any case let us not bee without correction for as Mariners at Sea find that of all stoâ—ms a Calme is the greatest so wee that to bee exempt from misery is the most miserable condition of all other Object But thou fearest that Gâ—d hath not pardoned thy sins and this makes him so severe against thee Answ. Many timeâ— after the remission of the sin his very chastisements are deadly as is cleer by Davids example and Lots who had a sharp misery clap on the heels of a sweet mercy for hee that was so beloved of God that hee saved a whole City could not save his own Spouse When God delivers us from destruction hee doth not secure us from 〈◊〉 affliction Grace was never given us for a Target against externall evills Though wee bee not condemned with the world yet wee may bee chastened in the world Neither the truth nor strength of Iobs faith could secure him from the outward and bodily vexations of Satan against the inward and spirituall they could and did prevail so no repentance can assure us that wee shall not smart with outward affliction that can prevent the eternall displeasure of God but still it may bee necessary and good wee should bee corrected our care and suit must bee that the evills which shall not bee averted may bee sanctified CHAP. 38. That Christ and all the Saints are our Partners and partakers with us in the Cross yea our sufferings are nothing in comparison of theirs 4 WEe shall bear the Cross with more patience and comfort if wee consider that Christ and all the Saints are our partners and partakers therein yea thy sufferings are nothing in comparison of what others have suffered before thee Look upon righteous Abel thou shalt see his elder brother Cain had dominion and rule over him by Gods appointment Gen. 4.7 Yea in the next ver thou shalt see him slain by his brother After him look upon Noah a most calamitous person as ever lived as the Chronologer computes him as for Lot hee had his righteous soul vexed from day to day Look upon Iob. thou shalt see that miseries do not stay for a mannerly succession to each other but in a rude importunity throng in at once to take away his children substance friends crediâ— health peace of conscience c. leaving him nothing but his wife whom the Devill spared on purpose to vex him as the Fathers think so that in his own apprehension God was his mortall enemy as hear how in the bitterness of his soul hee complains of his Maker saying Hee teareth mee in his wrath hee hateth mee and gnasheth upon mee with his teeth he hath broken mee asunder taken mee by the neck and shaken mee to pieces and set mee up for his mark his Archers compass mee round about he cleaveth my reins asunder and doth not spare to pour out my gall upon the ground he breaketh me with breach upon breach and runneth upon me like a Giant Iob 16. Now when so much was uttered even by a none-such for his patience what may we think he did feel and indure Look upon Abraham thou shalt see him forced to forsake his Countrey and Fathers house to go to a place he knew not to men that knew not him and after his many removes he meets with a famine and so is forced into Aegypt which indeed gave relief to him when Canaan could not shewing that in outward things Gods enemies may fare better than his friends yet he goes not without great fear of his life which made it but a dear purchase then he is forced to part from his brother Lot by reason of strife and debate among their Heardsmen after that Lot is taken prisoner and he is constrained to wage Warre with four Kings at once to rescue his Brother then Sarah his wife is barren and he must go childlesse untill in reason he is â—ast hope when he hath a Son it must not onely die 〈◊〉 himself must slay him Now if that bosom wherein we all look to rest was assaulted with so many sore trials and so diverse difficulties is it likely we should escape Look upon Iacob you shall see Esau strive with him in the wombe that no time might be lost after that you shall see him â—lie for his life from a cruel Brother to a cruel Uncle with a 〈◊〉 goes hee over Iordan alone doubtful and comfortlesse not like the son of Isaac In the way he hath no bed but the cold earth no pillow but the hard stones no sheet but the moist aiâ— no Canopy but the wide Heaven at last he is come far to finde out an hard friend and of a Nephew becomes a servant after the service of an hard Apprenticeship hath earned her whom he loved his wife is changed and he is not onely disappointed of his hopes but forced to marry another against his will and now he must begin another Apprenticeship and a new hope where he made account of â—ruition all which fourteen years he was consumed with heat in the day with frost in the night when he hath her whom he loves she is barren at last being grown rich chiefly in wives and children accounting his charge his wealth he returns to his Fathers house but with what comfort Behold Laban follows him with one troop Esau meets him with anotherâ— both with hostile intentions not long after Rachel the comfort of his life dieth his children the staffe of his age wound his soul to death 〈◊〉 proves incestuous Iudah adulterous Dina is ravished Simeon and 〈◊〉 are murtherous Er and Onan are stricken dead Ioseph is lost Simeon imprisoned Benjamin his right hand endangered Himself driven by famine in his old age to die among the Aegyptians a people that held it abomination to eat with him And yet before he was born it was Iacob have I loved and before any of this befell him God said unto him Bee not afraid I am with thee and will do thee good Gen. 28.15 And did so even by these crosses for that 's my good saith the Proverb that doth me good Now what Son of Israel can hope for any good daies when he hears his Fathers were so evill It is enough for us if when we are dead we can rest with him in the Land of Promise Again hear what David saith of himself Thy arrows sâ—ck fast in me and thy hand presseth me sore Psal. 38.2 And see what cause he had so to say what were these Arrows To let passe those many that Saul shot at him which were sharp and keen enough and those other of Doeg when he slew fourscore and five of the Priests and the whole City of Nob both man and woman child and suckling for shewing him kindness Likewise Shimâ—iâ— carriage towards him also his distresse at Ziglag and those seventy thousand which perished by the Pestilence upon his numbering the people and the like First Nathan tells him from the Lord that the sword should houseâ—
it may deliver it self of more evil humours Of what kinde soever thy sufferings be it is doubtlesse the fittest for thy souls recovery or else God the only wise Physician would not appoint it Now who would not be willing to bleed when by that means an inveterate sicknesse may be prevented Yea it is a happy blood-letting which saves the life which makes Saint Austine say unto God Let my body be crucified or burnt or do with it what thou wilt so thou save my soul. And another let me swim a River of boiling brimstone to live eternally happy rather then dwell in a Paradise of pleasure to be damned after death CHAP. 11. That it makes them humble 8 EIghtly that we may have an humble conceit of our selves and wholly depend upon God We received the sentence of death in our selves saith the Apostle because we should not trust in our selves but in God who raiseth us up from the dead 2 Cor. 1.9 When Babes are afraid they cast themselves into the armes and bosome of their Mother A Hen leading her chickens into the Sun they fall a playing with the dust she may cluck them to her long enough they will not come But when they see the Kite then they come without calling and so it fares with Gods children till afflictions come The Prodigall never thought of his Father till he wanted husks The hemorrhoisse never made out to Christ till all her money was gone The widow that is left alone trusteth in God saith the Apostle 1 Tim. 5.5 who while she had an husband leaned too much upon him The poor man depends not upon the relief of others untill he findes nothing at home Till our means is spent we are apt to trust in uncertain riches but after in the Name of the Lord Zeph. 3.12 As a bore himself bold upon his forces as being five hundred and fourscore thousand strong till he was over-matcht with an Army of a thousand thousand Ethiopians this made him cry Help us O Lord our God for we rest on thee 2 Chron. 