may work in us some flashes of desire and purposes of better obedience but we are constant in nothing but in perpetual offending onely therein we cease not for when we are waking our flesh tempts us to wickednesse if wee are sleeping it sollicites us to filthinesse or perhaps when we have offended thee all the day at night we pray unto thee but what is the issue of our praying First we sin and then we pray thee to forgive it and then return to our sins again as if we came to thee for no other end but to crave leave to offend thee Or of thy granting our requests we even dishonor thee and blaspheme thy name while thou do'st support and relieve us run from thee while thou do'st call us and forget thee while thou art feeding us so thou sparest us we sleep and to morrow we sin again O how justly mightest thou forsake us as we forsake thee and condemne uâ— whose consciences cannot but condemne our selvs But who can measure thy goodnesse who givest all and forgivest all Though we be sinful yet thou lovest us though we be miserably ingrateful yet thou most plentifully blessest us What should we have if we did serve thee who hast done all these things for thine enemies O that thou who hast so indeared us to serve thee wouldest also give us hearts and hands to serve thee with thine own gifts Wherefore of thy goodnesse and for thy great Names sake we beseech thee take away our stony hearts and give us hearts of flesh enable us to repent what we have done and never more to do what we have once repented not fostering any one sin in our souls And because infidelitie is the bitter root of all wickednesse and a lively faith the true mother of all grace and goodnesse nor are wee Christians indeed except we imitate Christ and square our lives according to the rule of thy Word Give us that faith which manifesteth it self by a godly life which purifieth the heart worketh by love and sanctifieth the whole man throughout Yea since if our faith be true and saâ—ing it can no more be severed from unfained repentance and sanctification then life can be without motion or the sun without light give us spiritual wisdom to try and examine our selvs whether we be in the faith or not that so we may not be deluded with opinion onely as thousands are Discover unto us the emptinesse vanity and insufficiencie of the things here below to do our poor souls the least good that so we may be induced to set an higher price upon Jesus Christ who is the life of our lives and the soul of our souls considering that if we have him wee want nothing if we want him wee have nothing Finally O Lord give unto us and increase in us all spiritual graces inlighten our minds with the knowledge of thy truth and inflame our hearts with the love of whatsoever is good that we may esteem it our meat and drink to do thy blessed will Give us religious thoughts godly desires zealous affections holy endeavours assured perswasions of faith stedfast waiting through hope constancy in suffering through patience and hearty rejoicing from love regenerate our minds purifie our natures turn all our joies into the joy of the Holy Ghost and all our peace into the peace of conscience and all our fears into the fear of sin that we may love righteousnesse with as great good will as ever we loved wickednesse and go before others in thankfulnesse towards thee as far as thou goest in mercy towards us before them Give us victory in temptation patience in sicknesse contentment in poverty joy in distresse hope in troubles confidence in the hour of death give us alwaies to think and meditate of the hour of death the day of judgment the joies of heaven and the pains of hell together with the ransome which thy Son paid to redeem us from the one and to purchase for us the other so shall neither thy benefits nor thy chastisements nor thy Word return ineffectual but accomplish that for which they were sent until we be wholly renewed to the image of thy Son These things we humbly beg at thy fatherly hands and whatsoever else thou knowest in thy divine wisdome to be needful and necessary for our souls or bodies or estates or names or friends or the whole Church better then we our selvs can either ask or think and that for thy Names sake for thy promise sake for thy mercies sake for thy Sons sake who suffered for sin and sinned not and whose righteousnesse pleadeth for our unrighteousnesse in him it is that we come unto thee in him we call upon thee who is our Redeemer our Preserver and our Saviour to whom with Thee and thy blessed Spirit be ascribed as is most due all honour glory praise power might majesty dominion and hearty thanksgiving the rest of this night following and for evermore Amen A Praier to be used at any time O Almighty Eternall most Glorious and onely wise God giver to them which want comforter of them which suffer and forgiver of them that repent whom truly to know is everlasting life Wee they poor creatures acknowledge and confess unto thee who knowest the secrets and desires of all hearts that of our selvs we are not worthy to list up our eyes to heaven much less to present our selves before thy Majesty with the least confidence that thou shouldest hear our praiers or accept of our services but rather that thou shouldest take these our confessions and accordingly condemne us to the lowest place in Hell for our continually abusing thy mercy and those many means of grace which in thy long suffering thou hast affoarded for our reclaiming Wee are the cursed seed of rebellious Parents wee were conceived in sin and born the children of wrath And whereas thou mightest have executed thy fierce displeasure upon us so soon as thou gavest us being and so prevented our further dishonouring thee wee have instead of humbling our selves before thee our God and seeking reconciliation with thy Majestie done nothing from our infancy but added sin unto sin in breaking every one of thine holy Laws which thou hast given us as rules and directions to walk by and to keep us from sinning Yea there is not one of thy righteous precepts which we have not broken more times and ways then we can express so far have wee been from a privative holiness in reforming that which is evill and a positive holiness in performing that which is good which thou maist justly require of us being wee had once ability so to do if wee had not wilfully lost it for thou did'st form us righteous and holy had not wee deform'd our selves whereas now like Satan wee can do nothing else but sin and make others sin too who would not so sin but for us for we have an army of unclean desires that perpetually sight against our souls
his Word Christs blood saith Zanchie was shed as well for ablution as for absolution as well to cleanse from the soil and filth of sin as to clear and assoil from guilt of sin Rom. 6.5 6. God hath chosen us in Christ before the foundation of the world that we should be holy and without blame before him in love Ephes. 1.4 They therefore that never come to be holy were never chosen He is said to have given himself for us that he might redeem us from all iniquity and purge us to be a peculiar people unto himself zealous of good works Tit. 2.14 Luke 1.74 75. Yea the Lord binds it with an oath that whomsoever he redeemeth out of the hands of their spiritual enemies they shall worship him in holiness and righteousnesse all the dayes of their life Luke 1.73 74 75. 1. Pet. 2.24 and Tit. 2. The grace of God which bringeth salvation teacheth us that we should deny ungodliness and worldly lusts and that we should live soberly righteously and godly in this present world vers 12. By all which it is plain that as Christs blood is a Charter of pardon so withal it is a Covenant of direction and he that refuseth to live as that covenant prescribes may perish as a malefactor that is hanged with his pardon about his neck Sect. XXI But alas say what can be said carnal men who love their sins better then their souls will answer all yea confute whatsoever can be al 〈…〉 with God is mercifull Or in case that will not serve yet they have another shift or rather the enemy of mankinde will furnish them with an evasion telling them that they have a strong faith good hearts and mean well they repent of their sins have as good wishes and desires as can be are elected hope to go to heaven as well as the best c. But to every of these I answer First true faith purifieth the heart and worketh by love consumeth our corruptions and sanctifieth the whole man throughout so that our faith to God is seen in our faithfulnesse to men our invisible belief by our visible life Faith and holiness are as inseparable as life and motion the Sun and light fire and heat ice and coldnesse the spring and greenness the rose and sweetness steel and hardness crystal and clearness pitch and foulness honey and sweetness Again faith believeth the threats of the Word together with the promises Now thou who pretendest belief in the promises shew me thy belief in the threatnings For didst thou believe the truth of those menaces which God hath denounced against unclean covetous ambitious unjust envious malitious persons and such like sinners how durst thou then so wallow in these sins that if God instead of Hell had promised Heaven as a reward unto them thou couldest not do more then thou doest Why shouldest thou deceive thy self with an opinion of faith when indeed thou believest not so much as the Devil does for he believes namely the threatnings of the VVord and trembles for horror Iam. 2. but thou goest on in sin even mocking at the menaces and in the infidelity of thy heart givest them the lye saying no such thing shall befall thee But Invadunt urbem somno vinoque sepultam when they shall say peace and safety then comes on them sudden destruction 1 Thes. 5.3 Though those Persecutors of Christ and murtherers of the Lord of life were the Devils children as they were plainly told by truth it self Ioh. 8.44 yet they most confidently believed and stiffly maintained that God was their father verse 41. And so will the worst of men in these dayes such as do nothing but sin and make others sin such as glory in and maintain their sins Again as faith is wrought by Gods spirit so where it is wrought it brings forth the fruits of the Spirit mentioned Gal. 5.22 23. whereas presumption as it is of the flesh so it brings forth the fruits of the flesh verse 19.20 21. But it is very easie to believe thinks the sensualist yes but why Satan troubles not such for then he who begot this presumptuous faith in him should be divided against himself Nay Satan confirms him in this his deceit Besides this is a sure rule that that perswasion onely which follows sound humiliation is faith that which goes before it is presumption And as Ambrose speaks no man can repent of sin but he that believes the pardon of sin nor none can believe his sins are pardoned except he hath repented Besides how easie a matter soever thou thinkest it is to believe he that goes about it shall finde it as hard a work to believe the Gospel as to keep the Law and onely God must enable to both and yet so far as we come short of either so far forth we have just cause to be humbled if we consider how God at first made us and how wofully we have unmade our selves But Sect. XXII Secondly as for their good hearts and meanings they may think what they will but every wise man knows that the outward actions declare the inward intentions A good conversion is proved by a good conversation There is no heart made of flesh which at some time or other relents not even flint and marble will in some weather stand on drops Men may flatter God with their mouths and with their tongues dissemble with him when their hearts are not upright with him Psal. 78.36 37. and indeed they whose words and deeds are faulty and evil and yet plead the gooodness of their hearts toward God are like malefactors who being convicted of theft or the like naughtiness by plain evidence to their faces do appeal to the testimony of such persons for their purgation as they know cannot be found And in case the hearts of such men could be seen of others as their works and words are their hearts would appear worst of all as they do to God who seeth them Nor is any evil in the mouth or hand which was not in the heart first of all as the stream in the fountain And let a vicious man boast never so much of his good heart I will as soon believe him that saith he hath the Philosophers stone and yet lives like a begger which two hang together like a sick mans dream VVe have good hearts and mean well alas poor ignorant souls for every drop of wickedness that appears in the life there is an ocean in the heart The heart of man is deceitfull above all things and while he thinks there is no deceit in it even in that he is most of all deceived Sinners are like that peremtory Sexâ—on that said howsoever the day goes I am sure the clock goes right So that the Spanish Proverb does every way please me defienda me dios de mio God defend me from my self Carnal men are apt to boast of the goodness of their hearts but a mans heart is as arch a Traitor as any he shall
