Vicious courses, procuring poverty. Describ'd and condemn'd. A lecture sermon preach'd at Boston, Feb. 19. 1718,19. / By Benjamin Wadsworth, A.M. Pastor of a church of Christ in Boston, N.E. ; [Nine lines from Proverbs]

Vicious courses, procuring poverty. Describ'd and condemn'd. A lecture sermon preach'd at Boston, Feb. 19. 1718,19. / By Benjamin Wadsworth, A.M. Pastor of a church of Christ in Boston, N.E. ; [Nine lines from Proverbs]

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Vicious COURSES Procuring Poverty.

DOCTRINE.

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Vicious Courses, Procuring POVERTY Describ'd and Condemn'd. A Lecture SERMON, Preach'd at Boston, Feb. 19. 1718, 19.

By Benjamin Wadsworth, A. M. Pastor of a Church of Christ in Boston, N. E.

Prov. 23.20, 21. Be not among wine-bibbers, amongst riotous eaters of flesh. For the Drunkard and the Glutton shall come to poverty; & drowziness shall cloath a man with rags.

Prov. 24.30, 31. I went by the field of the slothful and by the vineyard of the man void of understanding; and lo it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down.

Boston, Printed by John Allen, for Nicholas Boone, at the Sign of the Bible in Cornhill. 1719.

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[...] Order of [...], the GOVERNOUR.

Vicious COURSES Procuring Poverty.

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‘Prov. 6.11. So shall thy Poverty come, as one that travelleth; and thy want as an armed man.’

SIN is the worst of all Evils, it provokes God, and hurts men. Whosoever Sins against. GOD, wrongs his own Sout. Sin deserves Endless Judgments in the future World, and often procures many miseries in the present Life. And among the miseries of the present life, pinching Poverty, mention'd in our Text, is one; [Page]and it's mention'd as a fruit of Sloth and Laziness. v. 6. Go to the Ant thou Sluggard; consider her ways and be wise. The Ants use diligence, and observe the proper time and season to provide their food; herein their example is worthy to be imitated by men. v. 9. How long wilt thou sleep, O Sluggard? This is a sharp reproof to the Lazy and Slothful, who indulge Sleeping, when they should be Working. Such lazy persons are suppos'd to say, as v. 10. Yet a little sleep, a little slumber, a little folding of the hands to sleep. No, thinks the Lazy Drone, I won't rise yet, I'll lie till the Clock strikes once more; I'll lie a while and take t'other Nap. Thus he indulges himself in sloth, in needless sleep and 'drowziness; when he should be working for a Livelihood. And what's the fruit and issue of such a lazy Course? Why, Pinching Poverty, as our Text declares: So shall thy poverty come, as one that travelleth; and thy want as an armed man. Such a lazy course tends as directly to bring pinching poverty, as a steady pace tends to bring a Traveller to his Journeys end. Yea, to the lazy and slothful, pinching distressing want [Page]will come as an armed man; there's no avoiding, withstanding, or resisting it. The same words in our Text, and the preceeding verse, viz. a little sleep, a little stumber, &c. are repeated, Prov. 24.33, 34. So that the Holy Ghost by the Pen of Solomon, even twice over in the same words, inculcates this consideration, viz. That sluggishness brings Poverty.

The words may fairly afford us this general Observation, viz.

DOCTRINE.

There are Sinful Courses, which directly tend to bring persons to miserable, pinching poverty.

There are degrees of Poverty. Some are poor negatively, that is, they are not rich, have not such plenty and abundance, as some of their Neighbours have. Yet possibly by God's Blessing on their prudent diligent Labours, they want neither Food nor Raiment convenient for them.

Again, Others are very poor, are not able to provide themselves a comfortable [Page]Dwelling, nor comfortable Food or Raiment; but as to what they can do themselves, they're in pinching flraits, wants, necessities. 'Tis this sort of Poverty, that seems to be specially intended in our Text. This Poverty is very distressing, and too often puts persons on wicked practices. Prov. 30.9. Lest I be poor and steal, and take the Name of my God in vain

