their preparations rob themselves of much time which they ought to imploy in the maine duties themselves but the Spirit of God doth so gird up the loyns of our mind 1 Per. 1.13 that it makes us succinct in the dispatch of his duties 12. Motions to good come from the Divel in case thou art moved to it that so it may be a cloak to thee to do wickedly with the less suspition and with the more boldness Thus it was with Absolom it was a good thing in him that he would do justice to all the people and when they came for justice to his father he would speak friendly to them and kiss them 2 Sam. 15.3,4 but all this was meerly in a pretence that so they might not entertain the suspition of his usurping his fathers Kingdome And so also the Scribes and Pharisees they devoured widows houses and for a pretence made long prayers Mat. 23.14 It was good to make long prayers but to do it for so wicked an end was most abominable So that if a mans motions to good be for this end that he may sin with more freedome and less suspition they come from the Divel not from God The Devil cares not how good you seem so you may but be really evil and sinful vse 1 Oh then do not conclude that you are in the state of grace because sometimes good motions come into your mindes thou mayest have good motions and yet thou mayest be a bad man all fire is not the fire of the Sanctuary Remember therefore that you may have a thousand good motions and yet you may go to hell It was a good motion in Balaam O that I might die the death of the righteous and yet he was one who loved the wages of unrighteousness 2 Pet. 2.15 Though I would not discourage good motions yet I say such you may have and they may come rather from the Devil then the Spirit of God therefore survey your wayes and your motions to good and see whether they come from the strivings of the Spirit of God in you or from the excitations of the evil Spirit which is against you SERMON VI. At Lawrence Jury London Novemb. 24. 1650. GEN. 6. verse 3. And the Lord said My Spirit shall not alwayes strive with man c. Quest 3 I Proceed now to a third Question and that is Why or for what reason it is that God doth withdraw or withhold the strivings of his Spirit from the souls of men I shall say down four reasons as the cause of this judgement Answ 1 Because you quench the motions of Gods Spirit therefore he withdraws the Spirit in its motions from you Res delicatula est Spiritus Dei it à nos tractat sicut tractatur Tertullian Psal 81.11,12 The Spirit of God is a delicate thing it must not be injured no◠abused if it be it wil deal with us as we deal with him Your act is a sinful act and Gods act is in a way of justice Because Israel would not hear therfore God gave them up to their hearts lusts Thus it was with the Spouse in the Cantieles Cant. 5.2,3,6 Christ he came knocking at the door saying Open to me my sister my love my dove my undefiled for my head is filled with dew and my looks with the drops of the nigh But sayes she I have put off my coat how shall I put it on I have washed my feet how shall I defile them Thus she puts off Christ and hereupon Christ withdrawes himself and then she seeks him in bitterness but cannot finde him I opened sayes she to my beloved but he had withdrawn himself and was gone my soul failed when he spake I sought him but I could not finde him I called him but he gave me no answer Because we refuse Christ and quench the motions of his blessed Spirit therefore he in an act of his justice departs from us There are three sorts of spiritual desertions 1. Cautional for preventing of sin so was Paul buffeted by Satan lest he should be exalted above measure 2 Cor. 12.7 2. Probational for trial and exercise of grace and thus it was with holy Job 3. Penal and castigatory for chastisement of spiritual sloth and so in the example of the Spouse before mentioned 2. Because men are more ready to entertaine evil motions to sin then the Spirits motions to good This is another reason When a friend shall see that an old acquaintance will rather hearken to the solicitations of an enemy then himself this will provoke him to break off intimacy with him thus the Spirit of God which hath been thy old friend thy best friend when he shall see thee hearken to the suggestions of the evil spirit rather then to his motions this provokes him to a departure I may accommodate the History of Rehoboam to this purpose When the grave sage Ancients of the children of Israel saw that that inconsiderate King had forsaken their advice and did adhere to the raw and rash advice of a company of green-headed young men they left him and ten parts of twelve fell from him even so doth the holy Spirit leave them that do slight his motions and saving counsels 3. Because men have abused the motions and workings of the Spirit to base and sinful ends as for popular applause vaine glory secret advantage for a cloak to hide some secret lust when the Spirit of God in its workings is made so ill an use of as to be made an excuse for a mans lusts this provokes the Spirit of God to leave a man to prostitute spiritual gifts to base imployments What is this but for a man to light his Lanthorne at the Lamp of the Sanctuary that he may see to steal by it And this was the sin of Simon Magus Acts 8.19 he would faine with money have bought