14. God crosses many times our likeliest projects and makes the sinews of the arme of flesh to crack that being unbottomed of the creature we may trust in the living God who giveth us richly all things to enjoy 1 Tim. 6.17 The people of Laish because they wanted nothing would have businesse with no man Iudg. 18.7 Where is no want is much wantonness and to be rich in temporals hastens poverty in spirituals The Moon is never eclipsed but in the full but the fuller she is still the more remote from the Sun I thought in my prosperity saith David I shall never be moved But thou didst hide thy face and I was troubled Then turned I unto thee c. Psal. 30.6 7 8. It is high time to humble them that do not finde themselves to stand in need of God When a stubborn Delinquent being committed was no whit mollified with his durance but grew more perverse then he was before one of the Senators said to the rest Let us forget him a while and then he will remember himself Loving Spaniels the more they are beaten the more tractable and gentle do they appear and apply themselves more diligently to their Masters call The Heart is so hot of it self that if it had not the Lungs as Fannes to blow winde upon it and kindely moisture to cool it it would soon perish with the own heat and yet when that moisture growes too redundant it again drowns the Heart Who so nourisheth his servant daintily from his Child-hood shall after finde him stubborn In prosperity we are apt to think our selves men good enough we see not our need of God but let him send the Cross it confutes us presently and shews us our nothingness Even Saint Paul was sick of this disease he began to be puft up until the Messenger of Satan was sent to take him down 2 Corinthians 12.7 And Saint Peter Matthew 26.33 Though all men should forsake thee yet I will never forsake thee bravely promised but Peter the same night sware I know not the man cowardly answered It is one thing to suffer in speculation and another in practice It is a wonder to see how the best men may be mistaken in their own powers When our Saviour propounds to Iames and Iohn Are ye able to drink of the cup that I shall drink of And to be baptized with the Baptism that I shall be baptized with Out of an eager desire of the honour they are apt to undertake the condition and answer accordingly We are able Matth. 20.22 But alas poor men no thanks to them that they were able to run away as they did when their Master was apprehended For God must give us his daily bread to feed us and his daily breath to quicken us or we quickly perish yet how common is it for men to brag and crack of what they can do yea one that hath but a wooden head and a leaden heart how will he help it out with a brazen face and a golden hand for being as great in pride as he is small in desert he will keep a do in an audacious masterliness as if with Simon Magus he would bear down all with large proffers But this cannot be so pleasing to nature as it is hateful to God Neither can there be a worse sign of ensuing evil then for a man in a carnal presumption to vaunt of his own abilities How justly doth God suffer that man to be foiled purposely that he may be ashamed of his own vain self-confidence When a great Prelate durst write Ego et Rex meus I and my King the King subscribed in Act Ego et servus meus I and my slave and quickly took down the main Mast of his Ambition so will God do by all proud men and make them know that all their worthiness is in a capable misery which he can soon do for let him but make our Purses light our hearts will soon grow heavy at least let him with that deprive us of his other blessings we become as dust coagulated and kneaded into Earth by tears And certainly if God own such a man he will quicken his sight with this Copris Yea he will leave him to himself and let him fall into some foul sin as he did Peter And Saint Augustine is peremptory that it hath been profitable for proud men to fall into some gross offence for they have not lost so much by their fall as they have got by being down It is better to be humble under sin then be proud of grace Of the two to be a Pharisee is worse then to be a Publican to be proud of good Endowments is worse then to have neither pride nor good Endowments Yea in this case the party is not only bettered but others learn Humility thereby for who can do other then yearn and fear to see so rich and goodly a Vessel split as David or Solomon
2.21 Again The Disciple saith Christ is not above his Master but whosoever will be a perfect Disciple shall be as his Master Luke 6.40 Yea Saint Paul made this the most certain testimony and seal of his Adoption hâ—re and glory â—fterwards his words are these having delivered that the spirit of God heareth witnesse with our spirits that we are the children of God and â—â—â—ving added If we be children we are also heires even the heirs of God and heirs annexed with Christ if so be that we suffer with him that we may also be glorified with him making suffering as a principall condition annexed which is as if he had said it is impossible we should be glorified with him except we first suffer with him Rom. 8.16 17. Whereupon having in another place reckoned up all priviledges which might minister unto him occasion of boasting he concludeth that what things were gain unto him those he accounted losse for Christ that he might know the fellowship of his sufferings and be made conformable to his death Phil. 3.10 So that as he bare his crosse before he wore his crown and began to us in the cup of his Fathers displeasure so we must pledge him our part and fill up that which is behinde of his sufferings Colos. 1.24 Whence the Church which is mysticall Christ 1 Cor. 12.12 is called Gods threshing-floor Isa. 21.10 A Brand taken out of the fire Zach. 3.2 compared to Noahs Ark which was tossed to and fro upon the waves to Moses Bush burning with fire Exod. 3.2 to the stones of the Temple which were first hewn in the Mountain before set in the building And set forth by that white Horse in the Revelation that is ever followed and chased by the Red Apoc. 6.2 4. by the sacrifices of the Law which were to pass the fire ere accepted Rom. 12.1 So that there is no Heaven to be had without touching upon Hell coasts as the Calendar tels us we come not to Ascension-day till the Passion-week be past Suffering is the way to reigning Through many tribulations must we enter into the Kingdom of Heaven Acts 14.22 And indeed who would not be ambitious of the same entertainment which Christ himself had Godfrey of Boloigne refused to be crownd in Ierusalem with a Crown of Gold because Christ his Master had in that place been crowned with a Crown of Thorns It was told a poor Martyr in Queen Maries dayes for a great favour forsooth that he should put his leg in the same hole of the Stocks that Iohn Philpot had done before And yet thy sufferings as they are nothing to what thy sins have deserved so they are nothing to what thy Saviour hath suffered for he endured many a little death all his life long for thy sake and at length that painful and cursed death of the cross To say nothing of the soul of his sufferings which his soul then suffered when he sweat cloâ—s of blood in the Garden Now why must we pledge our Saviour and sill up the measure of his sufferings Not that Christs sufferings are incompleat nor to satisfie Gods justice for sin for that 's done already once for all by him who bare our sins in his body on the Tree the just suffering for the unjust and indenting for our freedom as the Articles of Agreement fiâ—ly and fairly drawn out by himself declare Iohn 3.15 16. and 18.8 And Gods Acquittance which we have to shew under his own hand Mat. 3.17 Neither doth God afflict his Church for any delight he takes in their trouble for he afflicts not willingly Lament 3.33 Ier. 31.20 Isa. 63.9 Nor yet to shew his sovereignty Isai. 45.9 Rom. 9.29 to 24. Nor lastly is it meerly for his own glory without any other respect but out of pure necessity and abundant love to us as the Reasons both before and after shew Again by suffering we become followers of our Brethren who went before us Brethren saith Saint Paul ye are become followers of the Churches of God which in Judea are in Christ Iesus because ye have also suffered the same things of your own Countrey-men even as they have of the Iews 1 Thess. 