Again, We may consider, This Poverty is not a Sin, but a misery. In its self consider'd, 'tis no Sin to be poor. Though the Foxes had holes, and the Birds of the air had nests, yet our Holy Redeemer had not where to lay his head. Mat. 8.20. Tho' he was rich, yet for your sakes he became poor. 2 Cor. 8.9. So the precious Saints of God, of whom the world is not worthy; are sometimes poor in this world, tho' rich in faith. Jam. 2.5. They're sometimes destitute, afflicted, tormented, (Heb. 11.37.) naked, and destitute of daily food. Jam. 2.15. We read of the poor Saints at Jerusalem; and of the necessity of the Saints. Rom. 12.13. and 15.26. Yea, it's possible, persons may sometimes come to pinching poverty; [Page]yet not for any particular, remarkable Sin or fault of their own, that men know of. Consider Job's poverty. It may be in many Instances of Poverty, it may be said as of the man born blind. Joh. 9.3. Neither hath this man sinned, nor his Parents. That is, no particular, remarkable Sin beyond what all generally are guilty of, has brought the affliction. Their poverty may possibly be occasion'd, by some long illness, weakness, or lameness of body; by Fire consuming what they had; by Storms wasting their Substance by Sea or Land; or by the failing or falseness of those who had the main part of their Estates in their hands; or their Estates may be taken away by Thieves, Robbers, Pyrates, open Enemies, or Persecutors, who spoil them of their Goods. Heb. 10.34. When Persons are Impoverish'd by such ways as these, they are not to be blam'd for, but rather pity'd and reliev'd in, their affliction.

But notwithstanding these things, yet very often vicious wicked practices, do evidently and directly bring pinching Poverty on persons; and they well [Page]deserve sharp rebuke for those practices. Well,

Q. What are those sinful Courses, which directly tend to bring persons to miserable pinching Poverty?

Answ. I'll mention some.

1. Sloth and Laziness. This is the Vice, which our Text more immediately refers to. God hath made both our Bodies and Souls, we should glorifie him with both, 1 Cor. 6.20. All our powers and abilities, should be imploy'd as God directs. God does not give us Talents, to be wrapt up in a Napkin, out to be imploy'd in his Service. Our Hands were not made, meerly to be folded up in Sleeping, but to be imploy'd in Working. Adam while Innocent, was put into the Garden, to dress and keep it. Gen. 2.15. Note by the way, Innocence and Idleness can't dwell together. If man would have his Bread, he must then Work for it in the sweat of his Brows, and that as long as he lives, even till he returns to the Ground. Gen. 3.19 The Sun ariseth, [Page]man goeth forth to his work, and to his labour until the evening. Psrl. 104.22, 23. The day then, is to be spent in Labour, not in Laziness. How plain are those words? Exod. 20.9. Six days shalt thou labour, and do all thy work. Surely then the slothful Servant, is a wicked Servant. Mat. 25.26. Study to be quiet, and to do your own business, and to work with your hands as we commanded you, that ye may have lack of nothing. 1 Thes. 4.11, 12. Here's a plain command of God, that persons should do their own business, should work with their own hands, to supply their own wants. 2 Thes. 3.10. This we commanded you, that if any would not work, neither should he eat. Those who are unwilling to work, are unworthy to eat. We should Work as well as Pray, for our daily bread; and should be, not slothful in business, but fervent in spirit, serving the Lord. Rom. 12.11. Those honest and diligent in lawful business, by God's blessing, commonly get a comfortable Support for themselves & theirs; & are also able to give to him that needeth. Eph. 4. [Page]28. But Laziness, Idleness, does as it were directly, naturally, necessarily lead to Poverty. Prov. 10.4. He becometh poor, that dealeth with a slack hand: but the diligent hand maketh rich. Prov. 20.13. Love not sleep, lest thou come to poverty; open thine eyes, and thou shalt be satisfied with Bread. Prov. 23.21. Drowsiness shall cloath a man with rags. By much slothfulness, the building decayeth; and thro' Idleness of the hands, the house droppeth throngh. Eccles. 10.18. It's plain from the Word of God, from the light of reason, from the natural tendency of second causes, from experience and observation; that Sloth and Idleness tend to bring plaching poverty. Therefore it's very wicked, to be lazy and idle; whether persons have Estates or not, they should be diligently imploy'd in some lawful business, tending to promote the glory of God, and good of Mankind. None should indulge Idleness, neither Rich nor Poor, Young nor Old, Men nor Women, tho' 'tis not necessary that all should be imploy'd in the same business. God will call all to to an account, how they [Page]imploy'd their time and abilities, whether as he commanded them or not.

A Grave Author (Durham on the Commands, Octavo, p 341.) says, ‘When God giveth men ability of body on mind, it is sad that they should be useful for nothing, nor active in any thing but to Sin, and be snares and reproaches to Christians, and Christian Religion, as all idle persons, bearing the name of Christians, are, whoever they be, whether Gentlemen, or others.’

Idleness is call'd, Master omnium vitiorum et Noverca omnium virtutum; that is, the Mother of all Vices, and the Step-mother of all Vertues.

