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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20536	Ten sermons tending chiefely to the fitting of men for the worthy receiuing of the Lords Supper VVherein amongst many other holy instructions: the doctrines of sound repentance and humiliation, and of Gods speciall fauours vnto penitent sinners, and worthy communicants are largely and effectually handled. The six first, by I. Dod. The foure last, by R. Cleauer. Whereunto is annexed, a plaine and learned metaphrase on the epistle to the Collossians, written by a godly and iudicious preacher. There is also set before the sermons, a short dialogue of preparation: containing the chiefe points that concerne the worthy receiuing of the Lords Supper, taken for the most part, out of the sermons following: and collected into a method for the benefit and ease of those that desire direction in this matter.	Dod, John, 1549?-1645.; Cleaver, Robert, 1561 or 2-ca. 1625. aut; Winston, John, fl. 1614-1634.	1610 (1610)	STC 6945; ESTC S114601	221,900	292

according to the goodnes of their cause but rather abusing their authoritie to the hurt of the good and to the maintenance of the bad in their lewd and sinfull practises If honest men had neuer so good a cause and neuer so good a conscience yet if they brought them no bribes they were likely to goe by the worst and if sinnefull and wretched persons had neuer so ill a cause yet if they presented them with great gifts they should carie it from all others Now the Prophets purpose being to bring these men to repentance hee saith Seeke iudgement that is Search diligently what ought to bee done according to your places and when you know it see that that you practise it Whence ariseth this point that It is a note of true repentance Doct. 5 and of an honest and sincere heart to discharge the duties that belong vnto vs in our places and callings For looke what is here said of Magistrates Euerie one must doe his owne dutie and men of higher places that if they would manifest the soundnesse of their repentance and the vprightnesse of their hearts they should leaue off their oppression and fall to equall dealing betwixt man and man the like holds in all other callings and among men of all sorts and degrees to wit that they put to their vtmost endeauour to finde out what are the works of that vocation wherein God hath set them and accordingly to doe the same reforming the speciall things wherein they haue faulted heretofore This Iob sets downe as a marke that hee was no hypocrite though his friends iniuriously charged him to be such a one because hee was carefull of those good duties that did pertaine to him in his place both as hee was a Magistrate and as hee was a rich man in both which respects hee shewed all good faithfulnes for as hee was a Magistrate hee saith I releeued the poore that cried and him that had none to helpe him Iob 29.12 The blessing of him that was readie to perish came vpon mee and I caused the widowes heart to reioice I put on iustice and it couered mee my iudgement was a robe and a crowne c. Neither would hee shift off matters to ease himselfe and to free himselfe from paines and troubles but saith hee If I knew not the cause I would search it out diligently and though the pray were in their hands nay as it were in the mouthes of those that were strong and fierce as Lyons Yet he saith that hee would breake theiawes of the vnrighteous man and plucke the pray out of his teeth Hee would aduenture himselfe for the innocent in a righteous cause though it were with as great danger as for a man to pull the pray out of the iawes of some hungrie and sauage wild beast that would be ready to deuoure any that should come neere him Then as hee was a rich man Iob. 29. Iob 31.16 hee sheweth that hee disposed his wealth to that end which God had appointed I was saith hee a father vnto the poore I restrained him not of his desire nor caused the eies of the widowe to faile I did not eate my morsels alone but the fatherlesse did eate thereof And from his youth hee grew vp with mee as with a father c. I sawe none perish for want of clothing nor any poore without couering but their loines blessed me because they were warmed with the fleece of my sheepe Further that this faithfulnesse in a mans owne calling is a notable testimony of an honest heart and of a good conscience it appeareth by the speech of our Sauiour where he approueth himselfe and his actions vnto his father saying Father Iohn 17.4 I haue glorified thee on the earth how prooues hee that I haue finished the worke which thou gauest me to doe Many times men set vpon workes which God neuer commanded them to doe but which their owne flesh and Satan bade them do or if they begin to goe about good workes that the Lord commandeth they doe not goe thorow with the same as Christ Iesus did and therefore they neither bring glorie to Gods name nor comfort vnto themselues by that which they doe but this is it indeed that will stand men in steede when they shall come to make their accounts before the Lords iudgement seate if they can truely say Lord I haue done the worke that thou didst appoint mee I haue beene exercised in those businesses and affaires which thou diddest enioyne me haue gone thorow with the same So when the Lord Christ Iesus would commend a worthy seruant what is the commendation that hee hath giuen him Matth. 