very grievous and disturbeth his conscience exceedingly Besides the Regenerate know that the very end for which they were 〈…〉 â—reator Redeemer They remember also that they bound themselves by 〈◊〉 and promise in their baptism so to do Whereas these brainless and â—ruitish men never once consider what they came into the world for nor what â—ill become of them when they depart hence Only their care is that they â—ay eat drink play sleep and be merry Whereupon they spend their â—ays in mirth and suddenly they go down into hell as Iob speaks Iob 21.13 â—or like men sleeping in a Boat they are carried down the stream of this World until they arrive at their Graves-end Death without once â—aking to bethink themselves whither they are going to Heaven or Hell I grant that in their long sleep they have many pleasant dreams As 〈◊〉 instance They slumber and suppose themselves good Christians true Protestants they dream they repent them of their sins and that they â—elieve in Christ they dream they have true grace that they fear and â—â—ve and serve God as they ought they Heavenâ—nd â—nd be saved But the truth is all their Religion is but a Dream and 〈◊〉 is their assurance of salvation They have Regeneration in conceit â—epentance and Righteousness in conceit they serve God well in conâ—eit and they shall go to Heaven only in conceit or in a dream and never â—wake until they feel themselves in a bed of unquencâ—â—â—se flames â—either did pure and naked Supposals ever bring any man to eternal â—ife 13 ¶ Which being so and that with the greatest part of the World â—ow does it concern every one of you to try and examine your selves â—hether it fares not so with you and to mistrust the worst of your â—â—lves as all wise and sound-hearted Christians do as you may see by â—â—e Apostles Matth. 26.22 even every of them was jealous of himself â—â—d examined his own heart though but one of them was guilty of that â—â—ul sin which Christ spake of Now if you would examine your selves but by those marks I have ready given you you may easily see whether you are the men guilty 〈◊〉 what I have laid to your charge If you would be further informed â—â—â—k your selves only these three questions Whether you are of that small â—â—mber whom Christ hath chosen out of the world Whether you are Reâ—â—nerate Whether you have true and saving faith For otherwise all our hopes and perswasions are but vain presumptions and delusions First Are you of that small number For the greatest number whether 〈◊〉 men or great men or great Scholars go the broad way to destruction â—â—d but a few of either the narrow way which leadeth unto life as apâ—â—ars by many cleer testimonies and examples for which see those known â—â—aces Mat. 7.13 14. 1 Ioh. 5.19 Rev. 20.8 Christs flock that believe 〈◊〉 Gospel are but a little flock Luk. 12.32 and but numbersâ—â— â—â— 10.22 53.1 Rom. 9.27 10.16 Rev. 3.4 2 Cor. 4.4 Mat. 8.34 〈◊〉 27.22 Acts 28.22 Rev. 13.16 Yea of all the CCLXXXVIII several Opinions which Philosophers 〈…〉 way to attain to it was by doing as the most do Yea they all concludeâ— that Number was the best note of the worst way And we even see by experience that the basest things are ever most plentifull And therefore it â—â—mazes me to think how men should be so blockish as they are in this particular for if you mark it most men walk in the broad way and yet everâ— man thinks to enter in at the strait gate which could never be if they weâ—â— not fools or frenzie Again take notice that many seekers fall short of heaven Luke 13.24 Do you strive The righteous shall scarcely be saved what then shall become of the unrighteous 1 Pet. 4.18 14 ¶ Secondly Are you regenerate and born anew For Christs words to Nicodemus a knowing honest moral man are express yea and he bindes it with an oath Verily verily I say unto you except ye be born again ye can in no wise enter into the kingdom of heaven Now if you be regenerate it will appear by this Regeneration or new birth is a creation of new qualities in the soul as being by nature onely evil disposed In all that are born anew is a change both in the Iudgement from error to truth and in the Will from evil to good and in the Affections from loving evil and hating good to love good and hate evil in the whole man from darkness to light and from the power of Satan unto God Is this change wrought iâ— you For without it there is no going to heaven no being saved Theâ— Thirdly Have you a true and lively faith in Iesus Christ For there is no coming to Christ but by saith Heb. 11.6 By faith we receive the forgiveness of our sins Luke 7.47 50. By faith we are justified Rom. 3.26 28 30. Gal. 3.8 By faith through grace we are saved Eph. 2.8 9. Luk. 18.42 By faith through the power of God we are kept and preserved to salvation 1 Pet. 1.5 Nothing but faith can assure us of Gods favor Eccles. 9.1.2.3 By faith we obtain whatsoever we ask Mat. 21.22 By faith we are blessed Gal. 3.14 By faith we know God 1 Ioh. 4.7 Psal. 9.10 Without faith we cannot profit by hearing the Word Heb. 4.2 Without faith it is impossible to please God Heb. 11.6 Whatsoever is not of faith is sin be they never so glorious performances Rom. 14.23 and 10.14 Now you shall know whether you have saith by this Faith comes by hearing the Word preached Rom. 10.17 And the Spirits powerfull working with it Ioh. 3.3.5.8 Faith purifieth the heart Act. 15.9 worketh by love Gal. 5.6 and sanctifieth the whole man throughout Act. 26.18 Faith is known by its works Iam. 2.17.18.22 Faith and holiness are as inseparable as life and motion the sun and light fire and heat Again Faith believeth the threats of the Word together with the promises and thereupon feareth sin as iâ— fears hell Again if the Image of God by faith be repaired in you you cannot but love them that love God 1 Ioh. â— 10 Besides this is a sure rule That that perswasion only which follows sound humiliation is Faith That which goes before it is Presumption And 〈◊〉 Ambrose speaks No man can repent of sin but he that beleeves the pardon 〈…〉 â—bout it shall finde it as hard a work to beleeve the Gospel as to keep the Laâ—â—â—â— onely God must enable to both Now if upon trial you evidently finde that you are of Christs little floâ— that you are regenerate and that you have this precious grace of Faâ—â—â—â— wrought in your heart you may comfortably assure your self that you shâ—â—â—â— be saved Otherwise the Devil and your own heart do but delude you in 〈◊〉 â—â—â—ing you the least benefit by the blood of Christ Yea it had been betâ—â—â— for you that there had been no Christ
for such glory or service from us as he is worthy to receive but as we are able to give Our praises and performances are not sinnes yet they are not without some touch of sin Duties and infirmities come from us together but Christ parts them forgiving the infirmities and receiving the praises and performances They are full of weaknesses yet does not he except against them for their imperfections He takes them well in worth though there be no worth in them and vouchsafes them a reward which had been sufficiently honoured with a pardon Neither can we hurt or take away any thing from him For if we be wicked our wickednesse may hurt a man like our selves but what is it to him Job 35.7 8. Yet neverthelesse we may do many things which he accounts and rewards as done to himself of which I will give you one in special and I pray mind it Though we can do nothing for Christ himself he being now in Heaven yet we may do much for his poor members those excellent ones whom David speakes of Psalm 16.2 3. which Christ accounts all one as if it were done to himself as appears by many expresse testimonies When I was an hungred ye fed me when I was naked ye cloathed me when sick and in prison ye visited me c. For in as much as ye did it unto one of these little ones that believe in me ye did it unto me Matth. 25.34 to 41. He that giveth unto the poor lendeth unto the Lord Prov. 19.17 And many the like which I have formerly cited CHAP. XVII Now do we love Christ or would we indeed expresse our thankfulnesse to him for what we have received from him Or do we desire to do something again for Christ who hath done and suffered so much for us here is a way chalked out unto us which he prefers before all burnt-offerings and sacrifices Mark 12.33 When David could do the Father Barzillay no good by reason of his old age he loved and honoured Chimham his son 2 Sam. 19.38 And to requite the love of Ionathan he shewed kindnesse to Mephibosheth So if thou bearest any good will to God or Christ whom it is not in thy power to pleasure thou wilt shew thy thankfulnesse to him in his Children and poor members who are bone of his bone and flesh of his flesh Ephes. 5.30 Is our Ionathan gone yet we have many Mephibosheths and he that loves God for his own sake will love his Brother for Gods sake Especially when he hath loved us as it were on this condition that we should love one another Iohn 15. This is my Commandement saies Christ that ye love one another as I have loved you Vers. 12. And greater love than his was cannot be Vers. 13. And untill we consider how infinitely good God hath been unto us we can never shew any goodnesse towards our Brethren We must know he hath given us all we have before we will part with any thing for his sake God in the beginning had no sooner created the Heavens and the Earth but he said Let the Earth bring forth grass the Herb yeelding seed and the fruitfull tree yeelding fruit c. Gen. 1.11 12. So when he hath by his Word and Spirit created us anew he commands us to be fruitfull in the works of Piety and Charity Col. 1.10 And the river of Charity does alwaies spring from the fountain of Piety Faith is as the leads and pipes to bring in and Love is as the cock of the cunduit to let out And what availeth the one without the other What avileth it my Brethren saies St Iames though a man saith he hath faith when he hath no works that is works of Charity can the faith save him For if a Brother or a Sister be naked and destitute of daily food and one of you say unto them Depart in peace warm your selves and fill your bellies notwithstanding ye give them not those things which are needfull for the body what helpeth it Even so the faith if it have no works is dead in it self James 2.14 to 18. A just man lives by his faith Hab. 2.4 Heb. 10.38 and others live by his charity Pure Religion and undefiled before God even the Father is this to visit the fatherlesse and widdowes in their adversity and to keep himself unspotted of the world James 1.27 Love is the fulfilling of the Law Rom. 13.10 and Faith is the fulfilling of the Gospel Act. 13.39 16.31 1 Thes. 4.14 1 John 3.23 A Christian in respect of his faith is Lord over all 1 Joh. 5 4. 2.14 in respect of his love he is servant unto all Gal. 5.13 Faith is the mother grace by it we are justified Lukâ— 7.47 50. Gal. 3.8 our hearts are purified Act 15.9 our persons are accepted and our soules saved Ephe. 2.8 9. Luke 18.42 Yet in many respects love is preferred before it as 1 Cor. 13.13 Now abideth Faith Hope and Love even these three but the chiefest of these is Love So that what the diamond is among stones the Sun among Plaenets and gold among mettals such is Love among the graces Love will make us to have publique spirits resembling the Moon which borroweth her light from the Sun that she may convey it to all the inferiour creatures takes from the Sea that she may give to the lesser rivers It will inforce us to practice what the Apostle exhorts unto Phil. 2. Look not every man on his own things but every man also of the things of other men let the same mind be in you that was eâ—en in Christ Iesus c. Vers. 4 5 6. It will make us remember them that are bound as if we were bound with them and them that are in affliction as if we were also afflicted in the body Heb. 13 3. Which is but reason As mâ—ist not thou thy self be in affliction or want and wouldest not thou in thy need be relieved Why then shouldest not thou know it reason to do to others as thou wouldest have them do to thee We ought to love our neighbour as our selves Levit. 19.18 but how do we so if we take not care for them as we do for our selves There is nothing that any one doth or indureth but any other may We are all lyable to the same common misery if unsustained Therefore insult not over him that is cast down but let it make thee humble thankfull and compassionate because it is a goodnesse not our own that makes the difference though pride will scarce believe it The proudest he cannot say this or that shall never befall me Who can say saies Menander I shall never do nor suffer this or that For that we go not the round of others sinnes or punishments it is neither our goodnesse desert policy or power preventing but from those lines of gracious Providence from Gods preventing and preserving mercy Doubtlesse he had been counted a prating fool that should have told Haman