Indeed Idleness is a breach of God's Law, it's contrary to the plain Precepts of Christianity, it dishonours the Christian Religion, provokes God, gratifies the Devil, hurts men as to their Bodies and Souls, their Persons and Families; and so hurts the Publick too on various accounts. Yet many indulge Idleness, they are so lazy or proud, or both, that they won't work. Pride and Idleness, were two of the Sins of Sodom. Ezek. 16.49. Are there not many, so poor, that they want necessaries; and yet won't stoop to do this [Page]or that inferior laborious sort of work, no, they scorn it? Possibly they'll Beg or Steal, rather than do it. If their Particular Trade fails, possibly they'll think, they have a warrant to be Idle; and won't turn their hand to other business; or if they can't have their full price, they'll rather be Idle than work for mean Wages But their Pride and Sloth are abominable to God, and ought to be abhorr'd by men.

So, some are so proud, fond and foolish, that they won't let their Children go out to Service, to be us'd to business, earn their Living; no, they'll rather keep 'em at home, or playing in the Streets, training 'em up in Ignorance, Idleness, Hunger and Nakedness. Are there not too many Instances of this? Some Parents are so proud and fond, that they had rather their Children, Daughters especially, should want necessaries' at home; than go to Service, where they might learn more, be better. and live better on all accounts. Such Pride and Fondness are hateful in Parents; and unspeakably hurtful to their Children. For this bringing up Children in Ignorance, Pride, Idleness, eminently fits them for the Devil's Service; it often leads to Lying, Stealing, [Page]Fornication, Drunkenness, and various sorts of wickedness.

Well, since Idleness is thus wicked and pernicious, surely diligence in lawful business is a Vertue, and those exemplary for it, are so far praise-worthy. Prov. 22.29. Seest thou a man diligent in his business? He shall stand before Kings, he shall not stand before mean men. So, those are praise-worthy, who bring up their Children in the good knowledge of Religion, and diligently imploy'd in proper business. For Children should be train'd up in the way, wherein they should go, Prov. 22.6. If you would not have them live like lazy, useless Drones when grown up; then don't Educate them so, while they are young.

'Twould also be praise-worthy, to study, contrive, and promote some methods for Imploying the poor, even Men, Women, and Children; that if they want business, they may be set on work, and may eat their own bread. 2 Thes. 3.12. It's a better Service to God and men, to imploy the poor, that they may get their own Living than to supply them by Alms in their Sloth and Laziness.

2. Intemperance. This also is one sinful method, which leads directly to [Page]pinching Poverty. Alas, how many sorrowful Instances are there, which are plain proof, of this? Inspired Solomon says, Prov. 23.20 21. Be not amongst Wine-bibbers, amongst riotous eaters of flesh. For the Drunkard and the Glutton shall come to poverty. Prov. 21.17. He that loveth pleasure, shall be a poor man: he that loveth wine and oyl, shall not be rich. When persons will indulge themselves in Pleasures and Pastimes, in eating and drinking of the best, the most pleasant and delicious tho' very costly, as tho' nothing less would serve their turn; this directly tends to bring pinching poverty. The Prodigal Son, wasted his Substance with riotous living; and became so poor, that he would gladly have filled his belly with hogs-meat, if he could, Luke 15.13, 16. Persons should eat in due season, for strength, and not for drunkenness. Eccles. 10.17. When persons indulge themselves in eating and drinking to excess, this tends to destroy their bodily Health, to waste their Estates, to bring them into pinching straits and wants, to make them unable to provide for themselves and Families unable to pay their Debts, unable to do what they ought to support both Church and [Page]State. When they indulge Intemperance, it unfits them to serve either God or men; it commonly dulls, weakens, stupifies their natural abilities, both of body and mind. Hos. 4.11. Whoredom, and Wine, and new wine take away the heart. What an heap of mischiefs, does this Sin procure? Prov. 23.29, 30. Who hath wo? Who hath contentions? Who hath bablings? Who hath wounds without cause? Who hath redness of eyes? They that tarry long at the wine, they that go to seek mixt wine. Alas, no tongue can fully tell, the Sins and mischiefs proceeding from Drunkenness. When persons are heated and inflamed with strong drink, how often do they set their mouths against the heavens, and their tongues walk through the earth? Psal. 73.9. How often do they abound in profane Oaths and Curses? How often do they talk about, and condemn persons and things which don't concern them? How often are they filthy, unclean in their words and actions. How often do they jangle, quarrel, fight, both give and receive wounds without cause? Indeed, numberless are the mischiefs proceeding from Intemperance. It is an old saying, Plures gula quam [Page]gladio pereunt, more die by Intemperance, than by War. Drunkards have a Wo denounc'd against them by God. Wo unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them. Isa. 5.11. Isa. 28.1. Wo to the Drunkards of Ephraim! Drunkards shall not inherit the Kingdom of God. (1 Cor 6.9, 10.) therefore their case is wofub indeed. Intemperance tends to ruin persons in this World, and damn them eternally in the next; therefore it is unspeakably vile and wicked, for any to indulge themselves in this Vice. Among the Heathen, some have purposely made their Slaves drunk, that their Children seeing them in that worse than beastly posture and condition, might be warn'd and caution'd against the Vice of Drunkenness. As for Drunkards, how often is shameful spuing on them? Hab. 2.16. It's abominable for any to eat and drink to excess, though possibly they don't do it to that degree, as to set them a vomiting like Dogs, or wallowing like Swine in their own filth. Isa. 5.22. Wo unto them that are mighty to drink wine and men of strength to mingle strong drink. If they have strung heads, [Page]and can bear much without reeling and staggering; yet if they drink to excess, more than is for bodily health, then there's a Wo from God denounced against them; they abuse God's Creatures to gratifie their lusts; their God is their belly, they glory in their shame. Some look on Drunkenness, as a breach of all the Ten Commandments; because it tends to make persons break every one of them. Since Intemperance is so vile and base, and makes men on some accounts viler than the beasts; since it provokes God, and gratifies the Devil; since it hurts the Body, the Credit, the Estates, the Families, the Souls of persons; since it is so, surely it must needs be foolish and sinful, for persons to company together meerly to tipple, and trifle away precious time.