2.14 It was the lot of Christ and must be of all his followers to do good and to suffer evil Wherefore let us be exhorted in the words of Saint Peter to rejoyce in suffering forasmuch as we with all the Saints are partakers of Christs sufferings that when his glory shall appear we may be glad and rejoyce 1 Pet. 4.13 And what greater promotion can flesh and blood be capable of then a conformity to the Lord of glory Christ wore a Crown of Thorns for me and shall I grudge to wear this Paper-cap for him said Iohn Husse when they put a Cap upon him that had ugly Devils painted on it with the Title of Heresie Never did Neck-kerchief become me so well as this Chain said Alice Drivers when they fastened her to the Stake to be burnt And what said a French Martyr when a Rope was pur about his fellow Give me that Gold Chain and dub me a Knight of that Noble Order CHAP. 13. That it increaseth their faith 10 TEnthly because the malice of our enemies serves to increase our faith for the time to come when we consider how the Lord hath delivered us formerly God hath delivered me saith Paul out of the mouth of the Lion meaning Nero and he will deliver me from every evil work and will preserve me unto his heavenly Kingdom 2 Tim. 4.17 18. When Saul tells David Thou art not able to go against this great Philistine to fight with him for thou art a boy and he is a man of war from his youth What saith David Thy servant kept his fathers Sheep and there came a Lion and likewise a Bear and took a Sheep out of the flock and I went out after him and smote him and took it out of his mouth and when he rose against me I caught him by the beard and smote him and slue him so thy servant slue both the Lion and the Bear Therefore mark the inference this uncircumcised Philistine shall be as one of them Yea saith he the Lord that delivered me out of the paw of Lion and out of the paw of the Bear he will deliver me out of the hands of this Philistine 1 Sam. 17.33 to 37. Observe how confidently he speaks That Tree is deepest rooted in the Earth which is most shaken by the windes and they weak usually that are planted in pleasant Valleys so the Tree of Faith the more it is shaken with the violent storms of trouble the faster it becomes rooted by patience Alexander being trained up in huge and mighty enterprizes when he was to fight with men and beasts haughty enemies and huge Elephants said Lo a danger somewhat equivalent to my minde He can never be a good Souldier that hath not felt the toil of a battel Ease and plenty made Hannibal say he
stick in filthy mud But thou dreamest of a saith without doubting which some doting by boast they have but as no righteousness can bee perfect without sin so no assurance can bee perfect without doubting Take the evenest ballances and the most equall weights yet at the first putting in there will bee some in-equality though presently after they settle themselvs in a 〈…〉 is a cloud that often hinders the Sun from our eyes yet it is still a Sun the vision or feeling of this comfort may bee somtime suspended the Union with Christ is never dissolved An usuall thing with beleevers to have their ebbing and flowing waâ—ing and waning Summer and Winter to bee somtimes so comfortable and couragious that wee can say with David Though I were in the valley of death yet would I fear none ill Psal. â—3 4 otherwhiles again so deâ—ded and â—â—jected in our spirits that wee are like him when hee said One day I shall die by the hand of Saul 1 Sam. 27.1 Somtimes so strong in faith that wee can overcome the greatest assaults and with Peter can walk upon the swâ—lling waves by and by so faint and brought to so low an ebbe that wee fall down even in far less dangers as Peter began to sink at the rising of the winde Matth. 14.29.30 And indeed if the wings of our faith bee clipp'd either by our own sins or Satans temptations how should not our spirits lye groveling on the ground Sect. 9. But thirdly and lastly for I hâ—â—â—â—n suppose thou art at the last-cast even at the very brink of despair and that thy conscience speaks nothing but bitter things of Gods wrath hell and damnation and that thou hast no feeling of faith or grace yet know that it is Gods use and I wish wee could all take notice of it to worke in and by contraries For instance in creating of the world hee brought light out of darkness and made all things not of somthing but of nothing clean contrary to the course of Nature In his preserving of it hee hath given us the Rain-bow which is a signe of rain as a certain pledge that the world shall never the second time bee drowned Hee caused waterâ— and feâ—cheth hard stones out of the mid'st of thin vaâ—ours When he meant to blesseâ— Iacob hee wrestled with him as an Adversaâ—yâ— even till he lamed him When he meant to preferr Ioseph to the Throne hee â—â—rew him down into the Dungeon and to a golden chaine about his neck he laâ—ed him with Iron ones about his legges Thus Christ opened the eyes of the blind by annointing them with clay and spittle more likely to put them out And would not cure Lazarus till after hee was dead buried and stunk again no question to teach us that wee must bee cast down by the Law before wee can bee raised up by the Gospell that wee must dye unto sin before wee can live unto righteousness and become fools before wee can â—ee truly wise In the work of Redemption hee gives life not by life but by death and that a most câ—â—sed death making that the best instrument of life which was the worst kind of death Optimum seciâ— instrumentum vitae quod eraâ— pessimum moriis genus In our effectuall voâ—ation hee calls us by the Gospell unto the Iews â— stumbling-block and unto the world meer foolishness And when it is his pleasure that any should depend upon his goodness and providence hee makes them feel his anger and to bee nothing in themselvs that they may rely altogether upon him Thus God works joy out of fear light out of darkness and brings us to the Kingdom of heaven by the Gates of hell according to that 1 Sam. 2. 〈◊〉 â— 7 And wherein does thy case differ Hee sends his Serfeant to 〈◊〉 thee for thy debt commands thee and all thou hast to bee sold. But why onely to shew thee thy misery without Christ that so thou 〈◊〉 seck so him for mercy for although hee hide â—â— is futherly affections as Ioseph once did his brotherly his meaning is in conclusion to forgive thee every â—arthing Matth. â—8 26 27. And dost thou make thy flight sufferings an argument of his displeasure for shame mutter not at the matter but bee silent It is not said God will not suffer us to bee tempted at all but that wee shall not bee tempted above that wee are able to bear 1 Cor. 10.13 And assure thy self what ever thy sufferings bee thy faith shall not fail to get the victory as oil over-swims the greatest quantity of water you can powr upon it True let none presume no not the most righteous for hee shall scarcely bee saved 1 Pet. 4.18 yet let him not despair for hee shall be saved Rom. 8.35 Onely accept with all thankfulness the mercy offered and apply the promises to thine own soul for the benefit of a good thing is in the use wisdom is good but not to us if it bee not exercised cloth is good but not to us except it be worn the light is comfortable but not to him that will live in darkness a preservative in our pocket never taken cannot yield us health nor baggs of money being ever sealed up do us any pleasure no more will the promises no nor Christ himself that onely summum bonum except they are applied Yea better there were no promises than not applied