingenious confeſſor, and the true godly mourner! who was not aſhamed to ſay, In Sin was I conceived, and in Iniquity brought forth. This weeping ſoul have I comforted with my Spirit,19 and he ſtands juſtified by my Sons merit:•le honour him with a Title that is bet•er than that of Sons and Daughters: Come then, Oh ſouls, and be among the mourners in Zion, as ever you deſire to be•omforted, and as ever you would be ſo•ighly honoured.
3. Conſider. Godly ſorrow and confeſſion of Sin, is a ſafe thing: It is the•ure and ſafe way to Heaven and Glory. •s it ſafe to contend with God? can bry•rs and thorns contend with God in battel? Is it ſafe to fall into the hand of the living God, with the guilt of all your Sins upon you?
Now if all that I have ſaid concerning this point be true, as I hope it is, according to the word of God: and if godly ſorrow for Sin, be the way to forſake Sin, then ſurely it is a very ſafe way, and dare you leave your eternal eſtate at uncertainties: Were you now to die, it would ſurely exceedingly ſtartle you, to think you did not know whither you were a going: into which of the two eternities you are launching, either to eternal perdition, or to an eternal20 fruition of the Heavenly Manſions: The way to heaven is the ſafeſt way for your ſouls eaſe: and this way I have treated upon, viz. Godly ſorrow, and heart-breaking for Sin, is that which the Saints and Servants of God, have found in their journey to heaven and Glory.
Conſider therefore, what hath bee•ſaid, and the Lord give you underſtanding in all things. Amen.
With variety of other ſmall Books.
THE Swearer and the Drunkard, Two Brethren in INIQUITY, Arraigned at the BAR: OR, A Charge drawn up againſt thoſe two great Sins of theſe Nations, Swearing and Drunkenneſs.
Wherein is laid open the Heinouſneſs of theſe ſins, by ſeveral Agravations: and the dangerous conſequences which will enſue upon the ſame.
To the end that ſwearers and Drunkards may be perſwaded to repent in time; and not wilfully deſtroy their own Souls.
Very ſeaſonable and profitable to Read.
London, Printed for W. Thackeray, at the ſign of the Angel in Duck-Lane. 1673.
COnſidering the numberleſs number of thoſe, who, calling themſelves Proteſtants, diſcredit the Proteſtſtant Religion; who, becauſe they have been Chriſtned, as Simon Magus was, and received the Lords-Super, like Judas, and for company go to Church alſo, as Dogs do, are called Chriſtians, as we call the Heathen Images Gods, yea, and being blinded by the Prince of darkneſs, think to be ſaved by Chriſt, though the•take up arms againſt him: who are ſo graceleſs, that God is not in all their thoughts, unleſs to Blaſpheme him, and to2 ſpend his days in the Devils ſervice; who juſtifie the wicked, and condemn the juſt; who call Zeal, Madneſs; and Religion, Fooliſhneſs; who love their Sins ſo much above their Souls, that they will mock their admoniſher, ſcoff at the means to be ſaved, and make themſelves bondſlaves for an apple; and like Eſau, ſell their birth-right of Grace, for a meſs of Pottage: who prefer the pleaſing of their Pallats, before the ſaving of their Souls; who have not only caſt off Religion, which ſhould make them good men, but Reaſon alſo, that ſhould make them men; who waſt Vertues faſter then Riches, and Riches faſter then any Vertues can get them; who do nothing elſe but ſin, and make others ſin too; who ſpend their time and Patrimonies in Riot, and upon Dice, Drabs, and Drunkenneſs: who place all their felicity in a Tavern, or Alehouſe: who deſire not the reputation of Honeſty, but of Goodfellowſhip: who, inſtead of quenching their thirſt, drown their ſenſes, and had rather leave their Wits, then their Wine behind them: who place their Paradice in throats, Heaven in their Guts, and make their belly their God: who being diſpleaſed with others, will flye in their makers face, and tear their Saviours Name in pieces with Oaths, and Erecrations, as being worſe then a mad dog, who flyeth in his maſters face who keeps3 him: who ſwear and curſe, even out of cuſtom, as Curs back, and have ſo ſworn away all Grace, that they will count it a Grace to ſwear; and being reproved for ſwearing, they will ſwear they ſwore not: who will do what God forbids, yet confidently hope to eſcape what he threatens: who will do the Devils work, and yet expect Chriſts wages, expect that Heaven ſhould meet them at their laſt hour, when all their life long they have galloped in the beaten road towards Hell: who expect to have Chriſt their Redéemer and Advocate, when their Conſciences tells them, that they ſeldom remember him, but to Blaſpheme him; and more often name him in their Oaths and Curſes, then in their Prayers: who think their wickedneſs is unſéen, becauſe it is unpuniſhed, and therefore live like beaſts, becauſe they think they ſhall dye like beaſts.
Conſidering, I ſay, the ſwarms, legions, and millions of theſe perſons, and fore-ſeeing the ſad effects which will unavoidably enſue ſuch wicked courſes, if not timely prevented by a ſerious and ſpeedy repentance. I have therefore drawn up this charge againſt Drunkards and Swearers, to the end that they may be convinced of the odiouſneſs of their practiſes, and diſwaded from thoſe ſinful courſes, which if wilfully perſiſted in, will prove diſtructive both to ſoul and body.
4And firſt to ſpeak of Drunkenneſs, which is, as I may ſay, the Queen of ſins, the root of all evil, the rot of all good, a ſin which turns a man wholly into ſin, that it were far better, to be a Toad, or a Serpent, then a drunkard; for the drunkard is like Ahab, who ſold himſelf to work wickedneſs: he wholy dedicates, reſigns, ſurrenders himſelf to ſerve ſin and Satan: his only imployment is to drink, drab, quarrel, ſwear, curſe, ſcoff, ſlander, and ſeduce, as if ſin were his Trade, and he would do nothing elſe; like the Devil, who was a ſinner from the begining, and a ſinner to the end. Theſe Sons of Belial are for the belly, for to drink God out of their hearts, health out of their bodies, wit out of their heads, ſtrength out of their joynts, all their money out of their pockets, wife and children out of doors, the land out of quiet, plenty out of the Nation, is all their practice: in which their ſwiniſh ſwillings, they reſemble ſo many Frogs in a puddle, or Water-ſhakes in a pend, for their whole exerciſe, yea, Religion, is to drink: they even drown themſelves on the dry land. And as drunkards have loſt the prerogative of their Creation, being changed with Nebuchadnez•r, Dan. 4.16. from Men into Beaſts, ſo they turn the Sanctuary of Life, into the Shamble of Death: Yea, thouſands, when they have made up the meaſure of their wickedneſs,5 are taken away in Gods juſt Wrath, in their drink, it faring with them, as it did with the Pope, whom the Devil is ſaid to have ſlain in the very inſtant of his Adoltry, and carry him quick to Hell: ſome Drunkards being ſuddenly ſtrook with Death, as if the Execution were no leſs intended to the Soul, then to the Body: And no wonder, for Drunkards are indéed the Devils Captains, at his comand, and ready to do his will, he rules over, and works in them his pleaſure, 2 Tim. 2.26. Eph. 2.2. He enters into them, and puts into their hearts what he will have them to do, John 13.2. Acts 5.3. He opens their mouths, and ſpeaks in, and by them, Gen 1.3,4. He being their Father, their King, and their God, Gen. 3.15. John 12.31. 2 Cor. 4.4. And which is worſt of all, Drunkenneſs not only duls, and dams up the head and ſpirits with mud, but it beſtiates the heart, and being worſe then the ſting of an Aſpe, poyſoneth the very Soul and Reaſon of a man: whereby the faculties and organs of reſolution and Repentance, are ſo corrupted, and captivated, that it makes men utterly uncapable of returning, unleſs God ſhould work a greater miracle upon them, then was the Creating of the whole world. Theſe agents for the Devil [Drunkards] practice nothing but the Art of Debauching6 men, for to turn others into beaſts: They will make themſelves Devils, wherein they have a notable dexterity; as 'tis wonderful to ſee how they will wind men in, and draw men on, by drinking: firſt, a health to ſuch a man, then to ſuch a woman my Miſtreſs, then to every one's Miſtreſs; then to ſuch a Lord or Lady, their Maſter, their Captain, Comander, &c. And never ceaſe till their Brains, their Wits, their Tongues, their Eyes, their Féet, their Sences, and all their Members fail them: They will drink till they vomit up their ſhame again, like a filthy Dog, or lye wallowing in their beaſtlineſs, like a bruitiſh Swine: they thi•k nothing too much to do, or ſpend, that they may make a Sober man a Drunkard, or make a Religious man excéed his bounds, at which they will, and rejoyce, as at the deviſion of a ſpoil: But what a Barbarous, Graceleſs, and Antichriſtian-like practice is this, to make it their glory paſtime, and delight, to ſée God diſhonoured, his Spirit grieved, his Name blaſpheamed, his Creatures abuſed, themſelves and their friends Souls damned: yet ſuch is their wickedneſs, and ſo pernicious are they, that to damn their own Souls is the leaſt part of their miſchief, for they draw vengeance upon thouſands, by ſeducing ſome, and giving ill examples to others: ſo that one Drunkard makes a multitude, being7 like the Bramble, Jude 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. And this ſhews that they not only partake of the Devils nature, but they are very Devils in the likeneſs of men, and that the very wickedneſs of one that feareth God, is far better then the good intreaty of a Drunkard: yet the Drunkard is ſo pleaſing a Murtherer, that he tickles a man to death, and makes him like Solomons Fool, dye laughing: whence it is that many, who hate their other enemies, yea, and their friends too, imbrace this enemy, becauſe he kiſſeth when he betrayeth: Hence it is alſo, that thouſands have confeſt at the Gallows, I had never come to this, but for ſuch a Drunkard; for commonly the Drunkards Progreſs, is, from Luxury, to Beggery, from Beggery, to Thievery, from the Tavern to Tiborn, and from the Ale-houſe, to the Gallows. Thus theſe bawds & panders of Vice, breath nothing but infection and ſtudy nothing but their own and other mens deſtruction. The Drunkard is like Julian the Apoſtate, who never did a man a courteſie, but it was to damn his Soul: but little do they think how they advance their own damnation, when the blood of ſo many Souls as they have drawn away, will be required at8 their hands; for let theſe Tempters know that they do not more encreaſe mens wickedneſs on earth, (whether by perſwaſion, or provocation, or example) then their aſſociates wickedneſs ſhall increaſe their damnation in Hell, Luke 16.27,28.
Now it were endleſs to repeat the vain babling, ſcurrilous jeſting, wicked talking, impious ſweating and curſing of the drunken crew when they are got together in a Tipling houſe, where they ſit all day in troops, doing that in earneſt, which we have ſeen boys do in ſport, ſtand on their heads, and ſhake their heels againſt heaven: where, even to hear how the Fame of the Lord Ieſus is pierced, and how Gods Fame blaſpheamed, would make a ſober man to tremble. A Drunkards tongue is like the ſayl of a Wind-mill; for as a great gale of wind whirleth the ſayls about, ſo abundance of drink whirleth his tongue about, and kéeps it in continual motion: now he rails, now he ſcoffs, now he lies now he ſlanders, now he ſeduces, talks bawdy ſwears, bans, foams, and cannot be quiet till his tongue be wormed: ſo that from the begining to the end he beleheth forth nothing but what is as far from Truth, Piet•, Reaſon and Modeſty, as Heaven is from the Earth. Oh the beaſtlineſs which burns in their unchaſt and impure minds, that ſmoaks9 out of their poluted mouths: a man would think that even the Devil himſelf ſhould bluſh to hear his child ſo taſk: yea, did any ſober man but hear, and ſée, and ſmell, and know what is done in theſe Taverns and Ale-houſes, you would wonder that the earth could bear the houſes, or the Sun endure to look upon them. The Land doth every where abound with theſe Caterpillars, ſo that in Country and City thouſands may be found, who do in ſhear drink, ſpend all the cloaths on their beds and backs, they drink the very blood of their Wives and Children, who are néer famiſhed, to ſatiſfie the Drunkards throat or gut, wherein they are worſe then Infidels or Canibals, 1 Tim. 5.8. Much more might be ſpoken againſt the wicked and abominable practiſes of Drunkards, for the Drunkard is like ſome putrid Grave, the deeper you dig, the fuller you ſhall find him, both of ſtench and horrour; or like Hercules's Monſter, wherein were freſh heads, ſtill ariſing one after the cutting off another. But there needs no more then this laſt, to make any wiſe man, or any that love their own ſouls to deteſt, and beware theſe Bawds and Pandors of Vice, that breath nothing but infection, and ſtudy nothing but their own and other mens deſtruction.
Thus I have unmasked their faces, that10 they may appear odious to themſelves and others: and I have declaimed againſt Drunkenneſs, that men may become ſober; for Vices true picture, makes us Vice deteſt. Oh that I had dehortation anſwerable to my deteſtation of it: And, Oh that every drunkard would take warning hereby and be perſwaded, if not for Gods ſake, yet for their ſouls and bodies ſake, to leave their immoderate drinking, and to live godly, righteouſly, and ſoberly in the World. Conſider what I ſay, and the Lord give you underſtanding in all things.
I come now to ſpeak to the prophane Swearer, by reaſon of whoſe oaths, the Land mourns, Jer. 23.10. For indeed Swearing is a ſin that hath ſo much over-ſpread the whole Nation, that it is almoſt grown as cuſtomary a thing, both to young and old, to ſwear, as to ſpeak; yet of all other ſins, this ſin of ſwearing is moſt inexcuſable.
1. Becauſe it is a Sin, from which of all other Sins, we have moſt power of abſtinence: for if men were forced to pay ten groats for every oath they ſwear, as the Law enjoyneth: or if they were ſure to have their tongues cut out, which is too light a puniſhment for this Sin, damnation being the due penalty thereof as the11 Apoſtle ſets it down, James 5.12. they both could, and would leave it.
2. Becauſe it is a Sin, to which, of all other ſins, we have the leaſt temptation, for all that men can expect by it, is the ſuſpition of being common Lyers, by being common Swearers: It brings not ſo much as any apearance of good, 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 only brings much loſs here: namely, of Credit, and a good Conſcience, and the loſs of Gods favour, and the Kingdom of Heaven hereafter; which is of more value then ten thouſand Worlds: which ſhews that men love this Sin, only, becauſe it is a great Sin, and Swear, out of meer malice to, and contempt of God; which is moſt fearful, and (as a man would think) ſhould make it unpardonable: I am ſure the Pſalmiſt hath a terrible word for all ſuch, if they would take notice of it, Pſal. 25.3. Let them be confounded that tranſgreſs without a cauſe. O that men would ſeriouſly repent of this their ſin, and forſake it leſt the Lord ſhould deal by them, as he hath threatned, Deut. 28 58,59. that if we do not fear and dread his Glorious and Fearful Name,12 the Lord our God, he will make our plague wonderful, and of a long continuance, and th•plagues of our poſterity: but woe is me, m•take ſo little notice of the number of the•Oaths and Curſes, that they will not acknowledge they did ſwear or curſe at all: yea, thoug•the•be taken in the manner, and told of it, y•they will not believe it, though all that a•preſent can witneſs the ſame, and Satan alſo who himſelf will one day be a ſwift witne•againſt ſwearers, Mal. 3.5. For of all oth•…Sinners the Lord will not hold him guiltie that taketh his Name in vain, as the th•Commandment tells us, Exod. 20.7. But fares with common Swearers, as with deſperate perſons, deſperately diſeaſed, whoſe exer•ments, and filth comes from them at unawares for as by much labour ye hand is ſo hardned th•it hath no ſence of labour; ſo their much ſwearing cauſeth ſuch a brawny skin of ſenceleſſneſs to over-ſpread the heart, memory, and Conſcience, that the Swearer ſweareth unwillingly, and having ſworn, hath no remembrance of his oath, much leſs repentance for his Sin But ſome who are a little civilized, will think to excuſe themſelves by aledging, that if the•did ſwear, it was but faith and troth, by o•…Lady, by this light, or the like, which they ſa•is no great matter. To whom I anſwer, though13 blind ſenſualiſts, that have no other guide, but the fleſh, may deem, or dream it to be but a mite, a mote, a matter of nothing, yet ſuch as have the leaſt knowledge of the Law of God, or skill in Scripture, well know that God expreſly forbids it, and that upon pain of Damnation, Jam. 12.5. and that Chriſt commands us not to ſwear at all, in our ordinary Communication, ſaying: that whatſoever is more then yea, yea, or nay, nay, cometh of evil, Mat. 5.34,35. If the matter be light and vain, we muſt not ſwear at all: if ſo weighty, that we may lawfully ſwear, as before a Magiſtrate, being caled to it, then we muſt only uſe the glorious name of our God, in a holy & religious manner; as you may ſee, Deut. 6.13. Jer. 5.7. Iſa. 45.23. Joſh. 23.7. Exod. 23.13. And the reaſons thereof are weighty, if we look into them: for in ſwearing, by Faith, our Lady, the Light, or any other Creature, you aſcribe that unto the ſaid Creature, which is only proper to God: namely, to know your heart, and to be a diſcerner of ſecret things: Why elſe ſhould you call the Creature as a witneſs unto your Conſcience, that you ſpeak the truth, and lye not? which only belongeth to God. And therefore the Lord calls it a forſaking of him: As mark well what he ſaith, Jer. 5.7. How ſhall I ſpare thee, for theſe thy Children have forſaken me, and14 ſworn by them that are no Gods. And do you make it a ſmall matter to forſake God, and make a God of the Creature. Will you believe the Prophet Amos, who ſpeaking of them that ſwore by the Sin of Samaria, ſaith that they ſhall fall and never riſe again, Amos 8.14. A terible place to vain ſwearers: Yea in ſwearing by any Creature, we do invocate the Creature, and aſcribe to it divine Worſhip, a lawful oath being a kind of invocation, and a part of Gods Worſhip: Yea, whatſoever we ſwear by, that we invocate, both as our Witneſs, Surety, and Iudge, Heb. 6.16. and by conſequence Deifie it, by aſcribing, and communicating unto it Gods incomunicable Atributes, as his Omnipreſence, and Omniſciency, of being every where preſent, and knowing the ſecrets, thoughts, and intenteons of the heart: and likewiſe an Omnipotency, as being Almighty, in patronizing, protecting, defending, and rewarding us for ſpeaking the truth, or puniſhing us if we ſpeak falſly: all which are ſo peculiar to God, as that they can no way be comunicated, or aſcribed to another: ſo that in ſwearing by an•of theſe things, thou comiteſt a high degree of groſs Idolatry, thou ſpoyleſt, and robeſt God of his Glory, (the moſt impious kind of theft) and in a manner dethroneſt him, and placeſt an Idol in his room: neither are15 we to joyn any other with God in our oaths, for in ſo doing, we make baſe Idols, and filthy Creatures corrivals in honour, and competitours in the throne of Iuſtice, with the Lord, who is Creator of heaven and earth, and the Iudge, and ſole Monarch of the World: Or, in caſe we do, our doom ſhall be reamidileſs: for the Lord threatneth by the Prophet Zephany, that he will cut off them that ſwear by the Lord, and by Malcham, which Malcham was their King, or as ſome think, their Idol, Zeph. 1.4,5. But as if ſwearing alone would not preſs men deep enough into Hell, they add curſing to it, a ſin of an higher Nature, which none uſe frequently, but ſuch as are deſperately wicked, it being their peculiar brand in Scripture: as how doth the Holy Ghoſt Stigmatize ſuch a one: His mouth is full of curſing, Pſal. 10.7. and Rom. 3.14. or, he loveth curſing, Pſal. 109.17. And indeed, whom can you obſerve to love this ſin, or to have their mouths full of curſing, but Ruffians, and ſons of Belial, ſuch as have ſhaken out of their hearts the fear of God, the ſhame of men, the love of heaven, the dread of Hell not once caring what is thought or ſpoken of them here, or what becomes of them hereafter: yea, obſerve them well, and you will find that they are mockers of all that march not under the pay of the Devil:16 beſides, it is the very depth of ſin: roaring and drinking is the horſe-way to hell, whoring and cheating the foot-way, but ſwearing and curſing follows Korah, Dathan, and Abiram: and certainly if the infernal Tophet be not for theſe men, it can challenge no Gueſts: For Conſider, thou that art uſed to curſe, thou art a murtherer in heart, and in Gods acount, in wiſhing him that croſſeth thee the Pox, Plague, or that he were Hanged, or Damned, nor will it be any rare thing at the day of Iudgement, for Curſers to be indited of Murther, for like Shimei or Goliah to David, thou wouldſt kill him if thou durſt: I would be loath to truſt his hands, that bans me with his tongue. But let them, then the beſt of them that uſe to curſe (for I paſs over them that call for a curſe upon themſelves, ſaying, God damn me, confound me, the devil take me, and the like: which would make a rational man even tremble to name, becauſe I were as good knock at a dead mans Grave, as ſpeak to them,) let them, I ſay, take notice what will be the iſſue: the cauſeleſs curſe ſhall not come where the curſer meant it, Prov. 36.2. Yea, though thou curſeſt, yet God will bleſs, Pſal. 109.28. But thy curſes ſhall be ſure to rebound back into thine own breaſt, Pſal. 7.14,15,16. Prov. 14.30. Curſing mouths are like ill-made Pieces,17 which while men diſcharge at others, recoyl in ſplinters on their own faces: their words and wiſhes be but whirlwinds, which being breathed forth, return to the ſame place: as hear how the Holy Ghoſt delivers it, Pſal. 109. As he loved curſing, ſo ſhall it come unto him, and as he loved not bleſſing, ſo ſhall it be far from him: as he cloathed himſelf with curſing like a garment, ſo ſhall it came into his bowels like water, and like o•l into his bones: Let it be unto him as a garment to cover him, and for a girdle wherewith he ſhall always be girded, verſe 17,18,19. Here this all ye whoſe tongues run ſo faſt on the Devils errand, you loved curſing, you ſhall have it, both upon you, about you, and in you, and that everlaſtingly, if you perſevere and go on; for Chriſt himſelf at the laſt day, even he which came to ſave the world, ſhall ſay unto all ſuch; Depare from me ye curſed, into everlaſting fire prepared for the devil and his Angels, Mat. 24.41. where they ſhall do nothing but curſe for evermore. For Conſider, whence do theſe Monſters of the earth, theſe helliſh Miſcreants, theſe bodily and viſible Devils learn this their damnable Curſing and Swearing? are not their tongues fired and edged from Hell? as St. James hath it, Jam. 3.6. Yea, it is the very language of the damned, as you may ſee, Rev. 16.1,21. only they learn it18 here, before they come thither, and are ſuch proficients therein, that the devil counts them his beſt Schollars, and ſets them in his higheſt form, Pſal. 1.1. and well they deſerve it, with whom the language of Hell is ſo familiar, that Blaſphemy is become their Mother-tongue. If they be croſſed by ſome one, perhaps their Wife or Child, or Servant, or elſe their Horſe, the Weather, Dice, Bowls, or ſome other of the Creatures diſpleaſe them, then they fall a Curſing and Blaſpheaming, wiſhing the Plague of God, or Gods vengeance to light on them, or ſome ſuch helliſh ſpéech falls from their foul mouth: and ſo upon every fooliſh trifle, or every time they are angry, God muſt be at their beck, and come down from Heaven in all haſte, and become their Officer, to revenge their quarrel, and ſerve their malicious hu•our: Oh monſtrous Impiety! Oh ſhameful Impudence! to be abhorred of all that hear it; not once taking notice what he commanded in his word, as, Bleſs them that curſe you, and pray for them that hurt you, Luk. 6.28. Bleſs them that perſecute you: Bleſs I ſay, and Curſe not, Rom. 12.14. Thus with Swearing and Curſing men do not only wound their own ſouls worſe then the Baalites did their bodies: but they are ſo pernicious, that they draw vengeance upon thouſands, by their infection, and19 damnable example, as how can it be otherwiſe? they do not only infect their Companions, but almoſt all that hear or come near them: yea, little children in the ſtreets have learned of them to rap out oaths, and belch forth curſes and ſcoffs almoſt as frequently as themſelves, and through their accuſtomary ſwearing, learned to ſpeak Engliſh and Oaths together, and ſo blaſpheam God almoſt as ſoon as he hath made them. It were eaſie to go on in agravating their ſin and wretchedneſs, and making it out of meaſure, and the ſouls that miſcarry through the contagion of their evil example, numerous: For is not the Goſpel and the name of God blaſpheamed among the very Turks, Jews, and Infidels, and an evil ſcandal raiſed upon the whole Church, through their ſuperlative wickedneſs: yea, doth not this kéep them off from embracing the Chriſtian Religion, and cauſe them to proteſt againſt their own converſion, which makes me wonder that Swearers, Drunkards, and all ſuch wicked and prophane wretches are not (like dirt in the houſe of God) thrown out into the ſtreet by Excomunication, or as excrements and bad humours in mans body, which is never at eaſe till it be thereof diſburthened: that they are not marked with a black coal of infamy, and their company a voided, as by the Apoſtles order20 they ought, Rom. 16.17. Eph. 5.5,7. 1 Tim. 1.20. That they are not to us, as Leapers were among the Jews, or as men full of Plagueſores are amongſt us. We well know the good husbandman wéeds the fields of hurtful plants, that they may not ſpoil the good Corn, and the good Chirurgeon cuts off a rotten member betimes, that the ſound may not be endangered, nor will the Church of England ever flouriſh, or be happy in her reformation until ſuch a courſe is taken. O that every prophane ſwearer, who tears Heaven with their blaſphemies, and bandy the dreadful name of God in their impure and poluted mouths, would take warning hereby, and not ſtill perſiſt in their abominable practice to 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 Paradice, drowned the old World, rained down fire and brimſtone upon Sodom, commanded the earth to open her mouth and ſwallowed down quick Korah and his company: he who ſmote Egypt with ſo many plagues, overthrew Pharaoh and his Hoſt in the red-ſea, deſtroyed great and mighty Kings, giving their Land for an inheritance to his people: and can as eaſily with a word of his mouth, ſtrike them dead, while they are blaſpheaming him, and21 caſt them body and ſoul into Hell, for their odious unthankfulneſs: yea, it is a mercy beyond expreſſion, that he hath ſpared them ſo long.
When a Dog flyes in his maſters face that keeps him, we concludue him mad: are you then rational men, that being never ſo little croſt, will flye in your makers face, and tear your Saviours name in pieces with oaths and execrations, which is worſe then frenzy: no, you are demoniacal, Obſeſſed, or rather poſſeſed with a Devil, and more miſerable then ſuch a one, becauſe it is a Devil of your own chuſing. O, be perſwaded, if you have any ſpa•k of reaſon left, or do in the leaſt love your ſelves, leave of your damnable and deviliſh ſwearing and curſing: and to that end lay to heart the many and fearful threats that God hath made, and ſet down in his word, againſt this horrid ſin, and againſt all thoſe that ſo daringly and audatiouſly provoke him, leſt you be plagued with a witneſs, and that both here and hereafter: for God who cannot lye, hath threatned that his curſe ſhall never depart from the houſe of the Swearer, as it is, Zach. 5.1. And peradventure you are already curſed, though you know it not: that either he hath curſed you in your body, by ſending ſome foul diſeaſe, or in your eſtate, by ſuddainly conſuming it, or in22 your name, by blemiſhing and blaſting it: or in your ſeed, by not proſpering it: or in your mind, by darkning it: or in your heart, by hardning it: or in your conſcience, by terrifying it: or will in your ſoul, by everlaſting damning it: if you repent not: wherefore take heed what you do, before it be too late.
The Lord ſet theſe conſiderations home to your hearts, and open your eyes to behold thoſe things which concern your everlaſting peace.
THE Way to Heaven made plain
LONDON. Printed by P. L. for W. Thackery at the Angel in Duck-lane, 16•….
THE WAY TO Heaven MADE PLAYN:
By anſwering the Objections, reſolving the Doubts, and remov•…•he ſtumbling-blocks, which do uſually〈◊〉Sinners from ſeeking after life and happin•….
Together with ſerious Exhortations, and earneſt perſwaſions to move ſinners to turn unto the Lord by true Repentance, and accept of mercy whilſt the day of grace Laſteth.
Uery uſeful and profitable for all ſorts of PEOPLE.
LONDON. Printed for W. Thackery at the Angel in Duck-lane, 1674.
AMongſt thoſe many Lets and Impediments whereby the generallity of Men and Women in the world are hindred from a ſerious applying of themſelves to ſeek after2 life and happineſs, I find this one thing to lie as a ſtumbling-block in the way of a great many: That is to ſay, The Diverſities, which by frequent controverſies and diſputings are ſo reſolutely maintained by men profeſſing godlineſs, who are of different perſwations.
For this very cauſe, many are apt to reaſon with themſelves after this manner:
There are ſo many Religions abroad in the World, that a man cannot tell which to chuſe; one ſaith this is the true way, another ſaith, that's the true way ▪ One ſaith: Lo here is Chriſt; another ſaith, Lo there is Chriſt.
Some ſay the Epiſcopal. man, thoſe which ſtand for the Common Prayer, and other Ceremonies, that they are Gods people: Others ſay, the Presbyterians, are more likely to be the people of God: a third ſort ſay the Independants way of worſhipping is the right way: a fourth ſort ſay, the Baptiſts way is moſt agreeable to the word of God, a fifth ſort ſay, the Quakers, are3 the only People to whom the will of God is known.
Thus ſo many men 'ſo many minds, and we know not whom to beleive, and therefore we had as good ſit ſtill and do nothing as to do ſomething to no purpoſe: And hereupon they continue to go on in ſinful courſes: following the deſires of their own hearts, and never ſo much as ſeek after the knowledge of God, whereby they might come unto his fear, and be happy for ever.
But my friends, let me tell you theſe things ought not to be: but ſuch conſequences will end in deſperate and dangerous concluſions For although it were greatly to be wiſhed and deſired, that all thoſe that fear the Lord were of one heart, and of one minde, yet fince the Lord in Wiſdom is pleaſed to ſuffer his people to be ſome of one minde, and ſome of another, concerning circumſtantial and ceremonial things, for in the fundamentals and eſſentials of Religion, and in all things that are abſolutely neceſſary for ſalvation: they do joyntly agree: But ſeeing I ſay, God is pleaſed to permit ſuch as truly fear him, to be of different perſwaſions concerning4 things leſs conſiderable, this ſhould in no wiſe diſcourage us from ſeeking, but rather ſtir us up with much more fervency and earneſtneſs to ſee•out the true way, and to finde out what the acceptable will of the Lord is that ſo by doing the ſame, we may purchaſe reſt and quietneſs to our Souls. And that no one may think their labour herein will be in vain here what the Lord ſaith, ask and ye ſhall have, ſeek and ye ſhall finde. Here is the word of the holy and true God for thy ſecurity, he hath faithfully promiſed, that if thou doſt ſeek thou ſhalt find; and again, Chriſt ſaith, If any man doth the Will of my Father he ſhall know the Doctrine; that is, whereſoever God ſees a willing mind, and that any poor Creature doth truly deſire to fear him, and to keep his Commandements then he will reveal to that Soul ſo much of his will as is needful for its preſent ſatisfaction and future happineſs.