Here I might propose a few Quaeries, Viz.

1. Is it not vile and wicked, for any (Town Dwellers especially) when they have no real business or occasion for it, to get together to Taverns, Tipling Houses, and there spend several hours together, possibly whole Evenings, and till late at night, if not great part of the day too; I say, is not this vile, shameful, wicked? Surely 'tis. Taverns [Page]were not appointed for Town-Dwellers to laze, and tipple, to sot and doze in; but for Strangers and Cravellers, who being distant from home, must seek elsewhere for Lodging, Food and drink that are needful for them. When Town-Dwellers, indulge themselves in such a needless haunting of Taverns; to me it seems, that their Consciences are asleep, (if not sear'd with an hot iron. 1 Tim. 4.2.) or misguided and erronions, else they would severely sting, lash and wound them for such practices. Is this practice, a minding of things that are true, honest, just, pure, lovely, and of good report? Phil. 4.8. What, is needless haunting of Taverns a thing of good report, is there any vertue or praise in it? Is this practice, an abstaining from all appearance of evil, as we are commanded to do? 1 Thes. 5.22. Do these practices fit persons for the better Serving of God or men? Do they bring glory to God, or good to men? Do they bring honour to the Christian Religion; or well-grounded peace to their own Consciences; or due preparedness for Death and Judgment? Surely no, none of these things. Again,

2. Is it not vile, that persons can scarce make a Bargain, make up Accompts, Pay [Page]or Receive a little Money; but that they must needs go to a Tavern, and Solemnize the Matter as it were, by swallowing down Strong Drink; tho' possibly neither the time of day, nor state of their Bodies, calls for any such thing? Can't Tradesmen finish or bring home a piece of Work, but must almost think themselves wrong'd, if they are not treated with Strong Drink?

3. Is it not vile and wicked, for persons to tempt and prompt others to drink to excess; and think they can scarce make them wellcome, if they don't make them drunk? It's criminal to make others (or our selves either) sick with bottles of wine, those who are so, commonly Stretch out their hands with Scorners. Hos. 7.5. Yet how often are many made Sick, disorder'd, discompos'd, inflam'd with Wine, yea and with Rum and Brandy also, and what they mix with it? How many bottles, how many quarts are often spent in excess? God is the giver of Corn, Wine, Oyl, of all the Creature-comforts we enjoy; now to prepare these for Baal, (Hos. 2.8.) or abuse 'em to excess, to the gratifying of our lusts; Oh how vile is it! And if we do make our selves Sick, disorder [Page]and Inflame our selves with excess; no wonder if we stretch out our hands with scorners; no wonder if we become guilty of various follies. How common is it, for persons to transgress by Wine? Hab. 2.5. They also have erred thro' wine, and thro' strong drink are out of the way. Isa. 28.7. Wine is a mocker, strong drink is raging; and whosoever is deceived thereby, is not wise. When persons are inrag'd with strong drink, what wickedness is there almost, which they are not ready to commit? Therefore it must needs be vile, for persons to prompt or tempt one another to drink to excess. When persons will get into Gangs, or Clubs, and have their appointed Meetings (whether in Taverns or Private Houses) chiefly if not meerly, to Swill and Drink more than is needful for their Health; Oh how vile is this? How provoking to God, how pleasing to the Devil, how ruining to their Souls, and stupifying to their Consciences? What account will they give of this, when God shall judge the secrets of men by Jesus Christ, and render to every one according to his deeds? Rom. 2.6, 16. Wo is to those, who indulge Intemperance in themselves, or prompt others [Page]to it. Hab. 2.15. Wo unto him that giveth his neighbour drink, that puttest thy bottle to him, and makest him drunkea also. Possibly some will count this good fellowship; but really and truly 'tis damning wickedness, I say, 'tis damning wickedness; it is in a sort, a murdering both the Bodies and Souls of our Neighbours, for it tends to destroy both. Again,