The Physician is more offended at the contempt of his Physick in the Patient than with the loathsomness of the disease And this I can assure thee if the blood of Christ bee applied to thy soul it will soon staâ—ch the blood of thy conscience and keep thee from bleeding to death 1 Ioh. 1.7 But secondly instead of mourning continually as the tempterâ—ids â—ids thee rather rejoice continually as the Apostle bids thee 1 Thes. 5.16 Neither think it an indifferent thing to rejoice or not to rejoice but know that we are commanded to rejoice to shew that wee break a commandement if wee rejoice not Yea wee cannot beleeve if wee rejoice not for â—aith in the commandements breeds obedience in the threatnings fear in the promises comfort True thou thinkest thou dost well to mourn continually yea it is the common disease of the innocentest souls but thou dost very ill in it for when you forget to rejoice in the Lord then you begin to muse and after to fear and after to distrust and at last to despair and then every thought seems to be a sin against the holy Ghost Yea how many sins doth the afflicted conscience record against it selfe repoâ—ting for breaking this commandement and that commandement and never repenteth for brâ—â—â—ing this commandement rejoice evermore But what 's the reason Ignoranceâ— thou thinkest thy self poor and miserable and onely therefore thinkest so because thou knowest not thy riches and happiness in Obâ—â—st for else thou wouldest say with the Prophet Habbakuck in the want of all other things I will rejoice in the
instead of all their posterity before they had issue and the Covenant being made with them as publick persons not for themselves onely but for their Posterity who were to stand or fall with them they being left to the freedom of their own wills in transgressing the commandment of God by eating the forbidden fruit through the temptation of Satan have made us and all mankind descending from them by ordinary generation as guilty of their sin as any heir is liable to his fathers debt Their act being ours as the act of a Knight or Burgess in the Parliament House is the act of the whole County in whose name and room they sit and whom they represent by which means our Nature is so corrupted that we are utterly indisposed and made opposite unto all that is spiritually good and wholly inclined to all evil and that continually and have also lost our communion with God incurred his displeasure and curse so as we are justly liable to all punishments both in this life and in the life to come Now for the fuller confirming and amplifying of what hath been said touching Original sin take only these ensuing Scriptures and Auhorisms without any needless connexion that I may be so much the briefer Sect. X. Amongst many others the most pregnant Scriptures for the confirming of this point I hold to be these The fathâ—rs have eaten sowre grapes and the childrens teeth are set on edge Jer. 31.29 was a true proverb though by them abused By one man sin entered into the world and death by sin and so death passed upon all men in whom all have sinned Rom. 5.12 to 21. Who can bring a clean thing out of an unclean not one Job 14.4 See Chap. 15.14 15 16. We are all as an unclean thing and all our righteousnesses are as filthy rags Isa. 64 6. By the works of the Law there shall no flesh be justified in his sight Rom. 3.20 There is no difference for all have sinned and come short of the glory of God Rom. 3.21 22 23. And God saw that the wickedness of man was great in the earth and that every imagination of the thoughts of his heart was only evil continually And it repented the Lord that he had made man Gen. 6 5 6. Both Iews and Gentiles are all under sin As it is written there is none righteous no not one There is none that understandeth there is none that seeketh after God They are all gone on t of the way they are altogether become unprofitable there is none that doeth good no not one Their throat is an open sepulchre the poyson of Asps is under their lips there is no fear of God before their eyes Rom. 3.9 to 20. Out of the heart proceed evil thoughts murthers adulteries fornications thefts false witness blasphemies Mat. 15.19 See Gal. 5.19 20 21. Whence come wars and sightings amongst you come they not hence even of your lusts that war in your members James 4.1 Unto them that are unbelieving is nothing pure but even their minde and conscience is defiled Tit. 1.15 I see another Law in my members warring against the Law of my minde and bringing me into captivity to the Law of sin which is in my members O wretched man that I am who shall deliver me from the body of this death c Rom. 7.14 to 25. where the Apostle speaks all this and a great deal more of himself see Ephes. 2.2 3. Gal. 3.10 Yet how many that grieve for their other sins which are never troubled for their Original corruption which should above all be bewailed even as the mother and nurse of all the rest and thought worthy not of our sighs alone but of our tears For this is the great wheel of the Clock that sets all the other wheels a moving while it seems to move slowest And never did any truly and orderly repent that began not here esteeming it the most foul and hatefull of all as David Psal. 51.5 And Paul crying out of it as the most secret deceitfull and powerfull evil Rom. 7.23 24. And indeed if we but clearly saw the foulness and deceitfulness of it we would not suffer our eyes to sleep nor our eye-lids to slumber until a happy change had wrought these hearts of ours which by nature are no better then so many styes of unclean Devils to become habitations for the God of Iacob Sect. XI We are the cursed seed of rebellious parents neither need we anymore to condemn us then what we brought into the world with us In Adam the root of all we all so sinned that if we had no inherent sin of our own this imputed sin of his were enough to damn us 〈…〉 Utter the branches cannot be better They were the fountain we the springs if the fountain be filthy so must the springs VVhence it is that holy David cries out Behold I was shapen in iniquity and in sin did my mother conceive me Psal. 51.5 Tantillus puer tantus peccator saith St Austin when a little childe I was a great sinner As in the little and tender bud is infolded the leaf the blossom and the fruit so even in the heart of a young child there is a bundle and pack of folly laid up as Solomon affirms Pro. 22.15 And as Moses Speaks The thoughts of mans heart are evil even from his childhood Gen. 6.5 8.21 VVe brought a world of sin into the world with us and were condemned so soon as conceived we were adjudged to eternal death before we lived a temporal life As admit thou hadst never offended in the least thought word or deed all thy life yea admit thou couldest now keep all the commandments actually and spiritually yet all this were nothing it could not keep thee out of Hell since that Original sin which we drew from the loins of our first Parents is enough to damn us Sin and corruption are the riches that we bequeath to our children rebellion the inheritance that we have purchased for them death the wages that we have procured them God made us after his own image but by sin we have turned the image of God into the image of Satan Yea like Satan we can do nothing else but sin and make others sin too who would not so sin but for us As a furnace continually sparkles as the raging Sea foams and casts up mire and dirt and as a filthy dunghil does continually reak forth and evaporate odious odors so do our hearts naturally stream forth unsavory eructations unholy lusts and motions even continually As O the infinitely intricate windings and turnings of the dark labyrinths of mans heart who findes not in himself an indisposition of minde to all good and an inclination to all evil O the strange monsters the ugly odious hideous fiends the swarms litters legions of noisom lusts that are coâ—ched in the stinking styes of every one of our deceitfull hearts insomuch that if all our thoughts did but break forth into action