the gift of the Spirit that so he might have prostituted it to an ill use This is a high provocation to the Spirit of God 4. Because men have fathered and fastned those sinful affections which proceed from the flesh upon the Spirit when men shall accompt their own wrath kindled from hell to be the zeal of the Spirit coming from heaven Satans delusions the Spirits motions licentious living a Christians Spiritual liberty erroneous opinions the Spirits teaching when men shall intitle a presumptuous peace the Spirits testimony this is as if an adulterous begger should lay his brat at the Kings door this is such a high provocation that the Spirit of God cannot but withdraw from such I now come to lay down the Symptom's or signes of the Spirits withdrawings and when I mention a withdrawing of the Spirit I do not mean a total but a gradual with-drawing and there are ten symptomes I shall lay down any of which if you sinde you may be able to pass a righteous sentence upon your selves 1. If the Spirit be with-drawn thou settest
set on work to suppresse this enemy no lesse then the power of an Almighty God can suppresse these corrupt motions and therefore sayes the Apostle The weapons of our warfare are not carnal but mighty through God to the pulling down of strong holds 2 Cor. 10.4 It is a weapon edged with the power of a Deity which must pull down these strong holds 3. Corrupt nature is strong because it is set on by a powerful spirit the Devil he provokes thee to sin and that makes the corruption of thy heart so potent The Sea will move of it self being a fleeting body but when a tempestuous storme arises then it rages and roares So is it with thy corrupt nature if there were no Devil yet thou wouldst be a Devil to thy self and wouldst commit sin but when the Devil shall set on this Sea of thy corrupt nature then how doth it rage and swell He is that Prince of the power of the Aire the spirit that now worketh in the children of disobedience Ephes 2.2 4. It argues the flesh is potent because it often prevailes over the Spirit The Apostle tells you that not only in wicked men but even in the regenerate the flesh doth many times carry a prevalence over the Spirit The Law is spiritual Rom. 7.14 sayes he but I am carnal sold under sin He speaks of himself as a regenerate man he doth not say he sold himself that was the property of wicked Ahab but it is meant that corrupt nature did carry him away captive to sinne just as a conquerour carries away his prisoner 5. The flesh is a potent enemy because there is a greater measure of the flesh in regenerate men then there is of the Spirit thou hast more sin in thee then grace more of a corrupted nature then of a renewed nature In the best of Gods children there is more ignorance then knowledge more pride then humility and generally more sin then obedience and this may be hinted from the catalogue here enumerated of the works of the flesh and of the fruits of the Spirit Gal. 5.19,20 There are seventeen sins as the fruit of the flesh and but seven graces as the fruit of the Spirit to note that there is more of the old nature in thy heart then of the new more of the old leaven then of the new lump more drosse then gold and this God suffers in his children to keep them humble and in a continual dependance upon him the spirits of just men are never made perfect till they come to heaven Heb. 12.21 and in the mean time it is the admirable power of Christ to keep alive a sparke of grace in the midst of a sea of corruption 2. As the flesh is a potent enemy so it is a malicious enemy against the Spirit Rom. 8.7 The carnal minde is enmity against God and its maliciousnesse against the Spirit appeares two wayes 1. It suffers no good to be left in it I know in me that is in my flesh dwells no good thing saith the Apostle Rom. 7.18 Caâ—o à carendo though there may be good in the man yet there is no good in the flesh that is in his sinful nature 2. It is content with nothing but with the death of the creature in whom it is and this is a very pernicious enemie it not only kills the Spirits motions but is malicious against the man Rom. 7.11 Chap. 8,13 and therefore sayes the Apostle Paul Sin taking occasion by the Commandment deceived me and by it slâ—w me And again If ye live after the flesh ye shall die nothing lesse then death and eternal damnation of the soul will content it this argues the maliciousnesse of the flesh â—o be great indeed 3. Corrupt nature it is an universal enemy against the Spirit and its universality appeares in three regards 1. The flesh it is seated in the whole man in all the parts of thy body and in all the powers of thy soul The flesh is in the soul just as the soul is in the body And Philosophers say that the soul is in the body the whole soul is in the whole body Anima est tota â—n toto corpâ—re tota in qualibet parte and the whole soul in every part of the body just so is corruption and sin in thy soul the whole corruption of nature is in the whole soul and in every part of it in thy body eyes eares hands in all the parts of it not only in the concupiscible and irrascible part but also in the more noble parts as in the will understanding reason it is universal in every part of man 2. It containes in it virtually all sin Nothing doth virtually containe all evil but