4. Is it not vile & wicked, for Tavern-Keepers, Inn-holders, meerly for their own gain, to suffer their neighbours unseasonably, and needlesty to spend their time and money with them? And is it not still a more aggravated crime to suffer this, when they know that the Families of such Neighbours do pinch and suffer, for want of what is thus wickedly guzled away? Is it not vile and wicked for any (whether Inn. holders or Retailers) to Sell Strong Drink to the Poor and Vicious, when they know that they don't really need it; and that their Families want Necessaries at the same time? When Drink-sellers do thus, are they not partakers of other mens Sins, and shall they not be partakers of their plagues? 1 Tim 5.22. Rev. 18.4. Is this practice agreeable to those Scriptures. Eph. [Page]5.11. Have no fellowship with the unfruitful works of darkness; but rather reprove them. Lev. 19.17. Thou shalt not have thy Brother in thine heart, thou shalt in any wise rebuke thy neighbours; and shalt not suffer Sin upon him. Or as some read it, that thou bear not Sin for him. When persons thus gain money by selling Drink, to the known wrong and prejudice of others; don't they gain the wrath and ourse of God with it? Are they not instrumental of hurting and ruining their Neighbours, and their Families; while they greedily thirst after such unjust, unrighteous gain? Alas, What stupify'd Consciences have those, who can thus Indulge their Neighbours in Sin; to the great and evident hurt of themselves and Families?

Let any one who believes the Holiness of God, the truth of the Scriptures, and the strict and awful account to be given in the Day of Judgment; I say, let any such a one judge, whether these practices now mention'd, are not vile, wicked, and abominable. Will the plea's and reasonings us'd for these practices; avail any thing before the awful Tribubunal [Page]of the Holy and Glorious God, who can't be deceiv'd, and won't be mock'd?

5. Since Intemperance is so Impoverishing, so many ways hurtful and pernicious: should not all possible consciencious care be taken, that Licenses for Tavern-keeping and Retailing, be not needlesly multiplied? Those impower'd to act in these matters, must give an account to God for what they do in it. If they'll evidently endanger the Publick Good, for the gratifying a particular Friend, or Importunate Petitioner; they'll be guilty before God for doing it. If persons fail in their Trade or Business, must the next thing be, a License to Sell Drink? Does not this method of Supporting one Family, too often ruin several? Let an understanding, serious Conscience, well regulated by the Word of God; make its Judgment of these things. I now proceed to another head.

3. Pride and Extravagancy, tend directly to prinching Poverty. When persons in Building or Buying of Houses, in finifying or furnishing them, in the Costliness of their Food, Drink, Cloaths; I say, when in these things they act above their abilities, and spend more than then Estates will bear; this directly tends to pinching Poverty. Yet how frequent are these things? How common is it, for persons to look big, go fine, make a topping show, live at an high and costly rate; and yet not be able to do this without wronging of others, by lying unreasonably [Page]long in Debt; and it may be sometimes they never pay at all? For persons to lie long in Debt to Merchants, Shop-keepers, Tradesmen, and poor Labourers; to lie long in debt for what they eat, drink, wear, and for the very Wood they burn; and yet make a great and topping show, and will scarce bear to be ask'd to pay their debts; this, I say, is vile and abominable. No wonder if their Pride, Injustice, Extragancy bring them low, such practices are Unchristian, countrary to that express Law of Christ. Luke 6.31. As ye would that men should do to you, do ye also to Them likewise. Solomon says, Prov. 13.7. There is that maketh himself rich, yet hath nothing: there is that maketh himself poor, but hath great riches. Some are of such a base, niggardly spirit, that they'll pretend Peverty, tho' they have considerable Wealth. On the contrary, some are so proud and vain, that they'll make fine shows, live at an high and costly rate, as tho' they were very rich; when possibly if Accompts were made up, & all had their due, there would nothing remain to them. If every Bird had its own feathers, possibly they would be left naked. How often does Pride prompt persons to be thus extravagant; tho' it tends directly to Poverty? Nay, is there not too much of this Pride, even among some so poor & low, that they can scarce subsist without Alms? Possibly some who are very poor, who can scarce get Necessaries, will yet have a Gold Ring, it not several of them, Jewels, Laces, [Page]Silk, more or less, Ribbons, &c. even some marks of distinction or finery, which would be high enough for them, if they were worth some Hundreds of Pounds. And is not this abominable Pride? Such things as these. Rings, Jewels, &c. and sundry silly modes and fashions, are not necessaries of life,; and yet to Indulge these, and at the same time to need Alms, seems very foolish and wicked. To be very poor and very proud, how common, and how shameful is it? Let any one judge, whether it be not foolish and wicked, to feed Pride, and yet deny the proper desires of a craving Stomach? To have Pride nourish'd in Shows of Finery, and the Body pinch'd with cold and hunger, is vile & base; and proves the persons guilty, to be much influenc'd by the Devil and their own Corruptions.