25. that hee hath faithfully imploied those talents and gifts that his master committed vnto his trust 1. Cor. 4.2 vnto his best aduantage And this as the Apostle speaketh is required of disposers that euerie one be found faithfull That is that they discharge euery one the duties that pertaine vnto them in their places withall due care and conscionable regard This serues for the iust reproofe of those that make some shew of Christianitie Vse 1 and would faine goe vnder the name and number of sound professors of the Gospell and yet are most vnfaithfull in their owne charges Many are good neighbours abroad but bad gonernors at home They can aduise others for the best but they haue no care at all to order their owne families in the feare of God Many husbands are kind and courteous abroad but churlish and vnmercifull to their yoke-fellowes and to their Children and seruants at home Many wiues will seeme religious who yet are not helps in their familie obedient to their husbands fearing to offend them nor seeking in all good and lawfull things to content and please them Such masters and husbands and wiues can haue little comfort of their faithfulnesse when they faile most in those things wherein the power of godlinesse should most shew it selfe namely in discharging a good conscience where they are tied so to doe by the neerest and strongest bonds And this is a great fault in diuers seruants who when they haue gotten a little knowledge of religon and can discourse of some points thereof begin to thinke that then they haue a dispensation to be idle and slothfull headstrong and masterfull testie and impatient when they are told of their faults and the like Oh this is a wofull vse that they make of their reading and hearing the word of God Titus 2.9.10 if they had well obserued that which most concernes them they should haue found that the Lord commandeth seruants to please their masters in all things not answering againe and to shew all good faithfulnesse that they may adorne the doctrine of God our Sauiour in all things Ephes 6.5 And againe Seruants bee obedient vnto them that are your masters according to the flesh with feare and trembling in singlenes of your hearts as vnto Christ And no lesse effectuall

prouision for vs. Vers 23. Also he tooke the Cup c. In that wine is ioyned with the bread Doct. 8 this point may be noted Christ maketh vs a sull meale that Iesus Christ in the Sacrament doth make vs a full meale We haue here not onely bread but wine not onely the body of Christ but his bloud also euen the whole Christ with all his graces offered vnto vs. This is promised in the Prophesie of Isaiah where it is said Isaiah 25.6 In this mountaine shall the Lord of hoasts make vnto all people a feast of fat things euen a feast of mixed wines c. Meaning that he would make for his Church complete prouision whatsoeuer might be for health or strength or delight And the like is proposed in the ninth chapter of the Prouerbs And there is cause why we should thinke this to be so for First he is of sufficient ability so that he can doe it Reasons And Secondly his loue vnto vs his people is such that he is willing ready to doe it Some men whē they make feasts could prouide variety of good cheare but they are loath to go to the charges others are franke and liberall enough but they want ability to giue great intertainment so that they speake that truly which others doe vaine gloriously I am sorry that your cheare is no better But it is otherwise with the Lord as he is bountifull and will not spare cost so is he rich in all aboundance of heauēly treasures and needs not spare cost and therefore seeing Christ hath prayed that al his ghests might haue of the best they shal not faile of any thing that their heart can desire and long for Especially seeing it is for his owne glory A mortal sinfull man euen the king of Persia for the setting forth of his magnificence and greatnesse spared no cost in the feast that he made vnto his Princes Ester 1 much lesse wil the Lord of glory in this banquet which he prouideth for his people feeing that he is incomparably better able and more bountifull and withall seeth and considereth the seuerall needes and necessities