Now to encourage us farther in the performance of this ſo neceſſary and profitable a duty the Lord hath been pleaſed ſo far to condiſcend to our weak capacities, as that he hath ſet before our eyes all thoſe5 things which are of greateſt concernment, in ſuch plain and legible Charcters, as he that runs may read them, and not only ſo, but he hath alſo graciouſly promiſed freely to give us what he doth require of us, and to enable us to perform whatever he commands us to do: therefore we have no reaſon to have harſh thoughts concerning God, or to account him a hard Task-Maſter, for the ways of God are pleaſantneſs, and his paths peace. The Yoke of Chriſt is eaſie, and his Burthen light.
Doth God command thee to believe in him? why he will give thee faith whereby thou ſhalt be able to do it; for faith is the gift of God he is both the Author, and the finiſher thereof: doth he bid thee repent? why he will grant thee repentance unto life, he will turn thee, and thou ſhalt be turned, doth he require a new heart? why he hath promiſed to give a new heart, a ſoft and tender heart, ſuch as ſhall bleed for the leaſt prick of Sin: doth he command thee to love him? why he hath ſaid, I will circumciſe thy heart, that thou ſhalt love me with all thy heart, and with all thy ſtrength: doth he command6 thee to fear him? why 'tis his promiſe to put his fear into thy inward parts, and to write his Law in thy heart, and ſo in all other things, 'tis he that works both to will and to do of his own good pleaſure: for we cannot of our ſelves or in our own ſtrength do any thing that is good, but our duty is to wait upon God, for in him we live, move and have our being, he it is that hath created us, 'tis he that cloathes and feeds us, and preſerves our lives: from him alone, we are to expect new ſupplyes of whatſoever is needful for our Being and Well-being in this world and alſo in reference to our future happineſs according as the Prophet David ſaid: My freſh ſprings are in thee: the well-ſpring of life flow from God, as Chriſt ſaith: He that believeth on me, out of his Belly ſhall flow forth Rivers of Living Water; whereof whoſoever drinketh, ſhall live for ever: God is the fountain of all goodneſs, whatſoever our Souls can deſire, 'tis to be found in him, and he communicates out of his fulneſs unto the neceſſities of poor creatures, but it is through Chriſt, for he is Gods treaſury and ſtore-houſe. It hath pleaſed the Father that in him ſhould all7 fulneſs dwel, he receives of his Eather, and gives to us all things requiſite and neceſſary, both for Soul and Body: he it is that of God is made unto us wiſdom, righteouſneſs, ſanctification and redemption; by him we have acceſs with boldneſs unto the Throne of Grace, and all the petitions we put up to the Father in his name, believing on him we ſhall be heard therein, and our requeſts ſhall be granted: ſo far as it ſhall be for Gods glory and our good. Chriſt is that new & living way in which God will meet with us and bleſs us and cauſe his face to ſhine upon us, by the light of whoſe countenance, our hearts are made more glad then in the time when Corn and Wine, and Oyl encreaſed: Oh! therefore let every one ſtrive to get an intereſt in Chriſt who alone is worth more then all the world bſiede, he is the true Riches that will make us happy to all eternity; he hath purchaſed ſalvation for all that will forſake their ſins, and come and accept of his free tender of Grace for all that will lay down thoſe weapons, wherwith they have been taking Sathans part, and fighting againſt God, if they will now lay hold upon his mercy, and upon his8 ſtrength, and are willing to be reconciled to God, they ſhall be received into his favour: for whoſoever cometh unto me, ſaith Chriſt, ſhall in no wiſe be caſt out; for God ſo loved the world, that he gave his only begotten Son, that whoſoever believed on him ſhould not periſh, but have everlaſting life, John 3.15.19. It was Gods purpoſe in ſending his Son, and Chriſts deſign in coming into the World, that poor loſt ſinners should be reſtored to that eſtate of happineſs, which they had loſt in the fall, and from this free proffer of grace none are exempted, for God hath made an open Proclamation. Ho every one that thirſteth, come to the waters, and ye that have no money, come buy Wine, and Milk, without money and without price, as in the〈◊〉of Iſaiah, So in the Revelations the Spirit and the Bride ſaid, Come, and whoſoever will let him come and drink of the water of life freely. Here we ſee that all are invited to come to Chriſt, from the higheſt to the loweſt, and if we will not, the fault is our own ▪ God hath done his part in ſending Chriſt to dye for us and in laying upon him the iniquities of us all: and Chriſt hath done his part in performing9 the Law for us, and in undergoing the wrath of God, and the Curſe of the Law, which was due to our ſins: and the ſpirit hath revealed the ſame unto us, and is often knocking at the Doors of our hearts, and calling us to repentance, but if notwitſtanding all this we will fully perſiſt in evil, and refuſe to hearken to the voice of God, but hearden our hearts, and make light of Chriſt, then it will be juſt with God, to leave us to our ſelves, and let us perish in our own doings, which the Lord us unwilling to do, for as the Apoſtle Peter, ſaith, He would fain have all men to be ſaved, and come to the knowledge of the truth; he deſireth not the death of a ſinner, but rather that he would return from his wickedneſs and live. But man is of ſuch a perverſe and ſtubborn diſpoſition, that he will not accept of mercy upon Gods terms although never ſo reaſonable.
The great Controverſie betwixt God and Man, is about the Will, God would have his Will and Man would have his will: as Chriſt ſaith: Ye will not come to me that you might have Life: They will not their10 will is that which hinders them of injoying God and in him life and happineſs: And in another place, How would I have gathered you together as a Hen gathereth her Chickens under her wings but ye would not.
Men are obſtinate, and perverſe, and will oppoſe the Holy and good will of God, though it prov•…es their own Ruine in the end, but the folly and madneſs, and deſperate wickedneſs that lodgeth in the hearts of Sinners that will rather go to Hell by following the deſires of their own wills, then to Heaven by obeying the will of God which is holy and righteous, and is made known unto us for our good: God might as well be glorified in our Deſtruction, as in our Salvation, but he pitties our condition, and is pleaſed ſo far to condiſcend as to entreat and beſeech us to conſider our latter end: and whilſt he gives us life, and means of repentance to come in and be reconciled unto him, 'tis we that are enemies to God, God never was an enemy to us yet he firſt ſeeks us before we ſeek him: O the Depth of Gods love: O the riches of his11 grace, his long ſuffering and kindneſs towards vile ſinful Creatures: Let this goodneſs of God lead thee to repentance, for the long ſuffering of God bringeth ſalvation, as the Apoſtle Peter ſaith: O therefore rent your hearts and not your garments, turn to the Lord for he gracious.
Why ſhould any ſinner ſtand off: doth the multitude of thy ſins affright thee? why Gods mercies are infinite, he can blot out thy tranſgreſſions, though never ſo many: he will abundantly pardon this is a faithful ſaying, ſaith Paul, and worthy of all acceptation, Jeſus Chriſt came into the world to ſave ſinners, of whom I am cheif. If thou be the cheif of Sinners, thou art but ſuch a one as Chriſt came to ſave, doſt thou queſtion whether Chriſt can ſave thee? why the Apoſtle tells thee, He is able to ſave to the utmoſt all that come to the father by him doſt thou want faith? go and ſay: Lord I believe, Lord help my unbelief. Doſt thou want wiſdom? ask of God who gives liberally and upbraideth not: wouldſt thou truly repent thee of thy Sins, and yet findeſt little ſtrength to do it? ſay unto the Lord, Turn thou me, and12 I ſhall be turned, create in me a clean heart O God, and renew a right Spirit within me.
Thus in every thing make thy requeſts known to God, by prayer and ſupplication, and he will help thee: Oh my friends the night is far ſpent, the day is at hand, let us therefore put off the works of darkneſs, and put on the Armour of light, and let every one be exorted even in this day, to work out their Salvation, with fear and trembling, and to further us therein it is neceſſary, that we ſhould wait upon God, in his ordinances. O do not make ſlight of uſing the means which God hath appointed for your good, make conſcience of hearing the word preached, for it is the power of God unto falvation, to every one that believes, let us not then be careleſs in this ſo neceſſary and profitable a duty, for how ſhall we eſcape if we neglect ſo great Salvation? Conſider what the Lord hath ſaid; Hear and your Souls ſhall live. Would you have life upon eaſier terms? Methinks this loving invitation of the Lords ſhould work upon your ſpirits to be obedient to his word,13 O therefore come and wait upon God in this Ordinance, for it is of Gods appointment, and while thou art a hearing, thou art in Gods way If the five foolish Virgins had been in the way, they might have gon into the wedding as well as the other: but they were out of the way, they were gone to buy when it was too late: If ever you think or deſire to go to Heaven, keep in Gods way: now if thou beeſt at an Ale-houſe, or walking in the Fields, or idle at home, or in thy bed, when thou shouldſt be at Church: this out of Gods way: but if thou keepeſt in the way, and continueſt in well doing, thou ſhalt not looſe thy labour, but God will fulfil his promiſe, for he hath ſaid: Ask and ye ſhall have, ſeek and ye ſhall find, knock and it ſhall be opened to you.
If thou haſt not what thou wouldſt have at preſent, yet wait, as the man did at the Pool of Bethſada: though it was many years, yet at length Chriſt came to cure him.
Now that all of us may know how to uſe this means in a hopeful way of ſucceſs, to bring about this new ond of glorifieing God•an ſave our Souls, let us take heed:
14Firſt, That we do not hear the Word barely out of Cuſtome, as to ſay: I will g•to Church becauſe my Neighbours go, or becauſe I cannot open my ſhop to day, and know not how to ſpend my time otherwiſe: O let us not do thus, but let us go to hear the word preached out of conſcience, as them that go to ſeek for ſalvation, not making light of it as if it were an indifferent thing, wh•…ſoul and eternity are therein concerned, either a Heaven full of joye, or a Hell full of woe, but let us go out of meer love to the word and wait at wiſdoms gate, ſeek diligently as for ſilver and ſearch as for hidden treaſure, and that is the way to attain to it: But then,
Secondly, Pray to God for his power upon the means it is not bear hearing will do it, we may hare and be little the better if we do not pray to God for his bleſſing, we muſt hear and pray, and pray and hear, how ſweet was the word of God unto David? ſweeter then the Honey or the Honey comb, as himſelf ſaith: The Commandements of God were of more eſteem with him, than all the treaſures of Gold and Silver in th•world. And why was that? Becauſe he meditated in the Law of God day and15 night, he was continually praying to God, morning and evening, and at midnight, he roſe early to call upon the Lord, and he found the benefit of it, as is expreſt at large in the book of the Pſalms, therefore let prayer and meditation accompany our hearing: But then,
Thirdly, We muſt yield unto all convictions, when ever the word of God doth convince of ſin, when he doth Alarum us to come in, let us take heed that we ſtand it not out, when it comes to a drunkard, and ſaith: Thou canſt not go to Heaven: Then hearken to this and leave thy drunkenneſs, and when it Alarums the ſwearer or proud perſon, or covetous, or unclean perſon, or whomſoever, when it ſtrikes thee upon the heart and ſaith: Thou art the man: O then fall down and ſay as Saul did: Lord what wilt thou have me to do? Whatever the ſin be that God convince thee of, though it be as dear to thee as thy right eye, or thy right hand, yet pluck it out, or cut it off, and caſt it from thee, and that is the way to procure Gods bleſſing upon the means, ſo that it ſhall accompliſh the end for which it is appointed. But if thou art unwilling to forſake thy16 ſins and to part with thy luſts, and yet ſtill hopeſt to find mercy in the end, and to be ſaved by Chriſt: Let me beſeech thee to put ſuch thoughts far from thy heart, and let not the Devil any longer delude thee therewith, leſt thou miſerably deceive thy own Soul, for he that hideth his ſins ſhall not proſper; 'tis only he that confeſſeth and forſaketh them who ſhall find mercy: Chriſt did not come to ſave thee in thy ſins, but from thy ſins: if he be thy Prieſt to ſave thee, he will alſo be thy King to rule and govern thee: thou muſt no longer live to thy ſelf but to him that dyed for thee, he hath bought thee with a price, he hath paid thy ranſome, he hath ſhed his pretious blood to redeem thee, and thou art to obey him, and to do whatever he commands thee to do, thou muſt part with thy old companions, I mean thy darling ſins, and boſome luſts, which thou haſt took ſuch pleaſure in, and now thou muſt walk in newneſs of life, for if any man be in Chriſt he is a new Creature old things are paſſed away, behold all things are be come new, though heretofore thou walkeſt after the fleſh, yet now thou muſt mortifie the deeds of the fleſh, and ſerve17 the Lord with thy ſpirit and truth, ſo ſin ſhall not have dominion over thee: but thou being ſet at liberty by Chriſt, ſhall through his might and power get the victory over Satan, Sin and Death, and at length reign in glory with God to all Eternity, which the Lord of his Mercy grant unto us all, for Jeſus Chriſt his ſake.
Theſe are all very good Books, and are but three pence a peice.
Read them over carefully and practice them conſtantly: and reſt aſſuredly thou wilt find much comfort in them to thy own Soul: And are but two pence a peice.
THE PATHWAY To Saving Knowledge: OR, A Deſcription of True Wiſdom.
Seting forth the great worth and Incomparable Excellency thereof.
WITH Directions how a Man may attain to the ſame.
And of Fooliſh and Ignorant, become Wiſe and Prudent, Even Wiſe to Salvation.
Very ſeaſonable for theſe Times.
London, Printed for W. Thackeray, at the ſign of the Angel in Duck-lane. 1673.
KNowledge is ſo Fair a Virgin, that every clear eye is in Love with her; it is a Pearl deſpiſed of none but Swine. Wiſdom hath ever carried that ſhew of Excellency with it, that not onely the good have highly affected it (as Moſes, who Studied for Wiſdom: and Solomon, who prayed for Wiſdom: and the Quéen of Sheba, who traveled for Wiſdom: and David, who to get Wiſdom, made the Word his Counſellour, hated every Falſe way, and was a man after Gods ow•Heart) but the very wicked have Laboured for it, who are aſhamed of other Vertues, they that care not for one Dram of Goodneſſe, would yet have a full ſcale of Knowledge, as O the pleaſure that rational Men take in it! Amongſt all the Trees in the Garden, none ſo pleaſeth them as the Tree of Knowledge, Pro. 2.3. and 10.14. Phil. 3.8. And as wiſdome is excellent above all, ſo it is affected of all, as Oyl was both of the Wiſe and Fooliſh Virgins. It hath been a mark that every Man hath ſhot at ever ſince. Eve ſought to be as Wiſe as her Maker, but as a hundred ſhoot for one that hit the White, ſo an hundred aim at Wiſdome, for one ye lights upon it, Eccleſ. 7.28. Becauſe they are miſtaken in ye thing, for as Jacob in ye dark miſtook Leah for Rachel, ſo many a blind ſoul takes yt to be Wiſdome, which is not like Eve, who thought it wiſdome to eat the forbidden Fruit, and Abſolom who thought it Wiſdome to lye with his Fathers Concubines in the fight of all the People, and the falſe Steward who thought it wiſdome to deceive his Maſter, and ſo of Joſephs Brethren, of Pharaoh and his deep Counſellours: of Achitophel, of Herod, of the Phariſees in their project to deſtroy Ieſus, and many the like; all theſe thought they did wiſely, but they were miſtaken, and their projects proved fooliſh, and turned to their own ruine: For indeed the beſt knowledge is about the beſt things, and the perfection of all knowledge to know God and our ſelves: Knowledge and Learning ſaith Ariſtotle conſiſteth not ſo much in the Quantity as in the quality, nor in the greatneſſe but in the goodneſſe of it. A little Gold we know is more worth then much Droſſe, a little Diamond then a rocky Mountain: ſo one Drop of Wiſdome guided by the fear of God, one ſpark of Spiritual experimental and ſaving Knowledge is more worth then all humane Wiſdome, and Learning, yea one ſcruple of holineſſe, one Dram of Faith, one Grain of grace, is more worth than many pounds of natural parts, and indeed Faith and Holineſſe are the Nerves and Sinews, yea the ſoul of Saving Knowledge: what ſaith Ariſtotle, No more than the knowledge of goodneſſe maketh one to be named a good man, no more doth the Knowledge of Wiſdome alone cauſe any perſon properly to be called a Wiſe man: Saving Knowledge of the Truth worketh a love of the Truth Known: yea it is an uniform conſent of Knowledge and Action. He onely is wiſe for his own Soul. He whoſe Conſcience pulleth all, he hears and reads to his Heart, and his Heart to God, who turneth his Knowledge to Faith, his Faith to féeling, and all to walk worthy of his Redeemer. He that ſubdues his ſenſual deſires and appetite to the noble faculties of Reaſon and Vnderſtanding, and makes that underſtanding of his to ſerve him, by whom it is and doth underſtand: he that ſubdues his Luſts to his Will, ſubmits his will to reaſon, his reaſon to faith, his faith, his reaſon, his Will, himſelf to the Will of God, this is practical experimental and Saving Knowledge, to which the other is but a bare Name or Title. A competent eſtate (we know) well husbanded is better than a vaſt patrimony neglected, never any meer Man ſince the firſt, knew ſo much as Solomon, many that have known leſſe, have had more command of themſelves. Alas! they are not always the wiſeſt that know moſt, for none more wiſe and learned in the Worlds account than the Scribes and Phariſees, yet Chriſt calls them four times Blind, and twice Fools in one Chapter, Mat. 23. And the like of Balaam, 2 Pet. 2.16. Who had ſuch a prophetical knowledge, that ſcarce any of the Prophets had a clearer Revelation of the Meſſiah to come, and the ſame may be of Judas and Achitophel, for many yt know a great deal leſſe are far wiſer, yea one poor crucified Thief being converted in an hours time, had more true wiſdome and knowledge infuſed into him, than had all the Rulers, Scribes and Phariſees: It is very obſerveable what the High Prieſt told the council when they were ſet to condemn Chriſt, ye know nothing at all, he ſpake truer than he meant it, for if we know not the Lord Ieſus, our knowledge is either nothing or nothing worth, rightly a man knows no more than what he practiſeth. It is ſaid of Chriſt, he knew no ſin, 2 Cor. 5.21. Becauſe he did no ſin. In which ſence he knows no good that doth no good. Theſe things if ye know, ſaith our Saviour, Happy are ye if ye do them, John. 13.17. And in Deut. 4.6. Keep the Commandments of God and do them, for this is your Wiſdome and Vnderſtanding before God and man, what is the national ſweetneſſe of Honey, to the experimental caſt of it, it is one thing to know what riches are, and another thing to be Maſter of them, it is not the knowing but the poſſeſſing of them yt makes rich: Many have a depth of Knowledge, and yet are not Soul-wiſe, have a library of Divinity in their Heads, not ſo much as the leaſt Catechiſm in their Conſciences, full Brains, empty Hearts: yea you ſhall hear a flood in the Tongue, when you cannot ſée one Drop in the Life, inſomuch that in the midſt of ſo much light and means of Grace, there be few I fear that have the found and ſaving Knowledge of Ieſus Chriſt and him Crucified, which was the onely care and ſtudy of St. Paul, 1 Cor. 2.2. And that I am not miſtaken, the effect ſhews, for if Men knew either God or Chriſt they could not but love him, and loving him they would keep his Commandments, John 14.15. For hereby ſaith St. John, it is manifeſt that we know him, if we kéep his Commandments, John 2.3. But he that ſaith I know him and yet keepeth not his commandments is a Lyar, and there is no Truth in him, verſ. 4. What ſaith our Saviour? This is Life Eternal to know thee, the onely true God and Ieſus Chriſt whom thou haſt ſent: But how ſhall a Man know whether be hath this knowledge? Anſwer. St. John tells you in theſe laſt Words mentioned, and ſo plainly that you cannot be deceived unleſſe you deſire to deceive your own Soul. The Knowledge of God that ſaves us is more than a bare apprehenſion of him, it knows his power, and therefore fears him, knows his juſtice, and therefore ſerves him, knows his Mercy and therefore truſts him, knows his Goodneſſe and therefore Loves him, &c. For he that hath the Saving Knowledge of God and of Chriſt hath every Grace: There is a ſweet correſpondence between every one, where there is any one in truth, as in the Generation the head is not without the body, nor the body without each Member, nor the Soul without its powers and faculties, ſo in the Regeneration, where there is any one Grace in Truth there is every one, 2 Cor. 5.17. If you will ſee it in particulars read, Pſal. 9.10. Jer. 9.24. John 4.10. Job 42.5.6. 1 John 4.6,7. Which Scriptures ſhew that as feeling it inſeparable to all the Organs of ſence, the Eye ſees and feels, the ear hears and feels, the Pallat taſts and feels, the Noſtrils ſmell and feel, ſo Knowledge is involved in every Grace. Faith knows and believes, charity knows and loves, patience knows and ſuffers, Temperance knows and abſtains, Humilitie knows and floops, repentance knows and ſtoops, obedience knows and does, Confidence knows and rejoyceth, Hope knows and expects, Compaſſion knows and pities. Yea as there is a power of Water in every thing that grows, it is fatneſſe in the Olive, Sweetneſſe in the Fig, Cheerfulneſſe in the Grape, Strength in the Oak, Tallneſſe in the Cedar, Redneſſe in the Roſe, Whiteneſſe in the Lilly, &c. So Knowledge is in the Hand, obedience in the Mouth, Benediction in the Knee, Humility in the Eye, Compaſſion in the Heart, Charity in the whole Body, and Soul Piety. Alas! if men had the true Knowledge of Ieſus Chriſt, it would diſperſe and diſpel all the Black Clouds of their reigning ſins in a Moment, as the Sun doth no ſooner ſhew his Face but the Darkneſſe vaniſheth, or as Ceſar did no ſooner look upon his Enemies but they were gone: He cannot delight in Sin, nor dote upon this World that knows Chriſt ſavingly: Vertue is ordained a Wife for Knowledge, and where theſe two joyn, their will proceed from them a Noble Progeny, a Generation of good Works. Again, as the Water engendereth Ice, and the Ice again engendereth water, ſo Knowledge begets Righteouſneſſe, and Righteouſneſſe again begets Knowledge: When Solomon would acquaint us how to become Wiſe, he tells us that the fear of the Lord is the beginning of Wiſdome, Prov. 1.7. As if the firſt leſſon to be Wiſe were to be Holy: If it be asked why the Natural Man perceiveth not the things of the Spirit of God, St. Paul anſwers he cannot know them becauſe they are ſpiritually diſcernd, how ſhould they diſcern them, that have not the Spirit, for though the outward Man receives the Elements and Rudiments of Religion by Breeding and Education, yet his inward Man receives them by heavenly Inſpiration, 1 Cor. 2.11,12,13. Mat. 16.16,17. Luk. 24.45. Jo. 15.15. And this alone is enough to prove that no Wicked Man is a Wiſe Man, for if God alone be the giver of it we may be ſure that he will reveal his Secrets to none but ſuch as he knows will improve their Knowledge to his Glory, and the good of others, even as the Husbandmen will not caſt his Seed but into Ground that will return him a good Harveſt, Pſal. 25.14. Mark 4.3,4. 1 John 4.7. Gen. 18.17. A great many Men deſire Knowledge, for no other end but to remove their ignorance, as Pharaoh uſed Moſes but to remove the Plagues, others again ſtudy the Scriptures, and other good Books onely to make gain thereof, or to be the abler to diſpute and diſcourſe, as Boys go into the water only to play and padle there, not to waſh and be clean, with Eve they highly deſire the Tree of Knowledge, but regard not the Tree of Life, for if we conſider what Fruit or Effect doth the Knowledge of moſt Men produce in them, except it be to inable them to diſpute and diſcourſe to increaſe wit, or to increaſe wealth, or to increaſe pride or perhaps to increaſe Atheiſm, and to make them the more able and cunning to argue againſt the Truth and power of Religion, is not the utmoſt of their aim to enrich, dignifie, and pleaſe themſelves, not once caſting the Eye of their Souls at Gods Glory, their Neighbours good, or their own Salvation; is it not their Main Drift to purchaſe a great eſtate for them and theirs without either fear of God, regard of Men, or the diſcharge of their Duty, and calling, and for the moſt part of theſe men, if they may be thought great Rabies, déep and profound ſchollars, this is the height of their ambition, though neither the Church be benefited, nor God be glorified by it; whereas they ought the contrary: for as the Grace of God is the Fountain from which our wiſdom flows, ſo the Glory of God ſhould be the Ocean to which it ſhould run: yea, that God may be honoured with and by our wiſdom, is the only end for which he gives us to be wiſe. Now they that are puft up with their knowledge, or do not part with their ſins, ſhew that they never ſought it for Gods Glory, and certainly if we ſéek not Gods Glory, in doing his work, he will give us no•…ges at the latter end. But for men to do no good with their gifts, is not all: yea, it were well if that were ye worſt, for not a few of them reſemble Achitophel, & Jonadab who imployed their wit wickedly, and do miſchief inſtead of good with their wiſdom, like Herod: whom you ſhall ſée turning over the Bible, ſearching the Scriptures, examining the Prophets, but to what end and purpoſe? To know good, but to do evil: yea, ye greateſt evil under ye ſun, ſlay Chriſt in ye Cradle: with many their Learning and knowledge is not for God, & for Gideon, but for Antichriſt, & for Babylon, & ſo of all other gifts: how many are the worſe for them? as give Saul a Kingdom, and he will tirannize, give Nabal plenty, & he will be drunk: give Judas an Apoſtleſhip, and he will ſell his Maſter for Money: let Sarmantus have a good wit he will exerciſe it in ſcoffing at Holineſs: Briefly, how oft doth Wiſdom without grace, prove like a fair eſtate in ye hands of a Fool, which not ſeldom becomes the owners ruine, or Abſaloms Hair, which was an Ornament wherewith he hanged himſelf: ſo that wiſdom without grace, is but a cuning way of undoing our ſelves: at laſt, when our knowledge makes us prouder, not better: more rebellious, not more ſerviceable: as it is in Iſa. 47.10. Thy Wiſdom & thy Knowledge, they have cauſed thee to err, & very often this falls out: that as the beſt ſoyl uſually yeildeth the worſt Ayr, ſo without grace there is nothing more peſtilent than a déep wit, no ſuch prey for the Devil as a great wit unſanctified. Now when it comes to this, yt they fight againſt God with the weapon he hath given them, when with thoſe the Pſalmiſt ſpeaks of, Pſal. 73.9. They ſet their Mouth againſt Heaven, and are like an unruly Iade that being full fed kicks at his Maſter, what courſe doth the Lord take with them? Read but that parable, Luk. 19.24. John 7.17. and it will inform you, for to him that uſeth his talent of Knowledge well, he giveth more, but to them which uſe not their knowledge well; much more if they abuſe it, he taketh away that which he had formerly given them: I will turn the wiſe men backward, and make their knowledge fooliſhneſs, ſaith the Lord, Iſa. 44.25. He taketh the wiſe in their own craftineſſe, and the counſel of the wicked is made fooliſh, Job 5.13. and moſt juſt it is, ye they who want grace ſhould want wit too. But further, Theſe great Knowers, & wiſe men, are ſo far from deſiring ſoul-wiſdom, & ſaving knowledge, to the ends before ſpecified, that they do not at all deſire it, for yt it ſuits not with their Condition, for natural men deſire only humane & mundane knowledge, ſpiritual men, ye which is heavenly & ſupernatural, & the reaſon why they deſire it not, is for yt they know it not. A man deſireth not yt he knoweth not, neither are unknown evils feared, ſaith Chriſoſtom; wherefore ye work of regeneration begins at Illumination, Act. 26.16. Col. 1.13. Now acording as men are wiſe, they prize & value this wiſdom, & endeavour to obtain it, Prov. 18.15. and ſo on ye contrary; according as men are ignorant & blockiſh, they undervalue and diſeſtéem it, hate it, & are prejudic'd againſt it, & hereupon carnal men being blinded by ye Prince of darkneſs, together with their own wickedneſs, and being of a reprobate judgement, do moſt uſually term and eſtéem this Soul-wiſdom, this Divine, ſpiritual, experimental, & ſaving knowledge to be méer fooliſhneſs, or madneſs, Wiſd. 5.3, to 9. & the profeſſors thereof to be fools & madmen; Eliſha was counted no better, 2 King. 9.11. & the reſt of ye Prophets, Hoſ. 9.7. & Paul, Act. 26.20. & all the Apoſtles, 1 Cor. 4.10. yea, our Saviour Chriſt himſelf, with open mouth was pronounced mad by his carnal hearers, Jo. 10.20. Mar. 3.21. to worldly men, Chriſtian wiſdom ſéems folly, ſaith Gregory, & well it may, for even the wiſdom of God is fooliſhneſs with ye world, 1 Cor. 1.18. therefore no diſparagement to Gods ſervants, if the wiſe men, & polititians of ye world repute them fools: nor any honour to ſuch Senſualiſts yt ſo repute them. However, to give ſuch men their due, we grant yt in ſome kind of skill they outſtrip the beſt of Gods people; who if they are put to it, may anſwer as Themiſtocles did, when one invited him to touch a Lute, for as he ſaid, I cannot fiddle, but I can make a ſmal town, a great ſtate: ſo ye godly may ſay, We cannot give a ſolid reaſon in nature, why Nilus ſhould overflow only in the ſummer, when waters are at the loweſt: why the Loadſtone ſhould draw Iron, or incline to the poleſtar, why a flaſh of Lightning ſhould melt the Sword; without making any impreſſion in the Scabard: kill the Child in the womb, and never hurt the mother: how the Waters ſhould ſtand upon a heap, and yet not overflow the earth: why the clouds above being heavy with water, ſhould not fall to the earth ſudainly, ſeeing every heavy thing deſcendeth, except the reaſon which God giveth, Gen. 1.6. Iob 3.8.8, to 12. Pſa 104.9. But we know the Myſtery of the Goſpel, and what it is to be born anew, and can give a ſolid reaſon of our faith; we know that God is reconciled to us, the Law ſatisfied for us, our ſins pardoned, our ſouls acquited, and that we are in ſavour with God, which many of theſe with their great Learning, do not know, and thus the godly are proved wiſer then the wiſeſt Humaniſt that wants Grace.
You have likewiſe the reaſons why theſe great knowers know nothing, yet as they might and ought to know.
Firſt, becauſe they are miſtaken in the thing, they take ſpeculative knowledge for ſoul-wiſdom, and ſoul-ſaving knowledge to be fooliſhneſs and madneſs: now if a m•n take his aim amiſs, he may ſhoot long enough ere he hi•the mark, and theſe men are as one that is gone a good part of his journey, but muſt come back again, becauſe he hath miſtaken his way. Secondly, Becauſe they are unregenerate, and want the Eye of Faith. Thirdly, For that they ſeek not to God for it, who is the giver thereof, and without whoſe ſpirit there is no attaining it. Fourthly, Becauſe they are proud, and ſo ſeek not after it, ſupoſing they have it already. Fifthly, Becauſe if they had never ſo much knowledge, they would be never the holier or the better for it, but rather the worſe: nor would they imploy it to the honour of God, or the good of others. Sixthly, becauſe they either do or would do miſchief, inſtead of good, with their knowledge. Sevently, becauſe they will not conſult with the word about it, nor adviſe with others that have already attained to it: or thus, they read and hear the Scriptures, but mind not (I mean) the ſpirituality of the word, or mind, and underſtand not, or underſtand and remember not, or remember and practice not. No, this they intend not: of the reſt: and they that are unwiling to obey, God thinks unworthy to know. When the Serpent taught knowledge, he ſaid, if ye eat the forbiden fruit, your eyes ſhall be opened, and ye ſhall know good and evil: but God teacheth another leſſon, and ſaith, if ye will not eat the forbiden fruit, your eyes ſhall be opened, and ye ſhall know good and evil, Ro. 12.12. Pſ. 119 97, to 100. or if you do eat, you ſhall be like Images that have ears but cannot hear, Rom. 11.8. Iſa. 6.10. Mat. 13.14.