4 Keeping bad Company, this also tends to pinching Poverty. Prov. 28.19. He that tilleth his Land, shall have plenty of bread; but he that followeth after vain persons, shall have poverty enough. Those who are fond of vain, loose, idle Company, lose for nothing much of their time which should be spent in working for a Living; and as they lose their time, so probably they spend some Money in Gaming, [...], Frolicking. Or if they have not moner to pay down, possibly they meet with some fools that will trust them, and let them run upon tick; but this method tends directly to Poverty. These who love Vain Company, seldom care for work or business; [Page]it may be they spend whole days in Idleness, and nights too in wicked frolicks. When vain Companions get into Clubs and Gangs for Night-walking and Revelling, and affront, affright and disturb many; these their cursed, hellish works of darkness, tend to Impoverish them in this World, and to damn them in Hell for ever. Yea, such an endless ruin shall certainly be their portion, if speedy, hearty repentance and reformation prevent not. For a Companion of fools shall be destroyed; the God who cannot lie, tells us so. Prov. 13.20. It's said, Prov. 9 6. Forsake the foolish and live. Those who would live comfortably in this World, or happily in the next; had need avoid foolish and vain Companions.

5. Filthy unclean practices, these also tend to bring Poverty. Heb. 13.4. Whoremongers and Adulterers God will judge. Such persons are going in the broad way to Hell; yet they often meet with sore Judgments in the present life, before they sink (if repentance prevent not) into Eternal Flames. The course they take leads to poverty and misery in this present World. He that keepeth company with harlots, spendeth his substance. Prov. 29.3. For by means of an whorish woman, a man is brought to a piece of bread, and the Adulteress will hunt for the precious life. The Prodigal Son devour'd and wasted his substance with harlots, and riotous living. Luke 15.13, 30. If any will indulge themselves in filthy unclean practices, Fornications or Adulteries; [Page]no wonder if they soon come to pinching straits, wants and poverty.

Oppression, false dealing, promise-breaking; these tend to bring poverty. Doubtless many think to increase their Worldly Estate by these practices, but they tend to the contrary. God's blast and curse, often follow these vile methods: We should not squeeze, extort, oppress, nor sell at racking unseasonable rates, especially the Necessaries of Life. We should follow that golden rule, of doing as we would be done by. Mat. 7.12. But those who act contrary. often get a blast of Heaven on themselves. 1 Thes. 4.6. That no man go beyond, or defraud his Brother, in any matter; because the Lord is the avenger of all such. If persons gain some Pounds, Shillings, or but Pence, by fraud or injustice; they gain the wrath and vengeance of God with it. God smites his hand at dish mest gain (Exek. 22.13.) abhors and will punish it. Wo to him that buildeth his house by unrighteousness Jer. 22.1 [...]. Wo to him that increaseth that which is not his. Wo to him that [...]eth an evil [...]eousness to his house, that he [...] set his nest on high. Hab. 2.6, 9. Why, what hurt to such? See v. [...]. And thou shalt be for [...] unto them. Those who spoil and deal treacherously; deserve to be spoil'd and [...] treacherously with. Isa 33.1. He that oppresseth the [...] riches, and he that giveth [...] to the rich, shalt [...] come to want. So when persons will whiffle, [...], this tends to Impoverish them. Possibly [Page]they may serve some present turn, and gain a while by these wicked tricks; but when they once come to be known, who will trust 'em? Who cares to imploy, trust, or deal with false, deceitful persons; whose word and promise are nothing worth, and not at all to be depended on? When persons fairly promise to do such a piece of work, or pay such a debt, & that by such a time, which they precisely mention; and yet fail of doing it; In such a case, does not Justice and Ingenuity oblige them to go to the person to whom the Promise was made, & plainly & honestly tell the reason, how they were hindred from fulfilling their word; and so ask to be excus'd, and well thought of? But instead of this, when they have broken their promises, how often do their guilty Consciences make 'em shun the person they promised to? They don't care to come near him, if they see him at a distance in the Street, possibly they'll shear off and go another way, on purpose to avoid a speech with him. But is there any Justice or Ingenuity in their practices? Surely no, Indeed such false, deceitful, promise-breaking persons, are scarce fit for Humane Society; because what they say, is not to be regarded. When they show themselves false and deceitful; they don't deserve to be believ'd or trusted. For what end, I pray, should we hear those speak; whom we have no reason to believe nor trust? Indeed it's a crying shame, an horrid scandal, that any who call themselves Christians, should be thus false & [Page]deceitful, or Patrons of such practices. Such falsifiers and deceivers, act more like the Children of the Devil, that Father of Lies; than like the Followers of the Holy Jesus, that true and faithful witness. This falsifying and promise-breaking, whatever any think of it, is an heinous, scandalous wickedness; directly contrary to such a practice as the Scripture requires. To be thus false and deceitful in words and promises, what shall we say of it? What, is this to have our Conversation in simplicity and godly sincerity? 2 Cor. 1.12. Is this, to be followers (that is, Imitators) of God, the God that cannot lie? Eph. 5.1. Tit. 1.2. Is this, to walk uprightly, work righteousness, speak the truth in our heart—and tho' we swear to our hurt, yet not to change? Psal. 15.2, 4. Is this to put away lying, and speak every man truth with his neighbour? Eph. 4.25. Is this, so to speak not as pleasing men, but God which trieth our hearts? 1 Thes. 2.4. Is this, to exercise our selves to have always Consciences void of offence, towards God, and towards men? Acts 24.16. Indeed, if Heathens, Mahometans should be falsifiers, deceivers, promise breakers; this would not bring so much, so great dishonour to God, as when profefs'd Christians are guilty of it. They name the name of Christ, and therefore should depart from iniquity. 2 Tim. 2.19. When Christians are thus wicked, it may truly be said to them as to David in another case. 2 Sam. 12.14. By this deed, thou hast given great occasion to the enemies of the Lord to blaspheme.