of all his children Here then in the first place Vse 1 is confuted the error of Popish Priests that will haue but one kind of food at this table and so cause the people to haue a dry feast without any wine at al thus do they sacrilegiously rob Gods people of that allowance which he hath appointed for them and him of that glory which is due in respect of his large bounty in this behalfe For whereas the Lord instituted the cup as well as the bread and prayed and gaue thanks for the one as wel as for the other bidding thē drinke all of the wine as well as eate of the bread they teach and practise the cleane contrary And that their sacriledge may not seeme so vile as in truth it is Obiect they produce some shewes of reason for this their dealing It is needlesse say they to adde the wine vnto the bread for when we receiue that we feede on the whole Christ and partaking of his body we must needs withall partake of his blood which is contained in the veines See here how shamelesly they controll Christ himselfe Answer for if we receiue the bloud in receiuing his body why did he ordain the cuppe as well as the bread They answer Obiect that Christ gaue it onely to Ministers and so doe they So did he the bread also Answer and therefore by the same reason they may administer neither bread nor wine vnto the Laity and what reason can they alleadge why Ministers may not receiue the bloud in the veines as well as any other But the words of Christ may decide this controuersie when he saith Drinke yee all of this this is my bloud c. which is shed for you and for many for the remission of sins And who are those many euen all that should afterwards beleeue in him To those for whom Christ his bloud was shed the cuppe must be administred but his bloud was shed for priuate men as wel as for Ministers and therefore the cuppe must be administred to them as well as vnto the Apostles themselues A second vse of this point is for instruction Vse 2 that seeing there is such plenty and variety of all good things offered vs at this banquet no other feasting or voluptuous liuing should either keepe vs from it or make vs come vnworthily vnto it yet how many are there that do so glut themselues with eating and drinking and surfetting on their carnall delights that they are altogether vnfit for the Lords table Thirdly here is matter of reioycing for Gods poore seruants Vse 3 that though they fare hard at home yet they may haue as good refreshing as any other in the Lords house for Christ Iesus doth there prouide a full meale for them This was Dauids comfort when he was banished from the assemblies of Saints and could not be present at the Sacraments and sacrifices when he could but remember that he had bene at them and also bene a profitable communicant as oft as he could it did much refresh his soule so that it was satisfied as with marrow and fatnesse with the very meditation therof he had receiued such store of grace from Gods ordinances and such a strong apprehension of his fauor that he counted it better then life it selfe And the cōsideration thereof did not onely comfort his soule but helped him also in his bodily necessities in so much that when he was in a barren and dry wildernesse pinched with hunger and pressed with thirst the very remembrance of those things that were past long before did cause him more chearefully to vndergoe all his penury and want If he then tooke such comfort therein in his absence how much more should we being present at the same Verse 24. This is my bloud of the new Testament That is this is a signe and seale of the new Testament which is so called because thereby Iesus Christ doth bequeath vnto his people as all the benefites of 〈◊〉 life so the speciall blessing of all euen eternall life and this is tearmed a new Testament in respect of that which was made the time of the law That was and this is when that was insufficient in some respects the Lord abolished it and established this in stead thereof as being much better then that for though both of them aime at saluation by Christ yet it is in a different manner for 1 Differences betwixt the old and new Couenant That was obscure consisting in rites and ceremonies where by Christ was darkly perfigured but this is more plaine and perpicuous so that Gods mercy and goodnesse towards vs in his Sonne may more clearly and euidently be discerned in this one Sacrament then it could by all their sacrifices Then the bloud of beastes was shed in stead of Christs but now hath he shed his owne bloud