corrupt nature As we may say of the first man Primus homo fuit omnis homo Rom. 7.8 Primum peccatum fwt omne peccatum that he was every man So we may say of sin the first sinne had every sin that is every sin virtually Sinne taking occasion by the Commandment wrought in me saies the Apostle all manner of concupiscence Corrupt nature it is an inclination to all actual evil in the world I may illustrate this by an egge An egge hath in it potentially and seminally all the parts of the bird only it wants the warmth of the hen to hatch and produce it So our corrupt flesh hath in it all sin the seed and spawne of all sin and as the hen produceth the chicken so doth the devil hatch sin 3. It opposes all the graces of Gods Spirit other sins take what sin you will it opposes but the contrary grace particular sins do carry but a particular opposition as for instance the sin of pride opposes humility lust opposeth charity drunkennesse sobriety in justice opposes righteousnesse wrath opposes meeknesse hatred opposes love and so of all other sins they carry but a particular opposition to particular graces but thy flesh it carries an universal opposition to all grace 4. The flesh it is an insatiable enemy insatiable in two regards 1. In regard of sin because if we yield to the motions of sinne to day corrupt nature will not be satisfied if thou yieldest to sin to day thou must to morrow yea all thy dayes Prov. 30.16 Corrupt nature is like those four things which Solomon speaks of which are never satisfied and as he elsewhere speaks Hell and destruction are never full so the eyes of man are never satisfied Prov. 27.20 that is corrupt nature in the eye sinful concupiscence in the heart causes an adulterous eye never to be satisfied 2. In regard of punishment as well as sin Suppose sin doth bring diseases upon thy body or poverty on thy estate yet thou wilt not leave it it aimes at no lesse then the damnation of thy soul 5. Corrupt nature it is an indefatigable enemy against the Spirit Suppose the flesh to have all the foregoing properties yet
flesh is against the Spirit and the Spirit against the flesh and then I call it an irreconcileable contrariety because though enemies may be reconciled yet contraries never In the handling of which point I shall onely demonstrate the truth of it and then conclude with a practical application Demonst 1 And first this contrariety appears by the contrary names given both to the flesh and Spirit in Scripture as here in the Text corruption it is called flesh and grace is called the Spirit corruption is called darknesse but grace is called light Rom. 13.12 Rom. 13 12. It is called a law of death Rom. 8.2 2 Cor. 7.1 1 Tim. 4.12 but grace is called the law of the Spirit of life Rom. 8.2 Corruption is called filthinesse of the flesh 2 Cor. 7.1 but grace is called purity of spirit 1 Tim. 4.12 So that by the these contrary names given both to the flesh and the Spirit the contrariety of both is set out 2. They are both contrary principled and origined for First corruption it is called the work of the devill and For this purpose was the Son of God manifested that he might destroy the works of the devil John 3.8 1 John 3.8 but grace is called the work of God Phil. 1.6 Phil. 1.6 Again corruption it is called the lust of the devil John 8.44 John 8.44 but grace is called the fruit of the Spirit Gal. 5.22 Gal. 5.22 so that these proceed from a contrary original That which is born of the flesh is flesh and that which is born of the Spirit is Spirit John 3.6 3. They have contrary acts and contrary uses the flesh is said to lust against the Spirit and the Spirit against the flesh they are contrary in their works and hence in Scripture sin it is called a work contrary to God Levit. 26. sin makes a man walk contrary to God but the Spirit drawes a man to walk in the wayes of God sinne is the Dalilah that will never let a man alone but presse him with importunity to yield to the temptations thereof 4. They are contrary in their ends and issues the end of the flesh is to damne the soul but the Spirit its motions and workings are to save the soule We are commanded to abstain from fleshly lusts which warre against the soule and the Apostle tells us That if we live after the flesh we shall die but if we through the Spirit do mortify the deeds of the body we shall live Rom. 8.13 The tendency of sin is unto death but of grace unto eternal life And therefore saith the same Apostle The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death Rom. 8.2 Upon these demonstrations it appears the flesh and the Spirit are contrary the one to the other Vse 1 Of instruction If so be these are contrary the one to the other first let us consider the contrariety of the flesh against the Spirit and thence learn these three inclinations 1. Learn to admire the free grace and mercy of God that notwithstanding this contrariety of the flesh against the Spirit in thee yet that this should not stirre up anger and fury in God but rather pity and mercy herein is Gods great love shewed to his people God doth to us as we would do to a man that hath taken poyson we pity such a man but poison in a tode that we hate when God sees sinne in his people tormenting them as poison in the body though they have such sinful natures and so contrary to grace yet this stirres not up fury but favour and pity in God It is a note worth your observation by comparing two Scriptures together Gen. 6.5,6 Compared with Gen. 8.21 Gen. 6.5,6 with Gen. 8.21 In the sixth of Genesis it is said there that the Lord saw that the imaginations of mans heart were evill and only evill and that continually and therefore saith God I will destroy man from the earth there their corrupt nature and the issues and acts of it provoked God to fury but compare that place with Chapt. 