From all which reaſons we may collect that there are but a few amongſt us that are wiſe indéed, & to purpoſe, for theſe ſeven hindrances are apliable to 77 parts of men in ye Nation.
Beſides, if theſe great knowers know ſo little, how ignorant are the rude rable, that deſpiſe all knowledge? nor can it be denied but all Impenitent perſons who prefer their profits and pleaſures before pleaſing of God are errant fools, for if they were wiſe ſaith Bernard, they would foreſee the torments of Hell, and prevent them: and ſo wiſe are the godly, for they prefer Grace and Glory, and Gods favour, before ten thouſand worlds.
Now if any be deſirous to get this ſpiritual, and experimental knowledge, this divine and ſupernatural wiſdom, let them obſerve theſe five Rules.
Firſt, let ſuch a ſoul reſolve to practice what he doth already know, or ſhall hereafter be acquainted with, from the word of God and Chriſts faithful Meſſengers, for he that will do my Fathers will, ſaith our Saviour, ſhall know the Doctrine, whether it be of God or no, Joh. 7.17. A good underſtanding have all they that keep the Commandments, ſaith Holy David, Pſa. 111.10. and proves it true by his own example and experience. I underſtood, ſaith he, more then the Antient, and become wiſer then my Teachers, becauſe I kept thy Precepts, Pſa. 119.97, to 100. To a man that is good in his ſight, God giveth knowledge and wiſdom, Eccleſ. 2.26. The ſpiritual man underſtandeth all things, 1 Cor. 2.15. Wicked men underſtand not judgement, but they that ſeek the Lord, underſtand all things, Prov. 28.5. Admirable encouragements for men to become godly and conſcientious: I mean practical Chriſtians.
Secondly, if thou wouldſt get this precious grace of ſaving knowledge, the way is to be frequent in hearing the word preached, and to become ſtudious in the Scriptures, for they, and they alone, make wiſe to ſalvation, 2 Tim. 3.15. Ye err, ſaith our Saviour, not knowing the Scriptures, Mat. 22.29. We muſt not in the ſearch of heavenly matters either do as we ſee others do, neither muſt we follow the blind guide, carnal reaſon, or the deceitful guide, our corrupt hearts, but the undeceiveable and infallible guide of Gods word, which is truth it ſelf; and great need there is, for as we cannot perceive the foulneſs of our faces, unleſs it be told us, or we take a Glaſs and look our ſelves therein, ſo neither can we ſee the blemiſhes of our ſouls, which is a notable degree of ſpiritual wiſdome; but either God muſt make it known to us by his ſpirit, or we muſt collect the ſame out of the Scripture that celeſtial glaſs, though this alſo muſt be done by the ſpirits help: Therefore,
Thirdly, If thou wilt be ſoul-wiſe and truly profit by ſtudying the Scriptures, be frequent & fervent in prayer to God who is the only giver of it for the direction of his holy Spirit, for firſt humble and faithful prayer uſhered in by meditation is the cure of all obſcurity, eſpecially being accompanied with fervour and fervency: as you may ſee, Math. 21.22. If any want wiſdom ſaith St. James let him ask of God who giveth to all men liberally, and reproacheth no man, and it ſhall be given him, Jam. 1.5. Mark the words, it is ſaid, if any, wherefore let no man deny his ſoul this comfort, again ask and have, it cannot come on eaſier terms, yea God ſeems to like this ſuit ſo well in Solomon, as if he were beholding to his Creature for wiſhing well to it ſelf. And in vain do we e•pect that alms of grace, for which we do not ſo much as beg, but in praying for wiſdome do not pray for it without putting difference, deſire not ſo much brain knowledge as to be ſoul-wiſe, and then you will imploy your wiſdome to the glory of the giver. Let thy hearts deſire be to know God in Chriſt, Chriſt in faith, faith in good works, to know Gods will that thou mayſt do it, & before the knowledge of all other things, deſire to know thy ſelf, and in thy ſelf, not ſo much thy ſtrength as thy weakneſs, pray that thine heart may ſerve thee as a commentary to help thee, underſtand ſuch points of Religion as are moſt needful & neceſſary, and that thy life may be an expoſition of thy inward man, that there may be a ſweet harmony betwi•t Gods word, thy Judgment, & whole converſation, that what the natural man knoweth by roa•thou mayſt double by feeling the ſame in thine heart & affections; as indeed experimental and ſaving knowledge is no leſs felt then known, and I cannot tell how it comes, rather out of the abundance of the heart, than by extream ſtudy, or rather is ſent by God unto good men, like the R•m that was brought to Abraham, when he would have Sacrifized his Son Iſaac. When Chriſt taught in the Temple, they asked, how knoweth this man the Scriptures, ſeeing he never learned them? So it is a wonder what Learning ſome men have, that have no learning, like Priſcilla and Aquila, poor Tentmakers, who were able to School Apollos that great Clerk, a ma•renowned for his Learning. What can we ſay to it, for no other reaſon can be given, but as Chriſt ſaid, Father, ſo it pleaſeth thee. For as Jacob ſaid of his Veniſon, when his father asked how he came by it ſo ſuddainly, becauſe the Lord thy God brought it ſuddainly into my hands; So Holy and Righteous men do more eaſily underſtand the words of God, than the wicked, becauſe God brings the meaning ſuddainly to their hearts. As we read, Luk, 24. Prov. 1.23. Pſa. 25.14. Dan. 12.10. Luk. 8.10. Mar. 3.11. Again, it is not enough to pray, except alſo it be in Chriſts name, and according to his will, believing to be heard for his ſake, and that it be the interceſſion of Gods own Spirit in you, and being truly ſenſible of your ſins and wants, that you chiefly pray for the pardon of ſin, the effuſion of grace, and for the aſſiſtance of Gods Spirit, that you may more Firmly believe more•oundly repent, more zealouſly do, more pa•iently ſuffer, and more conſtantly perſevere in the practiſe and profeſſion of every duty: but above all you•muſt know that as Sampſons Companions could never have found out his Ridle, if they had not plowed with his Hefer, ſo no man can know the Secrets of God, but by the Revelation of his Spirit, 1 Cor. 12.8. Mat. 16.17. Yea, Suppoſe a man be not inferiour to Portius or Pithagoras, who kept all things in memory that ever they had read heard, or ſeen. To Virgil, of whom it is reported, that if all Sciences were loſt they might be found again in him. To Aben Ezra, of whom it is ſaid, that if Knowledge had put out her Candle, at his Brain ſhe might light it again, and that his head was a Throne of wiſdom. Or Joſephus Scaliger, who was Skilled in 30 Languages: yet if he want the Spirit of God to be his Teacher, he is a Dunce to the meaneſt and moſt Illiterate Believer. For one neceſſary and excellent Prerogative of the Spiritual Man, is this: He hath God for his Teacher, he learns the Councels of God, of tha•Spirit which only knows Gods Councels. Luk. 21.15. Which is no ſmall priviledge, for the Scholar learns quickly when the Holy Ghoſt is his Teacher. The eye•ees diſtinctly when the Holy Ghoſt doth enlighten it, with the ſpirits help, the means can never be too weak, without, never ſtrong enough, Luke 24.44,45.
Fourthly, Thou muſt get an humble conceit of thine own wiſdom. The Firſt ſtep to Knowledge, is to know our own ignorance. We muſt become fools in our own opinion, before we can be truly wi•e; as the Apoſtle ſets it down, 1 Cor. 3.18. And indeed the opinion of over-knowing, is one of the greateſt cauſes of our Knowing ſo little, for what we preſume to have attained, we ſeek not after; yea, the very Firſt Leſſon of a Chriſtian is Humility; He will teach the humble his way, Pſa. 25.9. Jam. 4.6. And he that hath not learned the firſt leſſon, is not fit to take out a new: Pride is a great let to true wiſdom, Jam. 4.6. Whence it comes to paſs, that few proud wits are reformed, Joh. 9.39. And for this cauſe alſo did our Saviour propound his woes to the Phariſees his Doctrines to the people. A heart full of Pride, is like a veſſel full of ayr. This ſelf opinion muſt be firſt blown out of us, before Saving knowledge will be poured into us, Chriſt wil know none but ye humble, & none but humble ſouls truly know Chriſt: now ye way to become humble is to take a ſerious view of our wants. The peacoks pride is much abated when ſhe looks on the blackneſs of her legs & féet: now ſuppoſe we know never ſo much, yet ye which we know is the leſs th•n yt which we are ignorant of, & the more we know, ye more we know we want, Pro. 1.5,7. and the leſs ſenſible we are of our blindneſs, ſickneſs, deformity, &c. the more blind, ſick, and deformed we are.
Fifthly, Thou muſt labour to get a true and lively faith, for as without faith we cannot pleaſe God, ſo without Faith no man can Know God. Faith moſt clearly beholds thoſe things which are hid both from ye eye of ſenſe, & the eye of reaſon, Joh. 12.46. Vnregenerate men ye want faith, are like Sampſon without his guide, or like Polyphemus, who never had but one eye, and that Uliſſes put out, for ſo doth the pleaſure & cuſtom of ſin blind ye ſenſualiſt: we muſt have minds lifted above nature, to ſée & love things above nature; heavenly Wiſdom, to ſée heavenly Truth; or elſe ye Truth which is ſaving will be to us a myſtery, Mark 4.11. if it ſéem not fooliſhneſs, 1 Cor. 2.7,8. To them yt are loſt the Goſpel is hid, 2 Cor. 4.3, 4. Whereas the Believer diſcerns all things, even the déep things of God, 1 Cor. 2.10. Yea, God giveth him a mouth & wiſdom, againſt which all his Adverſaries ſhall not be able to ſpeak or reſiſt, Luk. 21.15.
Theſe are the Five ſteps that lead us to the Palace of Wiſdom, which all muſt aſcend by that mean to enter. Therefore conſider ſeriouſly what hath béen ſaid, & the Lord give you underſtanding in all things.
THE TOUCHSTONE OF A CHRISTIAN.
Wherein is plainly demonſtrated and clearly diſcovered the vaſt difference between ſuch as have but only the name and profeſſion of Godlineſs, and ſuch as practice the ſame in the power thereof.
Whereby every one may try their own ways, and know whether their preſent Eſtate be either Happy or Miſerable.
Very profitable for theſe times.
LONDON, Printed for W. Thackeray, at the ſign of the Angel in Duck-Lane. 1673.
COnſidering that Satan the Prince of Darkneſs hath ſo blinded the Eyes of moſt men and women in the World, that being void of ſaving Knowledge, they are apt to put evil for good, and good for evil, having their minds poſſeſſed with a good opinion of themſelves, and the ſafety of their condition, in refference to Eternity; which notwithſtanding, if it be throughly tryed, will appear to be far otherwiſe, and that they do indeed but2 deceive their own Souls. Therefore, th•all which read or hear this little Boo•…may be exhorted to examine themſelves and to prove their works, whether they a•…ſuch, to whom eternal life is promiſed,〈◊〉ſhall in my following diſcourſe ſpeak〈◊〉ſuch principal qualifications which are required to be in every true Chriſtian, an•are of ſuch abſolute neceſſity to the leading of a godly life, that whoſoever is not〈◊〉ſome meaſure endued with the ſame, c•…not have any reaſonable ground from the Word of God to expect Salvation.
Thoſe neceſſary Graces, or Qualifications which I ſhall treat of are theſe five Humility, Faith, Repentance, Love; and Obedience.
And firſt to ſpeak of Humility, which h•the very firſt Leſſon of a Chriſtian: for•it is in Pſal. 25.6. He will teach the humble his way. And Jam. 4.6. God reſiſteth the proud, and giveth grace to the humble. The firſt ſtep to ſaving Knowledge, is to have an humble conceit of our own wiſdom, to know our own ignorance. Behold, (ſaith God, the high and mighty one that inhabiteth Eternity) even to this man will I look, who is of an humble ſpirit, and3 trembleth at my word. Chriſt will own none but the humble ſoul: he himſelf was the true pattern of Humility, whoſe example we are to follow: for he that expects Salvation by Chriſt, ought ſo to walk, even as he walked: Learn of me (ſaith Chriſt) for I am meek and humble. And he hath pronounced a bleſſing to ſuch as imitate him here: as in Mat. 5.5. Bleſſed are the meek, for they ſhall inherit the earth. And again he ſaith, Mat. 23.12. Whoſoever exalteth himſelf, ſhall be brought low, but whoſoever humbleth himſelf, ſhall be exalted. The Lord is high, ſaith the Pſalmiſt, yet he beholdeth the lowly, but the proud he knoweth a far off, Pſal. 138.6. The pride of a man ſhall bring him low, but the humble in ſpirit ſhall enjoy Glory, Prov. 29.23. Thus you ſee it is only to the humble ſoul, that God will have reſpect, for a proud look, and a proud heart, are an abomination to the Lord.
Now this Humility doth conſiſt in having a mean and low eſteem of our ſelves, and a deep ſence of our unworthineſs, by reaſon of the filthineſs and pollutions wherewith Sin hath defiled our Nature, and doth ſtain and pollute all4 our Actions. Hereby we come to abhor ou•ſelves, to renounce all merit of our own and all ſufficiency in our ſelves, to any thing that is good, acknowledging tha•the leaſt mercy we enjoy, is more th•…we deſerve: this made David ſay; I a•leſs then the leaſt of all thy mercies: what am I, that thou ſhouldſt do ſuch great things for me? this made the Centurion ſay to Chriſt; I am not worthy that thou ſhouldeſt enter under my roof: and John the Baptiſt; I am not worthy to unloſe the latchet of his ſhoes: and Paul, I am leſs then the leaſt of Apoſtles not worthy to be called an Apoſtle So all Gods Servants were very caref•…not to think of themſelves above wha•is meet. When Paul had been ſpeaking how he had been labouring in the Goſpel, he preſently corrects himſelf, and ſaith: Not I, but the Grace of God in me. This is the frame of a Chriſtians ſpirit, to give all the Glory to God, and to think every one better than himſelf. Therefore whoſoever thou art, that art highly conceited of thy own worth, that ſeemeſt wiſe in thy own eyes, that ar•apt to boaſt of thy good parts, and never5 as yet ſaweſt thy ſelf to be a poor, miſerable, naked, empty [nothing] creature,•void of all goodneſs, and utterly unworthy to receive any favour or bleſſing from the Lord, thou haſt not yet attained to true Humility, nor ſet one ſtep forward towards Heaven.
But Secondly, The ſecond Qualification required in a Chriſtian, is Faith, Mark 16.16. Whoſoever believeth, and is Baptized, ſhall be ſaved; but he that will not believe, ſhall be damned, John. 3.15,16. God ſo loved the world, that he gave his only begotten Son, that whoſoever believed on him, might not periſh, but have everlaſting life. He that believeth not, is condemned already, becauſe he hath not believed on the only begotten Son of God. But becauſe it is common for all ſorts of perſons to think that they do believe, and that therefore they may lay claim to the promiſe of eternal life, I will give you the character of a lively ſaving Faith, without which it is impoſſible to pleaſe God.
1. True Faith worketh by love, conſumeth our Corruptions, and ſanctifieth the whole man throughout: ſo that our6 Faith to God, is ſéen in our faithfulneſs to men; out inviſible belief, by our viſible life; Faith and Holineſs, are as inſeperable as Life and Motion, the Sun and Light, Fire and Heat, Ice and Coldneſs, Honey and Sweetneſs.
Again, Faith believeth the threats of the Words, as well as the promiſes; and if ſuch as think they have Faith, did believe the truth of thoſe threatnings which God hath denounced againſt Swearers, Drunkards, Vnclean, Covetous, Ambitious, Vnjuſt, Envious, Malicous Perſons, and ſuch like Sinners, how durſt they then ſo wallow in theſe ſins? that if God inſtead of Hell, had promiſed Heaven for a reward unto them, they could not do more then they do. Many do ſottiſhly deceive themſelves with an opinion of Faith, who indeed believe not ſo much as the Devil doth, for he believes the threatnings of the Word, and trembles for horrour; but they go on in ſin, eve••ocking at the Menaces, and in the infidelity of their hearts, even give them the lye, ſaying, no ſuch things ſhall befal them: but what ſaith the Apoſtle, When they ſhall ſay, peace and ſafety, then comes on them ſudden deſtruction, 1 Theſ. 5.3.
7But Thirdly, True Faith is wrought by the Spirit of God, in the hearing or reading the Word at the time of a mans converſion, when God enlightens his mind, to ſee his loſt, undone, and periſhing condition, and convinceth him of his unbelief: ſo that whoſoever never ſaw himſelf to be without Faith, hath as yet, no Faith: for however many think it an eaſie matter to believe, yet he that goes about it, ſhall find that it is as hard a work to believe in the Goſpel, as to keep the Law; and only God muſt enable to both: It is eaſie indeed for a ſoul that was never burthened with ſin, that was never ſenſible of the filthineſs thereof, and of Gods wrath due unto it: ſuch a one thinks it a ſmall matter to believe; but this is a ſure rule, that that perſwaſion only which follows Humiliation, is Faith, and that which goes before it is Preſumption. Then,
Fourthly, True Faith, as it is wrought by the Spirit of God,•it brings forth the fruits of the ſpirit; mentioned, Gal. 5.22,23. Faith never goes alone, but hath a whole train of other Graces to follow her; as the Apoſtle ſaith, Add to your Faith Vertue, and to Vertue Temperance, and to Temperance8 Patience, and to Patience Brotherly kindneſs, and to Brotherly kindneſs Charity; theſe and many more do always accompany a lively Faith. But to proceed.
The third Qualification which I mentioned, is True Repentance; and that is through change, wrought in the whole man, whereby he becomes a new Creature, and turns from every ſin, to the contrary good; from Pride, to Humility; from Drunkenneſs, to Sobriety; from Vain Diſcourſe, to Holy Communion; from Covetouſneſs, to Liberallity; from Laciviouſneſs, to Chaſtity: and this not only for a little while, but even ſo long as he lives: which repentance is ever accompanied with a hatred of the ſin we turn from, and a love of that good we turn unto; and is uſually procured by the conſideration of Gods unſpeakable goodneſs towards us, according to the Apoſtle; The goodneſs of God leadeth thee to Repentance. When we come to conſider what God hath done for us, how he Created us after his own Image; and when by ſinning we had loſt the ſame, and plunged our ſelves into miſery, he ſent his only Son to redeem, and regain our happineſs, how his merits are9 renewed daily towards us, in preſerving, providing for us, and how ill we repayed the Lord for the ſame, when inſtead of living to his Glory, we have gloried in doing ſuch things as do greatly diſhonour him, being rebellious, ſtubborn, diſobedient to all his Holy Laws and Commandements, abuſing his Merits, ſlighting his Promiſes, deſpiſing his Iudgements, and turning his Grace into Wantonneſs, thereby vexing, grieving, and quenching his Holy Spirit: and yet, notwithſtanding this, and much more, the Lord doth ſtill ſpare us, and let us live, whereas he might juſtly cut us off, and caſt us into Hell: he doth ſtill wait to be gracious, he calls us to come and accept of frée Mercy, and promiſes to pardon and paſs by what is paſt, if for the future we will amend our lives. This is that which makes us to loath our ſelves, to lye low before the Lord, to be exceedingly ſorry that we ſhould be ſo vile, and ſo unworthy, as to offend ſo gracious a God; this breeds a diſpleaſure againſt our ſelves, and our ways, and a hatred againſt ſin: from hence ariſeth in our hearts a full pu•poſe and reſolution10 to forſake every evil way, and to walk in newneſs of life; and this is true repentance, without which none can be ſaved: for except ye repent, ye ſhall all likewiſe periſh: and except a man be born again, he ſhall in no wiſe enter into the Kingdom of Heaven: but whoſoever doth repent him of his ſins, from the bottom of his heart, ſo as utterly to forſake them, he ſhal find mercy: the Lord hath promiſed it, and it ſhall ſurely be performed. But,
Fourthly, The next qualification I am to ſpeak of, is Love, and that is twofold.
1. To God himſelf: Thou ſhalt love the Lord thy God with all thy heart, with all thy mind, and with all thy ſtrength.
2. To our Brethren: This is my Commandment, ſaith Chriſt, that ye love one-another, even as I have loved you: And that we may know how to expreſs our Love, he ſaith in another place, If ye love me, keep my Commandments: he that ſaith he loves God, and yet keepeth not his Commandments, is a Lyar. If we have a friend that we love dearly, how careful are we to pleaſe him? how unwilling11 to do any thing which might procure his anger? we think no labour nor pains too much, imployed in ſerving him, we ſpare no coſt nor charge, to expreſs our high eſteem of his friendſhip: but hath not God been a greater friend to us then any man can be? ought we not much much more to love him, who is infinitely worthy to be beloved for his own ſake, if he had never done any thing for us? but now if we be careleſs in his ſervice, negligent in performing what he requires of us, unwilling to part with any thing, that he calls to us for, it ſeems•…r Love is very cold: this is not loving God with all our hearts, when we will do more for an acquaintance, or a relation, then for him. Indeed, God doth not ſtand in need of what we can do; he is beyond the reach of our good works: our love cannot add to his Bleſſedneſs; as David ſaith; My goodneſs tendeth not to thee. Yet he requires that in teſtimony of our Love and thankfulneſs to him, for what we have received from him, we ſhould ſhew forth the ſame in all expreſſions of Kindneſs and Charity, to thoſe that may be benefited thereby: and it is a ſure12 rule, he that loves God, for his own ſake, will love his Brother for Gods ſake. A true and pious Chriſtian deſtres to do ſomething for Chriſt, who hath done and ſuffered ſo much for him, and who is pleaſed to take that ſo kindly, which we do for his ſake, that he hath promiſed whoſoever ſhall give but a cup of cold water in his Fame, he ſhall not go unrewarded: Therefore if thou beareſt any good will to God or Chriſt, whom it is not in thy power to pleaſure, thou wilt ſhew thy thankfulneſs to him in his Children, who are bone of his bone, and fleſh of his fleſh: it is impoſſible that he who hath Love ſhould be ungrateful: Mary Magdalen had received much, and this made her love much, and loving much, ſhe thought nothiog too much to beſtow, even upon the moſt remote members of Chriſt, to expreſs her thankfulneſs. An ingenious diſpoſition cannot receive favours without thoughts of return: Behold thou haſt been careful for us, ſaith Eliſha to the Shunamite: with all this care, now what is to be done for thee? ſo ſaith the true Chriſtian: Behold O Lord, thou haſt been13 exceeding gracious, thou haſt conferred great benefits upon me, now how can I ſufficiently expreſs my thankfulneſs unto thee, for the ſame. What ſhall I render to the Lord for all his mercies? ſaith David. Indeed all that we can do is too little, but God doth not look for ſuch Love and Service from us, as he is worthy to receive, but as we are able to give: and it is for our own good that he would be ſerved and magnified by us, that ſo he may reward our labour of Love, with everlaſting bliſs and happineſs.
Now the beſt way to make it appear that the Love of God is ſhed abroad in our hearts, is to be fruitful in the Works of Piety and Charity, Pure Religeon, and undefiled before God, ſaith St. James, Is to viſit the fatherleſs and widows in their adverſity, and to keep himſelf unſpotted from the World. Love is the fulfiling of the Law, Rom. 13.10. We ought ſo to love our Neighbour as our ſelves. But how do we ſo, if we take not care for them, as we do for our ſelves? Doſt thou ſee any one in affliction, or want comfort? conſider,14 if thou wert in ſuch a condition, as God knows how ſoon thou maiſt, wouldſt not thou in thy need be relieved? Why then ſurely 'tis reaſon thou ſhouldſt do to others, as thou wouldſt have them do to thee; and for our encouragement to this duty of Love or Charity. Conſider that Chriſt accounts that which is done to his poor members here on earth, as done to himſelf; as appears by many expreſs Teſtimonies of Scripture. VVhen I was an hungred, ye fed me; when I was naked, ye cloathed me; when I was in priſon, ye viſited me; for in as much as ye did it to one of theſe little ones, that believed in me, ye did it unto me, Mat. 25.34, &c. He that giveth to the poor, lendeth to the Lord, Prov. 19.17. To do good and to diſtribute, forget not, for with ſuch Sacrifice God is well-pleaſed: look not every man on his own things, but every man alſo on the things of other men: let the ſame mind be in you, which was even in Chriſt Ieſus, Phil. 2.4,5,6. He that is endued with this Grace of Love will open his hands to ſuch as are in want: and ſo far as his ability extends, will lend or give to them ſufficient for their need: as God commands, Deut. 15.8. It will15 make a man of Jobs Spirit, who would not eat his morſels alone, but invited the fatherleſs to eat with him, Job 31.17. It will make a man love his enemies, and do good to them that do hurt to him, Luke. 6.35. Yea more, it will make a man lay down his life for the brethren, 1 John. 3.16. Theſe are the properties of Chriſtian Love, which will appear more or leſs in the life of every true believer: but he that hath this worlds good, and ſeeth his Brother in want, and yet hath no compaſſion of him, how dwells the love of God in that man?
But in the Fifth and laſt place, Obedience to Gods will and Commandments is the main Duty of every Chriſtian, Heb. 5.9. Chriſt is ſaid to be the Author of eternal Salvation unto all that obey him: not unto them which continue in their rebellious wickedneſs, and never ſubmit to be ruled by the Scepter of his word: Chriſts blood was ſhed for ablution, as well as abſolution: as well to cleanſe from the ſoil and filth of ſin, as to clear and free from the guilt of ſin, Rom. 6.5,6. God hath choſen us in Chriſt from the Creation of the World, that we ſhould be holy, and16 without blame before him in Love, Eph. 1.4. They therefore that never come to be Holy, never were choſen. We are ſaid to be Created in Chriſt Ieſus unto good works, which God hath before ordained, that we ſhould walk in them: Chriſt came not to ſave us in our Sins, but from our ſins: to redeem unto himſelf a peculiar people, Zealous of good works: and it i•his Commandment: Let your light ſo ſhine before men, that they may ſee your good works and glorifie your Father which is in Heaven. Yea, the Lord hath bound it with an Oath: that whomſoever he redeemeth out of the hands of their ſpiritual enemies, they ſhall worſhip him in Holineſs and Righteouſneſs all the days of their life, Luke 1.73, &c. This is that obedience which is better then Sacrifice, and without which let none expect to be ſaved: for God hath ſaid, VVithout Holineſs no man ſhall ſee the Lord: be ye therefore holy, even as God is holy. There are many wicked men, who go on in a continual courſe of ſin, and make no conſcience of obeying Gods Word, or of walking in his ways: yet they17 think themſelves good Chriſtians, and doubt not of their Salvation: every drunken beaſt and blaſpheamer thinks to go to Heaven, though none ſhall come there, nor once ſee God without Holineſs, which they abhor.
One minds nothing but his Cups: another nothing but his Coyn: a third only his Curtizan: yet all theſe appoint to méet in heaven, but this is not the way thither, 1 John 2.16. The Luſt of the Eye, and the pride of Life is a broad way indeed, but not to Heaven: Or, Know ye not, ſaith the Apoſtle, the unrighteous ſhall not enter into the Kingdom of God: be not deceived, neither Fornicators, nor Adulterers, nor Unclean perſons, nor Covetous, nor Drunkards, nor Swearers, nor Lyars, can claim any intereſt in the promiſe of eternal life, by Chriſt Jeſus: For that grace of God which bringeth ſalvation, teacheth us to deny all ungodlineſs and worldly luſts, and to live god•y, righteouſly, and ſoberly in this preſent world, Tit. 2.12. If Chriſt be not our King to govern us, be will neither be our Prophet to forewar•, nor our Prieſt to expiate. Except we forſake our ſins, God will never forgive them: it cannot18 conſiſt with his Iuſtice to pardon ſuch as continue in an evil courſe of life, if Chriſt hath freed us from the damnation of ſin, he hath alſo freed us from the dominion of ſin: if with his blood he hath quenched the fire of Hell for us, he hath alſo quenched the fire of Luſt in us: Chriſts Iuſtifying blood, is given by his Sanctifying Spirit. Therefore ſuch as have no government of their Paſſions, no conſcience of their Actions, no care of their lives: whatever they think or pretend, they have no portion nor ſhare in the promiſes of the Goſpel. How many that would be accounted Chriſtians, and think to go to heaven, yet in ſundry particulars fall ſhort of many wicked reprobates recorded in Scripture, who never had the hearts, upon the hearing the threatnings of the Word, to relent, and humble themſelves with Ahab, to confeſs their ſins, and deſire the people of God to pray for them: with Pharaoh to be affected with joy in hearing the Word, and practice many things: with Herod to be zealous againſt ſin: with Jehu, willing to part with a good part of their goods: with Ananias, to forſake the world and all their hopes in it, to follow Chriſt as Demas19 and others, to venture their lives with Alexander the Copper-ſmith, in cleaving to the truth. Yea, it is ſaid of Judas himſelf, that he repented: there is Contrition: he ſaith, I have ſinned: there is Confeſſion: and he reſtored the money again: there is Satisfaction, which is all the Papiſts repentance: and yet he is Judas the Son of perdition ſtill. Now examine thy ſelf, and try whether thou doſt not come ſhort of theſe: if ſo, it is but madneſs for thee to pleaſe thy ſelf in a falſe conceit of thine own Happineſs. Vngodly men think God is all mercy, yet the Word tells us he is a conſuming fire, and a jealous God: and how can they expect he ſhould be merciful to them, who are•nmerciful and cruel to him, to his, and to their own ſouls? Indéed the Lord is very gracious and ready to forgive ſuch as are humble and penitent ſinners, who are willing to be cleanſed from their ſins, and to put away the evil of their doings, and abhor themſelves becauſe of their iniquities: he is exceeding merciful, and full of compaſſion to ſuch: but to thoſe that wilfully go on in wickedneſs following the luſts and deſires of their own hearts, he will not ſpeak peace to them,20 but if they repent not, he will come in flames of Fire to take vengeance upon them.
Therefore conſider this, all ye that forget God, leaſt he tear you in pieces, and there be none to deliver. Yea, conſider well all you that read or hear this Book, wha•great difference there is betwixt a Chriſtian in name, and a Chriſtian indeed: examine your hearts throughly, and try your ſelves by this Touchſtone, and ſée whether you were ever as yet truly humbled under the ſight and ſence of your Original Corruption, and Actual Tranſgreſſion: whether ſin hath ever been a burthen unto you, and your greateſt grief: whether you were ever ſavingly enlightned to diſcern the hidden miſteries of the Goſpel, and enabled in ſame meaſure to lay how upon Chriſt by a lively Faith, ſuch as purifieth your hearts, and makes you prize Chriſt more then all things in the world? whether you did ever with hatred of your〈◊〉, turn from them, and return unto God〈◊〉true repentance, and are become new Creatures, to what once you were: whether you love God with all your hearts, being careful to pleaſe him, fearful to21 offend him, willing to part with any thing that is near or dear unto you, when he calls for it: whether you are obedient to his will, in keeping his Commandments, in ſanctifying his Saboths, in walking in his ways, in obſerving his Statutes to do them, in leading a Godly, Righteous and Sober Life, in doing good to all, where it lies in your power, in loving your enemies, and rendring good for evil, in honouring God with your ſubſtance, and living holily, righteouſly, and unblamably in this preſent World: if not, then all your confidence is but preſumption, and Chriſt will ſay unto you in the laſt day, Depart from me, I know you not.