both them and their counsels for all their deepe reaches God can ouerreach them and his iudgements shall ouertake and ouerthrowe them Agreeable to this is the place of Iob where it is said Iob 20.1 that when wickednesse is sweet to a man and he hides it vnder his tongue and fauours it c. then his meate shall bee turned into the gall of Aspes c. There that holy man of God sheweth that when any one is a fauourer and a hider of sinne euery thing that should be for his good shall turne to his hurt his ordinarie foode his wealth and substance and in a word whatsoeuer otherwise might bee comfortable vnto him all shall goe crosse with him nothing shall bee prospered and blessed vnto him These places doe in part manifest vnto vs the danger of this cloaking of sinne what miserie it brings what happinesse it depriues vs of yet besides those there are reasons that may more cleerely euict and prooue that it must needes bee so for 1 First the causes of this hiding of sin are naught Reasons which are these following The causes of hiding of sin 1 The first is the loue of iniquitie for sinne is of that nature Loue of it that it will neuer tarie but where it is loued and much made of it is such a guest as rough intertainment would driue away in a short time And that such doe loue it it is very euident in that former place of Iob where it said that first wickenesse is sweet Iob. 20.12 and then they hide it Looke what appetite and eager desire any one that hath a sweet tooth can possibly haue after pleasant meates and dainty dishes the same or greater haue they after sinne the loue whereof must needes be odious because it is Gods vtter enemie and therefore the hiding of it must needes bee dangerous 2 A second cause of this is hypocrisie that men would faine seem better then they are and therefore they hide that which is in them indeed Hypocrisie make shew of that innocencie which they are farre from this was the cause that made Dauid to dissemble and cloake his great offence in the matter of Vriah as the holy Ghost testifieth in the booke of the Kings 1. King 15.3.5 where it is said that Abijams heart was not perfect with the Lord his God as the heart of Dauid his Father who did that which was right in the sight of the Lord and turned from nothing that hee commanded him all the daies of his life to wit of set purpose and against his conscience with any allowance and approbation saue onely in the matter of Vriah the Hittite as if hee should haue said therein indeede hee was false-hearted and that was the reason why he was so long ere hee acknowledged his grieuous sinne and why he fell to deuising of naughtie shifts for the couering of his wickednesse which brought him little prosperitie nay so farre was hee from gaining any thing by it that euen one yeeres cloaking of sinne procured him many soare and grieuous troubles inward and outward for many yeeres together Thus we see the causes are bad to wit loue of sinne and damnable Hypocrisie 2 Neither are the effects any better for whosoeuer doth thus couer his sinnes The il effects 1 First It hindereth praier Psal 66.18 he cannot pray for saith Dauid If Iregard wickednesse in my heart God will not heare mee Sinnes acknowledged and bewailed quicken vs to praier but sinnes allowed and maintained vtterly disable vs for praier for they make a separation betwixt God and vs. 2 Secondly such a one can haue no benefit by the Sacrament Isa 59.2 It keepes vs from benefiting by the Sacrament Iohn 13.27 as we see by Iudas who being a cunning hypocrite and a hider of mischeuous plots against his master whereas hee was diuelish enough before he was wholly possest by Satan after the eating of the Passeouer and the receiuing of the Lords Supper for so the Euangelist testifieth that after the sop as also after the others Sacrament ministred at that same meale Satan entered into him meaning more fully then euer before the like may bee said of Simon Magus Act. 8.20 c. 3 Thirdly the word is altogether vnprofitable vnto such Or by the word it 's choaked in the heart that is corrupted with sinne it is euen like pure seede cast into a filthie sincke There we see both by the causes and effects how hurtfull a thing this hiding of sin is and how it stands in the way of all true prosperitie to keepe the same from comming vnto vs. But against this it may be obiected Obiection that it seemes to bee vntrue that those that entertaine and nourish sinne in their soules shall not prosper for none prosper more then such they commit hainous and scandalous euils and boast of them and yet haue the world at will and more then their hearts can wish And on the contrarie Dauid saith Psalm 73. When I declare my paine and am sorie for my sinne then mine enemies are aliue and are mightie c. But for the satisfying of this doubt we wust know Psal 38.18 that howsoeuer these vngodly ones hold vp their heads and prosper Answer Prospering in euill courses a sore plague of God and bring many of their purposes to passe yet none are more wretched and miserable then they There is no more certaine signe of Gods heauie displeasure then