proclaimed a War enmity and strife between the wicked and the godly Did you never read that Scripture Gen. 3.15 where God himself saith to the Serpent I will put enmity between thee and the woman and between thy seed and her seed he or it shall bruise thine head and thou shalt bruise his heel Where by the serpentts seed are meant the whole generation of wicked men and by the womans seed Christ and all his members as all Interpreters conclude and other Scriptures make cleer where wicked men are called serpents a generation of vipers and children of the Devil Matth. 23.33 John 8.44 1 John 3.10 And as this war was proclaimed in Paradise even in the beginning of time original sin being the original of this discord so it shall continue to the end of all time When time saith One began this malice first began nor will it end but with the latest man It 〈◊〉 everlasting Act of Parliament like a Statute in Magna Charta Which 〈…〉 thing I would commend to your serious consideration And that you may be the better confirmed therein see how according to the Lords prediction or proclamation there hath been a perpetual war enmity and strife in all ages past is now and ever shall be between Satan and Christ and their Regiments the wicked and the godly For proof whereof I could produce testimonies and examples innumerable there being scarce a page in the Bible which doth not express or imply somewhat touching this enmity But that I may be brief and because examples give a quicker impression then arguments I will onely give you an instance in every Age. As First to begin with the first Age viz. the old World before the flood We read of this mortal enmity and strife between Cain and Abel 1 John 3.12 Secondly after the Flood before the Law between Esau and Iacob first in the womb the more plainly to shadow out this enmity Gen. 25.22 23. and after they were born Gen. 27.41 Thirdly After the Law before Christ between Doeg and the 85. Priests which he slew with the edge of the sword 1 Sam. 22.18 19. Fourthly Since the Gospel in the time of Christ and his Apostles this enmity so manifested it self not only in the Gentiles but in the Iews Gods own people who first raised those persecutions against Christ and his members that having beheaded Iohn Baptist his harbinger and crucified himself the Lord of life We read that of all the twelve none died a natural death save only S. Iohn and he also was banished by Domitian to Patmos and at another time thrust into a Tun of seething oyl at Rome as Tertullian and S. Hierome do report See Acts 7.51 to 60. and 12. 1. to 5. Rom. 8.36 Iohn 21.18 19. Fifthly After the Apostles if we consider the residue of the ten Persecutions raised by the Romans against the Christians which was for three hundred years till the coming of godly Constantine we finde that under Dioclesian seventeen thousand Christians were slain in one moneth amongst whom was Serena the Empress also Yea under him and nine other Empereâ—s there was such an innumerable company of innocent Christians put to death and tormonted that S. Hierom in his Epistle to Chromatius and Heliodorus saith There is no one day in the year unto the number of five thousand Martyrs might not be ascribed except only the first day of Ianuary Yea there was two thousand suffered in the same place and at the same time with Nicanor Acts and Monuments page 32. who were put to the most exquisite deaths and torments that ever the wit or malice of men or devils could invent to inflict upon them and all for professing the faith of Christ and being holy which makes S. Paul cry out I think that God hath set forth us the last Apostles as men appointed to death 1 Cor. 4.9 CHAP. VI. SIxthly From the Primitive times and infancy of the Church hitheâ—to 〈◊〉 Turk and the Pope have acted their parts in shedding the blood of 〈◊〉 Saints as well as the Iewes and Roman Emperours touching which I will ofer you to the Book of Acts and Monuments and Revel 17. The Babylon was drunk with the blood of the Saints and with the blood of the 〈…〉 Iesus ver 6. Which in part was fulfilled in England under the reign of 〈…〉 Mary and in France where before many late bloody 〈…〉 more then two hundred thousand who suffered Martyrdom about Transubstantiation See Ecclesiastical History lib. 6. cap. 4 5 16. But Seventhâ—y To come to these present times wherein we live Is it possible for a man to live a conscionable and unreproveable life abstain from drunkennesse swearing prophaning the Lords day separate himself from evill company be zealous for the glory of God admonish others that do amisse c. without being traduced calumniated hated slandered and persecuted for the same no it is not possible for if our righteousnesse doe but exceed the righteousness of a swearer or a drunkard we are sure to be persecuted for our righteousness as Abel was persecuted of Cain because his Sacrifice was better then his If a man walke according to the rule of Gods Word he is too precise if he will be more then almost a Christian he is curious phantastical factious and shall be mocked with the Spirit as if the Spirit of God were a Spirit of dishonour and shame Yea in these times not to be an Atheist or Papist is to be a Fanatick as how common a thing is it to wound all holiness under the name of Fanatick a name so full of the Serpents enmity as the egge of a Cockatrice is full of poison What should I say the World is grown so much knave that 't is now a vice to be honest O the deplorable condition of these times Even the Devil himself durst not have been so impudent as to have scoft at holiness in those ancient and purer times but now I could even sink down with shame to see Christianity every where so discountenanced Our very names come into few mouths out of which they return but with reproaches Amongst the rest of our sins O God be merciciful to the contempt of thy Servants Eightly For the time to come It is like not only to continue but the last remnants of time are sure to have the most of it because as in them love shall wax cold Matth. 24.12 so as love groweth cold contention groweth hot More expresly the Holy Ghost foretells that in the last dayes the times shall be perâ—lous and that toward the end of the world there shall be scoffers false accusers cursed speakers fierce despisers of them that are good and being steshly not having the spirit thâ—y shall speak evill of the things which they understand not and that many shall follow their damnable ways whereby the way of truth shall be evill spoken of And that as Iannes and Iambres withstood Moses so these also shall resist the truth being
unto which Christ giveth up those that shake off his own What his government is you may partly guess at by the servile slaveries he puts his subjects upon As O the many hard services which Satan puts his servants upon and what a bad Master is he when we read that Origen at his onely appointment made himself an Eunuch Democritus put out his own eyes Crates cast his money into the Sea Thracius cut down all the Vines whereas David did none of these Ahaz made his son to pass through the fire Jephta sacrificed his onely daughter as the text seems to import Wicked men think they do God good service in putting his children to death but where do we finde any Religious Israelite or servant of God at such cost or when did God require this of his servants The Prophets and Apostles never whipt nor lanced themselves but Baals Priests did this and more And so of the Papists those hypocrites of late yeers and the Pharisees of old How many sleepless nights and restless dayes and wretched shifts treacherous and bloody plots and practises does covetousness and ambition cost men which the humble and contented Christian is unacquainted with How does the covetous mans heart droop wish his Mammon How does he turmoile and vex his spirit torment his conscience and make himself a very map of misery and a sink of calamity it is nothing so with Christs servants CHAP. XIII I Have much more to enlarge of the miseries of unmerciful and ingratefull Misers but before I speak of them I will give you the reasons and uses of these already dispatcht wherein I will be as brief as may