8.21 and there you read that God will not any more curse the ground for mans sake because the imagination of his heart is evill from his youth this is a strange reason one would think it should be on the contrary but God doth not bring a curse but annexeth a promise as if he should say though I might destroy man as I did in the flood yet I will not do it though the imagination of his heart be evill and that continually no though his heart be so bad this should teach us to admire the grace of God that notwithstanding the contrariety of our natures unto holinesse yet that this should not stirre up fury but rather pity and mercy in God to us 2. Learn to admire the grace and mercy of God that notwithstanding the contrariety that is in our natures against the Spirit that yet there is an irresistiblenesse in the Spirits working converting grace that the Spirit should conquer a man and break down the strong holds of nature 2 Cor. 10.4 that the Spirit of God should out of these contraries bring other contraries for so the Lord doth commanding light to shine out of darknesse Oh admire the omnipotency of Gods grace 2 Cor. 4.6 that notwithstanding the contrariety of thy nature yet it hath not been able to resist converting grace 3. Admire the grace of God that notwithstanding the contrariety of thy nature yet that there should be in the regenerate either activity or perpetuity of grace that thou doest act grace seeing thou hast a principle of sin in thee Gratia in nobis est flamma in extingui bilis in med â—o mari and that thou hast a perpetuity in the state of grace that this contrariety should never be able either totally or finally to conquer grace admire that this spark of fire should not be drowned by this flood of corruption that this contrariety in thy heart against grace should not destroy grace if thou art once in the state of grace thou art ever so and therefore let this heighten your admiration Adam had perfect grace and yet not perpetuity in it but thou hast imperfect grace and yet thou art established therein that thou shalt not fall Vse 2 Of humiliation and indeed these doctrines about corruption of nature they tend chiefly to debase this proud heart of man that is degenerated and fallen from so glorious an estate Be humble oh man though thou hast a principle of grace yet thou hast something in thee that carries a contrariety to grace thou hast a contrary principle to a gracious principle The flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other now here I shall speak not onely to unregenerate men but to the regenerate also and there are these seven
natural motions from conscience may put a man upon the doing of a good thing Video meliora probóque Deteriora sequor yet it cannot give any power for its performance it leaves thee like Ovids Medea that saw good yet would not do it Natural motions to the soul are as Pharaoh to the Israelites who moved them to make brick but gave them no materials Natural conscience moves to duty but conveighs no power to do it withal therefore you read that the law is weak through the flesh Rom. 8 3. weak as to justification thereby there being no power in man to fulfil it 2. Virtutis amore non formidine poenae 2 Tim. 1.7 The Spirit it moves a man to do good more out of the lovelinesse and beauty that is in holinesse then out of fear of hells torments Hence we read that God hath not given us the Spirit of fear but of power of love and of a sound minde we do not do things meerely out of fear of hell but out of love to God and holinesse So the Apostle Paul sayes he As many as are led by the Spirit are the Sonnes of God for ye have not received the Spirit of bondage again to fear but ye have received the Spirit of Adoption whereby we cry Abba Father Rom. 8.14,15 Ducuur à spiritu non trahâ—tur The Spirit of God makes a man do a thing as a childe out of love to his father and not out of fear this is the effect of the Spirit of God But now the motions of natural conscience to good are not out of any excellency a man seeth in the good he doth but meerly out of feare of punishment he seeth damnation if he doth otherwise 3. The Spirit of God moves a man to do good in things not only good for the matter but to make conscience of the end why he doth such a thing that he be sound in his aime and therefore sayes the Apostle 2 Tim. 17. We have received the Spirit of a sound minde that is the Spirit it puts a man not only upon the doing of a good duty but makes him have a sincere end in the doing thereof But the natural conscience it rests in the duty in case it be done though done never so corruptly Prov. 7.14 As the harlot Solomon speaks of who had sacrificed and paid her vows though her end was most abominable and base viz. that she might the more uncontrolable play the harlot she first playes the