for one to thriue in his vngodly courses That child whom the father loues hee will correct betime and so dealt God with Dauid There were many greater offenders then hee in Israel and yet none was so much scourged because none was so well beloued But for one to escape the rodde and to be still further giuen vp to his owne hearts lust to commit sinne with greedines this is the most heauie stroake and fearefull iudgement that can possible fall vpon any man Rom. 2. for by this meanes hee still heapeth vp wrath against the day of wrath and the declaration of the iust vengeance of God vpon all vnrighteous and vnholy persons when the Lord shall pay him home at full for all his cuill thoughts words and workes Since then it is plaine Vse 1 that hiding of our transgressions stops vp the passage against all true prosperity Sorts reproued this makes for the reproofe of foure sorts of men that offend in this point namely 1 First of those that are altogether blinded with ignorance and know not sinne Ignorant persons nor the disserences of sinne which are greater which lesser For till the Lord informe men by his word and spirit they can neuer see these things neuer discerne betwixt good and euil nor betwixt euil and euill which is more or lesse offensiue For it is light that discouers darkenesse and therefore they being destitute of the true vnderstanding of the word and so consequently of the spirit

al our griefes and miseries wee should reason rather with God then with men For if wee be in distresse for our estate or in sickenesse of body or in perplexitie of soule in any of them or in all of them let vs goe vnto men Note and they will most commonly serue vs as Iobs friends did him lay sorer burdens on vs rather then ease vs of those we carrie alreadie and make our case a great deale worse then it is rather then minister any helpe and comfort vnto vs. But if we can heare and beleeue what the Scriptures of God tell vs wee shall finde that our state is neuer vnrecouerable but that if wee can bee trulie and soundly humbled there is hope and helpe for vs that God will giue vs an happy end of all our sorrowes and make vs great gainers by all our afflictions and temptations Though your sinnes were as Crimson they shall bee made white as snow In these words the Prophet hath reference to that that went before where he had charged them that their hands were full of blood Obiect Verse 15. For hereupon they might reply if wee bee such grieuous sinners how can wee dare to come vnto God for fauour is it not a terrible thing to appeare before him that is so iust and so holie how then can we looke that he should bee mercifull vnto vs It 's a thing not to be expected Answer Say not so saith the Prophet that is but a reason of the flesh as if God were no fuller of mercy then mortall men are or as if he could do no more then they can yes wee must know that howsoeuer men be vnable to change crimson or scarlet colour into white againe albeit they should lay all their wits and endeauours together and pull one thrid from another yet God can make your sins that are as crimson and as scarlet to become white as wool yea as snow it selfe If wee once fall a washing of our selues God will set in with vs and neuer leaue till all our iniquities euen in our owne apprehension and feeling bee quite and cleare remoued from vs so that none of them shall be imputed vnto vs but all set vpon Christ his score They that wash themselues by godly sorrow Doct. 8 the Lord will wash them from all their sinnes by the blood of his sonne Penitent persons shall bee washed from all their sins that whatsoeuer offences wee repent for wee shall bee sure to haue a pardon for So that the question is not what our faults haue beene but what our repentance is If wee bee truely deiected on our part it 's all one with God whether our transgressions haue beene more or lesse greater or smaller if wee repent truely wee shall bee pardoned fully bee our sinnes what they can bee secret or knowne So that though wee see spots in our selues yet God will see none nay when wee see our deformitie most God will make it most cleare vnto vs that his eyes are quite turned away from the same This is euident in the Prophet Ieremie where hee speaketh thus concerning them that should bee made truely penitent for all their euill waies and workes after their seuentie yeeres captiuitie In those daies and at that time saith the Lord the iniquitie of Israel shall bee sought for and there shall be none Ier. 50.20 And the sinnes of Iudah and they shall not be found for I will bee mercifull vnto them whom I reserue and the same is promised in another place 1. Iohn 1.9 Ezek. 36.25 c. where the holy Ghost speaketh thus If wee acknowledge our sinnes hee is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnesse And the