O that God would open your eyes, and let you ſee thoſe things which concern your everlaſting peace, before you go from hence and be no more ſéen.
Every Man's Duty, AND The Godly Man's Practice: OR, Exhortations to Love God.
Drawn from the Conſideration of his great goodneſs towards us, and the many mercies, favours, and benefits, which we daily receive at his hands.
Which may ſtir up every one to the greateſt meaſure of thankfulneſs, and perſwade us all to live unto Gods Glory.
Very profitable for theſe times wherein Iniquity doth abound, and the Love of many waketh Cold.
London, Printed for W. Thackeray, at the the Angel in Duck-Lane. 1673.
AS great favours beſtowed upon a Perſon of an Ingenious diſpoſition, are as ſo many Cords to draw his Affections towards the Benefactour, ſo the conſideration of thoſe unſpeakale Mercies and Benefits which we have received from God is the ſtrongeſt Matide to ſtir up our hearts unto thankfulneſs, and to knit our hearts unto the Lord in the inſeparable bands of Love. Now to the end that all which read or hear this Book, may know how much they ſtand engaged unto God, I ſhall give you a taſte of his goodneſs, & let you ſee what he hath done for us, as in the firſt place he gave us our ſelves, and all the Creatures to be our ſervants, yea be created us after his own Image, in Righteouſneſs and Holineſs, and in perfect knowledge of the Truth, with a power to ſtand, and for ever to continue in a moſt bleſſed and happy condition, and this deſerves all poſſible thankfulneſs, but this was nothing in compariſon, for when we were in a ſad condition, when we had forfeited all this and our ſelves, when by ſin we had turned the Image of God into the Image of Satan, and wilfully plunged our Souls and Bodies into eternal Torments, when we were become his enemies, mortally hating him, and to our utmoſt, fighting againſt him, and taking part with his enemies Sin and Satan, not having the leaſt thought or deſire of reconcilement, but a perverſe and obſtinate will to reſiſt all means thereunto, he did redéem us, not only without asking, but even againſt our wills, ſo makeing of us (his curſed Enemies) ſervants of ſervants, Sons of Sons, Heirs and Coheirs with Chriſt, here was a fathomleſs depth, a wonder beyond all wonders. But that we may the better conſider what an alms or Boon God gave us when he gave us his Son, obſerve that when neither Heaven nor Earth could have yeilded any ſatisfactory thing beſides Chriſt; that could have ſatisfied Gods juſtice, and merited heaven for us, then God in his infinite wiſdom and goodneſs did not onely find out a way to ſatisfie his juſtice and the Law, but gave us his Son, his only beloved Son out of his boſome, and his Son gave himſelf to dye the moſt Shameful, Painful, and Curſed death of the Croſs to redéem us: That whoſoever believeth in him ſhould not periſh, but have everlaſting Life, John 3.16. The very thought of which death when he came to it, together with the Weight and burthen of our ſins, put him into ſuch an Agony in the Garden, that it made him to ſweat even Drops of Blood, a mercy beſtowed, and a way found out, may aſtoniſh all the Sons of Men, and Angels in Heaven, wherefore wonder at this ye that wonder at nothing, that the Lord ſhould come with ſuch a price to redeem our worſe then loſt ſouls, and to bring Salvation unto us, even againſt our Wills. The Lord Ieſus being rich for our ſakes became poor, that we through his poverty might be made rich. 2 Cor. 8.9. Even the eternal God would die that we might not Dye Eternally, and that which is further conſiderable, it coſt God more to redéem the World then to make it. In the creation he gave us our ſelves, but in the redemption he gives us himſelf, the creation of all things coſt him but ſix days to finiſh it, the Redemption of Man coſt him thrée and thirty years: in the creation of the world, he did but only ſpeak the word. In the Redemption of Man, he both Spake, and Wept, and Swet, and Bled, and dyed; yea the ſaving of one Sould is more and greater then the making of the whole world, but further to illuſtrate this Love, conſider that Salvation ſtands in two things.
O! who can expreſs how great a Mercy it is to be delivered from Hell, where we ſhould for ever have lain in fire and Brimſtone, kept in the higheſt Flame, by the Vnquenchable Wrath of God, where there is nothing but Darkneſs and Horror, wailing and wringing of hands, deſperate yellings and gnaſhing of Teeth. There ſhall be Puniſhment without pity; Miſery, without any mercy; ſorrow, without ſuccour; crying without Comfort, Malice without Meaſure, Torment without eaſe, where the wrath of God ſhall ſeize mens ſouls and bodies, as the flames of fire doth in the Lump of Pitch and brimſtone, in which flame they ſhall ever be burning and never conſumed, ever dying, and never dead, ever roaring in the pangs of death, and never rid of thoſe pangs, ſo yt after they have endured them, ſo many thouſand years, as there are blades of Graſs on the Earth, or ſands in the Sea, they ſhall be no nearer the end of their Torments then they were the very firſt day that they were caſt into them, yea ſo far are they from ending, that they are ever beginning. It were Miſery enough to have the Headach Toothach Chollick Gout, burning in the fire, or if there be any thing more grievous, yet ſhould all theſe and many more meet together in one man at one inſtant, they would come infinitely ſhort of the pains of Hell, yea they would be but as ſtinging of Ants to the Laſhes of thoſe Scorpions, but as drops to thoſe Vials of Wrath, as Sparks to that flame, the Furnace of Babel was but a flea biting to this tormenting Tophet prepared of old, ſo that it were happy for reprobate Spirits if they were no worſe then Toads or Serpents, as conſider if a dark dungeon here be ſo loathſome, what is that Dungeon of eternal, of utter Darkneſs? if natural fire be ſo terrible, what is Hell fire where both Soul and Body ſhall fry in everlaſting flames, and continually be tormented by infernal Fiends, whoſe ſociety alone would be ſufficiently frightful? Theſe things deeply weighed, O! how would it heighten our love to God and to Chriſt, who might have left us in our wretched eſtate to have undergone much more then is here ſpoken of. But bleſſed be his Name who hath delivered our Souls from the pit of deſtruction, and not only ſo but hath reinſtated us again into Gods favour, and prepared Manſions of Glory for us in the Kingdome of Heaven, where we ſhall ſée the Bleſſed Face of God, which is the Glory of all ſights; the ſight of all glory: there ſhall all tears be wiped from our Eyes, there ſhall be no pain nor complaint, no Hunger, Thirſt, Weariſomneſs, or Templation to diſquiet us, there is no death nor dearth, no miſery nor ſickneſs, but joys and pleaſures; never ebbing, but ever flowing to all contentment. There, O there, one day is better then a thouſand, their is reſt from our labours, peace from our enemies, fréedome from our Sins, what pleaſure ſhall we take in the company of Saints and Angels, in whom there is nothing, but what is amiable, comfortable, and delectable? There is all things that we can deſire, Beauty, Riches, Honour, Pleaſure, long life, or whatever elſe can be named, no place ſo glorious by creation, ſo beautiful with delectation ſo rich in poſſeſſion, ſo comfortable for Habitation, nor ſo durable for laſting, there are no eſtates, but inheritances, no inheritances but kingdome, no Houſes but palaces, no Meals but feaſts, no noiſe but Muſick no Rods but Scepters, no Garments but Robes, no Seats but Thrones, no Coverings for the Head but Crowns: there we ſhall rejoyce for the pleaſantneſs of the place we poſſeſſe, for the glory of our Souls and Bodies, which we have put on for ye World, which we have overcome, for Hell which we have eſcaped, for the joys of heaven which we have attained unto, we ſhall have joy above us, by the Beatifical Viſion and ſight of God, joy within us by the peace of Conſcience, even the joy of the Holy Ghoſt, and joy round about us by the bleſſed Company and Fellowſhip of our Aſſociates the Holy Saints and Angels: Oh! the multitude and fullneſs of theſe joys, ſo many that only God can number them, ſo great that he onely can eſtimate them, of ſuch rarity and perfection, that this World hath nothing comparable unto them: Oh! the Tranſcendency of that Paradiſe of Pleaſure, where is joy without Heavineſſe, Bleſſedneſſe without Miſery, light without darkneſs, health without Sickneſs, Abundance without Want, Eaſe without Labour, Liberty without Reſtraint, Security without Fear, Eyes without Tears, hearts without ſorrow, Souls without Sin; where ſhall be no evil heard of to affright us, nor good wanting to chear us, for we ſhall have what we can deſire, and we ſhall deſire nothing but what is good. Here we have knowledge mixed with Ignorance, faith mixed with doubting, peace with Trouble, but then we ſhall know God, even as we our ſelves are known of him, then ſhall faith be ſwallowed up in fruition, and then ſhall we have peace, even full without want, pure without mixture, and perpetual without all fear of forgoing.
What ſhall I ſay? God of his goodneſs hath beſtowed ſo many, and ſo great mercies upon us, that it is not poſſible to expreſs his bounty therein, for if we look inward we find our creatours merits, if we look upwards, his Mercy reacheth up into the Heavens, if Downwards, the Earth is full of his goodneſs, and ſo is the broad Sea, if we look about us, what is it that he hath not given us? Air to breath in, fire to warm us, water to cleanſe and cool us, Cloaths to cover us, Food to nouriſh us, Fruits to refreſh us, yea delicates to pleaſe us, Beaſts to ſerve us, Angels to attend us, Heaven to receive us, and which is above all, himſelf, and his own Son to be enjoyed of us, ſo that whitherſoever we turn our Eyes, we cannot look beſides his Bounty, yea we can ſcarce think of any thing more to pray for, but that he would continue thoſe Bleſſings which he hath beſtowed on us already, yet, we covet ſtill as though we had nothing, & live as if we knew nothing of his Beneficience, we are bound to praiſe him above any Nation whatſoever, for what Nation under Heaven enjoys ſo much light, and ſo many Bleſſings as we? God might have ſaid before we were formed, let them be Loads, Monſters, Infidels, Beggars, Bond-ſlaves, Idiots, or Madmen, ſo long as they live, and after that, caſt aways for ever and ever. But he hath made us to the beſt likeneſſe, and nurſed us in the beſt Religion, and placed us in the beſt Land, and appointed us to the beſt and only Inheritance, even to remain with him in Bliſſe for ever: Yea thouſands would think themſelves happy if they had but a peice of our Happineſſe, for whereas ſome Bléed, we ſleep in ſafety, others Beg, we abound, others ſtarve, we are full fed, others grope in the dark, our Sun ſtill ſhines, we have Eys, Ears, Tongues, Feet, Hands, Health, Liberty, Reaſon, others are Blind, Deaf, Dumb, Sick, Maimed, Impriſoned, Diſtr•cted, and the like, yea God hath removed ſo many evils from us, and conferred ſo many good things upon us that they are beyond thought and imagination, for if all the World were turned into a book, and all the Angels deputed writers therein, they could not ſet down all the good which Gods Love in Chriſt hath done us. For thoſe millions of mercies which we have received ſince we were born, either for Soul or Body, even to the leaſt bit of Bread, or ſhall to eternity (of which we could not well want any one.) Chriſt hath purchaſed of his Father for us, and yet God the Father alſo hath of his frée grace and mercy given us, in giving us his ſon. Yea God is many times Working our good, when we leaſt think upon him, as he was creating for Adam an help-meet for him, when he was faſt aſleep, and as much do we owe God for the Dangers from which he delivereth us, as for the great Wealth and Dignities whereunto he hath always raiſed us.
Now what ſhall we render unto the Lord our God, ſo good and Gracious in way of Thankfullneſſe, for all theſe his Merits. The Contribution of Bleſſings require Retribution of Thanks, or will bring diſtribution of Plagues, neither could we poſſibly be unthankful, if we ſeriouſly thought upon what God gives, and what he forgives, for in Reaſon hath he contrived ſo many ways to ſave us, and ſhould not we take all occaſions to glorifie him? hath he done ſo much for us, and ſhall we deny him any thing that he requires of us? though it were our lives, yea our Souls, much more our Luſts: we have exceeding hard hearts, if the Blood of the Lamb cannot ſoften them; ſtony Bowels, if ſo many Mercies cannot melt them, was Chriſt Crucified for our Sins, and ſhould we by our ſins crucifie him again? Oh let the meditation of what God and Chriſt hath one for us, make us do what we are able for him again; for did Chriſt do all this for us, and ſhall we do nothing for him? like favours require like gratitude. Mary Magdalen was a great Sinner, and ſhe had much forgiven her, therefore ſhe loved much, ſo ſhould every one of us do likewiſe, wherefore if we have any ingenuity in us, it will make us direct all our thoughts ſpeeches and actions to Gods glory, as he hath directed our Eternal Salvation thereunto.
But to help and further you herein, if you be willing ſo to do, take theſe few directions.
Firſt, Let theſe things be never out of the Minds, memories, and Mouths of thoſe whom Chriſt hath done thus for, let every one of us, ſay with Holy Bernard: Lord if I owed my whole ſelf unto thee, forgiving me my ſelf in my Creation, what have I left to pay for giving thy ſelf for me to ſo cruel a Death, to procure my Redemption? which was not ſo cheap as my creation, great was the Benefit that thou wouldeſt Create me of nothing, but what tongue can ſufficiently expreſs the greatneſs of the grace that thou didſt redeem me with ſo dear a price when I was worſe then nothing, we are full of thy goodneſs: O! let our Hearts run over with Thankfulneſs: and let us ſay with David; O Lord what is Man that thou art ſo mindful of him? What ſhall I render unto thee O Lord for all theſe thy Benefits, but Love thee my Creatour and Redeemer and become a new Creature. How can any Rational Man meditate on ſuch unbottomed a Love, and not ſtudy and ſtrive for an anſwerably, thankful, demeanour? if a friend had given us but the thouſandth part of what he hath, we ſhould heartily love him all our lives, and think no thanks ſufficient: what price then ſhould we ſet upon Ieſus Chriſt, who is the life of our lives, and the Soul of our Souls: Surely this ſhould at leaſt make us part with our neareſt, deareſt, and ſweeteſt darling Sins to ſerve him in Righteouſneſſe, and Holineſſe, every Day, every Hour, all the Days of our Lives, what a Brutiſh and Barbarous unthankfulneſſe and ſhame, were it that God ſhould part with his Son, and his Son with his own precious blood for us, and we not part with our ſinful Luſts and Delights for him.
But Secondly, Hath Chriſt done all this for us his Servants? ſo much, and ſo many ways obliged to him, then let us do what we are able for him again.
1. Let us be zealous for his Glory, and take his part when we ſee or hear him diſhonoured, for as Auguſtine ſaith, There can be no Love where there is no Zeal. Well Born Children are touched to the Quick with the Injuries of their Parents. And it is a baſe Vile and unjuſt Ingratitude that can endure the diſgrace of them under whoſe ſhelter they live.
2. Let us ſeek to draw others after us from Satan unto him.
3. Do we all we can to promote his Worſhip and Service.
4. Take all good occaſions to publiſh to others how good God is, and what he hath done for us.
5. Let us wholy aſcribe all the good we have, or do to free Grace, and give him the Glory of his Gifts, imploying them to our Maſters beſt advantage.
6. Let us (that we may expreſſe our Thankfullneſſe unto him) ſhew kindneſſe to his Children and poor Members, who are Bone of his Bone, and Fleſh of his Fleſh.
7. Abhor we our ſelves, for our former unthankfulneſſe, and our wonderful provoking of him.
8. Hearken we unto Chriſts Voice in all that he ſaith unto us, and expreſſe our Thankfullneſſe by our Obedience: Yea all this let us do, if we do it but for our own Sakes, for what ſhould we have if we did thus ſerve Chriſt who hath done all theſe things for his Enemies, neglecting and diſhonouring him. 'Tis true we cannot properly be ſaid to do any thing for him, that have all we have from him, or if we could give him our Bodies and Souls, they would be ſaved by it, but he were never the better for them, yet we may do theſe and the like things, which he accounts and rewards as done to himſelf.
Now theſe things we ought to do, thus thankful we ought to be to God, for his ineſtimable and unſpeakable Benefits towards us. But do we thus requite the Lord? or do we what we are able for him again. O that I could ſay we did, yea I would we were but ſo thankful to Chriſt for all his Mercies (the leaſt whereof is greater then all the Courteſies of Men) as we are to a friend for ſome one good turn. But Wo worth us a people not worthy the Crumbs of Chriſt, and our Maſters leaſt Mercy, yea well worthy of more Plagues, then either Tyre or Sidon; Sodom or Gomarah, or any People ſince the Creation, for as if all that Chriſt hath done for us, were nothing to move us, we are ſo far from being thankful, from loving, and ſerving him, that did we ſeriouſly think of Chriſts love, and our odious unthankfullneſſe, and compare Gods goodneſſe with our ingratitude, rightly, weighing how we have from time to time abuſed his Mercy, and thoſe many means of grace which he in his long-ſuffering hath afforded for our reclaiming, it would even make us Speechleſſe like him in the Goſpel, as neither expecting pardon, nor daring to ask it; yea it is the unſpeakable Mercy of the Lord, that our Land hath not long ſince Spued us out, and that we are not at this preſent frying in Hell, for whereas God hath removed ſo many evils Spiritual and Corporal; Temporal and Eternal from us, and conferred ſo many good things upon us that they are beyond Thought and Imagination, we have ſtriven to multiply offences againſt him, and to make them as infinite in Number as his Bleſſings, we have done nothing from our Infancy, but added Sin for Sin, as he hath added Mercy to Mercy, whereby our Sins are become for Number as the Sands of the Sea, and as the Stars of Heaven, may not God juſtly another day call heaven and earth to witneſſe againſt us, that he would have ſav'd us, yea, did woe us to accept of Salvation, ſaying: Turn ye, turn ye, for why will you Dye O People of England: But we would not be Converted nor Saved, for whereas God hath offered us a Pardon (in rendering Chriſt unto us upon the Condition of Faith and Repentance) even his own Son, to be a means of our Reconciliation, we are ſo far from accepting it thankfully, that we not onely Refuſe and Contemn it, but in a manner derided the offer of it our ſelves, appoſe the Goſpel of glad Tydings, and perſecute Chriſt in his Members, either with Hand or Tongue, or both, we are (moſt of us) ſo far from being Holy our ſelves, that we hate Holineſſe in others, for if any become Religious and Conſcientious, and will not for Company grievouſly Sin againſt God, Wrong their Bodies, deſtroy their own Souls, and Willfully leap into Hell Fire with us? we Envy, Hate, Cenſure, Scoff at, Nick-Name, Rail on and ſlander them, that we may Diſcourage them in the Way to Heaven, baffle them out and make them aſhamed of their Holy profeſſion, and Religious Converſation, and ſo conſequently pull them back to the World, that ſo we may have their Company here in Sin, and hereafter in Torment: Oh fooliſh People and unwiſe thus to requite the Lord: Our horrid Sins are grown up unto Heaven, in regard whereof we may juſtly be confounded and aſhamed to lift up our Eyes to him who is a Lord, ſo great and terrible, of ſuch Glorious Majeſty and Infinite Purity, what then ſhall we ſay to theſe things. Is there any Hope left for ſuch Vile Creatures as we are, yea ſurely for God doth ſtill afford us time to Repent, and the Goſpel of glad tydings doth ſtill continue amongſt us; the Miniſtery of Reconciliation is Preached unto us, and if we will at laſt come in with humble ſubmiſſion, and yield to be governed by the Lord Ieſus Chriſt, and live the reſt of our days to his will, in beleiving in him in Loving, Honouring, and obeying him, there is no queſtion but God will fréely forgive what is paſt, and receive us again into his favour; which the Lord of his Mercy grant for Ieſus Chriſt his ſake.
The Ready Way TO GET RICHES: OR, THE Poor Man's Counſellor.
Teaching them How of Poor & Miſerable, They may Become Wealthy and Happy.
Very ſeaſonable for theſe Times, wherein all are Poor, or not pleaſed; or both when they need be neither.
London, Printed for W. Thackeray, at the Angel in Ducklane. 1673.
HOw to become wealthy and happy is a thing ſo generally deſired that it ſeems to be a principal naturally rooted in the Heart of every man, as who and where is the man yt deſires not to be rich and happy, I dare ſay if the great Chain who is ſaid to have a Tree full of Pearls hanging by cluſters ſhould but make Proclamation that whoſoever would•pair to him ſhould have plenty of Gold, he might drive ſuch a trade as would ſoon make him a Bankrupt, for as ye Prophet obſerves, every one from the greateſt unto the leaſt is given unto Covetouſneſſe, Jer. 6.13 All gape after Gain, and how to get is each Mans thought from Sun to Sun. Now to anſwer every mans deſire, & to acquaint them how of poor melancholly and miſerable they may become rich, happy, and chearful, is my preſent purpoſe, and the task I have taken in•and, the which I ſhall do from the Word of God. Nor need it ſeem ſtrange, that for the improving of Mens outward eſtates, I preſcribe them rules & directions from thence, for would we be inſtructed in any neceſſary Truth, whether it be concerning private families our ſelves, or be it touching God, the Church, the Comon-wealth, our Neighbors, and Friends, our Temporal, Civil, Spiritual, Eternal Eſtate, or in reference to our ſouls, bodies, names, eſtates, poſterities. We need but have recourſe to the written Word, for that alone is a Magazine of all needful proviſian, a Store-houſe of all néedful Inſtruction, and let a man ſtudy Machiavel and all the Machiavilians, and State-politians 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 ye means which tend thereunto, obſerve and follow thoſe Rules and directions which God hath preſcribed & appointed in his word which are principally fix, for as the Throne of Solomon was mounted unto by ſix ſtares, ſo is this Pallace of plenty & riches aſcended unto by ſix ſteps, ſet upon this ground already laid, for I find in the word ſix Infallible ways to becom rich, or ſix ſorts of men whom God hath promiſed to bleſſe with riches and outward proſperity, yt 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 ye world are ſure never to want. And theſe are the Main Heads unto which I ſhall draw all I ſhall ſay upon this ſubject.
Firſt, If any of poor would become rich, let him become religious, for godlineſſe hath the promiſes of this life, as wel as of the life to come, yea all temporal bleſſings that can be named are promiſed to ye godly, & to their ſeed, and to them onely, as both the old and new Teſtament do plainly and plentfully prove, as for inſtance, in Duteronomy ye 28. God hath promiſed that if we will hearken diligently unto his voice, obſerve and do all his Commandments, and walk in his ways, we ſhall be bleſſed in the City, and be 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, & in the Fruit of our Cattle, the increaſe of of our Kine, and the Flocks of our Sheep, yt he will bleſſe us in our Store-houſe•and in all that we ſet our hands unto, and make us plentiful in all good things, and that we ſhall have where with to lend unto many, and not to borrow, Verſ. the 1, to 15, and Chap. 7. verſ. 11, to 19. To which is added many the like places, as bleſſed is the man that feareth the Lord, and delighteth greatly in his Commandments, wealth and riches ſhall be in his Houſe, Pſal. 112. verſ. 1, to 4. Wait on the Lord and keep his way, and he will exalt thee to inherit the Land, Pſal. 37.34. The Lord will withhold no good thing from them that walk uprightly, Pſal. 84.11. Delight thy ſelf in the Lord, he ſhall give thee thine hearts deſire, Pſal. 37.3. Fear ye the Lord ye his Saints, for nothing wanteth to them that fear him, the Lyons 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 Commandments, and do thoſe things that are pleaſing in his ſight, 1 John 3.12. What rare and precious promiſes are theſe? •o which I might add many of the like nature, all which David had the experience of, who tells 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 ye bleſſings of goodneſſe, and ſet a Crown of Gold upon his head, Pſalm 2.1,2,3,4. And the like of Abraham and Lot and Job and Solomon. Let us firſt ſeek the Kingdome of God and his righteouſneſſe, and all other things ſhall be Miniſtred unto us, or come in as it were upon the Bargain, as our Saviour hath aſſured us, Mat. 6.33. Neither are theſe promiſes made onely to the obedient themſelves, but riches and all Earthly Bleſſings are entayled upon their ſeed alſo, Pſal. 112.2,3. His ſéed ſhall be mighty upon the earth, the Generation of the Righteous ſhall be bleſſed. Nor is riches & outward proſperity promiſed to the Godly and their ſeed, as others uſually enjoy them, that is, ſingly and barely, but they've a promiſe of them, with a ſupply of all other good things to be added thereunto, wch may make them every way happy, as that their proſperity ſhall be durable and laſting. That with riches they ſhall have credit, honour, & promotion, with long life added, that they ſhall be happy, and proſper in all they have or do, as having God their protector, who with Mercy is ſaid to compaſſe them about on every ſide, Pſal 32.10. That they ſhall be free'd from all fears and dangers, and obtain victory over al their enemies, together with Death, Hell, and the Devil, that they ſhall be fréed from the Law, and likewiſe from ſin, and the penalty thereof, that they ſhall have peace external, internal, eternal, and joy, even the joy of the Holy Ghoſt, which is both glorious and unſpeakable. That they ſhall not onely perſevere, but alſo grow in grace and true Wiſdome, that all things whatſoever ſhal make for their good, that both their perſons & performances ſhall be good & acceptable, which before were vile and abominable. That by the prayer of Faith they ſhall obtain of God whatſoever they ſhal ask in Chriſts Name, and according to his Word: and in fine, all other good things that can be named, whether Temporal, or Spiritual, or Eternal, are by the promiſe of God entayled upon them that love him and keep his Commandments, nor need we wonder at this, or once queſtion the ſame, for if he ſpared not his own Son; but delivered him to death for us, how ſhall he not with him freely give us all things alſo, Rom. 8.31,32. It is the Apoſtles argument; great, yea too great things for us to receive, but not too great, for the great and good God of Heaven and Earth to give, all the fear is on our part, whether we be ſuch to whom the promiſe is made, for all Gods promiſes are conditional, and though of theſe outward good things he hath promiſed abundance, yet it is upon the condition of faith & obedience, as appears by the afore mentioned places, ſo that if we be not wanting in our duty & obedience to God, God would not be wanting in any good thing to us, nor can we lock that God ſhould make good his promiſes, if we make them void by not obſerving the condition, if we will not dare to truſt God upon his promiſe ſo confidently, as we would a Friend or ſome great Man that is able and honeſt: Beſides the Lord hath promiſed that there ſhall be no want to them yt fear him, & no good thing will he with-hold from them that walk uprightly, Pſal. 34.9, and 84,11. Where obſerve two things, there ſhall be no want to ſuch, and ſuch ſhall want no good thing, ſo that he muſt be ſuch a one to whom the promiſe is made, and he muſt alſo be ſure that it is good for him which is promiſed; but oftentimes it is not good for a man to abound with earthly Bleſſings, as ſtrong Drink is not good for weak Brains, yea if any thing be wanting to a good man, he may be ſure 'tis not good for him, and then better that he doth want it, than that he did enjoy it. And what wiſe man will complain of the want of yt which if he had, would prove more hurtful than gainful to him, as a Sword to a Mad-man, a knife to a Child, drink to them that have a Feavor or the Drop•…e. No good thing will God with-hold, &c. And therefore not wants themſelves, which to many are alſo good, yea very good things, as I could reckon up many want, ſanctified is a notable means to bring to repentance to work in us amendment of Life, it ſtirs up to prayer, it weans from the love of the World, it keeps us always prepared for the ſpiritual Combate, diſcovers whether we be true believers or Hypocrites, prevents greater evils of ſin and puniſhments to come, it makes us humble, comfortable to Chriſt our head, increaſeth our faith, our joy, our thankfulneſſe our ſpiritual wiſdome, and likewiſe our patience, as I have ſhown at large in another Book cal'd the Chriſtians Comfort. To conclude, all good things were created for the good, and therefore they are called goods becauſe the good created them, for good men to do good withal. Therefore as Jacob got the bleſſing, ſo he got yt inheritance alſo, to ſhew that as the faithful have ye inward bleſſing, ſo they have the outward bleſſing too; when they will do them good, and cauſe them to do good, yea in this caſe even as the ſheafs fell before Ruth, ſo the Kiches ſhall fall in our way, as they did to Abraham and Lot, and Jacob, and Job, and Joſeph, upon whom riches were caſt, they knew not how, but as if God had onely ſaid, be rich, and they were Rich ſtraight, but that this is the true and onely way to Wealth and Happineſſe néeds no more proof then that which is recorded of Solomon, 1 Kings 3. 2 Chron. 1. Where the Lord appearing to him in a dream ſaid,•…k what I ſhall give thee, and he asking onely an underſtanding Heart to diſcern between good and evil, that he might the better Diſcharge that great place whereunto God had called him, wherein Gods glory and the peoples good were his Principal Aim and end: hear what the Lords Anſwer is: Becauſe this was in thine heart, and thou haſt not asked Riches, Wealth, or Honour; nor the life of thine enemies neither, yet haſt asked long life but haſt asked Wiſdome and Knowledge for thy ſelf, that thou mighteſt judge my people, over whom I have made thee King, Wiſdome and Knowledge is Granted unto thee, and I will give thee Riches, and Wealth, and Honour, ſuch as none of the Kings have had that have been before thee: neither ſhall there any after thee have the like. Yea he was ſo ſurpaſſing rich that he gave Silver in Jeruſalem as ſtones, 1 Kings 10.27. Loe the true way to Wealth, Honour, and Happineſſe is to deſire Grace that we may glorifie God, and do good: For clearing whereof I'le give you a Similitude. A Man ſpies a fair Apple on a Tree, hath a longing deſire unto it, whereupon he falls a ſhaking the Trée with all his might, at length it not onely comes down but many other come down to him together with it, and ſo much to prove that the way to become rich is firſt to become Godly.