we should not come far short of the Devils themselves Sect. XII And as the healthiest body is subject to the mortallest disease so there is no sin so odious unto which of our selves we are not sufficiently inclinable For Original sin in which we are all born and bred containeth in it self the seed of all sins that fearfull sin against the Holy Gost it self not excepted Such venemous natures we have that never was there any villany committed by any forlorn miscreant whereunto we have not a disposition in our selves Insomuch that we ought to be humbled even for those very sins from which we are in a manner exempt ◠For that Cain's 〈…〉 blasphemy Doegs murther Pharaohs cruelty Sodoms lust Iudas his treason Iulians apostacy c. are not our sins and as much predominant in us as they were in each of them it is onely Gods free grace and goodness For all of them should have been thine and my sins if God had left us to our selves Lord saith St Austin thou hast forgiven me those sins which I have done and those sins which onely by thy grace I have not done they were done in our inclination to them and even that inclination needs Gods mercy If we escape temptation it is his mercy if we stand in temptation it is his mercy if our wills consent not it is his mercy if we consent and the act be hindered it is his mercy if we fall and rise again by repentance all is his mercy We cry out of Cain Iudas Iulian the Sodomites alas they are but glasses to see our own faces in For as in water face answereth to face so doth the heart of man to man sayes Solomon Prov. 27.19 Even hating of God is by the Holy Ghost charged upon all men Rom. 1.30 Iohn 15.23 24 25. VVe are all cut out of the same piece and as there is the same nature of all Lyons so of all men There is no part power function or faculty either of our souls or bodies which is not become a ready instrument to dishonor God our heart is a root of all corruption a seed plot of all sin our eyes are eyes of vanity our ears are ears of folly our mouths mouths of deceit our hands hands of iniquity and every part does dishonor God which yet would be glorified of him The understanding which was given us to learn vertue is apt now to apprehend nothing but sin the will which was given us to affect righteousness is apt now to love nothing but wickedness the memory which was given us to remember good things is apt now to keep nothing but evil things c. For sin like a spreading leprosie is so grown over us that from the crown of out heads to the sole of our feet there is nothing whole therein but wounds and swellings and sores full of corruption To be short we are as Traitors condemned to suffer eternal torments in Hell fire being onely reprieved for a time Sect. XIII And so much of Original sin which is the pravity naughtiness and corruption of our Nature Psal. 51.5 Now of actual sin which is the transgression of Gods Law 1 Ioh. 3.4 when evil thoughts are consented unto and performed in outward deeds Iames 1.15 Touching which we are to know and take notice that The Law of God is spiritual and therefore requireth not onely outward obedience in word and deed but also inward in minde and heart and that chiefly neither doth it forbid onely the committing of outward sins in word and deed but also all the secret corruptions of the mind and heart Rom. 7.13 14 15. Mat. 5.21 22 27 28. 1 Iohn 3.15 Again where any duty is commanded there the means which tend thereto are enjoyned and where any vice is forbidden there the occasions provocations and Allurements tending thereto are also forbidden Again 〈…〉 it well also in regard of circumstances as namely that it flows from a pious and good heart sanctified by the holy Ghost and be done in faith obedience to the word humility saving knowledge and sincere love to God zeal of his glory and a desire to edifie and win others of which I might give you many examples as of the Iews fasting Isa. 58 3 to 8. of those reprobates preaching in Christs name and casting out devils Matth. 7.21 22 23. of Cain's sacrificing 1 Iohn 3 12. He offered and God abhorred because he cared not for the manner to do it well God cared not for his offering though the act was good Simon Magus believed Herod listned Felix feared Saul obeyed Iezabel fasted the Pharisees prayed but because they did not believe so hear so fear so obey so fast so and pray so as God required and as is before related they were never the more regarded for what they did For love is the fountain of obedience and all external obedience to God without inward love is hypocrisie whereas Christ commends to his disciples the care of keeping his commandments aright as the utmost testimony of their love unto him Ioh. 15.10 Sect. XIV VVhich being so how oft and how many wayes do we all offend For if we but narrowly look into our hearts and lives we shall easily perceive that there is not one of those righteous precepts set down Exod. 20. which we have not broken ten thousand times and ten thousand wayes Yea O God may the best of us say there is no vein in me that is not full of the blood of thy Son whom I have crucified and crucified again by multiplying many and often repeating the same sins there is no artery in me that hath not the spirit of error the spirit of pride of passion of lust the spirit of giddinesse in it no bone in me that is not hardened with the custome of sin nourished and suppled with the marrow of sin no sinews no ligaments which do not tye and chain sin and sin together Yea If we but watch over our own hearts narrowly one day we shall finde an army of unclean thoughts and desires there perpetually fighting against our souls VVhereby we are continually tempted drawn away and enticed through our own concupiscence As how many temptations come in by those Cinque ports the sences how many more by Satans injections presenting to the affections things absent from the sences but most of all by lust it self a thing not created yet as quick as thought tumbling over a thousand desires in one hour For the devil and our flesh meet together every day and hour to ingender new sins which is the reason our sins are counted among those things which are infinite as the hairs of our head the sands of the Sea the stars of Heaven VVe are swift to all evil but to all good immoveable when we do evil we do it cheerfully and quickly and easily but if we do any good we do it faintly and rawly and slackly VVe have used all our wisdom to commit the foolishness of sin our whole conversation
argument the Apostle useth to incite the Corinthians to a liberal contribution â— Cor. 9 11. to 1â— insomuch that when we hold our peace or are sleeping in our beds the loynes of the poore shall bless us as it is Iob 31.20 and 29.12 13. Whereas on the contrary he that giveth not to the poore shall lie open to their curse according to that Prov. 28.27 and Deut. 15.9 and 14 15. the which curses of the poore he will hear and ratifie according to that Iob 31.16 to 29. Fourteenthly By the same meanes also we give them and others occasion of praising and glorifying God whilest by the experiment of this ministration they see our professed subjection to the Gospel of Christ as the Apostle speaketh â— Cor. 9. â—3 Wherefore let us strive to abound in this duty that whiles they injoy our bounty we may injoy their prayers 2 Tim. 1.18 and God may have their praises 2 Cor 9.15 And so much the rather for that of all men seldom is any great sin shame or punishment fastned on the charitable for how should he speed ill that hath the prayers of so many Fifteenthly it is no small pleasure and â—oy which a Christian taketh in performing these works of 〈◊〉 for 〈…〉 actions in themselves do even for the present fill their hearts with joy who rightly perform them But much more do they fill our hearts with joy as they are evident signes to assure us that we are indued with Gods saving graces and as they do being fruits of a lively faith ascertaine us of our future reward and the fruition of Gods presence where there is fulnesse of joy for ever more Yea the godly man gives with more joy and thankfulness of heart then the other receives the same as enough can bear me witness Yea Seneca an Heathen can testifie the same for he defines a benefit to be an action proceeding from love yeilding joy both to him that receiveth it and much more to him that yeildeth it Sixteenthly The inward habit of goodnesse and mercy in our hearts exercised in the outward actions of liberality bounty by our hands makes us to resemble God himself and that in such an attribute as he delighteth above all others to stile himself withall For howsoever he is infinite in glory power and all perfections yet most usually in the Scriptures he is called a God of mercy and compassion and hereby principally he maketh himself known unto Moses desiring to see him Exod. 34.6 Nor can we in any thing resemble God more then in this grace and therefore it is our Saviours exhortation that we be mercifull as our heavenly Father is mercifull Luke 6.36 Now God gives to all richly to injoy 1 Tim. 6.17 Yea blessed be God saies the Church that daily ladeth us with benefits that crowneth us with loving kindness and compasseth us about with new songs of deliverance Psalm 103. and 36 Therefore seeing mercy and goodness do make us above all other graces to resemble God and then the creature attaineth to greatest perfection and blessednesse when he is the likest and cometh nearest unto the excellency of the Creator And seeing we professe our selves to be children of our gracious and glorious God and we can no way grace our selves so much as by resembling our heavenly Father in those attributes wherein he most shineth and excelleth and nothing maketh us more like him then mercy and compassion let us hearken unto our Saviours injunction and imitate our Father in being bountifull as he is These are some of the spirituall blessings and benefits which God hath promised for reward to the mercifull in this life it would take up too much time to mention the many more that might be added therefore I will leave them and so proceed to those that are eternall concern the life to come which I would have you especially mind yea if it be possible pluck up all your senses into your Ears that you may the more mind and better remember for it is enough to ravish any Christian soul and to make him to stretch his estate upon the â—enters that he may be the more liberall in relieving Christs poore members for the greater the liberality the greater the recompence of reward Phil. 4.17.18 CHAP. XXIX That the merciful man who distributeth liberally to the poore on Earth in conscience and obedience to Gods Word shall be rewarded with the unvaluable gain and matchless profit of everlasting salvation is assured us here and shall be injoyed of us hereafter First at the Hour of Death Secondly at the day of Iudgement is fully declared Luke 14.13 14 16 9. Prov. 11.17 1 Tim. 6.18 19. Math 5.7 and 6.4 and 19.29 But take these two places for all Sell that ye have and give almes at no hand let the poore want what shift soever ye make rather sell then want to give provide your selves baggs which wax not old a treasure in the Heavens which faileth not where no thief approacheth neither mâ—â—h corrupteth Luke 12.33 34. this is the first the second is more full then that When the Son of man shall come in his glory and all the holy Angells with him then shall he sit upon the throne of his glory and before him shall be gathered all Nations and he shall separate them one from another as a shepherd divideth his sheep from the goats and he shall set the sheep on his right hand and the goats on the left Then shall the King say unto them on his right hand come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the world For I was an hungred and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in naked and ye cloathed me I was sick and ye visited me I was in prison and ye came unto me And in as much as ye have done it unto one of the least of these my brethren ye have done it unto me Maâ—th 25.31 to 41. See here the incomparableness and infinite difference between the work and the wages ye admire the love and bounty of God and bless his name who for the performance of so small a work hath proposed so great a reward and for the obtaining of such an happy estate hath imposed such an easie task Here is a Kingdom even the Kingdom of Heaven Which cannot be valued with many millions of worlds in recompence of a little meat drink and apparell who then that is in his right senses would not turn all his scraping into giving yea what can we think too much what not too little to give to attain eternity for this incorruptible Crown of glory 1 Pet. 5.4 for this Kingdom where are such joyes as eye hath not seen nor ear heard neither hath entred into the heart of man to conceive 1 Cor. 2.9 A place where shall no evill be present nor good absent Matth. 6.20 In comparison whereof all the
brought men into Campania but carried women out again Yea the more deliverances David had the greater was his faith for after the Lord had delivered him often out of extream exigents namely from this great Goliah the cruelty of Saul the unnatural insurrection of Absalom and the unjust curses of Shimei he was able to say I trust in God neither will I fear what flâ—sh can do unto me Psal. 56.4 And in Psal. 3. I will not be afraid for ten thousand of the people that should beset me round about Vers. 6. And in Psal. 18.29 By thee I have broken through an host and in thy Name I will leap over a wall His experience had made it so easie to him that it was no more then a skip or jump We men indeed therefore shut our hands because we have opened them making our former kindnesses arguments of sparing afterwards but contrarily God therefore gives because he hath given making his former favours arguments for more It is Davids onely argument Psal. 4. Have mercy upon me saith he and hearken unto my prayer Why Thou hast set me at liberty when I was in distresse Vers. 1. I might likewise here shew from 2 Chron. 20.29 Phil. 1.12 13 14. how the delivering of some increaseth the faith of others but I passe that That we may live by faith and not by sense he first strips us of all our earthly confidence and then gives us victory and not before lest he should be a loser in our gain his help uses to shew it self in extremity he that can prevent evils conceals his aid till dangers be ripe and then he is as careful as before he seemed connivent Daniel is not delivered at the beginning of his trouble he must first be in the Lions den and then he findes it Those three Servants Dan. 3.26 are not rescued at the Ovens mouth in the Furnace they are That is a gracious and well tried faith that can hold out with confidence to the last Like Abraham who is said to hope against hope Rom. 4.18 which with God is a thing much set by Yea such he accounts his Champions and Worthies Whence it is many are trained up in trouble all their dayes as it fared with David for as a Beare came to David after a Lion and a Giant after a Beare and a King after a Giant and Philistines after a King and all to make him more hardy and confident in his God so when they that are intended for Christs Champions have fought with the Devil and their own lusts they shall fight with envy when they have fought with envy they shall fight with poverty when they have fought with poverty they shall fight with infamy when they have fought with infamy they shall fight with sicknesse and after that with death Like a Labourer that is never out of work and this not only proves but mightily improves their faith And indeed till we have been delivered out of a lesser trouble we cannot trust God in a greater Resembling that peasant who would trust God upon the Land but not upon the Sea where should be but an inch-bord between him and death To hear a man in his best health and vigour to talk of his confidence in God and assurance of divine favour cannot be much worth but if in extremities we can believe above hope against hope our hope is so much the more noble as our difficulties are greater For Iairus to believe that his sick daughter should recover was no hard task but Christ will scrue up his faith to believe she shall again live though he sees with his eyes she is fully dead When we are in heavy Agonies and feel a very hell in our conscience then to apprehend mercy when with Ionas in the Whales belly we can call upon God in faith and see one contrary in another in the very depth of Hell Heaven in the very midst of Anger Love When with the woman of Canaan Matth. 