be You see that God may give men riches in wrath and so as they shall be never the better for them but the worse Now that you may not think it any strange thing observe the reasons why and how justly they are so served The first Reason is the unmerciful Misers monstrous unthankfulness for those millions of mercies he hath received from God of which I shall give you an account in the second part this causes God either not at all to give him or in giving him riches to add this you have heard as a curse withall He is unthankful for what he hath therefore have he never so much it shall not be worth thanks He is cruel to the poor therefore he shall be as cruel to himself The poor shall have no comfort of what he hath therefore himself shall have as little The covetous are cozen Germans to the nine leapers thankless persons They are so much for receiving that they never mind what they have received He deals with God as a dog doth with his master who as Austine observes devoureth by and by whatever he can catch and gapeth continually for more Nor hath covetousness any thing so proper to it as to be ingrateful A greedy man is never but shamefully unthankful for unless he have all he hath nothing He must have his will or God shall not have a good look from him yea as the Mill if it go empty makes an unpleasant and odious noise so the covetous man if the Lord does not satisfie his desires in every thing he will most wickedly murmur and blaspheme his providence and if ever he sustaines losse he will never forget it He writes benefits received in water but what he accounts injuries in marble And for this his great ingratitude God gives him riches but withdraws his blessing For as Iacob gave Ruben a blessing but added thou shalt not be excellent Gen. 49.4 so God gives the worldling riches but sayes thou shalt not be satisfied He that loveth silver shall not be satisfied with silver Eccl. 5.10 Yea no man more unsatisfied for let him have what his heart can wish he is not yet pleased like the Israelites who murmurod asmuch when they had Mannah as when they had none Secondly the merciless Miser never sued or sought to God for his riches neither does he acknowledge them as sent of God but ascribes the increase of his means to his wit and industry Nay he dares not pray the Lords prayer forgive us our debts as we forgive our debtors lest he call for a curse upon himself Nay if he be as probably he is an Vsuerer then in respect of other men he hath no need to pray at all for as one observes Each man to heaven his hands for blessing reares Onely the Vs'rer needs not say his prayers Blow the winde East or West plenty or dearth Sickness or health sit on the face of earth He cares not time will bring his money in Each day augments his treasure and his sin Or admit he ever calls upon God his prayer is that some one may dye that he may have his office or break his day that the beloved forfeiture may be obtained His morning exercise being onely to peruse his bonds look over his baggs and to worship them as Marcus Cato worshipped his grounds desiring them to bring forth in abundance and to keep his Cattel safe And as touching hereafter if he shall finde in his heart to pray God will not hear him Prov. 1. The sacrifice of the wicked is an abomination to the Lord Prov. 21.27 What hope hath the hypocrite saith Job when he hath heaped up riches will God hear his cry when trouble cometh upon him Job 27.8 9. When you shall stretch out your hands saith God to such I will hide mine eyes from you and though you make many prayers I will not hear Isa. 1.15 God will turn him off to his gold and silver for help as he did Iehoram to the Prophets of his Father and the Prophets of his Mother 2 Kings 3.13 And it is but just and equal that those which we have made the comfort and stay of our peace should be the relief and comfort of our extremity If our prosperity hath made the world our God how worthily shall our death-bed be choaked with such an exprobration If God do answer such an ones prayers it is as Archelaus answered the request of a covetous Courtier who being importuned by him for a cup of gold wherein he drank gave it unto Euripides that stood by saying Thou art worthy to ask and be denied but Euripides is worthy of gifts although he ask not And indeed good men many times receive gifts from God that they never dreamt oâ— nor durst presume to begg which others extreamly strive after and go without As it is feigned of Pan that it was his good hap to finde out Ceres as he was hunting little thinking of it which none of the other gods could do though they did nothing else but seek her and that most industriously Now if he neither prayes to God for what he would have nor gives him thanks for what he gives nor desires a blessing upon what he receives viz. that he may be content and satisfied therewith How should God bestow this great blessing of contentation upon him
things that may make them every way happy as that their prosperity shall be durable and lasting That with riches they shall have credit honour and promotion with long life added That they shall be happy and prosper in all they have or do as having God their Protector who with mercy is said to compass them about on every side Psal. 32.10 That they shall be freed from all fears and dangers and obtein victory over all their enemies together with death hell and the devil That they shall be freed from the Law and likewise from sin and the penalty thereof That they shall have peace external internal eternal And joy even the joy of the holy Ghost which is both glorious and unspeakable That they shall not only persevere but also grow in grace and true wisdom Thâ—t all things whatsoever shall make for their good That both their persons and performances shall be good and acceptable which before were wicked and abominable That by the prayer of faith they shall obtein of God whatsoever they shall ask in Christs Name and according to his Word And in fine all other good things that can be named whether temporal spiritual or eternal are by the promise of God entailed upon them that love him and keep his commandements and upon their seed as I could plentifully and most easily prove were it pertinent to the matter in hand Nor is all this that God hath promised to those that serve him so great a matter comparatively as that we need wonder at it or once question the same For If he spared not his own Son but delivered him to death for us how shall he not with him freely give us all things also Rom. 8.31 32. It is the Apostles argument Great yea too great things are they for us to receive but not too great for the great and good God of Heaven and earth to give all the fear is on our part whether we be such to whom the promise is made For all Gods promises are conditional And though of these outward good things he hath promised abundance yet it is upon the condition of faith and obedience as appears by all the fore-mentioned places so that if we be not wanting in out duty and obedience to God God will not be wanting in any good thing to us Nor can we look that God should make good his promises if we make them void by not observing the condition as that we may do by our distrusting him If we will not dare to trust God upon his promise so confidently as we would a friend or some great man that is able and honest Besides the Lord hath promised that there shall be no want to them that fear him and that no good thing will he with-hold from them that walk uprightly Psal. 34.9 84.11 Where observe two things there shall be no want to such and such shall want no good thing so that he must be such an one to whom the promise is made and he must also be sure that it is good for him which is promised But oftentimes it is not good for a man to abound with earthly blessings as strong drinke is not good for weake brains Yea if any thing be wantiug to a good man he may be sure it is not good for him and then better that he doth want it then that he did enjoy it and what wise man will complain of the want of that which if he had would prove more hurtful then gainful to him as a