like is couenanted in Ezekiel where the Prophet bringeth in the Lord speaking in this manner Then will I powre cleane water vpon you and yee shall bee cleane c. where God himselfe vndertaketh to be the washer and the blood of Christ is the water Now there are two things which terrifie penitent sinners and cause their hope of obtaining mercie either vtterly to faile or at least in a great parte to faint and waxe feeble Concerning both which the Lord in this place giueth them comfort One is the multitude and exceeding great number of euils whereof they are guiltie now for that hee telleth them that he would wash them from all their filthinesse without exception Another thing that doth vsually disquiet the hearts of those that are turning vnto God is that their sinnes haue been hainous and extraordinarie and many of them such as haue broken the couenant of which sort is Idolatrie concerning which Zach. 13.1 hee addeth and from all your Idols will I clense you and in an other place that hee would open a fountaine of grace to wash them from all sinnes euen from sinnes of separation and such presumptuous offences as deserued excommunication from Gods people yea and to bee cut off by the sword of the Magistrate And there is no cause to the contrarie but that God may remit and pardon one sinne as well as another excepting only the sinne against the holy Ghost which shutteth vp the heart from all repentance and all as well as one 1 Reason First because Christ Iesus hath satisfied for all alike for the greatest as well as for the smallest for euery one as well as for any one Isa 53.4.5.6 for so saith the Prophet Isaiah He hath borne our infirmities and carried our sorrowes c. Hee was wounded for our transgressions broken for our iniquities The chastisement of our peace was vpon him and by his stripes wee were healed All wee like sheepe haue gone astay wee haue turned euery one to his owne way and the Lord hath laid vpon him the iniquitie of vs all Whence it 's plaine and euident that Christ hath paied our whole debt and not a peece of it onely hee hath discharged our pounds as well as our shillings and pence and hath suffered for our must horrible and fearefull rebellions as well as for our smallest slippes And therefore as an honest creditor when the suertie hath satisfied him for all that was owing will not come with after reckonings nor challenge any thing of the debter so neither will the Lord lay any thing to our charge his sonne Christ Iesus hauing laid downe the full price for our iniquities whereby his wrath is appeased and his iustice perfectly satisfied That is one reason on Gods part why hee must of necessitie blot out of his booke and out of his remembrance all the offences of repentant sinners without any exception at all 2 Another reason there is on our part that hee that repenteth truely for one sinne doth repent as truely for all the rest and though none doe particularly know and discerne all the errors of this life yet God will accept of a generall humiliation for them and confession of them so that from both these laid together that

Nehemiah and in those of his time O Lord I beseech thee let thine eare now harken to the praier of thy seruant and to the praier of thy seruants who desire to feare thy name Hee could not say that they did so feare his name as they should but this they could say that they desired to doe it better which desire was a fruite of the grace it selfe This should instruct and incourage vs still to bee doing in the seruices and workes of God Vse Oh but wee finde many imperfections Obiecti and many wants and weakenesses in our selues What of that If we aime at perfection Answ and haue respect to euery commandement of God and come as neere the marke as we can the Lord will accept vs according to that wee haue and not reiect vs for that we haue not If wee could obey perfectly to what end were Christ his obedience and if God should looke after none but those that can fully please him in all things hee should bee a Lord and a master without subiects and seruants Psalm 130.3 If thou O Lord saith Dauid shouldest marke what is done amisse who should stand Therefore though wee cannot pray with that feeling heare and read with that profit sing Psalmes with that ioyfulnesse and cheerefulnesse of heart as wee should though wee cannot forgiue our enemies long for Christ his comming haue such a tender feeling of the afflictions of the Saints nor attaine to such heauenly meditations night or day as wee doe desire and as God doth command yet let vs not bee discouraged if we striue to bring our wicked flesh to the performance of these duties and though we haue much adoe with it yet if wee draw it as a Beare to the stake vnto Gods worship and to the performance of Gods duties in publike and priuate and when we feele