hypocrite and then the harlot 4. The Spirit of God moving men to do good it regulates them in the manner of doing good the duty it must be done with affection with love with faith fervency and composednesse of minde but natural conscience moving a man to duty takes no farther care so it be done not how it be done it may move to prayer and to hearing but never moves to take heed how these duties are done 5. The Spirit of God moves a man so powerfully that it carrieth him to do good notwithstanding difficulty and danger and neither shall hinder him in its performance The Spirits motions are like unto new wine in a barrel that wanting vent is ready to burst holy motions will break forth into holy actions Wicked men are sick till they act their wickednesse and cannot be satisfied till they have done sinfully But those who have natural motions to good they go no farther but rest in them and never bring forth good accomplishments Balaam he had a good motion Num. 23.10 oh sayes he that I might die the death of the righteous and that my latter end might be like unto his What a heavenly ejaculation was here it was a very good wish but yet it was a lazie one he wisht to die the death of the righteous but yet would not live the life of the righteous he would not practise what he prayed for Natural motions in men freeze between their lips they only deâ—re but never break out into the acting of duty Difficulties do discourage natural men from following their good resolutions with constant practice and the sluggard will not plow because of the cold Prov. 20.4 Querie 3 How may we know the Spirits motions from Satanical delusions The devils suggestions they are like unto the Spirits motions and there have been men in all ages which have taken phantastical illusions for the Spirits motions therefore to difference the one from the other Consider 1. That the motions of Gods Spirit are alwayes agreeable to a written word the words prescript and the Spirits motions are correspondent the one to the other You have both joyned together by Solomon I will poure out my Spirit upon you I will make known my words unto you Prov. 1.23 So the Prophet Isaiah My Spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth c. Isa 59.21 The motions of the Spirit of God they are alwayes suitable to the Word of God To the law and to the Testimony if they speak not according to them it is because there is no light in them Isa 8.20 and therefore all that are contrary they are the delusions of the evil spirit 2. The motions of Gods Spirit in men are not now to foretell future events but they are holy motions pressing to duty Therefore the Papists who boast of a prophetical Spirit and of foretelling things to come and your starre-gazers and sooth-sayers who pretend to tell future contingent events telling you this party shall prevaile this moneth and that party another moneth these are diabolical delusions and not from the Spirit of God who since the Canon of the Scripture hath been established refers us to the Word as a rule of our obedience 3. The Spirits motions where ever they are they stirre up grace and keep under sinne they stir up grace and therefore we read of the assisting exciting and supplying work of the Spirit those motions which stirre up sinne and cherish corruption are diabolical Rom. 8.13 Therefore saith the Apostle Paul If ye live after the flesh ye shall die but if 〈◊〉 through the Spirit do mortifie the deeds of the body ye shall live Motions from the Spirit of God they are holy motions exciting grace and depressing sin Micah 2.11 And therefore it is said if a man walk in the Spirit and do lie that is if a man will pretend a message from the Spirit of God and yet Prophesie of wine and strong drink that is by his Doctrine incourage drunkennesse or any sin that man lies he comes not from the holy Spirit but from the devil SERMON IX At Lawrence Jury London Decemb. 8. 1650. GAL. 5. verse 16. This I say then Walk in the Spirit and ye shall not fulfil the lusts of the flesh A third Querie I Proceed now to a third thing to be enquired into and that is How we may know the
pollute the Ordinances of God to you the Lord looks upon all your unjust gains as if you did defile his Sanctuary Ezek. 14.3.4 The word of the Lord came unto Ezekiel saying Son of man these men have set up their Idolls in their heart and put â—he stumbling block of their iniquity before their face should I be enquired of at all by them therefore speak unto them and say thus saith the Lord God every man of the house of Israel that setteth up his Idolls in his heart and putteth the stumbling block of his iniquity before his face and cometh to the prophet I the Lord will answer him according to the multitude of his Idolls Oh beloved when you approach in to the solemn Assemblies to make your addresses to God he knows what unjust gain is your Idoll and he himself will answer you according to your iniquities and will not hear your prayers O let this Consideration terrifie you the sin of your Shops will defile your Sanctuary and blast all the benefit of your prayers and services 3. Consider that if ever God awaken your Conscience you cannot look upon your unjust gains but with abundance of disquietness and horrour and perplexity of spirit it may be now stolen waters are sweet and the