sword to a mad man a knife to a childe drinke to them that have a Fever or the Dropsie No good thing will God with-hold c. and therefore not wants themselves which to many are also good yea very good things as I could reckon up many want sanctified is a notable means to bring to repentance to work in us amendment of life it stirs up to prayer it weans from the love of the world it keeps us always prepared for the spiritual combate discovers whether we be true believers or hypocrites prevents greater evils of sin and punishment to come It makes us humble conformable to Christ our head increaseth our faith our joy and thankfulnesse our spiritual wisdom and likewise our patience as I have largely shewen in The Benefit of Affliction To coonclude All good things were created for the good and therefore are they called goods because the good God created them for good men to do good withal Therefore as Jacob got the blessing so he gat the inheritance also to shew that as the faithful have the inward blessing so they have the outward blessing too when they will do them good and cause them to do good Yea in this case even as the sheaffs fell before Ruth so riches shall fall in our way as they did to Abraham and Lot and Iacob and Iob and Ioseph upon whom riches were cast they knew not how but as if God had onely said Be rich and they were rich straight But that this is the true and only way to wealth and happiness needs no more proof then that which is recorded of Solomon 1 Kings 3. 2 Chron. 1. where the Lord appearing to him in a dream said Ask what I shall give thee And he asking only an understanding heart to discern between good and evil that he might the better discharge that great place whereunto God had called him wherein Gods glory and the peoples good was his principal aime and end Heare what the Lords answer is Because this was in thine heart and thou hast not asked riches wealth or honour nor the life of thine enemies neither yet hast asked long life but hast asked wisdom and knowledge for thy self that thou mightest judge my people over whom I have made thee King Wisdom and knowledge is granted unto thee and I will give thee riches wealth and honour such as none of the Kings have had that have been before thee neither shall there any after thâ—â— have the like c. Yea he was so surpassing rich that he gave silver in Ierusalem as stones and gave Cedars as the wilde fig-trees that grow abundantly in the plain 1. King 10.27 2 Chron. 1.7 to 13 14 15. Lo the true way to Wealth honour and happiness is to desire grace that we may glorifie God and do good for cleering whereof I 'le give you a similitude A man spies a fair apple on a tree hath a longing desire to it whereupon he falls a shaking the tree with all his might at length it not only comes down but many other come down to him together with it And so much to prove that the way to become rich is first to become godly If any shall ask why the godly are not alwayes nor oft rich notwithstanding these promises I answer that God not seldom withholds these outward blessings from his own people in great love only affording them all things that they have need of Our heavenly Father who knows us better then
rather then unto them Dan. 4.27 Prov. 11.24 Why then should we thinke the poor so mightily bound and beholding unto us for our scraps and superfluâ—us reliques or that we do such a meritorious businesse when we largely relieve them And not rather thinke our selves beholding unto them and to God for them seeing they are the occasions of such inestimable gaine for such trifling disbursements as Austine speaks And to speak rightly giving is not more an act of Charity then Christian policy since we shall not onely receive our own again bâ—â— have a far greater return then can be expected upon an adventure 〈◊〉 the East Indies Since we are more happy that there are poore upoâ— whom we may exercise our charity then they are that there are ricâ— who do relieve their wants though with never so great supply for aâ— Austine speaks if there were not some to receive thine alms thou couldâ—est not give Earth and receive Heaven Wherefore give thanks untâ— him who hath given thee means by such a small prise to procure 〈◊〉 thing so precious Besides we may boldly aver with Chrysostom That without poverty riches would be unprofitable As consider that if with Adam and Eve wâ— had a whole world but no body to make ready provision and to attend upon us nor do any thing for us what joy could great men take of their riches if there were not poore men to do mean offices for them what low imployments should the highest be forced to descend unto if there were no inferiours to perform them How then should not a considerate man love be liberall to them and exceedingly bless God for them and not do as dâ— the most scorne them and not think them worthy a familiar word era courteous look CHAP. XXXI And certainly he wants both grace and wit who does not admire the bounty and goodness of God in that he hath offered us the opportunity of such sowing such reaping yea O Lord what are we that thou shouldst give us plenty of all things here also which unto them thou hast denied so that every way it is as our Saviour tells us a more blessed thing to give then to receive which the Apostle would have us to remember Acts 20.34 35. Yet no reason can we alleadge on our behalf but O the depth Rom. 11.33 Wherefore do thou O my God and Redeemer inlarge my heart with thankfulnesse and implant this grace in my heart O make me liberall of my mony as thou wast of thy blood O let me have an heart to give Food and Rayment to those for whom thou gavest thy self a ransome Yea of all other graces inlarge my heart with Christian Charity and compassion since it is a grace so universally profitable and withall so amiable As O the loveliness and profitableness of this Christian grace For to do good to the poore is more then a treble good it pleasures them most of all pleasures the doer for it brings blessings upon their Soules Bodies Estates Names Posterity it increaseth their reward cause the poore to pray for and praise God for us and also others to glorifie him it is an odoâ—r that smelleth sweete a sacrifice acceptable and pleasant to God who will fulfill all our necessities through his riches with glory in Iesus Christ as the Apostle delivers it Phil. 4.16 to 20. VVhence that great praise of it 1 Cor. 13.13 Now abides Faith Hope and Charity but the chiefest of these is Charity Whence Sozomen calls it 〈◊〉 sure â—oaken of a most vertuous mind and Laâ—tâ—â—tius a principall vertue and Calvin the chiefest office of humanity amongst us and Aretius the most elegant ornament of a Christian life and the holy Ghost a never failing grace 1 Cor. 13.8 whence also it is so highly commended in the Saints in all ages As how is Abraham commended for his hospitality and almes deeds And Lot Cornelius of whose almes there was in the presence of God a memorandum made Acts 10.31 and Doxcas whose good works and almes-deeds were to be seen and shewn when she her selfe was not and the poore could not tell how with patience to take her death she had done so much good for them all the time of her life Acts 9.36.39 And those Christians Acts 11.29 30. for the care they had of the poor in the Apostles time Acts 2.45 Thus the Macedonians are highly commended and much honoured for their freenesse and forwardnesse in relieving of the poor brethren at Ierusalem as is seen upon record Rom. 15.26 And again 2 Cor. 8.1 â— c. And the like of the Philippians and many more whom I must passe over in silence CHAP. XXXII And as bounty is the most beneficiall grace and giving the greatest gaine in every respect For almes to the poore is like powring a paile of water into a dry Pump that fetcheth up much more then was put in So contrariwise to be unmercifull to the poor and hard-hearted or to wrong them whereby to enrich our selves is alike heynous sin and the ready way to want here and to find no mercy hereafter as might most plentifully be shewn Prov. 22.16 Iames 2.13 It is said Prov. 11. He that with-holdeth more then