A backwardness to maintain Gods publick [Page]worship; this also tends to Prverty. God requires that his People should be at cost and charge, to support and maintain his worship in the world; and if they heartily and readily do this, they shall be not losers but rather gainers by it, even as to their worldly estate. Prov, 3.9, 10. Honour the Lord with thy substance, and with the first fruits of all thine Increase: so shall thy Barns be filled with plenty and thy Presses shall burst forth with new wine God requires, that his Ministers (who are especially Imploy'd to promote his worship) should be maintained; it is Gods ordinance and command that it should be so. 1 Cor. 9.14. Even so hath the Lord ordained, that they who preach the Gospel; should live of the Gospel, Gal. 6.6. Let him that is taught in the word, communicate to him that teacheth in all good things. But when persons are coveteous, niggardly, unwilling to maintain God's Worship, and Ministers; this their negligence tends to Poverty. Gods Providence often brings a Blast and Curse on mens trade, business and outward affairs; for this their Sacriledge, in the time of the Prophet Haggai, the Jews were blasted, frustrated in their affairs, They look'd for much and it came to little; the heaven was stay'd from due, and the earth from her fruit. God call'd for a drought on the land, the corn, new wine, oyl, on that which the ground bringeth fort, on men, and cartle, and on all the work of their hands; So they [...] much and brought in little. Indeed they did cat, but had not [...][Page]drink, but were not stilled; did cloath themselves, but were not warm; the wages they earned, were put into Bags with holes. Hag. 1.6, 11. Thus they were Blasted, Straitned, Pinched, Impoverished; and why so? because of Gods house (his Temple) which lay wast, and they ran every one to his own house. verse. 9. They minded their own houses, would have them ceil'd, vers. 4. made fine; they pursu'd their own worldly gain and Intrest, and would not be at proper cost and pains to build Gods house, and support his worship; therefore God diminish'd, straitn'd and impowerish'd them for their Sacriledge in witholding Gods due, was a robbing of God, and he cursed them for it. God said Mal. 3.8-10. Will a man rob God? yet ye have robbed me, even this whole Nation. Bring ye all the tithes into the Store-houses, that there may be meat in mine house, and prove me now herewith, saith the Lord of Hosts, if I will not open you the windows of heaven, and your you out a blessing, that there shall not be room enough to receive it. These things plainly show, that a backwardness to maintain Gods publick worship, is one way to bring pinching poverty, even a blast and curse of God on our outward affairs; and that a chearful doing our proportion to maintain his worship is one proper method for the obitaining even those outward supplies, which are suitable for us. Therefore if we are reduc'd, straitn'd, impoverish'd, can scarce rub along; surely 'tis not amiss to inquire, whether this has not been one provoking cause [Page]of it even our backwardness, unwillingness to support Gods publick worship