15. we can pick comfort out of the reproachful name of Dog and when nothing but war appears in Gods face then by faith to pierce through all the thick clouds and behold the sweet sun-shine of Gods favour and grace in Christ Heb. 11. 1. we are believers indeed And he saith Saint Bernard is to be reputed constant whose minde taketh fresh courage in the midst of extremities Like the Palm-tree which groweth so much the higher and stronger and more fruitful by how much the more weight it hath hanging upon it Not that the strongest faith is free from doubting for let a man look down from the top of the strongest steeple admit the Battlements be brest-high and he is sure he cannot fall yet a kinde of fear possesses him And well is it for us that our assurance is mixed with doubting Since the one makes us live as though there were no Gospel the other to die as if there were no Law The Lion seems to leave her young ones till they have almost kill'd themselves with roaring and howling but at last gasp she relieves them whereby they become the more couragious When the Prophet could say Out of the depths have I cried unto thee instantly follows and not till then the Lord heard me the Lord saw him sinking all the while yet lets him alone till he was at the bottom Every main affliction is our Red-sea which while it threats to swallow preserves us now when it comes to a dead lift as we say then to have a strong confidence in God is thank-worthy Hope in a state hopeless and love to God under signes of his displeasure and heavenly mindedness in the midst of worldly affairs and allurements drawing a contrary way is the chief praise of faith to love that God who crosseth us to kiss that hand which strikes us to trust in that power which kils us this is the honourable proof of a Christian this argues faith indeed What made our Saviour say to that woman of Canaan ô woman great is thy faith but this when neither his silence nor his flat denial could silence her Matth. 15. It is not enough to say God is good to Israel when Israel is in peace and prosperity and neither feels nor wants any thing but God will have us believe that he is good when we feel the smart of the rod and at the same time see our enemies the wicked prosper It best pleaseth him when we can say boldly with Iob Though he kill me yet will I trust in him When our enemies are behinde us and the Red-sea before us then confidently to trust upon God is much worth When we are in the barren Wilderness almost famished then to believe that God will provide Manna from Heaven and water out of the Rock is glorious when with the three Children we see nothing before us but a fiery Furnace to believe that God will send his Angel to be our deliverer this is heroical Dan. 3.20 And those which are acquainted with
And the like I might shew in that man of God to Ieroboam and they that went to Heaven by that bloody way of Martyrdom who prayed for others even their persecutors and murtherers an easier passage to Heaven Yea Gods people account it a sinne to â—ease praying for their worst enemies 1 Sam. 12.23 But what do I tell them of these transcendent examples when I never yet heard or read of that Philosopher which could parallel Dr Cooper Bishop of Lyncolne in an act of patient suffering who when his Wife had burnt all his Notes which he had been eighty years a gathering least he should kill himself with overmuch study for she had much ado to get him to his meales shew'd not the least token of passion but only reply'd Indeed wife it was not well done so falling to work again was eight years more in gathering the same Notes wherewith he composed his Dictionary which example I confesse more admires me than any that ever I heard of from a man not extraordinarily and immediately inspired and assisted by the holy Ghost and sure he that could endure this could endure any thing whether in body goods or good name for of necessity there must be in that man that can patiently bear such a losse somewhat more than man I know there are some men or rather two legged Beasts that esteem no more of Books and Notes than Esops Coeâ— did of the Pearl he found and these accordingly will say this was nothing in comparison of what they suffer as when once a Hotspur was perswaded to be patient as Iob was he replied What do you tell me of Iob Iob never had any Suits in Chancery Yea indeed the meanest of Christs royall Band for patience puts down all the generation of naturall men as even their enemies will confesse Consalvus a Spanish Bishop and Inquisitor wondred how the Protestants had that Commandement Thou shalt love thy neighbour as thy self so indelibly printed in their hearts that no torture could blot it out and make them confesse and betray one another And indeed how should it be otherwise For First If Morall Principles cherished and strengthened by good education will enable the soul against vicious inclinations so that though some influence of the Heavens do work upon the aire and the aire upon the spirits and the spirits upon the humours and these incline the temper and that inclines the soul of a man such and such wayes yet breeding in the resineder sort of evill persons will nauch prevail to draw them another way what may we think of grace and faith and Gods Spirit which are supernaturall Secondly Every Christian suffering for Christs sake and for righteousnesse sake hath Gods mighty power to support him and Christ to suffer with 〈◊〉 and bear a part in his misery whereas the naturall man suffers all himself as a delinquent or malefactor whose guilty conscience adds weight â—o his punishment A woman called Faelicitas whom St Austin much praiseth being brought to bed in the time of her imprisonment for the truth and by reason of the great pains she had in her labour that she could not forbear screeâ—hing one of the Officers hearing her cry out tauntingly mockt her thus Ah woman if thou canst not bear these sorrowes without such cryings how wilt thou endure when thou shalt be burnt or cut in pieces or torn asunder what thou now sufferest is but sport but the Tragedy is to follow whom she answered Now said she I suffer for my self and for sinne but then Christ is to suffer in me and I for him And it fell out as she said for when she was thrown to the wild beasts she neither sent out schreeings nor so much as a sigh or groan but entertained death with so merry and cheerfull a countenance as if she had been invited to a Feast And thus you see in the first place that Nature hath but a slow foot to follow Religion close at the heels that grace and faith transcend reason as much as reason doth sense that patience rightly so called is a Prerogative-royall peculiar to the Saints It is well if Philosopâ—y have so much wisdome as to stand amazed at it 2. That it is not true Christian patience except 1. It flow from a pious and good heart sanctified by the holy Ghost 2. Be done in knowledge of and obedience to Gods command 3. That we do it in humility and sincere love to God 4. That it be done in faith 5. That we aim at Gods glory not at our own and the Churches good in our sufferings 6. That we forgive as well as forbear yea love pray for and return good to our enemies for their evill Which being so what hath the Swashbuckler to say for himself And what will become of him if he repent not who can afford no time to aâ—gue but to execute Yea what hath the more temperate worldling to say for himself who hath some small piece of reason for his guide arguing thus I would rather make shew of my passions than smother them to my cost which being vented and exprest become more languishing and weak better it is to let its point work outwardly than bend it against our selves and in reason Tallying of iâ—juries is but justice To which I answer it is not reason especially carnall reason but Religion which all this while hath been disputed of which is Divine and supernaturall and that teacheth how good must be returned for evill and that we should rather invite our enemy to do us more wrong than not to suffer the former with patience as our Saviours words do imply If saith he they strike thee on the one cheek turn to him thâ— other also If they sue thee at the Law and take away thy coat let them have thy cloak also Matth. 5.39 40. He speaks comparatively as if he should say Rather suffer two wrongs than do one Indeed the difficulty of the duty the seeming danger and want of faith in carnall men weakneth the force of the strongest reasons for no more among Ruffians but a word and a blow among civill men but a word and a Writ can you expect But as thrice Noble Nehemiah said to that false Belly-god betraying-Priest Shemaiah Should such a man as I flee So the true Christian will encounter all discouragements and frighting alarms thus Should such a man as I fear to do that which my Master King and Captain Christ Iesus hath commanded me which is of more necessity than life it self Yea seeing Heathens could go so farre as to subdue their passions for shame let so many of us as would be accounted Christians go further even to the mortifying of ours or if we go not before Publicans and Sinners in the Kingdom of grace Publicans and sinners shall go before us into the Kingdom of Heaven And seeing the duty of the Childe is the Fathers Honour let us that are Christians be known from worldlings by our practice as
once the Grecians were known from the Barbarians by their vertuous lives as Quintus Curtius notes Shall a wilde Olive tree growing upon the barren mounts of Gilboa and nature where neither dew of the spirit nor rain of grace falleth bear such fruit and shalt not to thou a green Olivetree in the house of God planted beside the waters of comfort bring forth this fruit of the Spirit We see that civill honesty severed from true piety humility saving knowledge sincere love to God true obedience to his word justifying faith a zeal of Gods glory and desire to edifie and win others God accepts not as proceeding from the love of our selves and other carnall respects namely to obtain praise or profit thereby So that to suffer as the Heathen did without observing other circumstances is but to imitate that foolish Patient who when the Physician bade him take that prescript eat up the paper Wherefore do not only subdue thy passions but sayl with that contrary breath of the Apostle 1 Cor. 4.12 We are reviled and we blesse and with that of St Steven who rowed both against winde and tyde not only through the raging waves of his enemies reproaches but even in a storm of stones being as earnest to save their souls as they were to slay his body Meer Civill and morall men have speculative knowledge if thine be saving it will take away barrennesse and make thee fruitfull in the works of obedience Who planteth a Vineyard and eateth not of the fruit thereof we expect this of the Earth that hath only nature and shall not God expect it of us who have sense to govern nature Reason to govern sense grace to govern reason Iesus Christ to govern all The little World Man is so the compendium and abridgement of all creatures that whatsoever is imprinted with Capitall Letters in that large Volume as in Folio is sweetly and harmoniously contracted in decimo sexto in the brief text of man who includes all Planets have being not life Plants have life not sense Beasts have sense not reason Angels have being life reason not sense Man hath all and contains in him more generality than the Angels Being with Planets life with Plants sense with Beasts reason with Angels But the beleever hath over and above Gods Spirit and faith which are peculiar prerogatives belonging to the godly which no man being a mâ—er man is capable of Here also if it were as orderly as pertinent I might take occasion to shew another peculiar and proper adjunct belonging to the patience of a Christian which a Philosopher may sooner envy than imitate yea it must put him besides his reason before he can conceive it possible namely That a Christian rejoyceth in his sufferings We rejoyce in tribulation saith St Paul knowing that tribulation bringeth forth patience and patience experience and experience hope c. Rom. 5.3 Yea he goeth yet further and saith I am filled with comfort I am exceedingly joyfull in all our tribulation 2 Cor. 7.4 which is to over-abound exceedingly with joy such an exuberation of joy as brake forth into thankefulnesse And St Iames the like saying My brethren count it exceeding joy when ye fall into divers temptations knowing that the trying of your faith bringeth forth patience and let patience have her perfect work that ye may be perfect and intire lacking nothing Jam. 1.3 4. Gods people do not only acknowledge that they suffer justly frrm God even when they suffer unjustly from men as Iosephs brethren did who were no Spies nor corners as