Secondly, He that would be a Rich Man let him be a merciful Man, and do good with what God hath already given him, be it never ſo little, for there is not a more ſure and Infallible way to Increaſe and Multiply a mans outward eſtate, then in being charitable to ye poor, if we will believe Gods word, as what ſaith our Saviour, Give and it ſhall be given unto you, Good Meaſure preſſed down and ſhaken together and running over ſhall men give into your Boſome, Luk. 6.38. Mat. 7.2. Mark 4.14. And to this accord that place in the Proverbs. There is ye ſcattereth and is more encreaſed, but he that ſpareth more then is right, ſhall ſurely come to poverty. The liberal perſon ſhall have plenty, and he that watereth ſhall alſo have rain, Pro. 11.24,25. And ye like in ye Pſalms; Wealth and Riches ſhall be in the houſe of him that hath compaſſion of and giveth to the poor, Pſal. 112.3, to 10. See here how bounty is the beſt and ſureſt way to Plenty. But notable to this purpoſe is that, Pro. 28.37. He that giveth to the poor ſhall not lack, a rare and incomparable priviledge never to want, and yet this is a bargain of Gods own making, plenty ſhall furniſh the table where Charity takes away and gives to the Poor. He hath diſperſed abroad ſaith the Pſalmiſt and given to the poor, his Benevolence remaineth for ever, Pſal. 112.9. He hath always to give that hath a free and bountiful Heart to give, ſaith St. Bernard, and of this the Prophet Iſaiah doth aſſure us. The liberal man ſaith he deviſeth liberal things, and by liberality he ſhall ſtand, Iſa. 32.8. A man would think he ſhould rather fall by being ſo liberal & bountiful, but this is the beſt courſe to thrive & hold out. Nor was it ever known that God ſuffered a merciful and a bountiful man to want, ordering his affairs with diſcretion, Pſal. 112.5. But you have not heard a Tith of theſe promiſes, for the Scriptures no leſs abound in them, than ſilver did in the days of Solomon, of which only a few more, is what ſaith the wiſe man, Pro. 3. Honour the Lord with thy ſubſtance, & with the firſt fruits of all thine encreaſe, ſo ſhall thy barns be filled with abundance, and thy preſſes ſhall burſt with new Wine, in which regard that which is this way expended, may be likened to thoſe loves and fiſhes in the Goſpel, for as they did increaſe and multiply, even while they were diſtributing, ſo doth our Riches, and indeed all other gifts, even out o•…which the Hand reacheth to, the Mouth it ſelf is nouriſhed, and thus you ſee that either Old or New Teſtament be true, not getting but giving is the true & ready way to abundance, that to give in this caſe is the way to have, and that we are the richer for diſourſting, which makes Chriſoſtom ſay: That the gainfuleſt art is Alms giving, and hence it is that the Scripture compares it to ſowing of Seed, 2 Cor. 9.6. He yt ſoweth ſparingly ſhall reap ſparingly, but he that ſoweth bountifully ſhal alſo reap bountifully, the Apoſtle compares giving to ſowing, to note unto us the great gain and advantage that commeth thereby, and the Scriptures likewiſe compareth it to lending or putting money to intereſt, Pro. 19.17. He that hath pitty on the poor lendeth unto the Lord, and that which he hath given will he pay him again. The Lord is content to acknowledge himſelf the charitable Mans debter, yea by our liberality to the poor, our moſt gracious redeemer acknowledgeth his ſelf gratified & engaged, Math. 25.35,36, &c. And for as much as ye did it to the leaſt of theſe my Brethren, ye have done it unto me, the poor mans Hand is Chriſts Treaſury or Bank; and by putting thereinto a man becomes a Creditour to his Savior, neither will he pay or recompence us as we do our Creditours, for as Auguſtine well notes, what we receive by way of return, is not ten for an hundred, nor an hundred for ten, but an hundred for one, yea a thouſand thouſand for one, an hundred for one here in this World, and in the World to come, Life everlaſting, together with a Kingdome, even an immortal, eternal Kingdome of Glory and Happineſſe in Heaven, which is not to be valued with ten Thouſand Worlds, and why all this but in recompence of feeding, cloathing, and viſiting his poor Brethren and Members when they were deſtitute, where note but the incomparable and infinite difference between the receit and the return, as O the unmeaſurable meaſure of our Saviours Bounty; How happy is that man that may become a Creditour to his Saviour, heaven & earth ſhall be empty before he ſhall want a Royal payment; wherefore hearken to this all you ſelf-lovers yt are onely for your own ends, do you indeed love your ſelves & your ſouls, would you be rich indeed, and that both here and hereafter, then be charitable to the poor, even to the utmoſt of your Ability; for this giving is not onely an act of Charity, but of Chriſtian policy, ſince we ſhall not onely receive our own again, but the ſame alſo with great encreaſe, which made St. Auguſtine ſay: That the Charitable man is the greateſt Uſurer in the World: This is the Second means which God hath appointed for the Improvement of our outward eſtates, or the ſecond ſtep to riches and all outward proſperity: Viz. Bounty and Liberality to the poor.
The Third and Fourth are thankfullneſſe and humility, which are no way inferiour to the former.
Thankfulneſſe and Humility are the only means to enrich us with Gods bleſſings, but Pride and Vnthankfulneſſe is the onely way to make God withdraw, and take from us both himſelf and his Bleſſings: Becauſe the King of Aſſyria ſaid: By the power of mine arm have I done it, and by my Wiſdom, for I am prudent. Therefore ſaith the Lord I have removed the Borders of the people, and have ſpoiled their treaſures, & have pulled down ye inhabitants like a valiant man; Iſa. 10.13. Even ſo doth God deal with all proud ingrateful perſons. There is nothing more pleaſing to God, nor profitable to us, for the procuring the good we want, or continuing the good we have, then humility & thankfulneſſe, God will ſow their, and their only, plenty of his bleſſings, where he is ſure to reap plenty of Thanks and ſervice, ingratitude forfeits mercies, as Merchants do all to ye King, by not paying of cuſtome; becauſe Pharaoh ſaith: The River is mine own, therefore God ſaith, I will dry up the River, Ezek. 29.3. Iſa. 19.5,6. When the People ſought themſelves onely, and how to have their houſes ſcited and ſumptuous, neglecting the houſe of God and his honour, thus it fa•…ed with them, yea have ſown much and have reaped little, & he that earneth wages, earneth wages to put it into a bag with holes, ye looked for much and lo it came to little, & ye brought it home, I did blow upon it, I called for a drought upon the Land, and upon all that it bringeth forth, and upon all the labour of ye hands, &c. Again when they ſaught Gods glory, and were thankful, mark the difference, even from this very day will I bleſſe you ſaith the Lord, Hag. 1.4,5,6, &c. He yt is unthankful for a little is worthy of nothing, whereas thanks for one good turn is the beſt introduction to another, holy David was a man after Gods own Heart, and therefore he ever mixeth with his prayers, praiſes. Bleſs the Lord O my Soul ſaith he, and forget not all his Benefits, Pſal. 103.2. And being of a publick ſpirit he diſcovers the ſecrets of his skill, let the people praiſe thée O God, yea let all the People praiſe thee; the•ſhall the earth bring forth her increaſe, and God even our God ſhal give us his bleſſing, Pſal. 67.5,6,7. Wherefore be not like the Swine that feed upon the acorns, without ever looking to the Oak from whence they fall, or the Horſe yt drinks of the Brook & never thinks of the ſpring, yea ſince God is the fountain from which al our enjoyments flow, let this be our continual determination. He hath given us all the Grace, good, and happineſſe we have, and we will give him all the poſſible Thanks & Honour we can: yea, Teach us O Lord to receive the Benefit of thy merciful favour, and to return thee the thanks and the Glory, and the like of Humility. Bleſſed are the meek ſaith our Savior for they ſhall inherit the earth, Math. 5.5. The reward of Humility & the fear of God is riches, and honour, and life, Pro. 22.4. If there be a hollow in a Valley lower than another thither the waters gather, and the more lowly we are in our own Eyes ye more lovely we are in Gods. The more deſpicable in our ſelves, the more acceptable in him, as is ſeen in the example of the Publican, Luk. 18.13,14. And the Prodigal, Luk. 15.18,19. Nor can any thing make us more acceptable to God then the Conſcience of our own unworthineſſe, when with Jacob we can ſay: O Lord I am not worthy of the leaſt of all thy mercies which thou haſt ſhewed unto thy ſervant, for with my ſtaffe I paſſed over this Jordan, & now I am become two bands, Gen. 32.10. This is ye way to obtain what we would have at the hands of God, who reſiſteth the proud and giveth grace to the humble,•am. 4.6. Vnto him will I look ſaith the Lord, even to him that is poor, and of a contrite ſpirit, and that trembles at my words, Iſa. 57.15. He hath filled the Hungry with good things, but ye rich he hath ſent empty away, Luk. 1.52. So ye if thou expecteſt to have God bleſs & proſper thée, then beware thou forgeteſt not at whoſe coſt thou liveſt: beware leaſt when thou haſt eaten and art full, and when thy heards and thy flocks multiply, and thy Silver and gold is increaſed, and all yt thou haſt be enlarged, thine heart be lifted up, and thou forget the Lord thy God, and thou ſayeſt in thine heart, My power and the might of my hand hath got me this wealth: but on the contrary remember that it is the Lord thy God ye hath given thée power to get wealth, and that it is only his bleſſing which makes rich, this is Gods counſel, ſet home with〈◊〉very ſtrict charge to all yt have not a mind to periſh, Deut. 28.10,11,12, &c. Many are the examples I might give you of ſuch as have been undone by their pride, when Saul was little in his own eyes, God made him head over the Twelve Tribes of Iſrael, and gave him abundance, but when out of his greatneſs he abuſed his place and gifts, God took them all away again, and ſo it had like to fared with Hezekiah, when he but began to be puffed up with the wealth & precious things that God had given him, 2 Kings 20.12, to 19. But moſt remarkable is the example of Nebuchadnezzar, who when be aſcribed all to himſelf, ſaying: Is not this great Babel which I have built with the might of my power, and for the Glory of my Majeſty, was preſently deprived of his Kingdome, & all that he had, and ſent to graſſe with the Beaſts, but when he was humbled to ye very ground, acknowledged the Authour, and aſcribed all to the God of Heaven. He had his Kingdome and all elſe reſtored unto him, Dan. 4. The way to obtain any benefit is to acknowledge the Author, & devote it in our hearts to the glory of that God, of whom we receive all, for by this means ſhall God both pleaſure his Servants, and honour himſelf, and indeed that he may be honoured by our wiſdome, riches, graces, is the onely end for which he gives us to be wiſe, rich, and gracious, and who hath more intereſt in the Grape then he that planted the Vine, who more right to the Crop than he that oweth the ground and ſoweth the ſeed? Therefore let not the wiſe man glory in his Wiſdome, nor the ſtrong man in his ſtrength, nor the rich man in his riches, Jer. 9.23. For we have not onely received our Talents from God, but the improvement alſo is his meer bounty, of him and through him and for him be all things, to whom be glory for ever, Amen.
Fifthly, The next means which God in his Word hath appointed for this end is Labour and Induſty in ſome lawful calling, for it is the beating of the Brain and ſweating of the Brow, not the bare talk of the lips, or deſire of the Heart that makes rich, according to the comon Proverb, wiſhers & woulders are ſeldome or never good Houſholders, the idle perſon ſaith Solomon ſhall be clothed with rags, & the ſluggards poverty commeth upon him as an arm'd man, but ye hand of the diligent maketh rich, Prov. 10.4. and Chap. 12.17. The Greeks have a ſaying that plentifulneſſe follows painfullneſſe, and that all things are made ſervants to care and induſtry: Cajus Furius by his painful dexterity and unwearied labour, got more means out of one ſmall field then his Neighbours out of many great ones, whereupon he was accuſed to ye Magiſtrate, as if by Witch-craft he had convey'd ye Corn of other mens ground into his own, but he came with all his goodly ruſtical Inſtruments, with his ſtrong and luſty Daughter, and his well fed Oxen, and ſpake thus to the judges, See my Lords, theſe be my Witchrafts and Sorceries, which being done and ſpoke, he was preſently abſolved by the ſentence of al, whence the Apoſtle exhorts ye Epheſians to labor in their ſeveral callings, if they would have ſufficient for themſelves, and wherewith to help others, and this makes Solomon in praiſing the vertuous Woman for her bounty, note that ſhe works diligently with her hands, and that her candle was not put out by night. Prov. 31.10, &c. And St. Luke the like of Dorcas her pains and induſtry, in making coats and garments, Acts 9.36,37, &c. And what but idleneſſe makes ſo many Beggars, and baſe perſons, it is the moſt corrupting flye that can blow in any humane mind. We learn to do ill by doing what is next it, nothing: whence, it is that vice ſo fructifies in our Gentry and Serving-men, who have nothing to imploy themſelves in, for they only At to eat and drink, lie down to ſleep, & riſe up to play, this is all their Buſineſſe, & this brings Thouſands of them to Beggery, or worſe. Be therefore painful and induſtrious in thy calling, and God will undoutedly proſper, and repleniſh thee with the good things of this life. This is another ſtep.
Sixtly, If thou wouldſt grow rich, then be frugul and thrifty in ſpending, for Thrift which is a due ſaving from néedleſſe and ſinful expences, and a wary huſbanding of what we get, hath made as many Rich Men as painful getting. It is our Saviours rule ſo to diſpoſe of that plenty which God in his goodneſſe beſtowed upon us, that nothing be loſt, John 6.12. And it is a rule which all good men will be ſure to obſerve, for he who gets what he hath juſtly pays what he owes duly; requites favours, receiv'd thankfully, conſiders the caſe of the poor cordially; will not, yea dare not ſpend waſtfully, let means come in never ſo plentifully, and yet he of all men is ſure of a laſting Competency, Prov. 28.27. Frugality ſaith Juſtine is the Mother of Vertues, but an expenſive Man whatſoever his getting be by waſting and overlaſhing of his eſtate, is ſure not to thrive as it fared with that Captain in Tully, who was not a penny the richer for ye huge ſum of Money given him, becauſe he had done with it as a naked man would do with the nuts, he gathers, carry them all away in his belly, for lack of pockets: to want and waſt differ: but in time a poor man hath riches, a prodigal ſhall have none, the veſſel that runneth out unduly, will be empty when men come to draw out of it, ſo will the ſtate be if we let it leak like a Crackt Veſſel. But what the difference is betwixt a wiſe & prudent frugality, and a vain expence of Gods benefits, we may learn from, Gen. 42. &c. Where notwithſtanding the 7 years of Famine, Aegypt had Corn enough when all other Countries were without, & the people ready to Famiſh, which needed not have béen if they had béen more ſparing in the 7 plentiful years, for thoſe years of plenty were not confined to Aegypt, other Countries adjoyned were no leſſe fruitful, as the learned aver. But that prodigality brings many rich men to poverty, & poor men to Beggery, daily experience do abundantly Teſtifie. Therefore if thou wouldſt be rich waſt not any part of thy ſubſtance in vain néedleſſe ſuperfluous expences, but beg of God wiſdome yt thou mayſt improve his bleſſings to the beſt advantage yt ſo he may be glorifi'd, & thy ſtore encreaſed. Then ſhalt thou live happily and contentedly all thy days. And ſo much of the means how of poor to become rich. Conſider what hath been ſaid, and the Lord give you underſtanding in all things.
A Short and Sure WAY TO Grace and Salvation: OR, Proper Means to expel Groſs Ignorance.
Being a Neceſſary and Profitable Tract, upon Three Fundamental Principles of Chriſtian Religion, which few do indeed know; and yet he who knows them not, cannot be ſaved: viz.
How
Together with the Conditions of the Covenant of Grace, and to whom the Promiſes of the Goſpel belong.
The which well Learned, would keep Millions out of Hell, that blindly throng thither.
LONDON, Printed for W. Thackeray, at the Sign of the Angel in Duck-Lane, 1674.
AS when God created the World, the firſt thing he made was light, Gen. 1.3. So when he makes us new creatures, he firſt Creates light in the underſtanding, whereby the poor ſoul may ſée his ſpiritual miſery and wretchedneſs, which before by reaſon of that Vail or Curtain, which is drawn over every natural mans heart, 2 Cor. 3.14,15,16. he is ſo far from deſcerning, that with Laodicea, he thinks himſelf rich, and to want nothing, when yet he is wretched, and miſerable, and poor, and blind, and naked of all ſpiritual endowments, Rev. 3.17. Now this being the caſe of many Millions in this Land, how can we other than conclude that even few ſhall be ſaved? for without Knowledge, the mind cannot be good, as wiſe Solomon affirms, Prov. 19.2. A man may know the Will of God, and3 yet not do it, but he cannot do it, except he know it, neither can he be born of God, that knoweth him not, 1 John 4.7. nor can he love God, verſe 8. whence that terrible Text, Jer. 19.25. Pour out thy fury upon the Heathen, that know thee not, Pſal. 79.6. And that more terrible. The Lord ſhall be revealed from Heaven in flaming fire, to take vengeance on them that know not God; which being ſo, I hold my ſelf bound to acquaint them what every one muſt of neceſſity know, or they cannot be ſaved: the which I will do in a few lines, that all who will, may have the benefit hereof; wherefore let all ſuch if they have ears, hear what I ſhall ſay unto them out of God's Word, in laying open theſe three Fundamental Principles of Religion: Viz.
Touching the Bounty and Goodneſs of God in Man's Creation, theſe things would be known.
More eſpecially we are to know, that as God made all things elſe for Man's uſe and ſervice, ſo he Created Man, Male and Female, more immediately for his own Honour, and Service, and did accordingly adorn him with Gifts and Abilities above all other viſible Creatures, for God made us, had not we unmade our ſelves, after his own Image, endowing us with perfection of all true Wiſdom, Holineſs, and Righteouſneſs, writing his Law in our hearts, and giving us ability to obey and fulfil the ſame in every point, and withal, a power to ſtand, and for ever to continue in a moſt5 bleſſed, and happy condition, frée from all miſery, and to enjoy a ſwéet and bleſſed Communion, with his Creator, ſo that man was created very good, did clearly and perfectly know the whole Will and Works of his Maker, was able out of the integrity of his Soul, and fitneſs of all the powers, fully, willingly, and chearfully, to love, obſerve, and obey his Maker in every tittle and circumſtance he required, and to love his Neighbour as himſelf; ſo that neither the mind did conceive, nor the heart deſire, nor the body put in execution any thing, but that which was acceptable, and well-pleaſing unto God, as theſe enſuing Scriptures doth plainly prove, Gen. 1.26,27,30. Eccleſ. 7.29. Rom. 2.14,15.
In the ſecond place, to ſhew you how man came to be corrupted.
God at firſt entred into Covenant with our firſt Parents, as publique Perſons, both in behalf of themſelves, and all that ſhould proceed out of their Loyns, and ſo that whatſoever Gifts, Priviledges, and Endowments they had beſtowed upon them, ſhould be continued to them and theirs, onely upon condition of their Loyalty and perſonal Obedience (of which the tree of life was a pledge) and they ſhould have, and enjoy them, or loſe, and be deprived of them, as well for their offſpring,6 as for themſelves; as they ſhould keep or tranſgreſs his Royal Law. But ſee how unworthily they demeaned themſelves towards their Bountiful Maker and Benefactor, for whereas God placed them in Paradiſe, and gave them frée liberty to eat of the fruit of every trée of the Garden, ſave only of the Tree of Knowledge of good & evil, prohibiting them that alone, even upon pain of eternal death to them & theirs, they moſt perſidiouſly contemned and brake this Law, which (as ſundry circumſtances that do agravate it, ſhew) was a moſt execrable and damnable Sin; as obſerve the ſeveral circumſtances ſet down by Moſes to amplifie the foulneſs of their fall: As,
Firſt, That they deſpiſed and made light of the promiſe of God, whereby they were commanded to hope for everlaſting life, ſo long as they continued their Loyalty and Obedience.
Secondly, There was in it an unſufferable pride and ambition, in that he could not content himſelf with being Lord of the whole Vniverſe, but he muſt be equal unto God, and every way like his Maker.
Thirdly, What greater unbelief could there be? when he gave more credit to the Serpent, in ſaying he ſhould not dye, then to God, who immediately before tells him, that if he did eat the forbidden fruit, he ſhould ſurely dye.
7Fourthly, In this ſin was not only unkindneſs, not to be paralel'd, but withal, Murder of himſelf and all his poſterity, who he knew were to ſtand or fall with him.
Fifthly, Herein was foul Apoſtacy from God, to the Devil, to whom (in effect) charging God with Lying, Envy, Malice, &c. He revolted and adheared, rather then ſtick to his Maker. And to theſe might be added many the like circumſtances, which exceedingly agravated the Sin of our firſt Parents, and make it ſo deadly in effect; for hereby it is we not onely loſt our bleſſed Communion with God, that the Image of God after which they were created, was forthwith aboliſhed, and blotted out, but that many grievous Miſeries, and Puniſhments came in the room of it; ſo that in the place of Wiſdom, Power, Holineſs, Truth, Righteouſneſs, and the like: Ornaments wherewith we had been cloathed, there hath ſucceded theſe, and the like. This their Sin hath filled our whole man with Corruption; it hath made us become Vaſſals unto Sin, and Satan, it hath diſabled us from underſtanding the Will, and obſerving the Commandments of the Lord, it caus'd us to loſe our right unto, and Soveraignty over the Creatures, it makes our perſons and actions unacceptable to God, it hath caſt us out of God's8 favour, and made us liable, and ſubject to all the plagues and miſeries of this life, and to endleſs, eaſeleſs, and remedileſs Torments in the World to come. And the reaſon is, our firſt Parents, being the Root of all Mankind, and inſtead of all their poſterity before they had Iſſue; and the Covenant being made with them as publique perſons, not for themſelves onely, but for their poſterity, who were to ſtand or fall with them, they being left to the freedom of their own Wills, in Tranſgreſſing the Commandment of God, by eating the Forbidden-Fruit, through the Temptation of Satan, have made us and all Mankind deſcending from them by ordinary Generation, as guilty of their Sin, as any Heir is liable to Fathers Debt, their act being ours, as the act of a Knight or Burgeſs in the Parliament-Houſe, is the act of the whole County, in whoſe name and room they ſit, and whom they repreſent, by which means our Nature is ſo corrupted, that we are utterly indiſpoſed, and made opoſite to all that is ſpiritually good, and wholy inclined to all evil, and that continually, and have alſo loſt our Communion with God, incurred his diſpleaſure and Curſe, ſo as we are juſtly liable to all puniſhments both in this life, and that which is to come, for the confirmation of this point, theſe9 following Scriptures, amongſt many others, are the moſt pregnant: I will onely name them, becauſe I will be brief, Jer. 31.29. Rom. 5.12, to 21. Job 14.4. Iſa. 64.6. Rom. 3.20,21,22,23. Gen. 6.5,6. Mat. •5.19. Gal. 5.19,20,21. James 4.1. Tit. •….15. Rom. 7.14, to 25. Epheſ. 2.2,3. Gal. •….10.
Our firſt Parents were the Root, we are•he Branches, if the Root be bitter, we cannot•e better; they were the Fountain, we are the Springs, if the Fountain be filthy, ſo muſt the•prings: whence it is that Holy David cries•ut; Behold I was ſhapen in iniquity, and in•n did my Mother conceive me, Pſal. 51.5. •s in the little and tender bud is infolded the•eaf, the Bloſſom, and the Fruit, ſo even in the•eart of a young Child, there is a Bundle and Pack of Folly laid up, as Solomon affirms, Pro. 22.15. And as Moſes ſpeaks, The thoughts of Mans Heart are evil, even from his Child•ood, Gen. 6.5. and Gen. 8.21. As a Furnace•ontinually ſparkles, as the raging Sea forms,•nd caſts up mire and dirt, and as a filthy•ung-hill does continually reak forth and eva•uate odious odours, ſo do our hearts Naturally ſtream forth unſavory erutations, unholy•uſts and Motions, even continually, and as•he healthieſt Body is ſubject to the mortaleſt10 Diſeaſe; ſo there is no Sin ſo odious, unt•which of our ſelves we are not ſufficiently inclinable: for Original Sin, in which we are a•born and bred, containeth in it ſelf the ſéed〈◊〉all Sins, and never was there any villany committed by any forlorn Miſcreant, whereunto we have not a diſpoſition in our ſelves. Ther•is no part, power, function, or faculty, either〈◊〉our Souls or Bodies, which is not become ready Inſtrument to diſhour God, our heart are a root of all corruption, a ſéed-plat of all ſi•our Eyes are Eyes of Vanity, our Ears are Ears of Folly, our Mouths are Mouths〈◊〉Deceit, our Hands are Hands of Iniquity, an•every part doth ſtrive to diſhonour God; fo•Sin like a ſpreading Leproſie is ſo grown ove•us, that from the Crown of our Heads, to th•Sole of our Féet, there is nothing whol•therein, but wounds, and ſwellings, and ſores full of Corruption. And ſo much of Original Sin, which is the pravity, naughtineſs, and corruption of our Nature, Pſal. 51.5. Now o•actual Sin, which is the tranſgreſſion of God's Law, 1 John 3.4. When evil thoughts ar•conſented unto and performed in outwar•déeds, Jam. 1.15. Touching which we are t•know and take notice that the Law of God i•Spiritual, and therefore requireth not onely outward obedience in Word and Déed, bu•11alſo inward, in mind and heart, and that chiefly; neither doth it forbid onely the committing•f outward Sins in Word and Déed, but alſo all the ſecret Corruptions and Heart, Rom. 7. •3,14,15. Mat. 5.21,22,27,28. 1 John 3.15. •gain, where any Duty is commanded, there•e means which tend thereunto is enjoyned,•nd where any vice is forbidden, there the Occaſions, Provocations, and Allurements,•nding thereto, are alſo forbidden. Again, it〈◊〉not enough to do that which is good for ſub•ance, except we do it well alſo in regard of•f Circumſtances; as namely, that it flows from〈◊〉pious and good Heart, Sanctified by the Holy Ghoſt, and be done in Faith, Obedience〈◊〉the Word, Humility, Saving-Knowledge,•nd ſincere love to God, zeal of his Glory, and〈◊〉deſire to edifie and win others, for Love is•…e Fountain of Obedience, and all eternal Obedience to God, without inward love, is Hypocriſie, whereas Chriſt commends to his Diſciples, the care of kéeping his Commandments aright, as the utmoſt Teſtimony of their love unto him: which being ſo, how•…ft, and how many ways do we all offend? for•f we but narrowly look into our hearts, and•…ves, we ſhall eaſily perceive that there is•ot one of thoſe Righteous Precepts ſet down, Exod. 20, Which we have not broken ten12 thouſand times; yea, if we do but watch ove•our own hearts narrowly one day, we ſhall fin•an Army of unclean thoughts and deſire•there perpetually, fighting againſt our Souls whereby we are continually tempted, draw•away, and enticed through our own Concupiſcence: as, how many Temptations com•in by thoſe ſinck-ports, the Sences. How many more by Satans injections, preſenting t•the affections things abſent from the Sences but moſt of all by Luſt it ſelf, a thing not created, yet as quick as thought, tumbling ove•a thouſand deſires in one hour, to engende••ew Sins, which is the reaſon our Sins accounted amongſt thoſe things that are infinit•as the Hairs of our Head, the Sands of th•Sea, the Stars of Heaven, our very Righteouſneſs is as a menſtruous cloath, what the is our ſinfulneſs, as bring we our Lives t•the Rule, look how many ſins are cheriſhed ſo many falſe Gods there are choſen; look how many Creatures thou inordinately loveſt feareſt, truſteſt, rejoyceſt in, ſo many new God haſt thou Coyned, and wilt thou not then plea guilty, when the firſt and ſecond Commandment arraigneth thee? thou canſt not awa•with Swearing, but doſt thou reprove other for their Swearing, didſt thou never hea•Sermon unpreparedly, irreverently? &c. Do•13thy Heart upon a Sabath-day, reſt from Worldly thoughts, much more thy Tongue,•om Worldly Spéeches? Haſt thou not mur•ered thy Neighbours Soul, by thy Negli•ence, Perſwaſion, Evil-example? &c. There〈◊〉Murther of the Heart, which is Hatred and Malice. Thou haſt not Stoln, but haſt thou•o•Coveted, haſt thou béen liberal to thoſe•t are owners of a part of thy Goods? haſt•ou not rob'd thy Brother of his good name,•hich is above Silver and Gold, haſt thou•ot rob'd God of his Worſhip, of his Sabath,•f his Tithes? &c. Haſt thou not born falſe wit•eſs, by Lying, Flattering, Detracting, Liſt•ing to Tales: yea, by not defending thy•rothers good name? haſt thou kept the tenth Commandment, which condemns the very firſt•otions of Sins, ſpringing out of our hearts,•ough preſently rejected, and a thouſand the•ke? and yet for every drop of Wickedneſs•hat is in the life, there is a Sea in the heart•hat féeds it. True, if thou lookeſt on thy Sins〈◊〉Satans falſe Glaſs, that will make them•eem light, and contemptible; but behold•hem in the clear and perfect Glaſs of God's•aw, and they will appear abominable; which makes our Saviour call, Hatred, Murther,〈◊〉wanton Eye, Adultery, &c. Yea, conſider•hy Sins rightly, and they will appear as the14 Judaſſes that betrayed the Souldiers tha•apprehended, bound, ſmote, and wounded thy Saviour, as the Gall and Vinegar in his Mouth, the Spittle on his Face, Thorns o•his Head, Nails in his hands, Sp•ar in his ſide. This is the way to know•hy ſelf ſinful, and as thus to know thy ſelf, is the beſ•Divinity; ſo thus to agravate thy Sins in thine own ſight, is the only way to have them extenuated in the ſight of God, whence it is, that the more holy a Child of God is, the more ſenſible he is of his own unholineſs, thinking none ſo vile as himſelf, as it fared with Holy Job, Job 40.4. and 42.6. And with Iſaiah in the 6 Chap. 5. Verſe. And with St. Paul, 1 Tim. 1.15. Rom. 7.14, to 25. And with holy David who almoſt in every Pſalm, ſo much bewails his Sins, Original and Actual, of Omiſion and Commiſſion. And ſo having given you a ſhort Survey of our Wretchedneſs, by reaſon of Original Corruption, and Actual Tranſgreſſion, by which we muſt confeſs to have deſerved double damnation. I come now to declare the means, which God of his infinite goodneſs hath found out, both for ſatisfying of his Iuſtice, and alſo fréeing us the Guilt and puniſhment of either, and that with as much brevity as may be.
Firſt, In general we muſt undoubtedly know15 that the ſole perfection of a Chriſtian is the im•itation of Chriſt's righteouſneſs, and the nor•putation of his own righteouſneſs, as appears〈◊〉the whole current of Scripture: of which a•w, 1 Cor. 15.21,22. As in Adam all dyed, ſo〈◊〉Chriſt ſhall all be made alive, Rom. 5.18,19. •s by one mans diſobedience, many were made•inners, ſo by the obedience of one, ſhall many〈◊〉made righteous: as by the offence of one,•dgment came upon all men to condemnation,•hen ſo by the righteouſneſs of one, the frée gift•me upon all men to juſtification of life, 2 Cor. •…21. He hath made him to be ſin for us, who•ew no ſin, that we might be made the righte•ſneſs of God in him, Rom. 4.25. He was de•ered to death for our Sins, and is riſen again〈◊〉our Iuſtification, 1 Pet. 2.24. Who his•on ſelf bear our ſins in his own body on the•rée, by whoſe ſtripes we are healed, Iſa. 53.5. •e was Wounded for our Tranſgreſſions,〈◊〉was broken for our Iniquities, the cha•ſement of our peace was upon him, and•ith his ſtripes we are healed; ſee further in•cts 4.12. Rom. 6.23. John 11.25. Epheſ. •…1 John 4.16. John 1.29. Acts 13.39. Col. •…14. Gal. 3.22. Heb. 9.28. 1 Pet. 1.18,19,20. •s Chriſt was a Sinner onely by the Impu•tion of our ſins, ſo we are juſt, onely by the•mputation of his Righteouſneſs: our good Works, be they never ſo many and rare, cannot16 juſtifie us, or deſerve any thing at God's hands, it is onely in Chriſt that they are accepted, and onely in Chriſt that they are rewarded; yea, the opinion of thine own righteouſneſs makes thy condition far worſe than the wickedeſt man alive; for Chriſt that came to ſave all weary and heavy laden Sinners, be they never ſo wicked, neither came to ſave or once to call thée that haſt no ſin, but art righteous enough without him. Therefore unti•with St. Paul thou renounceth thine own righteouſneſs, and ſéeſt thy ſelf the greateſt of ſiners, art able to diſcern ſin in every thing thou canſt think, ſpeak, or do; and that thy very righteouſneſs is no beter then menſtruous cloath, thou canſt have no part in Chriſt, and until Chriſt ſhall become thine by regeneration and a lively faith, thou art bound to kéep the whole Law actually and ſpiritually, with thy whole man, thy whole life, or elſe ſuffer eternal death & deſtruction of ſoul and body in hell, for not kéeping it. But this being a main fundamental point, which every man is bound to know, I will more particularly, and fully explain it, as thus. Man being in a moſt miſerable and undone condition, by reaſon of Original and Actual Sin, and of the Curſe due to both, being liable to all miſeries in this life, and adjudged to ſuffer Eternal Torments in Hell after Death, having no poſſibility to eſcape the fierce Wrath of Almighty17 God, who had already pronounced Sentence upon him, when neither Heaven nor Earth could have yeilded any ſatisfactory thing beſides Chriſt, that could have ſatisfied God's juſtice, and merited Heaven for us.