is meet shall surely come to poverty ver 24. And so Ver. 25 26. He that with-draweth hic corne the people shall curse him but blessings shall be upon the head of him that selleth corne And Prov. 28. He that giveth unto the poor shall not lacke but he that hideth his eyes shall have many a curse vers 27. And Prov. 22.16 He that oppresseth â—he poor to increase his riches and he that giveth to the rich shall surely come to poverty Give then that you may never want hide not your eyes that you may not inherite many a curse But of this by the way onely for I would have you specially to take notice that if we shew no mercy here if we will not heare the suits of the poor when they crave of us for reliefe neither will God give us audience when we shall sue unto him hereafter According to that Prov 21.13 Who so stoppeth his eares at the cry of the poor he also shall cry himselfe and not be heard Yea he shall have judgement without mercy that shewes no mercy James 2.13 For whereas to those that have fed the hungry cloathed the naked visited the sicke c. Christ shall say Come ye blessed of my Father c. Contrariwise to those that have not done these duties he shall say depart from me ye cursed into everlasting fire prepared for the Devill and his Angels For I was an hungred and ye gave me no meate I was thirsty and ye gave me no drinke I was a stranger and ye tooke me not in naked and ye cloathed me not sicke and in prison and ye visited me not For inasmuch as ye did it not to my poore members ye did it not to me So these shall go away into everlasting punishment but
this question What would you give in those scorching flames to be delivered out of them into Abrahams bosom or the Kingdom of Heaven Yea what would you not give if you then had it Let Nabal be but ransomed out of Hell he wil no longer be a Churl Let Dives return from that fiery Lake to his former riches the sensible World shall admire his Charity Let Iudas be ransomed out of Hell he wil no more betray his Master for money Let Esau find the same favour he will never again sell his Birth-right Nabal then would no longer oppress Achitophel then wil be no longer a false-Counsellor nor Ahab a bloody Tyrant Finally if all damned souls could but be admitted to come out of Hell and get a promise of Heaven upon condition of extraordinary obedience for a thousand years how precisely would they live And how would they bestir themselves that they might please God having once tasted of those torments which now many are in doubt of because no man ever saw Hell that returned back to make the relation yea if the offer were but made to these Churls on their death-beds when Conscience begins to accuse God appears to be angry and Satan is ready to seize upon their souls they would then give all they have had they ten thousand worlds for a short reprieve to the end they might have the like possibility As certainly when Pharoah saw the Sea ready to swallow him he was heartily sorry that ever he had wronged poor innocents and oppressed God's own portion How much more when he felt the flames of Hell-fire about his ears And the like of Ahab touching Naboth and all such covetous and cruel men What gained Laban and Nabal or Dives or that rich man in the Gospel by heaping up Riches and ingrossing all to themselves when shortly after by their covetousness and cruelty they both lost their Estates and themselves The foolish Virgins to save or spare a a shilling brought no Oyle but when their Lamps were out and the Bridegroom was come what would they have given Yea what would they not have given for a little Oyle and for entrance with the wise into the Wedding Such will one day be the case of all covetous men Indeed at present none are wise but they for they account poor honesty but a kind of simplicity but then they wil acknowledge themselves to have been of all fools the greatest nor deserve they any pity Who pities that man's death that having the Medicine by him which can help him dyes and will not take it If ever you see a drowning man refuse help conclude him a wilful Murtherer O my Brethren look not for Dives nor Iudas to come out of Hell to warn you since all this that I have said and much more is written for your learning and warning lest it fare with you as it did with the Greeks of Constantinople who had store of Wealth but because they would spare none to the reparation of the Walls and maintenance of the Souldiers they lost all to the Turks which afterwards no money could recover Or as it fared with Hedelburough which was lost through the Citizens Covetousness for being full of Gold and Silver they would not pay the Souldiers that should have defended them Though neither their folly nor loss was comparable to this of yours For what is the Loss of Life or Countrey to the loss of a man's Soul and the Kingdom of Heaven The covetous Iews spoken of by Josephus loved their money dearly when being besieged they did in gorge their Gold for all the night and seek it in their close Stooles the next morning But nothing so wel as these Cormorants I am speaking of who by covetousness and overmuch sparing resolve to lose Life Substance Soul Heaven Salvation and all O wretched wicked and foolish generation CHAP. LIV. FOurthly If there needs no other ground of our last and heaviest doom than Ye have not given Ye have not visited If the main point which Christ wil scan at the day of Judgement is the point of mercy If he wil accuse the Wicked at the last day not onely for taking the meat out of the poors mouths or plucking their apparel off their backs but for not feeding them and putting cloaths upon their backs as is evident by Matth. 25. and as I have made plain then are all Negative Christians in an ill taking It is strange to see how many several ways men have to deceive themselves One thinks it enough that he is of the outward visible Church born of Christian Parents hath been baptized c. Another so confidently hopes for Salvation by Faith that he little regards honesty or true dealing amongst men Another sort flatter themselves with promises of mercy as Christ suffered for all God would have all to be saved At what time soever a sinner repents he shall be forgiven and the like and with these they batten their own presumptuous confidence be their lives never so licentious Yea where is the man that wil not boast of his love to Christ though they even hate all that any way resemble him but of all others such as live harmless Lives and do no hurt think it sufficient and that it greatly matters not for doing good so they do no evil And in these conceits they go on to the end of their lives without once questioning how they shal enter in at the straight Gate Their deceitful hearts serve them as Iael did Sizera who flatteringly said to him Come in my Lord giving him Milk and covering him with a Mantle but withal nailing his head to the gronnd As see how the Rich Glutton flattered himself with hopes until he was in Hel-flames For notwithstanding he had denied poor Lazarus the very crumbs that fell from his Table yet he could challenge Abraham for his Father saying Father Abraham have mercy on me c. Luk. 16 But refused he was because he had not the works nor indeed the Faith of Ahraham though he might seem to profess and pretend it And the like of those Iews Iohn 8. For they could boast to Christ that Abraham was their Father but he gave them a cutting Answer If ye were Abraham's Children ye would do the works of Abraham ver 39. Vainly do they speak of their love to Christ who yet are wanting to his members Neither can there be a truer argument of a godless person then unmercifulness If we know a man unmâ—rciful we may boldly say He is ungodly Iohn 3.17 The lack of Charity is the conviction of Hypocrisie 1 Cor. 13.1 2 c. The righteous is merciful and giveth Psal. 37.21 22. But the Wicked are so far from this that they borrow and pay not again The Father of Mercies hath no Children but the merciful Matth. 5.7 He that is not a feeling-Member of others miseries is not of that Mystical Body whereof Christ is the Head It is not who is called a Christian or