they were accused yea they had faithfully presented their Monies for their Wheat neither had they stolen their Lords Cup yet say they justly is this evill come upon us because we have sinned against our brother Gen. 42.21 As a trespasse being committed perhaps thirty or forty years ago and no punishment till now inflicted behold thy Creditor is now come and thou must pay the debt hast thou any wrong done thee I trow not But this is not all though nature will scarce acknowledge so much for we must proceed and not alwayes continue in the nethermost Forme like drones he is not uppermost in this School of Patience who suffereth things patiently that must be suffered but he who doth it willingly cheerfully and thankefully Paulus Diaconus relates how the Empresse Irene being deposed from ruling by her own servant said I thank God who of his free mercy advanced me an unworthy Orphane to the Empire but now that he suffereth me to be cast down I ascribe it wholly to my sinnes blessed be his Name for his mercy in the one in the other for his justice And St Iamâ—s being cut into pieces limb by limb was heard to say God be thanked upon the cutting off of each member or joynt The very Heathen saith St Hierome know that thanks are to be given for benefits received but Christians only give thanks for calamities and misâ—ries But because this path leads from the way of my intended discourse and you affect not to have mee digresse come we to the sixteenth Reason CHAP. XXXI That they may follow Christs example and imitate the Patience of the Saints in all Ages 16. Reason 6. IN the sixth and last place they bear the slanders and persecutions of wicked men patiently that they may follow Christs example and imitate the patience of the Saints in all ages Christ also suffered for you saith St Peter leaving you an example that you should follow his steps 1 Pet. 2.21 And it is written of him that When he was reviled he reviled not again when he suffered he threatned not 1 Pet. 2.23 He was called of his enemies Conjurer Samaritane Wine-bibber c. was scoft at scorned scourged crucified and what not yea he suffered in every place in every part First In every place hunger in the desart resistance in the Temple sorrow in the Garden contumelies in the Iudgement-hall Crucifying without the City c. Secondly In every part his eyes run down with tears his temples with blood his ears tingled with buffetings glowed with reproaches they afflicted his taste with Gall spit in his face pierc'd his head with thorns his hands with nayles his side with a spear his heart was full of sorrow his soul of anguish his whole body was sacrificed as an offering for sinne and yet he suffered all for us to the end he might leave us an example that we should follow his steps Neither was it so much what he suffered as with what affection willingnesse and patience he suffered that did Nobilitate the merit of his sufferings As touching the first Why descended he to take our flesh but that we might ascend to take his Kingdom he descended to be crucified that we might ascend to be glorified he descended to hell that we might ascend to Heaven Touching the second What King ever went so willingly to be Crowned as he to be crucified Who so gladly from execution as he to it What
for what displeaseth us shall never hurt us and wee shall bee esteemed of God to bee what wee love and desire and labour to bee The comfort of this doctrine is intended and belongs to troubled consciences and those that would fain do better but let no presumptuous sinners meddle with it for what hast thou to do to take I say not the childrens bread to eat Matth. 15.20 but even the least parcell of Gods Word into thy mouth seeing thou hatest to bee reformed Psal. 50.16.17 But if thou beest a weary and heavy laden sinner thou maist comfort thy self â—huâ— I do hatefull things but I hate that I do I break the Law but yet I love the Law as holy just and good Flesh is in mee but I am not in the Flesh I must not fix mine eyes onely upon mine own resistance or failings but on God's assistance and acceptance in his Son by which I shall bee able to leap over all walls and impediments Psal. 18.29 The Law is given that Grace may bee required Grace is given that the Law may bee fulfilled by us evangelically for us by Christ whose righteousnesse is ours perfectly as Saint Augustin speakes The Law is a gloss to shew us our spots the Gospell a fountain to wash them away Wherefore cast not both thine eyes upon thy sin but reserve one to behold the remedy look upon the Law to keep thee from presumption and upon the Gospel to keep thee from despair Canst thou not aggravate thine own sins but thou must extenuate and call in question Gods mercy and Christs all-sufficiency spoil him of his power and glory Though the grievousness of our sins should increase our repentance yet they should not diminish our faith and assurance of pardon and forgiveness As the plaister must not be less than the sore so the tenâ— must not bee bigger than the wound It was a sweet and even cours which Saint Paul took who when hee would comfort himself against corruption and evill actions Rom. 7.20 then not I but sin dwelling in mee when he would humble himself notwithstanding his graces then not I but the grace of God in mee 1 Cor. 15.10 Section 6. Objection But I am not worthy the least mercy I have so often abused it and so little profited by the meanes of grace Answer I think so too for if thou refusest the offeâ— of mercy until thou deservest it wo bee to thee But if thou wilt take the right course renounce the broken reed of thine own free will which hath so often deceived thee and put all thy trust in the grace of Christ The way to bee strong in the Lord is to bee weak in thy self bee weak in thy self and strong in the Lordâ— and through faith thou shalt bee more than a Conquerour Leav tugging and strugling with thy sin and fall with Iacob to wrestle with Christ â—or a blessing and though thy self go limping away yet shalt thou bee a Prince with God and bee delivered from Esau's bondage But thou standest upon thine own feet and therefore fallest so soully thou wilt like a child go alone and of thy self and therefore geâ—rest so many knocks And thou wouldest accept of a pardon too if thou mightest pay for it but Gods mercies are free and hee bids thee come and buy without silver and without price or else he says thou and thy money perish Thou wouldest go the naturall Way to work What shall I do to inherit eternall life but it is impossible to inherit it by any thing that wee can do for all our righteousnesses are as filthy ragges Isa. 64.6 Yea if our doings could have done iâ— Christ dyed in vain whereas if Christ had not died wee had perished every mothers child of us 1 Cor. 15.22 and 2 Cor. 5.14 15. Ephes. 2.1 Colos. 2.13 Ezek. 18.4 Ioh. 11.50 Rom. 5.6.8 and 14.9 1 Cor 15.3 Matth. 18.11 O â—ool dost thou not know that our sins are his sins and his righteousness our righâ—eousness Ier. 23.6 Psal. 4.1 and that God esteems of Faith above all other graces deeds or acts of thine as what did our Saviour answer when the people asked him What shall wee do that wee might work the works of God The work of God is that yee beleeve on him whom hee hath sent Ioh. 6.28 29. and yet thou talkest of thy worthiness and thou takest this for humility too but it is pride for if thou wouldest deny thy self and bee nothing in thine own eyes renounce thine own righteousness and wholly and onely rest on thy Saviour Iesus Christ for thy salvation thou wouldest not hope the more in regard of thine own worthiness nor yet doubt in respect of thine own unworthiness But thou wouldest first bee worthy and deserve of God and then accept of Christ and deserve Christ at Gods hands by thy good works and graces which pride of thine and opinion of merit is a greater sin then all thy other sins which thou complainest of and except you do abandon it and wholly rely upon the grace and free mercy of God for salvation Christ shall profit you nothing Gal. 2.16 and 5.1 to 7. Colos. 3.11 for nothing is available to salvation but faith which worketh by love Gal. 5.6 whence it is called righteousness through faith ver 5. Faith is the staâ—fe whereupon wee stay our selvs in life and death by faith wee are blessed Gal. 3.9 by faith wee rejoice in tribulation Rom. 5.2 by faith wee have access unto God Ephes. 3.12 by faith we overcome the world 1 Ioh 5.4 the flâ—sh Gal. 5.24 and this is the shield whereby wee quench the fiery darts of Satan and resist his power Ephes. 6.16 Yea whosoever seeks to bee justified by the Law they are abolished from Christ and fâ—ln from grace Gal 5.4 Stand fast therefore in the liberty wherewith Christ hath made us free and bee not tangled again with the yoke of bondage And say Lord wee are not worthy to bee servants and thou makest us sons nay heirs and co-heirs with thee of everlasting glory Objection I grant the Lord is mercifull and gracious slow to anger and abundant in goodness and truth forgiving iniquity transgression and sin but hee is just aswell as mercifull and therefore hee will not acquit the wicked Exod. 34.6.7 but reward them according to their works Revel 20.12.13 and 22 1â— Answer Hee will therefore pardon all thy sins if thou unfainedly repent and wholly rely upon Christ for thy salvation by a lively saith because hee is just for as the Lord cannot in justice let sin go unpunished for the wages of sin is death Rom. 6.23 Death in the person if not â—â— the surety and therefore hath punished the sins of all men either in his Son or will throughly punish them in the parties themselvs so the same justice will not admit that the same sins should be twice punished once in our Saviour and again in the faithful or that a debt once paid should be
speak thou Musick to the wounded conscience Thunder to the feared that thy justice may reclaim the one thy mercy relieve the other and thy favour comfort us all with peace and salvation in Iesus Christ. Section 8. But secondly if this will not satisfie call to thy remembrance the time past and how it hath been with thee formerly as David did in thy very case Psalm 77.2 to 12. And likewise Iob Chapter 13. for as still waters represent any object in their bottome clearly so those that are troubled or agitated do it but dimly and imperfectly But if ever thou hadst true faith begotten in thy heart Ioh. 1.13 by the ministry of the Word Romans 10.17 Iam. 1.18.21 and the Spirits powerfull working with it Ioh. 3.3 5 8. whereby thine heart was drawn to take Christ and apply him a Saviour to thine own soul so that thou werâ— forced to go out of my self and rely wholly and onely on his merits and that it further manifested it self by working a hatred of sin and an apparent change in thy whole life by dying unto sin and living unto righteousness and that thou hast not since returned to thine old sins like the Dog to his vomit if it hath somtime brought forth in thee the sweet fruit of heavenly and spirituall joy if it hath purified thine heart in some measure from noysome lusts and affections as secret pride self-love hypoâ—risie carnall confidence wrath malice and the like so that the spirit within thee sighteth against the flesh If thou canst now say I love the godly because they are godly 1 Ioh. 3.14 and hast an hungring after Christ and after a greater measure of heavenly and spirituall graces and more lively tokens of his love and favour communicated unto thee My soul for thine thou hast given false evidence against thy self for as in a gloomy day there is so much light whereby wee may know it to bee day and not night so there is something in a Christian under a cloud whereby hee may bee discerned to bee a true beleever and not an hypocrite But to make it manifest to thy self that thou art so Know first that where there is any one grace in truth there is every one in their measure If thou art sure thou hast love I am sure thou hast faith for they are as inseparable as fire and heat life and motion the root and the sap the Sun and its light and so of other graces Or dost thou feel that Christ is thy greatest joy sin â—hy greatest sorrow that when thou canst not feel the presence of the spirit in thy heart thou goest moâ—rning notwithstanding all other comforts Assuredly as that holy Martyr said if thou wert not a wedding Child thou couldest never so heartily mourn for the absence of the Bridegroom Thus I might go on but a few Grapes will shew that the Plant is a Vine and not a Thorn Take but notice of this and severall graces will one strengthen another as stones in an Arch. As for example Master Peacock Fellow of a House being afflicted in conscience as thou art and at the point of despair when some Ministers ask'd whether they should pray for him answered By no means do no so dishonour God as to pray for such a Reprobate as I am but his young Pupill standing by said with tears in his eyes Certainly a Reprobate could never bee so tender of Gods dishonour which hee well considering was thereby comforted and restored when neither hee with his learning nor any other Ministers with their sage advice could do any good Again secondly if ever thou hadst true faith wrought in thy heart bee not discouraged for as the former graces shew that thou hast with Mary made choice of that better part which shall never bee taken from thee So this grace of faith is Christ's wedding Ring and to whomsoever hee gives it hee gives himselfe with it wee may lose the sence but never the essence of it It may bee eclipsed not extinguished Fides concussa non excussa The gifts and calling of God are without repentance as it is Rom. 11.29 Friends are unconstant riches honours pleasures are unconstant the world is unconstant and life it self is unconstant but I the Lord change not Malachi 3.6 In a swound the soul doth not excercise her functions a man neither