Then, O then, God of his infinite Wiſdom and Goodneſs, did not only find out a way to ſatisfie his Iuſtice, and the Law, but even gave us his own Son out of his boſom, and his Son gave himſelf to dye, even the moſt ſhameful, painful, and curſed death of the Croſs, to redéem us, that whoſoever believeth in him ſhould not periſh, but have everlaſting Life. Which Salvation ſtands in two things. Firſt, in freeing and delivering us from Hell. Secondly, in the poſſeſſion of Heaven and eternal Life. Chriſt by his death merits the firſt for us, and by his obedience fulfilling the Law, merits the ſecond. Hear this all you that care to be ſaved, God will pardon all your Sins, he will give you an eternal Crown of Glory in Heaven, if you unfeignedly repent, and wholly rely upon Chriſt for your Salvation, by a lively Faith, and that becauſe he is juſt, for although the Lord cannot in juſtice let ſin go unpuniſhed, for the wages of ſin is eternal death, Rom. 6.23. Death in the perſon, if not in the ſurety, yet Chriſt hath ſufficiently ſatisfied for all the ſins of the faithful, and paid their debt even to the utmoſt farthing,18 as is evident by, Iſa. 53.4,5. 2 Cor. 5.21. Heb. 9.29. 1 Pet. 2.24. Rom. 3.25,26. And ſundry other places: as we are bound to perform perfect obedience to the Law: Chriſt performed it for us: were we for diſobedience ſubject to the ſentence of condemation, the curſe of the Law, and death of body and ſoul? he was condemned for us, and bore the curſe of the Law, he dyed in our ſtead an ignominious death: did he deſerve the anger of God? he endured his fathers wrathful diſpleaſure, that he might reconcile us to his Father, and ſet us at liberty; therefore was the Son of God made the Son of Man, that the Sons of Men might be made the Sons of God.
And ſo much for explication of the 3 Principles mentioned in the beginning. But now comes the hardeſt part of my Work to be performed; for admit the natural man be convinced of the truth of theſe thrée fundamental Principles never ſo clearly, yet he will draw ſuch a concluſion from the promiſes, that he will never be the better for what hath been told him, yea, he will deceit all, even the mercy and goodneſs of God into poyſon, for what will ſuch a one ſuggeſt to himſelf, the Devil helping forward? Let it be granted, will he ſay that I were every way wretched and miſerable, a great ſinner, both originally and actually, and likewiſe liable to all the plagues of this life, and of that to come, yet I I thank God I am well enough, ſo long as Chriſt19 hath paid my ranſom, and fréed me from all, by a new Covenant, the Tenure whereof is, Believe and Live; whereas at firſt it was, Do this and Live: To which I anſwer, although Chriſt in the Goſpel hath many large and precious promiſes, yet there are none ſo general, which are not limited with the condition of faith, and the fruit thereof, unfeigned repentance, and each of them are ſo entailed, that none can lay claim to them but true believers, which repent and turn from all their ſins to ſerve him in Holineſs, without which no man ſhall ſee the Lord, Heb. 12.24. •ſa. 59.20. As for inſtance, our Saviour hath made publique proclamation, Mark 16.16. That whoſoever ſhall believe and be baptized; but mark what withal is added, he that will not believe ſhall be damned. Again, John 3.15,16. God ſo loved the world, that he gave his only begoten Son, that whoſoever believeth in him ſhould not periſh, but have everlaſting life; and that•one may deceive themſelves, he addeth, he•hat believeth not is condemned already, becauſe he hath not believed on the onely begoten Son of God. Again, Heb. 5.19. He is ſaid to•t the Author of eternal Salvation, to them that•hey him, not unto them which continue in their•ebellious wickedneſs, and never ſubmit themſelves to be ruled by the Scepter of his Word: Chriſt's blood w•s ſhed, as well for ablation, as•…ſolution; as well to cleanſe from the ſoil and20 filth of ſin, as to clear and aſſoil from the guilt of ſin, Rom. 6.5,6. God hath choſen us in Chriſt, before the foundation of the World, that we ſhould be holy and without blame before him in love, Epheſ. 1.4. They therefore that never come to be holy were never choſen. He is ſaid to have given himſelf for us, that he might redéem us from all iniquity, and purge us to be a peculiar people unto himſelf, zealous of good Works, Tit. 2.14. Luke 1.74,75. Yea, the Lord binds it with an Oath, that whoſoever he redéemeth out of the hands of their ſpiritual enemies, they ſhall worſhip him in holineſs and righteouſneſs all the days of their life. And the Grace of God which bringeth ſalvation, teacheth us, that we ſhould deny ungodlineſs and worldly luſts, and that we ſhould live ſoberly, righteouſly, and Godly in this preſent World, Tit. 2.12. By all which is plain, that as Chriſts Blood is a Chartar of Pardon, ſo withal it is a Covenant of Direction, and he that refuſeth to live, as the Covenant preſcribes, may periſh as a Malefactor, that is hanged with a Pardo•about his Neck. But alas, ſay what can be ſaid, carnal men who love their ſins, better the•their Souls will anſwer all, yea, confute what ſoever can be alledged, with God is Merciful•or in caſe that will not ſerve, yet they have another ſhift, the Devil blinds them, and makes the•believe they have a ſtrong faith, good hearts, an•21mean well, they repent of their Sins, have as good wiſhes and deſires as can be, are Elected, hope to go to Heaven as well as the beſt. But to every of theſe I will anſwer: Firſt, True faith purifieth the heart, and worketh by Love, conſumeth our corruptions, and ſanctifieth the whole man throughout, ſo that our faith to God, is ſéen by our faithfulneſs to men; our inviſible belief, by our viſible life; Faith and Holineſs are as inſeperable as Life and Motion, the Sun and Light, Fire and Heat, Honey and Swéetneſs. Again, Faith believeth the threats of the Word, as well as the promiſes. Now thou who pretendeſt Faith in the promiſes, ſhew me thy belief in the Threatnings; for didſt thou believe the truth of theſe Menaces which God hath denounced againſt Vnclean, Covetous, Ambitious, Vnjuſt, Envious, Malicious Perſons, and ſuch like Sinners; how durſt thou then wa•low in theſe Sins, that if God inſtead of Hell, had promiſed Heaven as a reward, thou couldſt not do more then thou doſt, why ſhouldeſt thou deceive thy ſelf with an opinion of Faith, when indeed thou believeſt not ſo much as the Devil does, for he believes, namely the threatnings of the Word, and trembles for horror, Jam. 2.19. Again, Faith is wrought by God's Spirit, and where it is wrought, it brings forth the fruits of the Spirit, mentioned Gal. 5.22,23. Whereas preſumption, as it is of the fleſh, ſo it brings forth22 the fruits of the Fleſh, v. 19,20,21. Now this is a ſure Rule, the perſwaſion onely which follows ſound Humiliation, is Faith; that which goes before it, is Preſumption; for no man can repent of Sin, but he that believeth the pardon of Sin; for none can believe his Sins are pardoned, except he hath repented.
Secondly, As for their good hearts, and intentions, they may think what they will, but every wiſe man knows that the outward actions, declare the inward intentions. A good Converſion is proved by a good Converſation; and in caſe the hearts of ſuch men could be ſéen by others, as their works and words are, their hearts would appear worſt of all; as they do to God, who ſéeth them: nor is any evil in the mouth or hand, which was not in the heart firſt of all; as the ſtream in the Fountain; the heart of Man is deceitful above all things, and whilſt they think there is no deceit in it, even in that they are moſt of all deceived.
Thirdly, Touching their Repentance, my Anſwer is: True Repentance for Sin, is a turning from every Sin, to the contrary Good. True Repentance is a change both in the Iudgment, from Errour, to Truth, and in the Will, from Evil, to Good, and in the Affections, from loving Evil, and hateing Good, to love Good, and hate Evil, in the whole man, from Darkneſs, to Light, and from the power of Satan to God,23 without which change, no repentance, no being ſaved.
Fourthly, As for their aſſurance of Salvation, it is upon as good ground as all the reſt, for they ſlumber, and ſuppoſe themſelves good Chriſtians, their Faith is but a dream, their hope but a dream, their charity but a dream, their obedience but a dream, their whole Religion but a dream, and ſo their aſſurance of ſalvation is but a dream, they have regeneration in conceit, repentance and righteouſneſs in conceit, they ſerve God well in conceit, do the works of juſtice and•iety in conceit, and they ſhall go to heaven only〈◊〉conceit, or in a dream, and never wake till they féel themſelves in the flames of hell; every•…unken beaſt and unclean perſon, and prophain ſwearer, and covetous muck-worm, thinks to go〈◊〉heaven, though none ſhall come there without•olineſs, which they abhor. But let every wicked•…an and formal profeſſor know that if Chriſt•…th freed them from the damnation of Sin, he•ath alſo fréed them from the dominion of Sin. Chriſt's juſtifying blood, is given us by his ſancti•ying ſpirit. He being conſecrated, was made the•uthor of eternal ſalvation, to them, and only•…em that obey him, Heb. 5.9. But vicious men•…nk God is all mercy, when the Word tells us•…t he is a conſuming fire, and a jealous God, Deut. 4.24. Heb. 12.29. And then we may find in Deut. 28. thrice as many curſings, as bleſſings;24 doſt thou expect to have him merciful to thée, that art bloody, cruel, and unmerciful to him, to his, and•o thine ow•ſoul? none that have eyes in their heads, and open, can be ſo ſottiſh; but Sin is like the juyce of Poppy, which if the quantity excéed, bringeth the patient into a déep ſtéep, that he never awakneth; Sinners dream they are awake, but indéed they are faſt aſléep; yea, with Sardis they are dead, while they think they are alive. But in the laſt place, touching their election, this is an infallible truth, whomſoever God hath appointed to ſalvation, to them he hath appointed the means alſo, which is holineſs. Indéed a man may be ſo hold of his predeſtination, as to forget his converſation: ſo he may dream himſelf in heaven, and awaken from the dream in hell: God's purpoſe towards the end, includes the means. Though God had promiſed Paul that his company ſhould not be drowned, yet he told the Marriners, that unleſs they kept the ſhip, they ſhould be drowned, Acts 27.22.23. As if their ſafety ſhould not be without means; R•bekah had God's Oracle for Jacob's life, yet ſhe ſent him away out of Eſaus reach. It was impoſſible for Herod to kill the Child Ieſus, yet he muſt flye into Aegypt. And ſo I have ſhown in the laſt place, what are the conditions of the New Covenant, and to whom the promiſes belong. Conſider what hath béen ſaid, and the Lord give you underſtanding in all things.
THE Chriſtians Comfort: OR, The Goodneſs and Mercy of God unto his Children in their Greateſt Miſery.
SHEWING, The Benefit of Afflicton, And how to Husband it ſo, that the weakeſt Chriſtian with Bleſſing from Above, may be able to ſupport himſelf in his moſt miſerable Exigents.
Very full of Heavenly Conſolation.
London, Printed for W. Thackeray, at the ſign of the Angel in Duck-lane. 1673.
It is good for me that I was afflicted.
THe point of Doctrine which I ſhall obſerve from theſe Words, is this.
Tis for the Benefit and Advantage, for the Spiritual and Everlaſting good of Gods Children that they are afflicted: for the proof hereof to make the ſame more clear, I ſhall give you a demonſtration of ſeveral particular advantages, which the people of God gain by their Afflictions.
In the firſt place, they are a notable•eans to rouze them out of careleſſe ſecurity, and bring them to Repentance, Job 33.16,17. God openeth the Ears of Men even by their Corrections, that he might cauſe man to turn away from his enterprize, and that he might kéep back his Soul from the Pit. Our afflictions are as Benhadads Counſellours, that ſent him with a Cord about his Neck to the merciful King of Iſrael. The Church of God under the Croſſe is brought to a ſerious Conſideration of her eſtate, and ſaith: Let us ſearch and try our ways, and turn again to the Lord, Lam. 3.40. Affliction is the Hammer which breaks our Rocky Hearts, adverſity hath whipt many a Soul to Heaven, which otherwiſe Proſperity had couched to Hell: was not the Prodigal riding poſt thither till he was ſoundly laſht home again to his fathers houſe by thoſe hard hearted and pitileſſe Naballs which refuſed to fill his Belly with the Husks of the Swine: and indeed ſeldome is any Man awakened from the ſleep of Sin but by Affliction: for as Aloes kills worms in the ſtomach, or as Froſt and Cold deſtroys Vermin, ſo doth bitter Afflictions crawling Luſts in the Heart: my wants ſaith one kills my Wantonneſſe, my Poverty checks my Pride, my being ſlighted quells my Ambition and vain Glory, and as for Sickneſſe it cuts the Throat of Vices; yea how many will confeſſe that one Affliction hath done more good upon them, then many Sermons that they have Learned, more good in one Days or Weeks miſery, than many years Proſperity could teach them: Repentance ſeldome méets a man in jollity, but in affliction the Heart is made plyable and ready for all good Impreſſions. True, if Gentleneſſe would ſerve, we ſhould not ſmart, for God like a good Chirurgeon firſt ſtrokes the Arm before he opens the Vein. He ſends for us by his Ambaſſadours the Miniſtry, yet we come not. Let him fire our field, as Abſolom did by Joab, we come preſently: when ſinging will not ſtill the Child, the Rod muſt: hard knots, muſt have hard wedges, ſtrong affections, ſtrong afflictions, great corruptions, great Calamities to cure them. Affliction is but the Shepheards Dog to fetch us into Chriſts Fold, perhaps by Barking onely, and then we are more ſcared then hurt, perhaps in his Mouth, and the poor Sheep thinks ſurely he will worry it, but he is taught to fetch onely, and therefore gripes not, but only carrys it, and delivers it to his Maſter, when Children have done a fault Mothers uſe to fright them with Bull beggars, the Child thinks ſurely they will have him, but the Mother hath a double pollicy: Viz. To make them hate the fault and love them the better, for they run to the Lay to bide them, and then will ſhe make her own Conditions, and ſo the very end which God aims at in ſetting thoſe Adders upon thee, is that thou ſhouldſt turn thine Eyes inward, that thou may ſee, for what thou ſuffereſt, pry narrowly into thine own fore•aſt actions, which if thou doſt, a hundred to one thou will find ſin, it may be this very ſin the cauſe of thy preſent affliction, & until thou doſt•…ft &•ry thine own heart, & find out which is thy beloved ſin look for no releaſe, wherefore let this Correction bring forth Converſion, cleanſe your hands ye ſinners, and purifie your hearts ye double minded, Jam. 4.8. Not your Hands onely with Pilate, but your Hearts with David, yea & your Eyes too with Mary Magdalen, if it be poſſible, though dry Sorrow may be as good as wet, whoſe Eyes were a Laver, and Hair a Towel to waſh and wipe the feet of Chriſt, humble thy ſelf like the Ninevites, Jonah 3.6. Who put ſackcloath upon their Loins, and Aſhes upon their Heads, as thoſe that deſerved to be as far under ground as they were now above it. An Humble ſubmiſſion is the onely way to diſarm Gods indignation, and be rid of his Rod. 1 Pet. 5.6. Sin bringeth judgement, and only judgement preventeth it, thy Sin hath kindled the fire of Gods Wrath, and only Repentance is as Water to quench this fire. King Edward the firſt Riding furiouſly after a Servant of his that had diſpleas'd him, with a drawn Sword in his hand, as purpoſing to kill him, ſéeing him ſubmit, and upon bending Knee ſue for his Life, not onely ſpared him, but received him again into favour. Go thou and do the like, be thou but throughly ſorroy for thy ſin, my Soul for thine, God will be throughly ſatisfied, yea grow thou better by it, and God will love thee better for it, for as Lovers are beſt Friends after falling out, ſo when God and we are reconciled by repentance, his affections are ſtronger to us then before: the repenting Prodigal received ſuch tokens of Favour, as his Elder Brother who never brake out into riot never did: and whom did Chriſt Honour wi•h his firſt appearance, but Mary Magdalen? and the Angel, but Peter? Go ſaith he and tell his Diſciples, and tell Peter that he will go before you into Gallilee, Mark 16.7. Though Peter had Sined above the reſt, yet r•penting he is named above ye reſt.
Secondly, Afflictions ſerve to work in us amendment of Life, every Affliction Sanct•fied Rubs off ſome Ruſt, melts off ſome Dreſſe, ſtrains out ſome Corruption, &c. Which done we riſe ou•of trouble as Chriſt roſe out of the Grave, for when the Gold is fined, the•…re ſhall hold it no longer. The outward cold of Affliction doth greatly increaſe the inward heat and fe•vour of the Graces of God in us: indeed no Chaſtiſement ſaith Saint Paul for the preſent ſeems to be joyous, but grievous. But afterwards it bringeth the quiet fruits of Righteouſneſſe to them that are thereby exerciſed, Heb. 12.11. God beats us that he may better us, he hedgeth us about with Thorns that he may keep us within Compaſſe, leſt we break over into Satans Paſture, which indeed would but fat us for the ſlaughter. God ſtrips the Body of pleaſure to cloath the Soul with Righteouſneſſe, and oftentimes ſtrengthen our ſtate of Grace by Impoveriſhing our Temporal eſtate, for commonly the more Proſperity the leſſe Piety. The Poor ſaith Chriſt receive the Goſpel, though the Rich are more bound. Few men can digeſt great felicity, many a Man hath been a looſer by his gains, and that that which multiplyed his outward eſtate hath abated his inward, and ſo on the contrary David was never ſo tender as when he was hunted like a patridge, 1 Sam. 26.20. Jonah was at beſt in the Whales Belly: Stevens face never ſhone ſo fair as when he ſtood before the Councel, Acts 6.15. Now if the Winter of the one is found to be the ſpring of the other, and the Corruption of Proſperity the Generation of Piety, who will eſtéem thoſe things good which make us worſe, or that evil which brings ſuch gain and ſweetneſſe? Before I was afflicted, ſaith David, I went aſtray, but now I keep thy Commandment, Pſal. 119.67. Theſe evils do preſs us, but it is to God and holineſſe, yea how much lower our Afflictions weigh us down on Earth, ſo much the more earneſtly our affections mount up to Heaven. Devotion like fire in froſty weather burns hoteſt in Affliction. When the Waters of the flood came upon the face of the Earth, down went ſtately Turrets and Towers, but as the waters roſe, the Ark roſe ſtill higher and higher, in like ſort when the waters of affliction ariſe, down goes the Pride of Life, the Luſt of the Eyes: in a word, all the vanities of the world, but the Ark of the Soul ariſeth as theſe waters riſe, and that higher even neerer and neerer towards Heaven. Oh! admirable uſe of Afflictions, Health from a wound, cure from a diſeaſe, out of greif joy, gain out of loſſe, out of Infirmity ſtrength, out of ſin, Holineſſe: out of death Life, yea we ſhall redéem ſomething of Gods diſhonour by ſin, if we ſhall thence grow more Holy: But,
Thirdly, They ſerve to quicken our Devotion, and make us pray unto God with more fervency: Lord ſaith Iſaiah, in trouble they will viſit thee, they poured out prayers when thy chaſtning was upon them, Iſa. 26.16. In their affliction ſaith Hoſea they will ſéek thée diligently, Hoſ. 5.15. That we never pray ſo féelingly, fervently, forcibly as in time of affliction, may be ſeen in the examples of the Children of Iſrael, Judges 3.9,15. Eliſha, 2 Kings 6.18. Hezekiah, 2 Kings 19.15,16.
And Laſtly, Jehoſophat, who being told that there was a great multitude coming againſt him from beyond ye Sea, out of Aram: it follows ye Jehoſophat feared, & ſet himſelf to fear the Lord, & proclaimed a faſt throughout all Judea, yea they came out of all parts and joyn'd with him to enquire of the Lord, 2 Chron. 20.3,4. Neither doth it make us alone, which ſuffer, earneſt in Prayer, but it makes others alſo labour in prayer to God for us, 2 Cor. 1.10,11. Again, Croſſes are the files and whetſtones that ſet an edge on our devotions, without which they grow dull, and ineffectual: Jonah ſleeps in the ſhip, but prays hard in the Whales belly: Prayer is the wing of the Soul, wherewith it flyes to Heaven, as meditation is the Eye wherewith we ſee God, but our Hearts are like flint-ſtones which muſt be ſmitten e're they will ſend forth theſe ſparks of Devotion: Chriſt never heard of the Canaanitiſh Woman until her daughter was miſerably vexed with a Devil, but then ſhe comes to him and doth not ſpeak but cry, need and deſire have raiſed her voice to an importunate Clamour. The God of Mercy is light of hearing, yet he loves a loud and vehement ſolicitation, not to make himſelf inclinable to grant, but to make us Capable to receive Bleſſings, and indeed the very purpoſe of affliction is to make us Importunate. He that hears the ſecret murmures of our grief, yet will not ſéem to hear us till our crys be loud and ſtrong: as Demoſthenes would not plead for his Clyent till he cryed to him, but then anſwered his ſorrow, now I féel thy cauſe. The child have eſcaped many a ſtripe by his loud crying, ye very unjuſt judge cannot endure the widdows Clamour: ſo unto fervent prayer God will deny nothing. Néed will make us both humble and eloquent ▪ if the caſe be woful it will be expreſt accordingly, the deſpair of all other helps ſends us importunately to the God of power, but while money can buy Phyſick, or friends procure enlargement, the great Phyſitian and helper is not•…ought unto, nor throughly truſted•n. It is written of the Children of Iſrael, that ſo ſoon as they cried unto ye Lord he delivered them from their ſervitude under Eglon King of Moab, yet it is plain they were eightéen years under this Bondage undelivered, Judges 3.14,15. Doubtleſſe they were not ſo unſenſible of their Miſery, as not to complain ſooner then the end of eighteen years, the firſt hour they ſighed for themſelves, but now they cryed unto God, they are words and not prayers that fall from careleſſe lips, if we would prevail with God we muſt wraſtle, & if we would wraſtle happily with God, we muſt Wraſtle firſt with our own dullneſſe, yea if we felt our wants or wanted not deſire, we could ſpeak to God in no tune but crys, and nothing but crys can pierce Heaven: affliction to ye ſoul is as plummets to a clock, and wind to a ſhip, holy and faithful, prayer as Oars to a Boat, & ill goes the Boat without Oars, or the ſhip without wind, or the clock without plummets. Now are ſome afflicted in reputation, as Suſanna was, others in Children, as Ely, ſome by enemies, as David, others by friends, as Joſeph, ſome in body as Lazarus, others in goods as Job, others in liberty as John. In all extremities let us ſend this Meſſenger to Chriſt for eaſe: faithful and fervent prayer, if this can but carry the burthen to him he will carry it for us, & from us for ever.
Fourthly, Our ſufferings we an us from the love of the world, yea make us loath and contemn it, and contrariwiſe fix upon Heaven, with a deſire to be diſſolved: St. Peter at Chriſts Tranfiguration enjoying but a glimpſe of happineſſe, he was ſo raviſhed and tranſported with the love of his preſent eſtate that he breaks out into theſe words: It is good for us to be here, he would fain have made it his dwelling place, and being loath to depart, Chriſt muſt make 3 Tabernacles, Mat. 17.4. The love of this world ſo makes us forget the world to come, that like the Iſraelites, we deſire rather to live in the troubles of Aegypt, then in the Land of Promiſe: whereas S. Paul having ſpoken of his Bonds in Chriſt, and of the ſpiritual Combate, concludeth: I deſire to be diſſolved and to be with Chriſt which is beſt of all, Phil. 1.22,23. Yea it tranſported him to heaven before he came thither, as Mary was not where ſhe was but where her deſire was, and that was with Chriſt, proſperity makes us drunk with the love of the world, like the Gadarrens who preferred their ſwine before their Souls, or him in the Parable that would go to ſee his Farm and looſe Heaven, & thouſands more, who if they have but ſomething to leave behind them, 'tis no matter whether they have any thing to carry with them. But as ſleep compoſeth drunkenneſſe, ſo the Croſſe will bring a Man to himſelf again, for when the ſtaff we nouriſh to bear us becomes a Cudgel to beat us, when we find the world to ſerve us as the Jews did Chriſt, carry us up to the top of a Hill and then ſtrive to throw us down headlong, Luke 4.29. When ye mind is ſo inveſted with cares, moleſted with grief, vexed with pain that which way ſo ever we caſt our Eyes we find cauſe of Complaint, we more loathed the World than ever we lov'd it, when no man would harbour ye unthrift ſon in ye Goſpel, he returned back again to his Father, but never before: when Satan is let looſe upon us to ſhew us our ſins, and the danger we are in, then farewel profit, farewel pleaſure, treaſure and all, rather then I will endure ſuch a rack, ſuch a hell in my conſcience, whereas if we ſhould onely hear of Miſery, or read what is threatned in ye Word, though it might a little fright us, it would never amend us. A delicious life when every thing about us is reſplendent and contentful makes us that we have no deſire to go to heaven, wherefore as a loving mother when ſhe would wean her Child from the Dugg, makes it bitter with Worm-wood or Aloes, ſo deales ye Lord with us, he maketh this life bitter unto us by ſuffering our enemies to perſecute and oppreſſe us, to the end we may contemn the world, and tranſport our hopes from earth to heaven, he makes us weep in this ve•l of miſery, that we may the more eagerly long for that place of felicity, where all tears ſhall be wiped from our Eyes. And this is no ſmall abatement to the bitterneſſe of adverſities, that they teach us the way to heaven, for the leſſe comfort we find on earth the more we ſeek above, and the more we eſteem the beſt things: and we are very ungrateful if we do not thank God for yt which ſo overcomes us, as that it overcomes the love of the world in us. Nothing féeds Pride nor kéeps off repentance ſo much as proſperous advantage. 'Tis a wonder to ſee a favourite ſtudy for ought but addition to his greatneſſe, God ſhall have much a doe to make him know himſelf. Many ſhal one day repent yt they were happy too ſoon, many a Man cries out: O that I were ſo rich, ſo healthful, ſo quiet, ſo happy, &c. Alas though thou hadſt thy wiſh for the preſent, thou ſhouldſt perhaps be a looſer in the ſequel. A good man finding himſelf hated, perſecuted, afflicted, & tormented by enemies of all ſorts he can as willingly leave the world, as others can forgo ye Court, yea as willingly•is as dine, yea no ſervant ſo deſires ye end of his years, no ſtranger ſo longs to be at home as he expects the promiſe of Chriſts coming, it is ye ſtrength of his hope, ye ſwéet object of his faith, in ye midſt of all ſorrows the comfort of his heart, ye heart of all his comforts, the encouragement of his wearied ſpirits, the common Clauſulce, the continual Period and ſhutting up of his prayers, come Lord Ieſus come quickly.
Fifthly, The Lord permitteth his people to be often afflicted and aſſailed, to the end they may be always prepared for tribulation, as wiſe Marriers in a Calm make all their tackling ſure and ſtrong, that they may be provided againſt the next ſtorm, which they cannot look to be long without, or as experienced Souldiers in time of peace, prepare for the day of Battel, and ſo much the rather, when they look every day for the aproach of the enemy, the way to be ſafe is never to be ſecure, we are oft times ſet upon, to ye end that we may continually buckle unto us the whole Armor of God preſcribed by Paul, Epheſ. 6.13, to 19. That we may be always ready for the Battel by Walking ſurcumſpectly, not as Fools but as Wiſe, Epheſ. 5.15. For as thoſe that have no enemies to encounter them, caſt their Armour aſide & let it ruſt, becauſe they are ſecure from danger, but when their enemies are at hand, and ſound the Alarum they both wake and ſleep in their Armor, becauſe they would be ready for the aſſault, ſo if we were not often in skirmiſh with our enemies, we would lay aſide our ſpiritual Armour, but when we have continual uſe of it, we ſtill keep it faſt buckled unto us, that being arm'd at all points we may be able to make reſiſtance, that we be not be ſurprized at unawares, neither would it be good for us at preſent if we had not theſe enemies to ſtand in awe and fear of, but more inconvenient in divers reſpects, as wiſe Scipio that mirrour of wiſdome told ſome, who with no ſmall joy avouched yt the common wealth of Rome was now in ſafe eſtate, ſeeing they had vanquiſhed the Carthaginians, and conquered the Inhabitants of Pontus, neither would he for that onely reaſon have Carthage deſtroy'd becauſe it ſhould hinder Rome from ſléeping, yea God himſelf would have the Hitites, Gargeſites, Amorites, Canaanites, Pereſites, Hivites, and Jebuſites; ſtrong & warlike Nations to be in ye midſt of Iſrael, leſt Iſrael ſhould ſleep in ſin and want matter for exerciſe, fight and conqueſt here, may be felicity with ſecurity never with ſafety.
The time when the envious man did ſow his ſéed was whilſt Men were in bed, no Servants more orderly uſe their Maſters Talent, then thoſe that ever fear their maſters ſuddain return, no houſholder more ſafe then he who at every watch ſuſpects ye Thiefs entring, Sampſon could not be bound till he was firſt got aſleep, wouldſt thou not be overcome be not ſecure flye from the works of darkneſſe at a great diſtance, and conſider as well the bitterneſſe of what will follow, as ye ſwéetneſſe of a momentary pleaſure, an aſſaulted City muſt keep a careful watch or it will not long hold out, yea the provident Fenman mends his Banks in Summer left his Ground be drown'd in the winter, and we muſt ſo take our leaves of all afflictions, that we reſerve a lodging for them and expect their return, and ſo much the rather becauſe what hath been long expected falleth the eaſier, and evils precogitated ſtrike but weakly.
Sixthly, Afflictions diſcovers what we are, it make us experimentally know our ſelves, and be known of others, whether we be true believers or Hypocrites.
Firſt, Our ſelves, divers play Alexander on the Stage, but few or none in the field, many can ſuffer Martyrdome in ſpeculation, who being put to it cannot concort a foul Word, we are all Valiant Souldiers till we come to fight, excellent Philoſophers, till we come to diſpute; good Chriſtians, till we come to maſter our own Luſts, but it is oppoſition that gives the tryal, when corruptions fight againſt the graces, many while wealth laſt are very honeſt men & ſquare dealers, at leaſt ſeem ſo, yea they will maintain that all hardneſſe is to be endured rather then conſcience violated or God offended, but fall they into Poverty, & then yt they may maintain themſelves, they will lye, deceive, ſteal, proſtitute their Chaſtity, ſell their Conſciences, and what not, then Hazael before he met with an opportunity could ſay, What is thy Servant a Dog? & Balaam could brag; though thou wouldſt give me thine houſe full of Gold, I would not, &c. Yet when it came to the tryal, he did as bad for little or nothing, but a man is indeed what he is in tryal, if our ſouls ſhall like of Chriſt for a Suitor when we find no other joynture but the Croſſe we are ſure we are Chriſtians.