most backwardnesse and vntowardnesse in our nature yet wee consent in our very soules that the Law of God is holy and good and iust and that our wils and affections are indeede very corrupt and rebellious but we would rather then all the world that things went otherwise with vs that sinne might bee subdued and grace planted in steede thereof and it is our continuall griefe that God should bee so gracious and kind and liberall to vs and we can be no more obedient and loyall and seruiceable vnto him if I say wee find such a heart within vs we need not be dismaied but may cheerefully goe on with full perswasion and vndoubted resolution that the Lord will be mercifull vnto vs and take our obedience in good worth Onely that wee may not deceiue our selues let vs bee euermore carefull to vse the meanes whereby wee may grow better and auoid the meanes whereby wee may bee made worse As was more largely taught in the former Sermon in the end of the 3. Doctrine For if one say that hee desireth heauen and yet will neuer frequent Sermons nor good companie where hee may bee instructed nor vse any priuate or publike exercises of religion whereby hee may bee edified he is no more to bee regarded then a sluggard that pretendeth that hee meanes to haue a good crop and yet will neither manure nor plow nor sowe his ground but when others are labouring hee is sleeping or loytering as no man will euer looke that the one should haue a plentifull haruest of Corne so will no wise man beleeue that the other shall obtaine a plentifull crop either of grace heere or of glory hereafter Yee shall eat the good things of the Land Before hath beene shewed that all repentant sinners shall haue the blood of Christ to wash and clense their soules now in these words is declared that they shall not onely haue spirituall grace but also right vnto and the right vse of all the benefits of this life Whence this doctrine may be gathered that Obedience to Gods commandements Doct. 10 though it be not perfect True obedience brings outward presperity Deut. 28.1.2 c. brings the blessing of God vpon vs for outward things as well as for inward This is promised in Deuteronomie where Moses speaketh thus vnto the people of Israel If thou shalt obey diligently the voice of the Lord thy God and obserue and doe all his commandements which I command thee this day then the Lord thy God will set thee on high aboue all the nations of the earth And all these blessings shall come on thee c. Blessed shalt thou bee in the Citie and blessed also in the field c. and so he goes on shewing that true and faithfull obedience is that which bringeth all maner of blessings for body and soule for name and estate yea and for seed and prosperitie also 1 Tim. 6. 4.8 And therefore the Apostle telteth Timothy that goodlinesse is great gaine and that it hath the promises of this life and of the life to come in which regard Dauid saith I haue beene yong and now am old Psal 37.25 yet I saw neuer the righteous for saken nor his seed begging their bread Hee had seene and so may wee that children of great men haue broken forth into many horrible sins and so haue beene brought to a strange and miserable and violent death and to many wofull straites and extremities before their death but hee neuer saw neither shall wee see the godly seed of godly men forsaken of God and men and left as vagabonds to beg their bread but God hath euer had and still will haue a speciall care of them and euer made al necessarie prouision for them either hee himselfe by a more particular prouidence of his casteth sufficiently of these outward things vpon them or blesseth their labours so that they are made a meanes of maintenance vnto them or if they faile that way hee moueth the hearts of some or other of his seruants to pitie them and to supply their wants so that whatsoeuer their necessities be they are freed from that curse that is denounced against the seed of the wicked to wit Psal 109. ●0 that they should wander vp and downe as vagrants begging their bread and making a trade of that vile and wretched course of life And there is cause why we should rest fully resolued of this point Reason that none of Gods houshold shall euer want necessarie reliefe Because all will yeeld that hee is the gouernour of heauen and earth and the disposer of all things in them both and then they must grant further that those that are best and doe best shall speed best because God loueth them most and how then can we make question whether or no the Lord will bestow vpon them a competent measure and a comfortable vse of these earthly blessings seeing all is in his hand and hee wisheth so well vnto his owne people especially seeing hee hath straightly charged vs not to care what wee shall eat Math. 6.25 or drinke or what wee shall put on but first