hears nor sees nor feels yet shee is still in the body The Frantick man in his mad fits doth not exercise reason yet hee hath it he loseth the use for a time not the habit Yea a sober man hath not alwayâ—â—he use of his sences reason and understanding as in his sâ—eep shal we therefore conclude that this man is senceless unreasonable and without understanding it were most absurd for if we have 〈◊〉 but a while our argument will appear manifestly â—alsâ— Trees and so wee are fitly called bee not deâ—d in Winter which resembles the tune of adversity because the sap is shut up in the root and confined thither by the cold frosts that they cannot shew themselvâ— in the production of leavs and fruits for by experience wee know that for the present they live and secretly suck nourishment out of the earth which maketh them spring and revive again when Summer coms Yea eveâ— whiles they are grievously shaken with the winds and nipped with cold frosts they are not hurt thereby but contrarily they take deeper root have their worms and cankers kill'd by it and so are prepared made fit to bring forth more fruit when the comfortable Spring approaches and the sweet showres and warm Sun-beams fall and descended upon them Elementary bodies lighten and darken cool and warm die and revive as the Sun presents or absents it self from them And is not Christ to our souls the onely Sun of reghteousness and fountain of all comfort so that if hee withdraw himself but a little wee become like plants in the Winter quite witheredâ— yea in appearance stark dead or like Trees void both of leavs and fruit though even then there remains faith in the heart as sap in the root or as fire raked up in the ashes Which faith though it bee not the like strong yet it is the like precious faith to that of Abrahams whereby to lay hold and put on the perfect righteousness of Christ. The Woman that was diseased with an issue did but touch and with a trembling hand and but the hem of his garment and yet went away both healed and comforted Well might I doubt of my salvation says Bradford feeling the weakness of my faith love hope c. if these were the causes of my salvation but there is no other cause of it or of his mercy but his mercy Wherefore hast thou but a touch of sorrow for sin a spark of hope a grain of faith in thy heart thou art safe enough The Anchor lyeth deep and is not seen yet is the stay of all The Bladder blown may float upon the â—â—ood But cannot sink nor
hath been to serve Satan and fulfil the lusts of the flesh VVe even suck in iniquity like water 〈…〉 It hath been the course of our whole life to leave that which God commands and to do that which he forbids The Word and Spirit may work in us some flashes of desire and purposes of better obedience but we are constant in nothing but in perpetuall offending onely therein we cease not for when we are waking our flesh tempts us to wickednesse if we are sleeping it sollicits us to filthiness Whatever God commands we do the contrary We prophane his Dayes contemn his Ordinances resist his Word grieve his Spirit misuse his Messengers hate our reprovers slander and persecute his people seduce our friends give ill example to our neighbours open the mouthes of God's and our enemies to blaspheme that glorious Name after which we are called and the truth we profess Yea we have done more against God in one week then we have done for him ever since we were born and whereas the least of Gods mercies is greater then all the courtesies of men we are not so thankfull to him for them all as we are to a friend for some one good turn Sect. XV. Neither are we sufficient of our selves to think much less to speak least of all to do ought that is good 2 Cor. 3.5 Iohn 15.4 5. There is so much wearisomness pride passion lust envy ignorance awkwardness hypocrisie infidelity vain thoughts unprofitableness and the like cleaving to our best actions to defile them that even our praying and fasting and repenting our hearing believing and giving our holiest communication our most brotherly admonition c. are in themselves as filthy rags Isa. 64.6 were they not accepted in Christ covered with his righteousness and washed white in his most precious blood Our very righteousness is as a menstruous cloth Isa. 64.6 What then is our sinfulness As bring we our lives to the rule Look how many sins are cherished so many false gods there are chosen Look how many creatures thou inordinately lovest fearest trustest rejoycest in so many new gods hast thou coined and wilt thou not then pleade guilty when the first and second Commandment arraigneth thee Thou canst not away with swearing but dost thou reprove others for their swearing Didst thou never hear Sermons unpreparedly irreverently c Does thy heart upon a Sabbath rest from worldly thoughts much more thy tongue from worldly speeches There is murther of the heart hatred Hast not thou murthered thy neighbours soul by thy negligence perswasion evil example c. Thou hast not stoln but hast thou not coveted Hast thou been liberal to those that are owners of a part of thy goods hast thou not robb'd thy brother of his good name which is above silver and gold Hast not thou robb'd God of his worship of his Sabbaths of his Tythes c. Lying flattering detracting listning to taâ—â—s yea not defending thy brothers good name is to bear false witness 〈…〉 very first motions of sins springing out of our hearts though presently rejected and a thousand the like and yet for every drop of wickedness that is in the life there is a sea in the heart that feeds it Sect. XVI True if thou lookest on thy sins in Satans false glass that will make them seem light and contemptible but behold them in the clear and perfect gâ—ass of Gods law and they will appear abominable Which makes our Saviour call hatred murther a wanton eye adultery c. Yea consider thy sins rightly and they will appear as the Iudasses that betrayed the Souldiers that apprehended bound smote and wounded thy Saviour as the gall and vinegar in his mouth spittle on his face thorns on his head nails in his hands spear in his side c. This is the way to know thy self sinful and as thus to know thy self is the best Divinity as Demonax said of Philosophy so thus to aggravate thy sins in thine own sight is the only way to have them extenuated in the sight of God Whence the more holy a childe of God is the more sensible he is of his own unholiness thinking none so vile as himself as it fared with holy Iob Iob 40.4 and 42.6 and with Isaiah chap. 6.5 and 64.6 and with Saint Paul 1 Tim. 1.15 Rom. 7.14 to 25. and with holy David who almost in every Psalm so much bewails his sins originall and actual of omission and commission Carnal men are only troubled for those sins that appear to the world but those in whom Christs is formed anew think they cannot be humbled enough for their evil thoughts vain and unprofitable words for the evil which cleaves even to their best actions for sins of omission as the want of faith and love and repentance want of the true fear of God the neglect of preparation and unprofitable hearing of praying and reading in their families of instructing their children and servants of sanctifying the Sabbath and seeing that all under them do the same their unfruitfulness under the means of grace their not growing in grace and the like And thus do all experimental Christians all that have spiritual eies The want whereof I take to be the cause of all desperate wickedness as what else but invincible ignorance is the cause why wickednesse so abounds in every corner oâ— the Land Sin indeed at first was the cause of ignorance but now ignorance is the cause of Sin swearing and lying and killing and stealing and whoring abound saith the Prophet because there is no knowledge of God in the land Hosea 4.1 2. It is a people that do erre in their hearts saies God Why Because they have not known my ways Psal. 95.10 Ye are deceived saith our Saviour because ye know not the Scriptures neither the power of God Matth. 22.29 VVhen Christ wept over Ierusalem what was the cause Even their blindnesse If thou hadst known saith he at the least in this thy day those things which now are hid from thine eyes Luke 19.42 Because men know not the wages of evil therefore they do it and because they would securely do it therefore they refuse to know it O that men knew how good it is to obey to disobey how evil for this would soon disperse and dispel all the black clouds of their reigning sins in a moment If they were wise saith St. Bernard they would fore-see the torments of Hell and prevent them but they that wander in by-paths declare themselves ignorant of the rightway of salvation Rom. 3.17 I grant many that are wicked have a shew of wisdom but let them seem to know never so much yet it is through ignorance that they do so ill Sect. XVII And so having given you a short survey of our wretchedness by reason of Original sin and actual transgressions by which we must confess to have deserved double damnation I come now to declare the means which God of his infinite goodnesse hath found out both for
found by ample experience that many have a minde to read good Books yea a zeal such as it is to reclaim others from evil so it may cost them nothing who otherwise have no stomack to either For when the like was to be given about swearing and cursing even the better sort of men and women could fetch them by a thousand a week from all parts of the Kingdome But since they have for some reasons been sold for eight a penny not one of an hundred could finde in their hearts to give that peny were it to save eight of their friends souls which shews both how they love money and what hollow-hearted devotion they have The Lord discover the same unto them There is over against the High Constables short of Shoreditch Church of this first part or division to be given freely together with the cure of cursing and swearing provided they that desire them can read very well for otherwise they will so nick-name words and make it such non-sense that one would rather his lines should never be read then so brokenly And I could wish that men would not fetch them for base ends as one did formerly fetch many hundreds of that against Swearing and Cursing onely to save the buying of waste Paper though he had many fair pretences of sending them to Graves-end Canterbury Dover and all other places where Sea-men resorted which being found out made the Donor with-draw his gift until now It was I think a most wicked act for which he deserves to be stigmatized and made an example to others And let men take heed of abusing things Dedicated to holy uses for they are the sharpest kinde of edged tools and therefore are not to be jefted with Neither will God so be mocked The end of the first Division POSTCRIPT AUgustiâ—e that his ignorant hearers might the better understand him would sometimes speak false Latine and I for my accidental Readers good have and that purposely done as absurdly in another kinde viz. used the same expression in one Tract when I have deemed it weighty and convincing that may be found in another which to many will not be discernable though obvious enough to some Who may if they please censure it and me for it But presuming that the more charitable and ingenuous would not have it otherwise it shall not much trouble me LONDON Printed by R. and W. L. for Iames Crump in Little Bartholomews Well-yard A LEAFE From the TREE of LIFE Wherewith to heal the NATION of all Strife and Controversie and to settle therein PEACE and UNITIE By R. Younge a Roxwell Bee whose sting is as Soveraign as its Honey is sweet and whose Enemies have no less cause to love him then his Friends Sold by Iames Crump in Little Bartholmews Well-Yard and Henry Crisps in Popes Head-Alley 1661. CHAP. I. Reverend Sir SOme time since I heard you upon Ier. 51.9 We would have healed Babilon but she would not be healed c. What change it hath wrought in me I forbear to mention But certainly Satan and the World fear they have lost the one a subject or prisoner the other a limbe or member ever since for whereas they never molested me formerly â— now as if I were rescued out of Satans clutches that Lyon foams and roars and bestirs himself to recover his losse And as for my old acquaintance they so envy to see themselves casheered and so mortally hate me for that I will no longer continue miserable nor run with them as I have done to the same excesse of riot 1 Pet. 4.44 that they make me weary of my life as the daughters of Heth dâ—d Rebeckah Gen. 27.46 Yea I am so scoft at and scorned both by Parents Friends and Enemies that it not only hinders me from doing the good I would or appearing the same I am but it almost beats me off from being religioâ—s back to the world And certainly he must be more spirit then flesh that can contentedly make himself contemptible to follow Christ be pointed at for siâ—gularity endure so many base and vile nick-names have his Religion judged hypocrisie his godly simplicity silliness his zeal madness his contempt of the world ignorance his godly sorrow dumpishness and the like malicious and mischievous constructions made of whatsoever he speaks or does For my part I could better abide a stake God assisting me then the mocks 〈◊〉 â—nd scorns which every where I meet withall It is death to me to be 〈◊〉 â—s it fared with Zedâ—kiah Jer. 38 19. Nor is there above Hell a 〈…〉 â—ishment in my jâ—dgement then to become a Sanâ—â—â— a subject of 〈…〉 â—ampson I doubt noâ— found 〈…〉 â—tion of his goods nor his banishment nor the wounds he received in his body were so grievous to him as one scornful word from his enemy Ctesiphon Yea doubtlesse our Saviours car was more painfully pierced then either his brows or hands or feet It could not but go deep into his soul to hear those bitter and gâ—rding reproaches from them whom he came to save A generous nature is more wounded with the tongue then with the hand CHAP. II. Minister I Grant there is no such rub in the way to Heaven as this Satan hath not such a tried shaft in all his quiver he gets more now by such discouragements and the reproaches that are cast upon Religion then he did formerly by fire and faggot for then the blood of the Martyrs was found to be the seed of the Church Others Phaenix like springing out of their ashes Whereas now multitudes of souls are scoft out of their Religion by wicked men many being apt with Peter to deny their Religion when they come in company with Christs enemies and with David to dissemble their faith when they are amongst Philistines lest they should be mockt have so many frowns and frumps and censures and scoffs be branded with that odious and stigmatical name of an hypocrite c. Yea S. Austin confesseth that he often belied himself with sins which he never committed lest he should be unacceptable to his sinfull companions which makes our Saviour pronounce that man blessed that is not offended in him Matth. 11.6 But for all that a wise man will not be scoft out of his Money nor a just man flowted out of his Faith The taunts of an Ishmael shall never make an Isaac out of love with his inheritance Yea for a man to be scoft out of his goodness by those which are lewd is all one as if a man that seeth should blindfold himself or put out his eyes because some blinde wretches revâ—le and scoff at him for seeing Or as if one that is found of limbs should limp or maim himself to please the criple and avoid his taunts And know this That if the barking of these currs shall hinder us from walking on our way to Heaven it is a sign we are most impotent cowards Yea if our love be so cold to Christ that we are ashamed