Secondly, That others may know us, a Souldier is beſt known in the front of〈◊〉battle, a Pilot in a ſtorm, a nin•ble activ•man in a Race, and a Champion in t•Liſts. How well the ſtrings of an Inſtr•ment are tuned & ſet, is beſt known when they are touched by the hand of a skilful Muſitian: There muſt be differences amongſt you, ſaith S. Paul, yt the approved may be known, 1 Cor. 11.19. For as thraſhing ſeperates the ſtraw, and winnowing ye Chaffe from the Corn, ſo perſecution ſeperates the Hypocrite from the Company of Believers, Luke 22.31. When a ſerving-man follows two men walking together, we cannot tell which is his Maſter till they part, ſo when the Goſpel and outward proſperity go together it is hard to judge which is moſt reſpected. We all call our ſelves Chriſtians. Why it is an honourable thing to be ſo accounted, but who are ſuch is known onely where the power of Godlineſſe is in contempt. Oh how wicked men manifeſt their hatred & enmity againſt God and his people, ſo ſoon us perſecution ariſeth becauſe of ye word. There is no tryal of friendſhip but in adverſity, he yt is not aſhamed of my Bonds nor daunted with my Checks, nor alienated with my diſgrace is a friend for me, one dram of ye mans love is worth a world of Inconſtant formality, but the friend is falſe hearted, who obſerves me onely for his own ends, affliction trieth whether a man hath grace in his heart or no, ſet an empty Pitcher (the reſemblance a wicked man) to ye fire it crack preſently, wheras the full (which reſembles the Child of God) will abide boyling afflictions, are the waters wher our Gideon will try whether we are fit Souldiers to fight the Battel of faith. A faithful wife ſaid Bradford is never try'd ſo to be until ſhe be aſſaulted, nor a faithful Chriſtian ſo approved till proved by affliction. None but a regenerate heart can chuſe rather to ſuffer affliction with the People of God, rather then to enjoy the pleaſures of Sin for a ſeaſon. A litle intreaty will ſerve to move Nature to be good to it ſelf: but to perſiſt, in actions of goodneſſe, though Tiranny torment death and hell ſtood in our way, this is that which ſhall be Crown'd with Glory: finally; affliction and perſecution is both a whetſtone and touchſtone to each particular Grace, it humbles the ſpirits of the repentant, trieth the faith and patience of the ſincere Chriſtian, but hardeneth the hearts of the ungodly, for wicked men grow worſe after affliction as water grows cold after any heat, yea like ſome beaſts they are mad with Baiting, if croſſes of loſſes ruſh in upon them they fall to the Language of Job's Wife, Curſe God and dye; or to that of the King of Iſraels Meſſenger, Why ſhould I ſerve God any longer, 2 Kings 6.33.
Seventhly, The Lord by this evil of Chaſtiſement for ſins paſt, preventeth the evils of ſin, and greater puniſhments for the time to come, we are chaſtened of the Lord ſaith the Holy Ghoſt that we might not be condemned in the world, 1 Cor. 11.32. If we be not chaſtened here we ſhall be condemned hereafter, erring ſouls be Corrected that they may be Converted, not confounded. If Paul had not been buffeted by Satan and wicked men ▪ he had been exalted out of meaſure, 2 Cor. 12.7. Pride is ſo dangerous a poiſon, that of another poiſon there was confected a counter-poiſon to preſerve him from it, God would rather ſuffer this choſon veſſel to fail into ſome infirmity, then to be proud of his ſingular priviledges. Leſt I ſhould be exalted above meaſure, through the abundance, through the abundance of Revelations (there was ye poiſon of Pride inſt•uating it ſelf) I had a Thorn in the fleſh, the Meſſenger of Satan to buffet me, there was the Counter-poyſon or Antidote which did at once make him both ſick and whole, yea we gain ſtrength by every new fall, from hence iſſues deeper Humiliation, ſtronger hatred of ſin, freſh indignation againſt our ſelves, more experience of ye deceitfulneſſe of our hearts, renewed reſolutions, until ſin be brought under, but my purpoſe is to ſpeak chiefly of affliction, not ſin: Bodily ſickneſſe, ſaith St. Gregory cleanſeth away ſins committed, and hindreth thoſe that in health might have been committed, the fleſh indeed is nouriſhed by ſoftneſſe, but ye ſpirit by hardneſſe, that is fed by delights and pleaſures, this groweth by Bitterneſſe,•nd hereupon when a religious man pray•d, John the Anchorite to frée him of a cer•ain Ague, he anſwered him, truly thou de•reſt to have a very neceſſary Companion•aſt out of doors, for ſaith he, as Cloaths are•aſh'd with ſope, ſo is the mind purified by•iſeaſes, & the ſame may be avered of all•inds of croſſes, for is it not comonly ſeen〈◊〉the pleaſures of the Body are the poiſons•f the Soul: heap riches and honours upon〈◊〉evil man, you do but Miniſter wine〈◊〉him that hath a feaver: ſaith Ariſtotle,•oney to one oppreſſed with Cheller, and•eat to one troubled with Morbus Co•aliacus, which increaſeth ye diſeaſe, ſaith•utarch: for as Noah was drunk with his•on wine, ſo the cup of proſperity hath in•ricated many a ſoul, & God hath no worſe•…eants in our Land then they, that can•…e of their Lands, & care for nothing elſe,•…monly where is no want is much wan•…nneſſe, & as we grow rich in temporals,〈◊〉grow poor in ſpirituals. Nabal cannot•und but he muſt ſurfeit. Tertulus cannot〈◊〉Eloquent, but he muſt turn the edge of〈◊〉wit againſt the Goſpel. Many cannot•…e beauty but they muſt love their faces•ore then their ſouls. The enjoyment of ye•orlds peace might add to my content, but it will endanger my ſoul. How oft doth the recovery of the body, ſtate or mind, occaſion a relapſe in the Soul. All the life of Solomon was full of proſperity, & therefore we find yt Solomon did much forget God, but ye whole life of David had many enemies and much adverſity, and therefore we ſée by his penitential Pſalms, and others, that David did much remember God, & indeed if God did not often viſit us we ſhould ſerve him as ye women of Tartary do their husbands, who Marry if they be abſent but Twenty days: but the fire of correction eats out the ruſt of corruption, many are able to ſay they have learned to ſtand by falling, got ſtrength by weakneſs, burnt child dreads the fire, & a broken bone well ſet is faſter ever after, like Trées we take déeper root by ſhaking, and like Torches we flame the Brighter for bruſting and knocking, God ſuffered Satan to ſpoil Job of his ſubſtance, rob him of his Children, puniſh him in the body; yet mark but the ſequel well and you ſhall find that he was croſt with a bleſſing, as the Phyſitian in making of Treacle or Mithridate for his patient, uſeth ſerpents adders and ſuch like poyſon, that he may drive out one poyſon with another, even ſo our ſpiritual Phyſitian is pleaſ'd to uſe the Malice of Satan and wicked men, when he tempereth us the Cup of affliction, that hereby he may expel one evil with another: yea two evils with one: namely, the evil of ſin, and the evil of puniſhment, and that both Temporal and Eternal, God ſuffers us to be afflicted becauſe he will not ſuffer us to be damn'd, ſuch is the goodneſſe of our heavenly Father to us, that even his anger proceeds from Mercy, he ſcourgeth the fleſh that the ſpirit may be ſaved in the day of Ieſus Chriſt, 1 Cor. 5.5. Yea Joſeph was therefore abaſed in the Dungeon that his advancement might be the greater. It is true in our thoughts, we often ſpeak for the fleſh, as Abraham did for Iſhmael: Oh! ye Iſhmael might live in thy ſight: No, God takes away Iſhmael and gives Iſaac, he withdraws the pleaſure of the fleſh, & gives delight to ye Soul, croſſing us in our wills, that he may advance our Benifit. A Man is ſick of Pleuriſte, the Phyſitian lets him Blood, he is content with it, the arm ſhall ſmart to eaſe the heart. The Covetous man hath a Pleuriſte of Riches, God lets him blood by poverty, let him be patient, it is a courſe to ſave his ſoul. Though affliction he hard of Digeſtion to the natural man, yet the ſhéep of Chriſt know that to féed upon this ſalt Marſh is the onely preſervative againſt the rot, ye experienced Chriſtian knowe that it is good for the ſoul, yt the body is ſomtimes ſick, & therefore to have his inward man cured, he is content his outward man ſhould be diſeaſed, & cares not ſo the ſin of his ſoul may be leſſened, though the ſores of his fleſh be increaſed, it is better ſaith S. Hierom to have a ſick ſtomack then a grieved mind, yea be deſires with Saint Auguſtine ye God will ſend him any plague rather then the plague of ye Heart, and why is it not ſo with thée? I hope thou deſireſt thy ſouls ſafety•bove all, and thou knoweſt the ſtomack that is purged muſt be content to part with ſome good nouriſhment, yt it may deliver it ſelf of more evil humour. Of what kind ſoever ſufferings be, it is doubtleſſe the fitteſt for thy ſouls recovery, or elſe God the onely wiſe Phyſitian would not apoint it; now who would not be willing to Bleed, when by ye means an inveterate ſickneſs may be prevented? yea it is a happy bloodlett•ng which ſaves the life, which made S. Auguſtine ſay unto God: Let my Body be Crucified, or Burnt, or do with it what thou wilt, ſo thou ſave my ſoul. And another, Let me ſwim through a River of Boyling Brimſtone to live eternally happy, rather then dwell in a Paradiſe of pleaſure to be damned after death.
Eightly, That we may have an humble conceit of our ſelves, & wholy depend upon God. We received the ſentence of death in our ſelves ſaith the Apoſtle, becauſe we ſhould not truſt in our ſelves, but in God ye•iſeth us up from ye dead, 2 Cor. 1.9. When Babes are afraid, they caſt themſelves into ye Arms & Boſome of their Mother. A Hen•eading her Chickens into the ſun, they fall〈◊〉playing with ye Duſt, ſhe may cluck them to her long enough they will not come, but when they ſee the Kite, then they come without calling, and ſo it fares with Gods Children, till affliction comes the prodigal•ever thought of his Father till he wanted Husks, the Widdow yt is left alone truſteth in God, ſaith ye Apoſtle, 1 Tim. 5.5. Who when ſhe had an Husband leaned too much upon him, the poor man depends not upon the relief of others till he finds nothing at home, till our means is ſpent we are apt to truſt in uncertain riches, but after in ye name of the Lord, Zeph. 3.12. Aſa bore himſelf hold upon his forces, as being five hundred and fourſcore thouſand ſtrong, till he was overmatch'd with an Army of a thouſand thouſand Ethiopians, this made him cry: Help us O Lord our God for we reſt on thee, 2 Chron. 14. I thought in my proſperity, ſaith David, I ſhall never be moved but thou didſt hide thy face & I was troubled, then cryed I unto thée: It is high time to humble them that do not find themſelves to ſtand in need of God, who ſo nouriſheth his Servant daintily from his Childhood, ſhall after find him ſtubborn in proſperity; We are apt to think our ſelves men good enough, we ſee not our néed of God, but let him ſend the Croſſe it confutes us preſently of our nothingneſſe: even St. Paul was ſick of this diſeaſe, he began to be puft up untill the Meſſenger of Satan was ſent to take him down, 2 Cor. 12.7. And St. Peter, Math. 26.33. Though all men ſhould forſake thee yet I will never forſake thee, bravely promiſed, but Peter ye ſame night ſware I know not the man, cowardly anſwered; It is one thing to ſuffer in ſpeculation and another in practice. It is common for men to brag and crack of what they can do, yea one that hath but a wooden head and leaden heart, how wil he help it out with a brazen face, and a golden hand: for being as great in Pride as he is ſmall in deſert, he Will kéep a doe in an audactous Maſterlyneſſe, as if with Symon Magus he would beat down all with large proffers, but this cannot be ſo pleaſing to Nature as it is hateful to God, neither can there be a worſe ſign of enſuing evil, than for a man in a Carnal preſumption to vaunt out his own abilities: how juſtly doth God ſuffer ye man to be foiled purpoſely that he may be aſhamed of his own vain ſelf confidence. At hath been profitable for proud men ſaith St. Auguſtine to fall into ſome groſſe offence, for they have not loſt ſo much by their fall as they have got by being down, it is better to be humble under ſin then to•e proud of grace, of ye two to be a Phariſee is worſe than to be a Publican, to be proud of good endowments is worſe than to have neither pride nor good endowments, yea in this caſe ye party is not onely bettered, but others learn humility thereby, for who can•o other than yearn and fear to ſee ſo rich and goodly a veſſel ſplit as David or Solomon was.
Again it makes us pitiful and compaſſionate to others, they (ſaid Sophocles) are uſually the moſt compaſſionate to others, who have ſuffered miſeries themſelves, & what ſaith the Tyrian Queen: Evils have taught me to bemoan all that affliction makes to groan.
And Laſtly, The Devil hereby is the ated, who if he cannot beat us down with ſin, will blow us up with pride. He wil undermine us if he cannot overthrow us. And nothing doth more advantage Satan than pride: For firſt, a man ſhall never be a proficient that thinks himſelf already ſufficient. Secondly, When he can poyſon our good works with Phariſaiſm, he makes us by overvaluing them to looſe them, confidence in God doth onely ſupport us, without him we are like Vines unpropt, which on the earth do crawl, if we eſcape temptation it is his mercy, if our wills conſent not, 'tis his mercy, if we conſent & the act be hindred tis his mercy, if we fall and riſe again by repentance, all is his mercy, neither are we ſufficient of our ſelves to think much leſs to ſpeak, leſt of all to do yt which is good, 2 Cor. 3.5. We have no good, we do no good, but we may we muſt thank grace for it, which is al in all, yea can bear no fruit faith our Saviour except ye abide in me, John 15.4. Ye more expreſly, without me, ye can do nothing, ver. 5. So that we cannot put too much truſt in him nor too little in our ſelves: So proud are we by nature yt before we come to the Tryal we think yt we can repel the ſtrongeſt aſſault, and overcom all enemies by our own power, but when we feel our ſelves vanquiſhed and foyled by every ſmall temptation, we learn to have a more humble conceit of our own ability, and to depend wholy on the Lord, God wil not give his over til he hath made them kiſſe ye Rod which the wicked bite, and when he hath brought us to this, the greater ſubmiſſion the more grace, if there be one hollow in the Valley lower then another thither the waters gather, & the more lowly we are in Gods eyes, the more lovely we are, the more deſpicable in our ſelves, the more acceptable in him.
Ninthly, That we may be conformable to Chriſt our Head, & like our elder Brother who was conſecrated through afflictions, reviled, buffeted, ſpit upon, Crucified, what not, for ye Scribes were againſt him, the Phariſees againſt him, ye rulers banded themſelves againſt him, ye Atheiſts againſt him, Herod & all ye ſpiteful & envious Jews againſt him, whoſe birth was mean, whoſe life was contemptible, & whoſe death was ignominious, yea his pallace was a ſtable, his Courtiers Beaſts, his chaſe of ſtate a Manger, his royal Robes a few rags, no Bells Ring, no Bone-fires proclaim his•…th through the populous ſtréets, no great Ladys came to viſit his mother, & anſwerable to his ingreſſe into the world, was hi•progreſſe in it, & his Egreſſe out of it. And we muſt ſuffer with him that we may be alſo glorified with him, Rom 8.17. When the Jews offered Ieſus Gall and Vinegar he taſted and would not drink, he left the reſt for his Church & they muſt pledge him, whoſoever ſaith our Saviour beareth no•his Croſſe and commeth after me cannot be my Diſciple, Luke 14.27. For hereunto are ye called ſaith St. Peter, for Chriſt alſo ſuffered for us, leaving us an example ye w•ſhould follow after his ſteps, 1 Pet. 2.21. Y•…S. Paul made this the moſt certain Teſtimony and ſeal of his adoption here & glory afterwards, having delivered that the ſpirit of God beareth witneſſe with our ſpirits that we are the Children of God, an•having added, if we be Children we are alſo Heirs, even Heirs of God, & joint heir•with Chriſt, then he uſeth theſe words, If ſo be that we ſuffer with him that we alſo may be glorified with him, making ſuffering as a principal condition annexed, which is as if he had ſaid: It is impoſſible we ſhould be Glorified with him, except we firſt ſuffer with him, Rom. 8.16,17. Wherupon having reckoned up all priviledges which migh•Miniſter unto him, occaſion of boaſting h•concludeth yt what things were gain unto him, thoſe he accounted loſs for Chriſt, yt he might know ye fellowſhip of his ſufferings, &•e made conformable to his death, Phil. 3. •0. ſo yt as he bare his Croſs before he wore his crown, & began to us in ye cup of his fathers diſpleſure, ſo we muſt pledge him our part, & fill up yt which is behind of his ſufferings, Col. •14. Suffering is the way to reigning, through many Tribulations we muſt enter into the Kingdom of Heaven, Acts 14.22. And indeed who would not be ambitious of the fame entertainment that Chriſt himſelf had, yet our ſufferings as they are nothing to what our ſins have deſerved, ſo they are nothing to what our Saviour hath ſuffered, for he endured many a little Death all his life long for our ſakes & at length ye painful & curſed death of the Croſſe, to ſay nothing of the ſoul of his ſufferings, which his Soul then ſuffered when he ſweat clots of blood in the garden, now why muſt we pledge our Savior & fill up the meaſure of his ſufferings, not that Chriſts ſufferings are incompleat nor to ſatisfie Gods juſtice for ſin, for yt is done already once for al by him who bare our ſins in his body on the trée, neither doth God afflict his Church for any delight he takes in their trouble, for he afflicts not willingly, Lam 3.33. Jer. 31.20. Iſa. 63.9. Nor yet to ſhew his ſoveraignty, Iſa. 45.9. Nor is it méerly for his own glory, without any other reſpect, but out of pure neceſſity & abundant love to us, as the reaſons both before & after ſhew, wherefore let us be exhorted in the words of St. Peter, to rejoyce in ſuffering, foraſmuch as we with all the ſaints are partakers of Chriſts ſufferings, that when his Glory ſhall appear we may be glad and rejoyce, 1 Pet. 4.13. And what greater promotion can fleſh & blood be capable of, than a conformity to the Lord of glory. Chriſt wore a Crown of Thorns for me, & ſhal I grudge to wear this paper cap for him, ſaid John Huſs, when they put a cap upon him that had ugly devils painted on it, with the title of Hereſie. Never did neck-kerchief become me ſo well as this Chain, ſaid Alice Drivers, when they faſtned her to ye ſtake to be burnt, & what ſaid a French Martyr when a rope was put about his fellows neck? give me that Gold Chain, & dub me a Kt. of that noble order.
Tenthly, Afflictions ſerve to encreaſe our faith for the time to come, when we conſider how the Lord hath delivered us formerly: as when Saul tells David thou art not able to go againſt this great Philiſtine to fight with him, for thou art a Boy, & he a man of War from his youth, what ſaith David? thy ſervant kept his fathers Shéep & there came a Lyon, & likewiſe a Bear, & took a Sheep out of the flock, & I went out after him & ſmote him, & took it out of his mouth, & when he roſe againſt me I caught him by the Beard, & ſmote him & ſlew him; ſo thy ſervant ſlew both the Lyon and the Bear. Therefore (mark the Inferrence) this uncircumciſed Philiſtine ſhall be as one of them, yea (ſaith he) the Lord that delivered me out of the paw of the Lyon, & out of the paw of the Bear, he wil deliver me out of ye hands of this Philiſtine, 1 Sam. 17.33, to 37. Obſerve how confidently he ſpeaks: God hath delivered me ſaith Paul out of the mouth of ye Lyon (meaning Nero) & he will deliver me from every Evil Work, & will preſerve me unto his Heavenly Kingdome, 2 Tim. 4.17,18. That tree is deepeſt rooted in the Earth which is moſt ſhaken with the Winds, and they weak uſually that are planted in pleaſant Valleys, ſo the tree of ſaith, the more it is•haken with the violent ſtorms of trouble, the faſter it becomes rooted by Patience,•e can never be a good Souldier that never hath felt the toyl of a Battel: the more deliverances David had the greater was his faith, for after ye Lord had delivered him often out of extream exigents, namly from this great Goliah, ye cruelty of Saul, ye unnatural inſurrection of Abſolom, & the unjuſt curſes of Shimei, he was able to ſay: I truſt in God, neither will I fear what man can do unto me, Pſal. 56.4. & in Pſ. 3. I will not be afraid for ten thouſand of the people that ſhould beſet me round, & in Pſ. 18.29. By thée I have broken through an Hoſt, & in thy name have I leaped over a Wall: we men indéed therefore ſhut our hands becauſe we have open'd them, making our former Kindneſſe arguments of ſparing afterwards, but contrariwiſe, God therefore gives becauſe he hath given, making his former favours arguments for more: that we may live by faith & not by ſence, he firſt ſtrips us of all our earthly confidence, and then gives us Victory, & not before; leſt he ſhould be a looſer in our gain, his help uſeth to ſhew it ſelf in extremity, Daniel is not delivered at the beginning of his trouble, he muſt firſt be in the lyons den, & then he finds it, thoſe thrée ſervants, Dan. 3.26. are not reſcued at the Ovens mouth in the Furnace they are, that is a gracious & well tried faith, that is able to hold out with confidence to the laſt, like Abraham, who is ſaid to hope againſt Hope, Rom. 14.18. Which with God is a thing much ſet by, yea, ſuch he acounts his Champions & worthies, whence it is many are trained up in trouble all their days, as it fared with David, for as a Bear came to David after a Lyon, & a Gyant after a Bear, & a King after a Gyant, & Philiſtines after a King, & all to make him more hardy and confident in his God: ſo when they that are intended for Chriſts Champions, have fought with the Devil & their own Luſts, they ſhall fight with Envy, when they have fought with Envy, they ſhall fight with Poverty, when they have fought with Poverty they ſhall fight with Infamy, when they have fought with Infamy, they ſhall fight with ſickneſſe, when they have fought with ſickneſſe, they ſhall fight with death like a Labourer yt is never out of Work, & this not onely proves but mightily improves their faith: & indeed till we have been delivered out of a leſſe trouble, we cannot truſt God in a greater. As the Prophet could ſay: Out of the depths have I cried unto thee, Inſtantly follows (and not till then) the Lord heard me, the Lord ſaw him ſinking all the while, but lets him alone till he was at the bottom.
In the Elevrnth place: Our manifold ſufferings, and Gods often delivering us, doth increaſe our joy & thankfulneſſe, yea, make after bleſſings more ſwéet, by this we have new ſongs put into our Mouths, & new occaſions offered to praiſe the Authour of our deliverance, when the Lord brought again the Captivity of Sion (ſaith David in the perſon of Iſrael) we were like them that dream) (meaning the Happineſſe ſéemed too good to be true) then were our Mouths fil'd with laughter (ſaith he) and our tongues with joy, the Lord hath done great things for us, whereof we rejoyce, Pſal. 136.1,2,3,4. Is any one afflicted, I will ſay to him as that harbinger anſwered a Noble man, complaining that he was lodged in ſo homely a Room, you will take pleaſure in it when we are out of it, for the more grievous our exigent, the more glorious our advancement. A deſire accompliſhed delighteth the ſoul, Prov. 13.19. We read how that lamentable & ſad decree of Ahaſhuerus through the goodneſs of God was an occaſion excéedingly to increaſe the Jews joy & thankfulneſs, inſomuch that as the Text ſaith: The days that were appointed for their death & ruine were turned into days of feaſting and joy, and wherein they ſent preſents every man to his neighbour, & gifts to the poor, Eſth. 9.17, to 28. And this joy & thankfulneſſe was ſo laſting yt the Jews ceaſe not to celebrate the ſame unto this day: Gods dealing with us is often harſh in ye begining, hard in the procéeding, but the Concluſion is always comfortable; the joy of Peter & the reſt of the Church was greater after he was delivered out of priſon by the Angel, Acts 12. And the joy of Judith & the reſt of Bethalia when ſhe returned with Holoferneſs head, then if they had never béen in diſtreſſe, Judith 13. The Lord deprives us of good things for a time becauſe they never appear in their full Beauty till they turn their backs & be going away: Again he defers his aid on purpoſe to encreaſe our deſires before it comes, & our joy & thankfulneſs when it is come to inflame our deſires, for things eaſily come by are little ſet by to encreaſe our joy for that which hath béen long detained, is at laſt more ſwéetly obtained, what (think we) did he that was born blind think when his eyes were firſt given him, how did he wonder at heaven and earth, the ſtrange and goodly varieties of all the Creatures, & chearfulneſſe of the light, every thing did not more pleaſe then aſtoniſh him, as Mothers love their Children more tenderly then Fathers, becauſe they ſtood them in more, ſo we prize the comforts and joys of Gods favour more by having for a ſeaſon béen deprived of them through afflictions & deſcretions. The benefit that comes ſoon & with eaſe is eaſily contemned long & eager purſuit endears any favour. The wiſe men rejoyced excéedingly to find the ſtar, the woman to find her piece of ſilver, the Virgin Mary to find the Lord Ieſus, who always returneth with increaſe of joy. He may abſent himſelf for a time, but he intends it only as a preparation to make us reliſh that ſwéet food, the better he may kéep us faſting, but it is on purpoſe that our tryal may be perfect, our deliverance welcome, our Repentance glorious, we never know the worth of a Benefit ſo well as by the want of it, want teacheth us the worth of things moſt truly. Oh! how ſwéet a thing is peace to them that have béen long troubled with wars and tedious contentions: how ſwéet is liberty to one that hath béen long immured within a caſe of Walls? How dear a jewel is health to him that tumbles in diſtempered blood for then onely we begin to prize it when we have loſt it: Let a man but faſt a Meal or two, O how ſwéet is brown bread, though it would not down before, we are never ſo glad of our friends company, as when he returns after long abſence, or a Tedious Voyage. The Nights darkneſs makes the light of ye Sun more deſirable, & a Calm is beſt welcome after a tempeſt. And thus we ſée that good things then appear of moſt worth, when they are known in their wants. And as when we would have ſome fires flame, ye more we ſprinkle water upon them. Even ſo when the Lord will encreaſe our joy & thankfulneſs he allayeth it with the tears of affliction, miſery ſwéetneth joy, yea the ſorrows of this life ſhall like a dark veil give a luſtre to the glory of the next, when the Lord ſhall turn this water of our earthly affliction into ye wine of gladneſs, wherewith our ſouls ſhal be ſatiate for ever, well then art thou vexed, perſecuted, & afflicted by ſome cruel and malitious Saul, & is it grievous to thée for the preſent, why that which hath béen hard to ſuffer is ſweet to remember, at laſt our ſongs ſhall be louder then our cries.
In the Twelfth place: Our ſufferings make us teachable, & increaſe in us ſpiritual wiſdome, Job 36.15. He delivereth ye poor in time of affliction, & openeth their ear in trouble, and again, Job 33.16. He openeth the ears of men even by their corrections, we are beſt inſtructed when we are moſt afflicted, Pauls outward blindneſs took away his inward blindneſſe, & made him ſée more into the wa•of life then could all his learning at the féet of Gamaliel, and what ſaith Neoman upon the cleanſing of his Leproſte, now I know there is no God in all the earth but in Iſrael: O happy Sirian yt was at once cured of his Leproſte, & his miſpriſſon of God: the prodigal ſon regarded not his fathers admonition ſo long as he enjoyed proſperity, when we ſmart not we believe not, and God is not feared till felt, but that which makes the Body ſmart makes the Soul wiſe, even to looſe is ſome ways profitable, it makes a Man wary. Algerius the Martyr could ſay by experience he found more light in the dungeon then without in all the world: The Scottiſh King Priſoner in Mortimers hole learnt more of Chriſt then in his Pallace. Luther betwéen a divine in outward pomp and a divine under the Croſſe, neither could he underſtand ſome Pſalms till he was in affliction: The Chriſts creſſe is no letter, yet it taught him more underſtanding then all the letters in the row, ye croſſe opens mens eyes as the taſting of Honey did Jonathans, yea what will not afflictions teach us? when even the Savageſt beaſts are made quiet and docible with abating their food and reſt, or by adding of ſtripes, even as the clay with water, and the Iron with fire, are made plyable & apt to receive impreſſion from the workman, even ſo when we are ſoaked in the floods of ſorrow & ſoftned in the fire of affliction, we are apteſt to receive the impreſſion of Gods law into our hearts, when he ſpeaks to us by his Miniſters: If ye Lord breaks us in pieces with the plow of his Iuſtice, then let the ſéeds men his Miniſters ſow ye ſéed of his word, we ſhall receive it through the furrowes of our ears into the Ground of our hearts, & grow up in wiſdome & ſaving Knowledge, we hear & read much of the corruption of our natures odiouſneſſe, of our ſins neceſſity, of a Saviours ſweetneſſe, of Gods love in Chriſt, &c. But we never fully aprehend theſe things, nor taſt how good ye Lord is, till ſome ſharp affliction comes: thus Gods corrections are our inſtructions, his laſhes our leſſons, his ſcourges our ſchoolmaſters, his chaſtiſements our advertiſements, & comonly ye ſoul waxeth as the body waiueth, & is wiſeſt to preſcribe when ye bone & ſinews are weakeſt, to execute, neither do we hereby become wiſe for our own ſouls good onely, but afflictions make us wiſe, & able to do others good alſo yt are in any the like affliction. Bleſſed be God ſaith St. Paul who comforteth us in all our afflictions, yt we may be able to comfort them yt are in any affliction, by ye comfort wherewith we our ſelves are comforted of God, 2 Cor. 1.4. Yea ye whole Church & every particular Member therof have their wiſdome & knowledge improved even by their greateſt Enemies. He reſte makes men ſharpen their wits yt bet•e•to confute it, as wormwood though it b•bitter to ye taſte, yet it is good to clear the eyes, yea the very ſtorms of perſecution makes us look to our Tackling patience, & to our Anchor hope, & to our Helm faith, & to our Cord ye word of God, & to our Captain Chriſt, whereas ſecurity like a Ca•…makes us forget both our danger & deliverer, ſo that to be altogether exempt from miſery is a moſt miſerable thing.
Laſtly, Our troubles & afflictions make for ye increaſe of our patience, we rejoyes in tribulation ſaith S. Paul, knowing that tribulation worketh patience, Rom. 5.3. M•Brethren ſaith St. James, count it excéeding ſay when ye fall into divers temptations knowing that ye tryal of your faith worketh patience, Jam. 1.2.3. Thus the malice of our enemies doth both prove & improve our patience, ſée it exemplified in Job & David, whoſe practiſe doth moſt excellently confirm this point, you know Job was not ſo miſerable in his afflictions, as happy in his patience, Job 31.35,36. And David after he had bin ſo many years train'd up in ye ſchool of affliction, & exerciſed with continual ſufferings, from innumerable enemies of all ſorts, became a wonder of patience to all ſuccéeding Ages, as take but notice of his carriage towards Shimei, & you will ſay ſo when this his impudent ſubject curſed & caſt ſtones at him, & all his men of War call'd him Murtherer, wicked man, &c. He was ſo far from revenging it, when he might ſo eaſily, or ſuffering others, yt you ſhall hear him make ye an argument of his patience, which was ye exerciſe of it, behold my ſon, ſaith he, which came forth of my bowels ſeeketh my life, how much more now may this Benjamite do it, ye wickedneſs of an Abſalom may rob his father of Comfort, but ſhall help to add to his Fathers goodneſſe, what a lead of injuries can ſome Chriſtians digeſt that have been frequent in ſuffering, and long exerciſed in the School of Affliction.