bread of deceitfulness is pleasant to you but when God comes to awaken your Conscience oh what horrour and terrour and consternation will seaze upon your spirits Job 20.15.18.20 He hath swallowed down riches and he shall vomit them up again the riches that a man hath gotten unjustly shall be like meat that lies undigested in a mans stomach and forceth him to vomit up again and in verse 18. That which he laboured for shall he restore and shall not swallow it down surely he shall not feel quietnesse in his belly that is in his Conscience Those that are the great Cormorants of the world that swallow down riches by oppression they shall not feel quietness in their Consciences so Prov. 6.7 the getting of Treasures by a lying tongue is a vanity tossed to and fro of those that seek death the robbery of the wicked shall destroy them The word here translated destroy in the originall signifies to sawe which intimates that goods gotten by deceit oppression shall so trouble perplex those that get them as a sawe will trouble torment a man to have his arm or Leg sawed of with it When a man cometh to die shal consider all this wealth that I have labored for in my life must leave me at my death that your riches are the price of your souls and that they have been gotten by defrauding and over-reaching your Neighbour by lying and cheating and oppression How can such a man look God in the face Esay 33.14 who shall dwell with the devouring fire who shall dwell with the everlasting burnings he that walketh righteously and speaketh uprightly and despiseth the gain of oppression None of those that use dishonest gain and defraud their Brethren can look God in the face what horrour and terrour of Conscience will it be to you when you come to die to consider that all your riches are purchased with your souls blood Thus it was with Judas Mat. 27.3 4 Consider that sometimes those that have goten great Estates unjustly God doth so punish them that he makes them to be objects of shame and reproach amongst the people where they dwell As in Habbak 2.9,10 Wo to him that coveteth an evill covetousness to his house that he may set his nest on high thou hast consulted shame to thy house When men do add house to house and squeeze the poor by oppression they do consult shame to their own house that is not intentionally but equentually though they do not intend it so yet it falls out so and we see it by experience that many times your great Cormorants and oppressors bring shame upon their own heads in the places where they live 5. Consider that sometimes God in his just judgements does blast those Estates that are gotten dishonestly even in this life the oppressors Estate dies before he dies some times it is so In Prov. 13.11 saies Solomon wealth gotten by vanity shall be diminished Ill gotten goods are called the treasures of snow now the property of snow is if you hold a ball of it in your hand it will melt away presently so many times God makes riches unjustly gotten to melt away as Treasures of Snow there is a notable expression in Prov. 20.21 An Inheritance may be gotten hastily at the beginning but the end thereof shall not be blessed It is a very good observation that one hath who takes notice that of all the Tribes of Israel the Tribe of Gad Ruben and half the Tribe of Menasseth were most hasty to get possession of the promised Land And those that were most eager to take their possessions first the Lord was pleased to make them lose their possessions a great while before any of the other lost theirs as you may see a King 10.33 I only mention this to let you see that though you be never so hasty in getting an Estate yet God may quickly take it from you You have another notable Text for this purpose Jer. 17.11 As the Partridge sitteth on eggs and hatcketh them not so he that getteth riches and not by right shall leave them in the midst of his dayes and at his end shall be a fool Oh think of this beloved that the curse of God waits upon wealth ill gotten and he will blast it it may be before you die Ezek. 22.12,13 thou hast taken usury and increase and thou hast greedily gained of thy Neighbours by extortion and hast forgotten me saith the Lord behold therefore I have smitten my hand at thy dishonest gain which thou hast made God will smite with his hand and blast all dishonest gain Obj. Object But methinks I hear some rich men say surely this is not so as you say for I have gotten by dishonest gains and have dealt thus and thus and have gotten a great Estate and am a rich man still I have left all my Children so much a year and have thus much still left in the whole and therefore I do not see that this that you say is true Answ I answer that it is true men may sometimes get wealth dishonestly and yet die rich men and leave their wealth to their Children as in Jer. 5.27 As a Cage is full of Birds so are their houses full of deceit therefore they are become great and waxen rich God may suffer men that do live and trade by deceit to become great and wax rich 2. Consider this that you can have no true comfort or quietness of conscience in the wealth that you have ill gotten though you have gotten it unjustly yet you cannot keep it quietly The riches that you have swallowed down you shall vomit them up again Job 20.15.18 and surely you shall find no rest