three and thirty years In the Creation of the world he did but only speak the word in the Redemption of man he both spake and wept and sweat and bled and died and did many wonderfull things to do it Yea the saving of one soul single is more and greater than the making of the whole world In every new creature are a number of Miracles a blinde man is restored to sight a deaf man to hearing a man possest with many Devils dis-possest yea a dead man raised from the dead and in every one a stone turned into flesh in all which God meets with nothing but opposition which in the Creation he met not with What shall I say God of his goodnesse hath bestowed so many and so great mercies upon us that it is not possible to expresse his bounty therein for if we look inward we find our Creators mercies if we look upward his mercy reacheth unto the Heavens if downwards the earth is full of his goodnesse and so is the broad Sea if we look about us what is it that he hath not given us Air to breathe in fire to warm us water to cool and cleanse us cloathes to cover us food to nourish us fruits to refresh us yea Delicates to please us Beasts to serve us Angels to attend us Heaven to receive us And which is above all 〈…〉 we turn our eyes we cannot look besides his bounty yea we can scarce think of any thing more to pray for but that he would continue those blessings which he hath bestowed on us already Yet we covet still as though we had nothing and live as if we knew nothing of all this his beneficence God might have said before we were formed Let them be Toads Monsters Infidels Beggars Cripples Bond-slaves Idiots or Mad men so long as they live and after that Castawayes for ever and ever But he hath made us to the best likenesse and nursed us in the best Religion and placed us in the best Land and appointed us to the best and only Inheritance even to remain in blisse with him for ever yea thousands would think themselves happy if they had but a piece of our happinesse For whereas some bleed we sleep in safety others beg we abound others starve we are full fed others grope in the dark our Sun still shines we have eyes ears tongue feet hands health liberty reason others are blind deaf dumb are sick maimed imprisoned distracted and the like yea God hath removed so many evils from us and conferred so many good things upon us that they are beyond thought or imagination For all those millions of mercies that we have received from before and since we were born either for soul or body even to the least bit of bread we eat or shall to eternity of which we could not well want any one Christ hath purchased of his Father for us and yet God the Father also hath of his free grace and mercy given us in giving us his Son for which read Psal. 68.19 145.15 16. 75.6 7 Yea God is many times working our good when we least think upon him as he was creating Adam an help meet for him when he was fast asleep And as much do we owe unto God for the dangers from which he delivereth us as for the great wealth and dignities whereunto he hath alwaies raised us CHAP. XV. But the better to illustrate and set out this Love it will be good to branch it out into some more Particulars As First Call to mind all these external inferiour earthly and temporal benefits as that your being breathing life motion reason is from God That he hath given you a more noble nature than the rest of the creatures excellent faculties of mind perfection of senses soundnesse of body competency of estate seemlyness of condition fitnesse of calling preservation from dangers rescue out of miseries kindnesse of friends carefulnesse of education honesty of reputation liberty of recreations quietnesse of life opportunity of well-doing protection of Angels Then rise higher to his Spiritual favours though here on earth and strive to raise your affections with your thoughts Blesse God that you were born in the light of the Gospel for your profession of the truth for the honour of your vocation for your incorporating into the Church for the priviledge of the Sacraments the free use of the Scriptures the Communion of Saints the benefit of their prayers the aid of their counsels foot-steps of Faith Hope Love Zeal Patience Peace Ioy conscionablenesse for any desire of more Then let your soul mount highest of all into her Heaven and acknowledge those Celestial Graces of her Election to Glory Redemption from Shame Death and Hell of the Intercession of her Saviour of the Preparation of her Place And there let her stay a while upon the meditation of her future Ioyes This or the like do and it will teach you where to beg blessings when you want them and whom to thank when you have them For as the Sea is that great Cistern to recieve the confluence of all waters as first from that large and vast pond water is derived into all parts of the earth by veines and springs those springs run into rivers and those rivers empty themselves again into the Sea so all blessings come from God and all praises must be returned to him If we have any thing that is good God is the giver of it If we do any thing well he is the Authour of it God is Alpha the fountain from which all grace springs and Omega the sea to which all glory runnes All blessings come from him like so many lines from the center to the circumference therefore we must return all praises to him like so many lines from the circumference to the center Rom. 11.36 1 Cor. 10.31 His wisdom he communicates and his justice he distributes and his holinesse he imparts and his mercy he bestowes c. 1 Cor. 1.30 31. but his glory he will not give to another Isai. 42.8 But this is not all yea what can we think of that can be thought sufficient to render unto the Lord our God so good and gracious in way of thankfulnesse for all these his mercies For in reason hath he contrived so many waies to save us and should not we take all occasions to glorifie him Hath he done so much for us and shall we deny him any thing that he requireth of us though it were our lives yea our souls much more our lusts We have exceeding hard hearts if the blood of the Lamb cannot soften them stony bowels if so many mercies cannot melt them Was Christ crucified for our sins and should we by our sins crucifie him again Now the meditation of what God and Christ hath done for thee will wonderfully inflame thee with the love of God and thy Redeemer and withall make thee abhor thy self for thy former unthankfulnesse It will make thee break out into some such
pounds for a falling Band five pounds for a Tulip ten twenty pounds for a yard of Lace But will Christ take this well and count them good Stewards when he shall sit upon his Throne and judge every man according to his deeds Matth. 25.31 to the end To these might be added the vast sums of mony that are lavisht out without measure in needless and unnecessary Buildings and trimming of houses as if the owners were to dwell for ever in this world So many Walks and Galleries Turrets and Pyramides such setting up pulling down transposing transplacing to make gay habittations for the memory and honour of mens Names So much yearly bestowed in costly furniture with which their houses were well stuft and filled before whereas multitudes of people by reason of the late civil wars are driven to wander about as having no certain dwelling-place yea no other house then the wide world no other bed then the hard ground and no other Canopy then the wide Heaven And so I might go on to many hundreds spent in Law-suits for the satisfying of a self-will so much spent in sports and needlesse Iourneys in Gaming and Revelling in kindnesses to Friends and Neighbours and many the like Whereas they should be sparing in other things that they might be the more bountiful in this duty They spend where they should spare and spare where God biddeth them spend Yea whereas the godly man spareth not onely from his superfluities but even from very necessaries that he may have the more to spend in bounty and beneficence These only spare in the works of mercy that they may have the more to spend upon their sinful Vanities But as the niggard that soweth not shall not reap so the prodigal Worldling that soweth onely to the flesh shall of the flesh reap corruption as it is Gal. 6 8. Now for conclusion of this point if Frugallity and saving be so great an help to bounty and liberality let it be our care to practice it avoiding both the extreams Prodigality on the one side and Avarice on the other for this as all other vertues is placed between two extreams as the Planet Iupiter between cold Saturn and fiery Mars Let it be used as a razor of all wicked and superfluous and as a rule of all good and necessary expences For that stock is like to last that is neither hoarded up miserably nor dealt out indiscreetly We sow not the furrow by the sack full but by the handful and the wise man knows it is better looking through a poore Lettice-window then through an Iron Grate Let it quite shave off all expenses about Surfeiting and Drunkenness Harlotry and Wantonness with other debauched courses which many amongst the Heathens have been ashamed of and therefore should not be once named among Christians Eph. 5.3 Nomina sunt ipso pene timenda sono And let it also moderate and diminish those excessive charges which too commonly men are at about things lawful and commendable because if men would so do the poor would be richly provided for As how much might be saved how many millions of money every year and how abundant might we be in works of mercy and yet be never the poorer at the years end Yea how would they praise God and pray for their bountiful Benefactors And how would God bless us in our souls bodies names estates and posterities As he hath abundantly promised in his Word CHAP. XLIV AND so much of the means enabling to this duty Now of the ends we are to propound to our selves in the doing of it wherein I wil bebrief Fourthly As our Alms or Works of mercy should flow from faith obedience charity mercy unfeigned love c. which are proper onely to true believers and such as in Christ are first accepted because as a woman that abides without an Husband all her fruit is but as an unlegitimate birth So until we be marryed to Christ all our best works are as bastards and no better then shining sins or beautiful abominations as the Apostle telleth us Heb. 11.6 Rom. 14.23 So our aim and end must be the glory of God the good of our brethren who are refreshed with our Alms the adorning of our Profession with these fruits of Piety the edification of others by our good example the stopping of the mouths of our Adversaries our own present good both in respect of temporal and spiritual benefits and the furthering and assuring of our eternal salvation all which shews that howsoever any man may give gifts out of natural pity yet onely the Christian and godly man can rightly perform this duty of Alms-deeds for it is a good work and there are none do good but those that are good neither is it possible that there should be good fruit unless it sprung from a good Tree Charity and Pride do both feed the poor the one to the praise and glory of God the other to get praise and glory amongst men in which Case God will not accept but reject a mans bounty As when one sent a Present to Alcibiades he sent it back again saying He sendeth these Gifts ambitiously and it is our ambition to refuse them The Hypocrite aimeth chiefly at his own glory and good either the obtaining of some worldly benefit or the avoiding of some temporal or everlasting punishment or finally that he may satisfie God's justice for his sins make him beholding unto him and merit at his hands everlasting happiness But the Christian doth these works of mercy with great humility remembling that whatsoever he giveth to the poor for Gods sake he hath first received it from God with all other blessings which he enjoyeth In which respect when he doth the most he acknowledgeth that he doth far less then his duty and that with much infirmity and weakness and therefore in this regard he humbly confesseth that his Almes are sufficiently rewarded if they be graciously pardoned the which as it maketh him to carry himself humbly before God so also meekly and gently towards the poore And indeed our axes saws hammers and chisels may as well and as justly rise up and boast they have built our houses and our pens receive the honor of our writings as we attribute to our selves the praise of any of our good actions And it were as ridiculous so to do as to give the Souldiers honor to his sword For of him and through him and for him are all things to whom be glory for ever Amen Rom. 11.36 If we have any thing that is good God is the giver of it if we do any thing well he is the Author of it Ioh. 3.2 Rom. 11.36 1 Cor. 4.7 11.23 We have not onely received our talents but the improvement also is his meer bounty Thou hast wrought all our works in us saies the Prophet Isaiah Chap. 26. ver 12. We do good Works but so much as is good in them is not ours but God's We for these things magis Deo