Now if it be ſo as you have heard, that affliction by a divine and ſupream providence doth make ſo much for our advantage and benefit here and hereafter, as namely that it opens our eyes, no leſs than peace and proſperity had formerly ſhut them, that nothing doth ſo powerfully call home the Conſcience, and that we need no other memory for ſin beſides Miſery, if commonly we are at Varience with God, Men were at peace with our enemies and that it is both hard and happy, not to be the worſe with Liberty. If God the alwiſe Phyſitian knows this the fitteſt Medicine for our Souls ſickneſs, and that we cannot otherwiſe be cured, if Pride cauſeth God to let us fall by temptation, that we may ſee our own frailty and weakneſſe, and grow more Humble, if Affliction will above all things make us pray to God with heat and fervency, if true and Saving Joy be onely the Daughter of ſorrow, if it weans us from the love of earthly things, if it diſcovers unto us the truth of our Graces, and prevents greater evils of ſin and puniſhment to come, if it makes us humble and conformable to Chriſt our Head, if it increaſeth our ſaith, our joy and thankfulneſs, our ſpiritual wiſdom and patience, if by ſmarting in our Bodies States or Names, we are ſaved from ſmarting in our Souls: Then as Solomon adviſeth: Refuſe not the Chaſtning of the Lord, neither be grieved with his Correction, Pro. 3.11. But let us all willingly ſubmit to Gods afflicting hand, and ſuffer chearfully what is laid upon us, admiring at the infinite wiſdome, power, and goodneſs of our gracious God, who turns all our Poyſons into Cordials, who doth change our terrours into pleaſures, and makes the greateſt Evils Beneficial unto us. Conſider what hath been ſaid, and the Lord give you underſtanding in all things: Amen.
A New BOOK Containing ſundry SET-FORMS OF PRAYERS, THANKSGIVINGS, and GRACES.
•ompoſed chiefly for the Benefit of CHILDREN and YOUTH:•…t may be uſeful to all ſuch as are deſtitute of better Helps, to further them in their Godly Practices.
The Firſt Edition.
LONDON, Printed for William Thackaray, in Duck-Lane near Smithfield. 1673.
ALmighty God, who of thine infinite goodneſ•haſt brought me into this world, and haſt preſerved me ever ſince I was born from thoſe〈◊〉dangers into which I ſhould daily have fallen, ha•…thou not upheld me with thy ſtrong Hand. I deſir•from the bottom of my heart to return thee innumerable thanks for all thy great favours beſtowed upon me, and more particularly, for that thou haſt added to all thoſe benefits hitherto poured upon my Sou•and Body, this further bleſſing in preſerving m•…this night paſt from all evils Spiritual and Corporal; I beſeech thee, as thou haſt let me ſee the light of the day, ſo lift up the light of thy countenance upon me, and be merciful unto me in the pardon and forgiveneſs of all my Sins, which I have this night or at any time heretofore committed againſt thee, giving me grace to repent and amend my ſinful life, that I may this following day and for ever after live, not as I will but as thou wilt. Let me daily more and more lament my former ſinful life, truſting faithfully in thy rich mercies, through the merits of Jeſus Chriſt, for the pardon of all my ſins; and let all my thoughts words and deeds henceforward be ſuch as may tend to the praiſe of thy holy Name, and good example of2•thers: Grant this, O Lord, for his ſake who hath•urchaſed my Redemption with no leſs price than•is deareſt Blood, even for the ſake of Jeſus Chriſt;•n whoſe Name and Words I further call upon thee,•aying as he himſelf hath taught me, O holy Fa•her, &c.
BLeſſed be thy Name, O Lord God, for all thy favours, benefits, and bleſſings which thou haſt vouchſafed out of thy rich mercy and free goodneſs•o beſtow upon me, and more eſpecially the bleſſings of this day paſt. Thou, O Lord, haſt cloathed and fed me with thy good Creatures, and afforded me abundance of comfort by thy liberal contribution of all•hings neceſſary both for my ſoul and body. What ſhall I render unto thee for all thy mercies? Lord, I have nothing but what is thine, thou haſt freely given me whatſoever I enjoy, I deſire therefore to give up my ſelf wholly unto thee, deſiring thee to accept o•me, in Jeſus Chriſt, for thy Child, reſtoring unto me that Image of God which I loſt in the fall of my firſt Parents, and make me like unto the Lord•eſus Chriſt, enabling ſo me to walk, even as he walked; fill my heart with an utter loathing and deteſting of all ſin, and with a fervent longing after thy grace, that I may hunger and thirſt after righteouſneſs, and never be ſatisfied till thou haſt filled my mouth with thy good things. And, O Lord, I beſeech thee keep me this night following, let me lie down in peace, and reſt in peace; guard me with thy holy Angels,3 and let not the Devil, that roaring Lyon who goe about day and night ſeeking whom he may devour have any advantage over me, but when I ſhal through thy goodneſs be refreſhed with ſleep, gran•that in the morning I may again praiſe thee, and endeavour to walk in thy waies, and keep thy Commandments all the daies of my life. Theſe things O Lord, and what elſe thou knoweſt beſt for me, beg at thy hands for Jeſus Chriſt his ſake, in whoſ•Name and Words I further call, &c.
I Deſire to return unto thee, O moſt gratious Lord God, all poſſible praiſe and thankſgiving, for that thou haſt continued thine accuſtomed goodneſs unto me, in keeping me this night paſt from all thoſe hurts and dangers both of Soul and Body, unto which by reaſon of my heinous ſins and provocations I am liable every moment; Bleſſed be thy Name for the quiet reſt and ſweet ſleep which thou haſt afforded me: Grant, O Lord, that I begin this new day to lead a new life; as thou haſt cloathed my Body with Garments, ſo put upon me the robes of Chriſts Righteouſneſs; that my Soul may not appear naked in thy ſight, but having on the Wedding Garment, I may ſit down at the great Marriage Supper of the Lamb whenſoever thou ſhalt be pleaſed to call me; and foraſmuch as thou knoweſt, O Lord, what deadly enemies I have to encounter whilſt I continue in this life; I therefore beſeech thee to Arm me with the whole Armour of God,4 that in the ſtrength of Jeſus Chriſt, and through the aſſiſtance of thy holy Spirit, I may vanquiſh and overcome them all: ſo ſhall thy Name be Glorified, the Lord Jeſus Chriſt exalted, and my poor ſoul ſaved in the day of Jeſus Chriſt; for whoſe ſake my ſoul deſires eternally to bleſs thee, and in whoſe moſt holy Name and bleſſed Words, I deſire to conclude theſe my weak and imperfect prayers, ſaying as he hath taught me, O holy Father, &c.
O Moſt gratious God and loving Father in Jeſus Chriſt, I poor miſerable Creature deſire to humble my Soul before thee this Evening, to implore thy Divine Majeſty, to be merciful unto me, for I have moſt grievouſly offended thee by my manifold ſins and tranſgreſſions; ſo that if thou ſhouldſt enter into judgement with me, I cannot be able to ſtand up before thee, for mine iniquities are gone over my head, and my ſins reach up to Heaven, where they daily cry unto thee for vengeance againſt me. But thou, O God, art full of Pity and Compaſſion, flow to Anger, and of much Mercy, who deſireſt not the death of a ſinner, but wouldſt have all to come to the knowledge of the Truth and be ſaved; unto thee, O Lord, I come, beſeeching thee for thy Names ſake, for thy Mercies ſake, for thy Son Jeſus Chriſt his ſake, to remove my ſins as far out of thy ſight, as the Eaſt is from the Weſt; let them never any more come into thy remembrance, but aſſure me by thy Spirit, that thou haſt freely Pardoned the ſame,5 and in token thereof give me, I beſeech thee, a new heart, that I may henceforth truly love, honour, and obey thee, in the whole courſe of my life: and let my mouth be filled with thy praiſes; for great is thy loving kindneſs to the children of men. Thou, O Lord, haſt poured forth thy bleſſings upon me, and I have taſted of thy goodneſs in an abundant meaſure; For ever bleſſed be thy Name for all thy favours and benefits: and in particular for ſuch comforts as thou haſt this day vouchſafed unto me, in giving health, ſtrength, food, rayment, and all things richly to enjoy. Oh! let me never be unmindful to return thee thanks for the ſame, and I beſeech thee, O Lord, continue thy goodneſs ſtill unto me, and as thou haſt preſerved me this day, ſo keep me this night following from all thoſe evils, which by my ſins I have juſtly deſerved to undergo, and grant that whether I ſleep or wake, live or die, I may be found of thee, not in my own Righte-of Jeſus Chriſt; for whom my ſoul deſires eternally to bleſs thee, to whom with thee and thy bleſſed Spirit, be rendred as is moſt due, all Honour, Praiſe, Thankſgiving, and Adoration now and for evermore. Amen.
O Lord and heavenly Father, whoſe power is infinite, whoſe wiſdom is unſearchable, and of whoſe goodneſs and mercy there is no end. Look down I beſeech thee from heaven, the place of thy holy Habitation, and with an eye full of pity and6 compaſſion, behold me thy poor Creature, who do moſt humbly proſtrate my ſelf before thee, acknowledging and confeſſing my manifold ſins and tranſgreſſions, whereby I have grievouſly offended thy juſtice, and am worthy of eternal condemnation; if thou beeſt not exceeding gracious unto me in the free pardon and forgiveneſs of all my ſins. Therefore, O Lord, hearken to the voice of my ſupplication. Let not my ſins cry louder in thine ears for vengeance againſt me, than the Blood of Jeſus Chriſt for mercy and forgiveneſs. O remember not, Lord, what I have done but what the Lord Chriſt hath Suffered; though I by my ſins have deſerved death, yet he by his death hath purchaſed life for all that unfeignedly believe in him. Give me, O gratious God, a lively faith in his Blood; enable me to lay hold upon eternal life, which thou haſt promiſed by him to the worſt of ſinners; in the number whereof I ſtand: and I beſeech thee, manifeſt thy unſpeakable goodneſs, not only in the pardoning my ſins, but in cleanſing me from all my filthineſs and wickedneſs. O let not ſin any longer have dominion over me; ſuffer me not to yield my members as ſervants of unrighteouſneſs unto uncleanneſs: but do thou ſo change my heart and renew my will, that I may ever hereafter purſue the things that are good, endeavouring by my future diligence, to redeem the Time which I have waſted in vanity and unprofitableneſs. Let thy holy Spirit work mightily in me, beating down all my ſtrong luſts and corruptions,7 and whatſoever would withdraw my heart from thee. Let thy Word be a light unto my feet, and a lanthorn to my paths, and guide me in that way wherein thou wouldeſt have me walk, that ſo I may with chearfulneſs run the race that thou haſt ſet before me, and having fought a good fight, finiſhed my Courſe, and kept the Faith, I may receive a Crown of Glory, which thou haſt laid up for them that love the appearing of the Lord Jeſus Chriſt: For whoſe ſake I beg all theſe things at thy hands, and in whoſe Name and Words I further call upon thee, ſaying as he himſelf hath taught me, O holy Father, &c.
O Moſt holy Lord God, I deſire to return thee all poſſible praiſe and thankſgiving, for thoſe unſpeakable benefits which thou vouchſafeſt to beſtow upon me from day to day. Lord, what am I that thou ſhouldſt be mindful of me, that thou ſhouldſt ſo much as look upon me, unleſs it were in Anger, for I have done nothing but ſinned againſt thee all my life long; what thou haſt commanded me to do, that have I left undone; and what thou haſt forbidden me to do, that have I done. My mind hath been in a continual Rebellion againſt thee, and though I have abundantly taſted of thy goodneſs, yet have I rewarded thee evil for good; thoſe members which thou haſt given me to honour and ſerve thee withal, I have made inſtruments of wickedneſs and uncleanneſs, thereby to provoke thee to wrath and indignation8 againſt me; yet ſince thou art pleaſed out o•thy great pity and compaſſion, to ſpare me, and give me time of Repentance; I humbly beſeech thee to work in my ſoul a godly ſorrow for all thoſe heinous ſins which I have committed againſt thee: And do thou, O Lord, for thine infinite mercies ſake, pardon all mine offences paſt, and enable me for the time to come, to lead a new life; ſend down thy Spirit into my heart, even the Spirit of Adoption, whereby I may be enabled to cry, Abba Father; and let the ſame Spirit work in me a ſincere love unto thee, a perfect hatred of ſin, and an univerſal Obedience to all thy holy Commandments; keeping me from all evil waies, and teaching me to chooſe the way of truth, purifying my heart from all filthineſs of ſin, and evil concupiſence, ſo that I may become a new creature, and be made in every reſpect conformable to the Image of Jeſus Chriſt; for whoſe ſake I beg theſe things, and what ever elſe thou in thy wiſdom knoweſt to be moſt expedient for me: To him, with thy ſelf, and bleſſed Spirit, enable me, O Lord, to render as is moſt due all Honour, Praiſe, Thankſgiving, and Adoration, now and for evermore. Amen.
O Gracious God, when I conſider the infinite holineſs and purity which is in thee; I am even aſhamed and almoſt afraid to lift up mine eyes unto Heaven, the place of thy glorious habitation, for my ſins are aſcended up into thy ſight. Againſt thee, O Lord, againſt thee have I ſinned, and done evil9 before thee. My Iniquity is great, I have been an ſender againſt thee, even from my Mothers Womb;〈◊〉that I have great cauſe to admire thy wonderful•…tience, and long ſuffering towards me; that thou•…ſt not long ere this caſt me into Hell: ſurely 'tis•…cauſe thy compaſſions fail not. O for ever bleſſed〈◊〉thy Name, that thou ſtill ſpareſt me, and giveſt•…e time of Repentance. Lord, I beſeech thee work〈◊〉my heart a true ſight, and ſence of my ſins, that•eing the uglineſs thereof, and conſidering how•…ghly I have diſpleaſed thee by them, I may ever•ereafter hate and deteſt them. Let my heart be•…l'd with ſorrow, that I have offended ſo good and•…atious a God, and work in me a ſettled reſolution,〈◊〉forſake every evil way, to ſhun all occaſions of ſin,•nd earneſtly to endeavour to walk before thee in•ew obedience all the daies of my life. Thou, O Lord,•hat haſt promiſed to give thy holy Spirit to them•hat ask thee; I humbly beſeech thee ſend down•hy holy Spirit into my heart, to enlighten my mind〈◊〉the knowledge of Jeſus Chriſt, and guide me into•he paths of thy Commandments, that ſo I may ob•…in pardon of all my ſins, and be made partaker of•verlaſting felicity, through the merits and mediati•n of Jeſus Chriſt; To whom with thee, O holy Fa•her, and thy bleſſed Spirit, enable me to aſcribe as〈◊〉moſt due all Honour, Praiſe, Thankſgiving, and•doration, now and for evermore. Amen.
O Gratious God who art the maker and Crea•of all creatures, who governeſt and ruleſt th•all by thy Power and Wiſdom, who preſerveſt th•by thy Providence and goodneſs, and heareſt〈◊〉cries of all thoſe people that call upon thee in th•Neceſſities; thou haſt been graciouſly pleaſed〈◊〉manifeſt thy abundant mercy towards poor wor•…leſs creatures, in promiſing that whoſoever come unto thee, thou wilt in no wiſe caſt out: By t•conſideration of which thy unſpeakable goodne•I thy poor ſervant am encouraged in all Humilit•to come before thee, not in my own name, or in〈◊〉own righteouſneſs, but in the Name and Righteou•neſs of Jeſus Chriſt, beſeeching thee for his ſake〈◊〉lend a gratious ear to the voice of my ſupplicatio•Vouchſafe, O Lord, to pardon and forgive all〈◊〉ſins, as well Original as Actual; ſins againſt th•Law, and ſins againſt thy Goſpel, wherewith m•Soul and Body are ſtained and polluted againſt the O Lord, I have ſinned and done evil in thy ſight, an•if thou ſhouldſt be extream in marking and puniſhing what I have done amiſs, I ſhould not be able t•ſtand before thee; but with thee there is mercy tha•thou maiſt be feared. O manifeſt thy goodneſs unt•my poor Soul, and let me thereby be led unto Repentance; Take away this rocky ſtony heart, and giv•me ſuch a heart as thou wouldſt have me to have〈◊〉enlighten my underſtanding, renew my will, refor•my judgement, ſanctifie me throughout both in Sou•11•…d Body, and let thy bleſſing be upon all my law•…endeavours; let it be my intention and drift to〈◊〉thy will, to walk in thy waies, and to keep thy•mmandments; let thy bleſſed Spirit dwell in my•l; let the power of ſin be weakned in me, and•ngthen and confirm me in thy grace, granting〈◊〉to perſevere therein unto the end, that being•ded by thy counſel to obey thee in this life, I may〈◊〉made a partaker of thy glory in the world to•ne: which I beſeech thee grant for Jeſus Chriſt〈◊〉ſake, for whom I bleſs thee: In whom I deſire〈◊〉ever to be found of thee; to whom with thee〈◊〉thy holy Spirit, be aſcribed as is moſt due, all•nour, Praiſe, thankſgiving, and Adoration, both•w and for evermore. Amen.
O Lord, who art the Father of Jeſus Chriſt, and in him the Father of all Mercies, and God of Conſolation; I thy poor unworthy ſervant, do up•the bended knees of my ſoul, in all humility, pre•t my petitions before thee, beſeeching thee to•nt me an Aſſurance of thine eſpecial grace to•ds my ſoul, in the pardon and forgivneſs of all〈◊〉ſins, wherewith I have ſo highly diſpleaſed thy•jeſty, by breaking all thy holy Laws and Com•ndments in thought word and deed; I confeſs, Lord, that ſhouldſt thou deal with me according my deſerts, I could expect nothing but thy ſe•eſt wrath and curſe, which is due unto me for my〈◊〉: but thou, O Lord, haſt no pleaſure in the death12 of the wicked, Mercy beſt pleaſeth thee; O the•fore ſhew unto me the light of thy Coun•tenan•and ſay, unto my ſoul, Thou art my Salvatio•Write thy Laws in my heart, put thy fear into〈◊〉inward parts, elighten my mind in the knowled•of thy Truth: and ſo eſtabliſh me in thy Grace, th•I may never again depart from thee; waſh me a•make me clean from all my filthineſs; Mortifie me whatſoever is carnal; enable me through t•aſſiſtance of thy Spirit to crucifie the fleſh, with t•luſts and affections thereof: let not ſin get the u•per hand of me, neither let Satan approach too n•to hurt me, but do thou continually guide, dire•and aſſiſt me in the waies of Righteouſneſs, ſo th•whatſoever I ſhall do, my ſpecial care and purpo•may be to ſerve and honour thee, that I may ta•nothing in hand which ſhall not be agreeable to t•moſt bleſſed Will. O let it pleaſe thee to preſen•and defend me from all the Temptations of Sata•deliver me from all Perils and Dangers whatſoev•…ſo that I may henceforth paſs the time of my〈◊〉journing here in Reſt and Quietneſs, and finally li•with thee for ever in thy Kingdom: All which beg of thee for Jeſus Chriſt his ſake. Amen.
ALmighty God, who art the Alpha and Omeg•the beginning and the end; in whom all cre•tures live, move and have their Being; upon the tr•knowledge of whom dependeth my eternal ſalva•on: I do moſt humbly beſeech thee to enlight•13my mind in the knowledge of thy truth; let the light of thy glorious Goſpel ſhine into my heart, that I may ſee the evil of ſin, the vanity and emptineſs of all worldly enjoyments, the fullneſs and unſearchable Riches of Jeſus Chriſt. O let me no longer live in my ſelf, but fill thou my ſoul with a Hungering and Thirſting deſire after Jeſus Chriſt: And as the Hart pants after the water Brooks, ſo let my ſoul pant after thee, O God: and foraſmuch as thou haſt ſaid, without holineſs no man ſhall ſee thy face; Purge, cleanſe, and purifie me, O Lord, I beſeech thee from all the Pollutions, Spots and Defilements of ſin, and make me holy as thou art holy, give unto me ſuch a portion of thy bleſſed Spirit, as may make me in all things conformable to thy bleſſed Will, and let my converſation be ſuch as becometh the Goſpel of Jeſus Chriſt. For whoſe ſake I beſeech thee grant me ſuch things as thou in thy abundant Wiſdom, knoweſt to be moſt expedient for me, for whom my ſoul deſires to bleſs thy great and glorious Name; to whom with thee holy Father, and thy ſweet Spirit of Love, be rendred and aſcribed as is moſt due all Honour, Praiſe, Thanſgiving and Adoration now and for evermore. Amen.
ALmighty Lord God, who haſt the Heaven for thy Throne, and the Earth for thy Footſtool, before whom all the World is as nothing; what am I poor ſinful duſ••…d Aſhes, that I ſhould preſume to take thy ſacred Name into into my mouth,14 or ſo much as caſt up my Eyes towards Heaven; for thou art a holy God, thou canſt not behold iniquity, and I am a ſinful polluted creature, having ſtain'd and defil'd both Soul and Body, with filthy and unclean Actions, ſo that thou maiſt juſtly loath me and caſt me out of thy preſence into the bottomleſs pit of Hell, but deal not thou with me, O Lord, according to my deſerts, neither reward me according to mine iniquities, which have been multiplied before thee; but out of thy free grace and rich mercy, pardon and forgive all my ſins, and accept of me in Jeſus Chriſt, who is worthy though I am unworthy; I have ſinned, O Lord, but he hath ſuffered for ſin, giving his Life a Ranſom for many, and is able to ſave to the uttermoſt, all that come unto God by him: O therefore I beſeech thee let that heavy burden of ſin, which is ready to weigh me down to Hell, be laid upon him who is able to bear it, and let his righteouſneſs be imputed unto me, cloath me therewith, that I may thereby become righteous in thy ſight. And gratious God, I beſeech thee, give me a new heart, a heart to fear, love and obey thee; let thy bleſſed Spirit be poured plentifully upon me, and purifie my heart by Faith, purge my conſcience from dead works to ſerve thee the living God; let nothing be ſo odious unto me as ſin, nothing ſo deſirable as grace and holineſs of living, whereby thou maiſt be glorified, and in all my thoughts words and actions, let my care be to imitate the Lord J•ſus Chriſt, who is the great15 pattern of perfection, and example for all thy people to follow. In whoſe Name and for whoſe ſake, I beg at thy hands all things needful both for Soul and Body, to whom with thee, O Father, and the ever bleſſed Spirit, three perſons and one God be aſcribed as is moſt due all Honour, Praiſe, Thankſgiving, and Adoration now and for evermore. Amen.
O Gratious Lord God and loving Father in Jeſus Chriſt, look down I beſeech thee in much mercy upon me the moſt unworthy of all thy Creatures, and give ear to the Prayers and ſupplications which I make before thee. I confeſs, O Lord, that I was conceiv'd in ſin and brought forth in Iniquity, I was by nature a filthy loathſom Creature. Thou mightſt juſtly have thrown me into Hell the ſame hour I was born, and have done me no wrong, but thou haſt in much mercy ſpared me hitherto, and been very gratious unto me, notwithſtanding I have added to that Original ſin which I brought into the world with me, many actual ſins and tranſgreſſions, whereby I have daily provoked thee to wrath and indignation againſt me; yet ſeeing, O Lord, that thou delighteſt in mercy, and doſt wait to be gratious, becauſe thou art unwilling that any ſhould periſh, but that all ſhould come to the knowledge of the Truth and be ſaved: I am thereby encouraged to come unto thee, in the Name of Jeſus Chriſt, beſeeching thee for his ſake to pardon all my16 ſins, and blot out of the Book of thy remembrance all my tranſgreſſions; Forgive, O Lord, whatſoever Iniquities and offences I have committed againſt thee, in thought, in word, or deed; let not my unworthineſs hinder thy mercy from deſcending upon me, for I come not unto thee in my own Name, but in the Name of Jeſus Chriſt who is worthy, and though I be poor yet he is Rich; though I am a ſinner, yet he is Righteous; though I be filthy and impure, yet he is pure and Holy: For his ſake therefore be merciful unto me unto me, waſh me from all the pollutions and defilements of ſin. Cleanſe me from my filthineſs forgive mine offences forget my iniquities, pour out thy Holy Spirit upon me, write thy Law in my heart, let thy word be a light unto my feet, and a lanthorn to my paths, and grant that I may ſo live in thy fear, that I may die in thy favour and be made a partaker of that everlaſting happineſs which was purchaſed by the merits of the Lord Jeſus Chriſt, for whom my ſoul deſires eternally to bleſs thee, in whoſe Name and Words, I conclude theſe my weak and imperfect Prayers, ſaying as he himſelf hath taught me. O holy Father, &c.
O Moſt gratious God and merciful Father, who haſt commanded us by Prayer to crave of thee all things neceſſary for ſoul and body, and haſt promiſed gratiouſly to hear, and merciful to grant the needful requeſts and petitions of thoſe which call upon thee. We thy poor ſervants do in the Name17 of Jeſus Chriſt, and for his ſake humbly beſeech thy fatherly goodneſs, to grant us all things for this body and tranſitory Life, as ſhall be moſt agreeable to thy good will and pleaſure; and give us we beſeech thee true repentance, that we may unfeignedly turn from all our ſins, and ſo indue us with thy heavenly grace, and aſſiſt us with thy holy Spirit, that we may be enabled to mortifie all our carnal Luſts and filthy Affections. Pardon, O Lord, all our offences paſt, and grant that for the time to come we may lead a holy converſation, in all godlineſs, to the glory of thy holy name, the good of others, and the ſalvation of our precious ſouls in the day of our Lord Jeſus Chriſt: To whom with thee, O holy Father, and thy bleſſed Spirit be aſcribed all Honour, and Praiſe for evermore. Amen.
O Moſt merciful Lord God, who art great and great and glorious in thy ſelf, and good and gratious in thy Son; we thy poor unworthy creatures, deſire from the bottom of our hearts to render thee praiſe and thankſgiving for all thoſe undeſerved ſavours and benefits, which thou haſt from time to time beſtowed upon us in giving us health, ſtrength, liberty, food, rayment, and abundance of all things that are needful for our comfortable ſubſiſtence in this miſerable world; O continue, we beſeech thee, the ſame ſtill unto us, and grant that we may make ſuch a holy uſe of thy bleſſings, and ſo improve them to thy glory, that thou maiſt never repent thee of the good which thou haſt ſhewed18 unto us. We bleſs thee, O Lord, that thou haſt preſerved us all our life time hitherto from all death, danger, and other miſchief; vouchſafe we beſeech thee this day and ever hereafter to have a merciful eye over us, ſupport and ſuſtain us, bear us up and ſave us that we fall not into danger, nor run into Temptation; ſuffer us not to break thy Commandments, but give us grace to walk worthily amongſt the ſnares of our mortal enemies, the Devil, the World, and the Fleſh; let all our thoughts, words, and works be ſuch as may tend to the glory of thy great Name, to the edifying of our ſouls in Vertue and Piety, and to the profit of our Brethren. Theſe things, O Lord, and what ever elſe thou knoweſt to be needful for us, we beg at thy hands for Jeſus Chriſt his ſake, in whoſe Name and Words we further call upon thee ſaying, Our Father, &c.
O Moſt holy Lord God, who art infinite in greatneſs, and infinite in goodneſs, whoſe Throne is in the higheſt Heavens, and yet art pleaſed ſo far to condeſcend as to look down with pity and compaſſion upon us poor miſerable creatures here below, and haſt promiſed that if we call upon thee thou wilt hear, if we ask we ſhall have, if we ſeek we ſhall find, and if we knock it ſhall be opened unto us; We beſeech thee, O Lord, fullfil thy gratious promiſe unto us the unworthieſt of thy Servants, who do here in all Humility put up our petitions unto thee, craving thy holy Spirit, deſiring to ſee19•hy face and knocking at the gates of thy mercy. O let thy bleſſed Spirit ſeal unto us the pardon and forgiveneſs of all our ſins; ſhew unto us the light of•hy countenance, and with the everlaſting Arms of thy Love embrace us; ſanctifie us, O Lord, both in ſoul and Body, cleanſe us from all filthineſs both of Fleſh and Spirit; teach, direct, and enable us to walk humbly before thee; confirm and eſtabliſh us in thy truth, let us daily grow in grace and therein perſevere unto the end, that ſo when this frail life is ended, we may Live with thee for ever in that Kingdom which was purchaſed for us by thy dear Son and our bleſſed Saviour Jeſus Chriſt. For whom we bleſs thee, and in whoſe Name and Words we further call upon thee, ſaying, Our Father, &c.
GOod Lord bleſs us and theſe thy good Creatures which thou haſt provided for us, give them, O Lord, ſtrength to nouriſh us, and give us grace faithfully to ſerve thee through Jeſus Chriſt our Lord.
HƲmble and hearty thanks be rendred unto thee moſt gratious God for all thy mercies, for theſe comfortable refreſhings which thou haſt now vouchſafed unto us; Lord we pray thee feed our Souls with thy Heavenly Manna the food of eternal Life through Jeſus Chriſt our Lord.
GOod Lord Pardon and forgive us all our ſins which make us unworthy of the leaſt of thy mercies, bleſs theſe thy Creatures to the uſe of our Bodies, and bleſs our Bodies to the uſe of our Souls; and bleſs both Body and Soul to thy ſervice through Jeſus Chriſt our Lord.
BLeſſed and Praiſed be thy Name, O Lord, for thoſe good Creatures wherewith thou haſt plentifully fed us, we beſeech thee give us thankful hearts for theſe and all other thy benefits beſtowed upon us through Jeſus Chriſt our Lord.
LET thy bleſſing, O Lord, be upon theſe thy good Creatures, which through thine abundant goodneſs, we are at this time about to receive at thy hands, make them healthful to our Bodies, and nouriſh thou our Souls with the Bread of Life, through Jeſus Chriſt our Lord.
WE deſire to render thanks unto thee, O gratious God, for thy great mercies daily continued unto us; and in particular for theſe bleſſings whereof we have now been partakers; we beſeech thee as thou filleſt our Bellies with thy good Creatures, ſo fill our hearts and mouths with Praiſes unto thy Name, through Jeſus Chriſt our Lord.
BE pleaſed, O gratious God, to ſanctifie unto our uſes theſe thy bleſſings which thou haſt here ſet before us, and give us Grace to make ſuch a ſober uſe thereof that we may not be hindred from performing our Duties, but ſtrengthened to do thee ſervice, through Jeſus Chriſt our Lord.
WE return unto thy Majeſty, O bleſſed God, innumerable thanks for thy undeſerved benefits which thou daily poureſt upon us; bleſſed be thy Name for feeding us at this time with thy good Creatures. O Lord, we pray thee give us grace faithfully and thankfully to ſerve thee through Jeſus Chriſt our Lord.
GRacious God, who of thine bountiful goodneſs haſt prepared Meat and Drink for our neceſſity, and daily feedeſt us therewith, whereby our frail Bodies are nouriſhed, ſtrengthened, and refreſhed; we beſeech thee repleniſh our hearts with Joy and Gladneſs, and make as fruitful in good works, to the glory of thy holy Name. Amen.
HOnour and Praiſe be given unto thee, O holy God, who out of thy tender care over us, haſt provided all things for us richly to enjoy; grant, O Lord, that both our Eating and Drinking, Speaking, and living may redound to the glory of thy Name, through Jeſus Chriſt our Lord.
(EEBO-TCP ; phase 2, no. A87741)
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