A backwardness to relieve the poor and needy, tends to poverty. As we have oppurtunity, we should do good to all men (Gal. 6.10) be rich in good works, ready to distribute willing to communicate, (2. Tim. 6.18.) given to hospitality, distributing to the necessity of the Saints, Rom. 12.13. It's said Prov. 19.17. He that hath pity on the poor, lendeth to the Lord; and that which he hath given, will he pay him again. Those that are liberal to the poor, are often blessed for it, and gainers by it; even here in this world, as well as in the next; but those that are backward to such deeds of mercy, are often blasted and diminished for being so. Prov. 11.24, 25. There is that scatereth, and yet increaseth: and there is that witholdeth more then is meet, but it tendeth to poverty. The liberal Soul shall be made fat; and he that watereth, shall be watered also himself. Prov. 22.9. He that hath a bountiful eye, shall be blessed; for he giveth of his Bread to the poor. But how awful is that Scripture? Prov. 21.13. whoso stoppeth his ears at the cry of the poor; he also shall cry himself but shall not be heard. Indeed as for the poor who can work and yet wont, they are proper objects rather of Correction than of Almes; but as for those who are really necessitons, and thro' age, weakness or lameness are not able to maintain themselves, they need pity and relief; and to be so cruel and unmerciful as [Page]to neglect such, tends to bring the Impovershing curse of God on our selves.

USE. Thus I have mentioned some of those vicious courses, which tend to bring pinching poverty on persons. Let us therefore examine our selves, so far as we have been guilty of any of these (or any other) vicious practices, we should be deeply humbled before God for it, and should penitently fly to the blood of Christ for pardon. For the future also, we should watch against, and avoid, all those vicious courses which tend to make us miserably poor. We should avoid Idleness, Intemperance, Uncleanness, bad company, oppressing, cheating, promise-breaking; We should cast off pride and extracaganey, not live above our abilities and so make a prey of our neighbours, while we really spend and sink their Substance. We should be diligent in lawful buisiness: children and servants also should be well Instructed in Religion, well govern'd, well and diligently Imploy'd in business proper for them. We should be true to our word and promise, Just, upright and honest in all our dealings; readily and seasonably pay every one his due; do our part honestly to support both church and state, to maintain Gods worship, to relieve the poor and nerdy; and we should pray to God for his blessing on us. If we take this course, we need not fright our selves with the fear of distressing poverty. Indeed the growing [Page]difficulties and necessities of this Town (as well as Land.) Loudly call for Prudence, Diligence, Frugality, Good-husbandry; lest pinching poverty come upon us as one that travelleth, and distressing want as an armed man that can't be resisted.

To conclude all, let us be chiefly concern'd, that our Souls may be well supply'd and provided for; for they're of more worth than our Bodies. What is a man profited if he shall gain the whole world, and lose his own Soul, or what shall a man give in exchange for his Soul? Mat. 16.26. Let us follow those heavenly counsels and directions. John 6.27. Labour not for the meat that perisheth, but for that meat which endureth to everlasting life; which the Son of man shall give unto you. Mat. 6.19, [...]1. Lay not up for your selves treasures on earth, where moth and rust doth corrupt, and thieves break thro' and steal: but lay up for your selves treasures in heaven, where neither moth nor rust doth corrupt & where thieves do not break thro' and steal. For where your treasure is, there will your bears be also. Yea, if we make it our main business to please God, and lay up treasures in heaven; this in general is the best way we can take, to escape even pinching poverty on earth. For godliness is profitable for all things having the promise of the life that now is & of that which is to come. a Tim. 4.8. O fear the Lord ye his Saints, for there is no want to them that fear him. The young lions do lack & suffer bunger, but they that seek the Lord, shall not want any good thing. Psal. 34.9, 10. Our Blessed Redeemer, speaking about food & raiment. even the necessary supports of this present life, said, Mat. 6.33. But seek fust the Kingdom of God & his righteousness, & all these things shall be added unto you.

FINIS.

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Title statement

Vicious courses, procuring poverty. Describ'd and condemn'd. A lecture sermon preach'd at Boston, Feb. 19. 1718,19. / By Benjamin Wadsworth, A.M. Pastor of a church of Christ in Boston, N.E. ; [Nine lines from Proverbs]

Wadsworth, Benjamin, 1670-1737.

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Text Creation Partnership,

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Ann Arbor, MI :

Date

2009-10.

ID [DLPS]

N01759

ID [TCP]

N01759

ID [STC]

Evans 2083

ID [NOTIS]

APY1499

ID [IMAGE-SET]

2083

ID [EVANS-CITATION]

99028570

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Early American Imprints, 1639-1800 ; no. 2083.

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(Evans-TCP ; no. N01759)

Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 2083)

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— Vicious courses, procuring poverty. Describ'd and condemn'd. A lecture sermon preach'd at Boston, Feb. 19. 1718,19. / By Benjamin Wadsworth, A.M. Pastor of a church of Christ in Boston, N.E. ; [Nine lines from Proverbs], Wadsworth, Benjamin, 1670-1737..

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[4], 32 p. ; 14 cm. (12mo)

Printed by John Allen, for Benjamin Eliot, at his shop in King Street,. Boston, :: 1719.. ("Printed by order of his Excellency, the Governour."--verso of title page.)

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