who is baptized for in that number we shall find abundance of Hereticks no fewer Hypocrites and innâ—merable ungodly persons some not informed in their Iudgements the rest not reformed in their lives Neither is it enough that we are civil honest men whom none can justly accuse for we are commanded 1 Pet. 3.11 to eschue evil and to do good to eschue evil is the first lesson of Christianity but not all to do good is the second and greater half 2 â—im 2.19 Let every one that calls on the Name of the Lord depart from iniquity that is one step but not high enough We must also do the will of our Father Iohn 7.17 Every Tree that brings not forth good fruit for all it brings forth no bad shall be cut down for the Fire And the servant that doth not imploy and increase his Talent for all he returns it safe and whole to his Master shall be bound hand and foot and cast into utter darkness Matth. 25.30 Thou hast a servant who is neither Thiefe nor Drunkard nor Swearer no none is able to tax him with any vice or unthriftiness yet bacause he sits all day with his hand in his bosom and does nothing thou correctest him Why what harm hath he done Thou canst not charge him with any thing but his not doing of something yet he deserves chastisement So in this case there needs no more to prove thee wicked and to make thee of the number of those Goats which shall be placed at Christ's left hand and to whom he shall say Depart ye cursed then that thou hast not done these works of mercy which are no less commanded then the wickedst actions are forbidden Good deeds are such that no man is saved for them nor without them Indeed Faith is the life of a Christian but the breath whereby he is known to live is Charity 1 Cor 13.3 Faith doth justifie our works do testifie that we are justified Therefore justifie thy Faith that thy Faith may justifie thee There is much Faith talked of but little faithfulness manifested abundance of love but not a spark of Charity Gal. 5.22 But let men pretend what they wil he that hath Grace or the love of God in his heart wil shew it in Works of mercy to the end that God may be honored and others won and edified thereby Blessed are the pure in heart saith our Saviour for they shall see God Matth. 5.8 They must lead vertuous lives on Earth that ever expect in Heaven to see the Lord Iesus Now the inward disposition of the heart is outwardly ingraven in the life Shew me thy faith by thy works sayes Iames Iam. 2.18 That is by thy active obedience which consisteth in doing God's Commandments and passive obedience in suffering his Chastisements Though Faith be alone in Justification yet not in the justified as the Eye though alone in seeing yet not in him that seeth but joined with the Ears Nose Hands and many other members of the body Faith the Queen of Graces hath her Gentleman-Usher before and her Servants following after If you see not Repentance go before Faith nor Works attending on her know that it is not she There is a zeal without knowledge and there is a knowledge without zeal there is a faith without obedience and there is an obedience without faith there is a love without fear there is a fear without love both are hypocrites We are justified by faith sayes Paul Rom. 4.3 We are justified by works says Iames Iam. 2.21 St. Iames dealt with them that stood too much upon Faith without Works S. Paul dealt with them that stood too much upon Works without Faith Wicked men if we mark it are all for extreams and extreams onely bear rule in this World because there is still but one virtue for two vices which cowch so close beside her that the natural man can scarce see her as for instance you shall ever see Pride on the one side Rusticity on the other side and comeliness in the midst Flattery on the one side Malice on the other side and Love in the midst Diffidence on the one side Presumption on the other side and Faith in the midst Superstition on the one side Atheism on the other side and Religion in the midst Ignorance on the one side Curiosity on the other side and knowledge in the midst Carefulness on the one side Carelesness on the other side and Diligence in the midst Covetousness on the one side Prodigallity on the other side and Frugallity in the midst But to these Virtues or to keep the mean Worldlings are always to seek as hereafter they wil be of a blessing Gods Servants are known by this they square all their actions and intentions by the Rule of the Word as knowing that if they do never so much to satisfie anothers Will or their own it avails nothing with God if it be not done for God Therefore David prayes Teach me O Lord to do thy will not my Will for we need not be taught to do our own wills every man can go to Hell without a Guide Now he that wil do Gods Will and live by the direct Rule of his Word must repent and believe the Gospel Mark 1.15 that is joyn with his faith in God's Promises obedience to his Precepts For Faith and Obedience are as inseparable as life and motion the Sun and its light And alâ—beit in our Justification Christ saith Fiat tibi secundum fidem tuam be it unto thee according to thy Faith Matth 9.29 Yet in our salvation Redditur unicuique secundum opera sua Every man shall be rewarded according to his works Matth. 16.27 Neither wil Christ say when he shal sit upon his throne Ye have believed but you have done Come ye blessed Matth. 25.35 and in Matth. 25.21 Well done good Servants not wel known nor wel spoken nor wel purposed but wel done This is the perfect Rule Gal. 6.16 And as many as walk according to this Rnle peace shall be upon them and mercy and upon the Israel of God Again it is not knowing or hearing or preaching or casting out Devils in Christs Name nor praying Lord Lord c. but he that doth his will and when he hath done it accounts himself an uprofitable servant that shal be saved Luke 17.10 And indeed if men were not wilfully blind and did not choose to follow the deceitfulness of their own hearts rather then believe God's Word It were impossible they should ever hope for mercy without filial Obedience since the Scripture thoroughout continually calls for practice as to ad some instances to the former If you ask God who shall dwell in his holy Mountain he saith The man which walketh uprightly Psal. 15.2 If ye ask Christ who shall enter into the Kingdom of heaven he saith Not they which cry Lord Lord though they cry twice Lord but they which do the will of my Father Mat. 7.22 If you ask him again How
you may come to Heaven he saith Keep the Commandments Luk. 18.20 If you ask him again Who are blessed He saith Blessed are they that hear the Word of God and do it here are none but doers If you ask an Angel who are blessed he saith Blessed are they which keep the words of this Book Revel 22.7 Here are none but doers If you ask David Who are blessed He saith Blessed are they that keep judgement and he that doth righteousness Psal. 106.3 103.18 If you ask Solomon Who are blessed He saith The man is blessed that keepeth God's Law Prov. 29.18 Here are none but doers If you ask Esay Who are blessed He saith He which doth this is blessed Esay 56.2 If you ask St. Iames Who are blessed He saith The doer of the Word is blessed in his deed Iames 1.25 Here is none but doers mentioned Matth. 7 21. Rom. 2.13 So that blessedness and doing go always together For as the works that Christ did bore witness that he was Christ Ioh. 10.25 So the works that we do must bear witness that we are Christians And least any man should look to be blessed without obedience as Christ calleth Love the greatest Commandment so Solomon calleth Obedience the end of all as though without obedience all were to no end Eccles. 12.13 When God created the Trees in Paradice Gen. 1. hee commanded them to bring forth fruit So when he createth a lively faith in any one he commandeth it to bring forth Works And when our Saviour would prove himself to Iohn to be the true Messias indeed he said to his Disciples Tell Iohn what what things you have heard and seen not only heard but seen Matth. 11.4 So if we will prove our selves to be Christs Disciples indeed we must do that which may be seen as wel as heard Iohn was not onely called the Voyce of a Cryer but a Burning Lamp which might be seen Iames doth not say Let me hear thy Faith but let me see thy Faith As the Angels put on the shape of men that Abraham might see them so Faith must put on Works that the World may see it The works which I do says Christ bear witness of me And he alwayes linketh Faith and Repentance together Repent and believe the Gospel Mark 1.15 Therefore that which Christ hath joined let no man separate Mark 10.9 I know the Antinomians preach another Gospel but this is the old Orthodox common received truth They that in life wil yeild no obedience to the Law shall in death have no benefit by the Gospel And though the Law have no power to condemn us yet it hath power to command us Lex datur ut gratia quaereretur Evangelium ut Lex impleretur The Law sends us to Christ to be saved and Christ sends us back again to the law to learn obedience The former is plain The Law is our School-Master to bring us to Christ that we might be justisted by faith Gal. 3.24 The other is as manifest If thou wilt enter into life keep the Commandments Matth. 19.17 Let our Faith then be seen by our faithfulness and our Love by our Charity and think not to partake of what God hath promised but by doing in some measure what he hath commanded To conclude in a word God's servants are known by humility and charity the Devil 's by pride and cruelty Our Persons are justified by our Faith our Faith is justified by our Charity our Charity by Humility and the actions of a Godly Life And so much of the fourth Use. CHAP. LV. FIfthly if we be but Stewards of what we have and that our superfluities are really the Poors due then let none object when told of their unmercifulness What I have is mine own Or May I not do as I list with mine own for it is neither their own nor at their own disposing their wealth is their Makers and they must do with it as he in his Word injoins them Nor does this argument always hold good in civil matters 'T is a rule in Law No man may use his own right to the Common-wealths wrong or damage The Law provides that a man shall not burn his own corn nor his own house That he shall not drown his own Land nay a man may not bind himself from marriage or the manuring or tillage of his own Land because it is against the good of the Common-wealth Wherefore flatter thy self no longer but look to it thou hast not two souls that thou mightst hazard one of them Lose not thy soul to save thy purse but shew mercy if ever thou lookest to find any And hear the poor if ever thou wilt have God to hear thee For he hath said it that will one day Audit the poor man's complaints and thy Stewardships account that no sin but unkindness to thy Saviour in his suffering members shall bee cast into thy dish to the feeding of the never-dying worm of conscience Sixthly art thou but a Steward put in trust and art thou to give an account unto God how thou hast husbanded thy Master's Goods and wil this be the bill of particulars thou hast to give up Item so much spent in pride so much in lust so much spent upon revenge so much upon dice drunkenness drabs and the like great sums all laid out upon thy self in the pursuance of thy lust But when it comes to a work of mercy as What have you done for God What for Christ What â—or the members of Christ What for the advancement of Religion or any pious work or service Item nothing or as good as nothing Or thus Item received strength and laid out oppression Item received riches and laid out covetousness received health and laid out riot and drunkenness Item received speech and laid out swearing cursing lying received sight and laid out lusting or perhaps Item so many score pounds laid out in malice and suits of Law so many hundreds in lusts and vanities in feasting and foppery So many thousands in building great houses Item to the Poor in my Will to be paid at my death forty shillings to the Preacher for a funeral Oration to commend me ten or twenty shillings Item to beggars when they came to my door or when I walked abroad a few scraps that I knew not what else to do with and sometimes a few Farthings Item so much spent in excess and superfluitie and so little in performing the works of mercy so much laid out upon worldly vanities sinful pleasures and so little for good uses especially for relieving Christ's poore members Will this Bill pass current when God comes to cast it up When thou hast laid out all for thy self either in Apparel or in Feasting Drinking c. for thy self self-credit self-delight and content even amounting to scores hundreds thousands while for pious and charitable uses there comes in here and there onely two-pences three-pences such poor short reckonings not worthy to be summed up