there is Self will tell us they are the greatest evil in the World whereas they are nothing to spiritual and eternal evils but light afflictions in comparison of the evil of Sin and that farre more exceeding eternal weight of misery that it works for all such as live and dye in it when Self therefore speaks in this manner to us wee must give it a peremptory denial It is storied in the Book of Martyrs of George Tankerfield that immediately before his going to the Stake to bee burned being then at an Inne in Saint Albanes hee prayed his Host to let him have a good Fire in his Chamber which accordingly hee had and then sitting on a forme before the Fire hee stretched out his legge to the flame and when it had touched his foot hee quickly with-drew his legge shewing how the Flesh did perswade him one way and the Spirit another y Acts and Mon. l. 10. 1535. The Flesh said O thou Fool wilt thou burne and needest not The Spirit said bee not afraid for this is nothing in respect of fire eternal z Acts and Mon l. 10. 1371. The like is storied of the good Bishop and blessed Martyr Mr. John Hooper Sir Anthony Kingston his Friend coming to him a little before his death thus expressed himself to him I am sorry to see you in this case for as I understand you bee come hither to dye But alas consider that life is sweet and death is bitter therefore seeing life may bee had desire to live for life hereafter may doe good To this the Bishop replied True it is Master Kingston I am come hither to end this Life and to suffer Death here because I will not gain-say the former Truth that I have heretofore taught amongst you and I thank you for your friendly counsel although it bee not so friendly as I could have wished it True it is Mr. Kingston that Death is bitter and Life is sweet but alas confider that the Death to come is more bitter and the Life to come is more sweet therefore for the desire and love I have to the one and the terrour and fear of the other I doe not so much regard this death nor esteem this life 2 Not to be so averse from them a Some of the Christians in the primitive times would not cast one grain of Frankinsence into the fire up on the Heathen Altars to save their lives as to endeavour by any sinful means to avoyd them Self will bid us sin rather than suffer but we must not adventure upon the a least evil of sin to avoyd the greatest evil of suffering b Condaeus tribus ipsi a Carolo nono Galliarum Rege propositis missa morte perpetuo carcere respondit se Deo favente primum nunquam electurum ex duobus reliquis vero alterum voluntati Regis liberum relinquere The three Children in Daniel told the King when he threatned to cast them into a burning fiery Furnace for not worshiping his Golden Image If it bee so our God whom we serve is able to deliver us but if not be it known unto thee that wee will not serve thy gods nor worship thy golden Image which thou hast set up Dan. 3.17 18. Such a resolution must be taken up by every one that means to come after Christ which although in the opinion of worldly Polititians and Time-servers it be folly and madness will bee found to bee wisdome in the end when after by their sinful complyance they have escaped the hands of them that kill the body they fall into the hands of him that kills both Body and Soule in Hell God is not wont to let such men goe unpunished nay he will be sure to meet with them either in this life by terrifying their Consciences or by bringing upon them those evils they thought to escape or in the life to come if they repent not before by appointing them their portion with unbeleevers and hypocrites in the Lake that burnes with Fire and Brimstone where shall bee weeping and wayling and gnashing of teeth for ever 1 By terrifying their Consciences c Acts and Mon. l. 8.914 Mr. Bilney in the dayes of King Hen. 8. by the perswasion of some friends abjured but oh what an Hell did hee feel in his Conscience afterwards Serm. 7. Master Latimer in a Sermon before King Edward thus expresseth it I knew a man my self Bilney little Bilney that blessed Martyr of God who what time he had borne his Faggot and was come againe to Cambridge had such Conflicts within himself that his friends were afraid to let him be alone they were faine to be with him day and night and comfort him as they could but no comforts would serve and as for comfortable places of Scripture to bring them unto him it was as though a man should cut him thorow the heart with a sword And in another Sermon preached in Lincolnshire he hath these words concerning it That same Mr. Bilney who was burnt here in England for Gods Words sake was induced and perswaded by his Friends to bear a Faggot at the time when the Cardinal was aloft and bare the swinge now when the same Bilney came to Cambridge againe a whole year after hee was in such an anguish and agony that nothing did him good neither eating nor drinking nor any other communication of Gods Word for hee thought that all the whole Scriptures were against him and sounded to his Condemnation so that I many a time communed with him for I was familiarly acquainted with him but all things whatsoever any man could alledge to his comfort seemed unto him to make against him d Acts and Mon. l. 8.938 Mr. â—ainbam the year following having in like manner abjured was released and dismissed home where hee had scarce a month continued but he bewailed his Fact and Abjuration and was never quiet in his minde and Conscience untill the time hee had uttered his fall to all his acquaintance and asked God forgivenesse before the Congregation in those dayes in a Ware-house in Bow-lane and immediately the next Sabbath after hee came to Saint Austines and stood up there before the people in his Pew there declaring openly with weeping tears That hee had denied God and prayed all the people to forgive him and to beware of his weaknesse and not to doe as he did for said hee If I should not againe returne unto the truth having the New Testament in his hand this Word of God would damne mee both Body and Soule at the Day of Judgement And there he prayed every body rather to dye by and by than to doe as hee did for hee would not feele such an hell againe as he did feele for all the worlds good Thus severely did God chastise these two good men for a time shewing them what Hell meant by some few scalding drops of his immediate Wrath let fall upon their Consciences thereby making them
it but oh that hee would heare and keep my Commandements always for his good when God dehorts and disswades from sin why is it but that man might not wrong and injure himself God hath so twisted his own glory our good together that he expects no service from us which shall not be more a service to our selves God hath so graciously ordered the matter that the very meanes of our happiness is a part of it our duty a priviledge and our work wages so that wee cannot doe our selves a greater courtesie than in doing God the best service our greatest interest lies in surrendring our selves wholly unto God to feare God and keep his Commandements is the whole as duty so happiness of man for all the rest that is under the Sun is but impertinent and unprofitable yea to call it by its owne name very vanity and vexation of spirit We doe but miscall and flatter the World yea abuse our selves also when we attribute to it and adorn it with the fine words and specious titles of Grandeure and Gallantry beauty and bravery delight and delicacy pleasure and prettiness honour and happiness alas these are but pompous shewes glittering and gaudy nothings the rosiness of the most glaring and charming beauty the whistling of the most silken bravery the chinking of bewitching white and yellow dust which we call gold and silver the sparkling Crownes which doe tempt and captivate the amorous the genteel otherwise proud the covetous and the ambitious Sons of men will one day appeare to be but a cheat of Fancy and that such as have been enamoured of them have but deceived and jugled themselves out of true happiness for a false one and espoused themselves to a meer paultry vanity which if it be any thing is a something worse than nothing Welcome my wealth this loss hath gain'd me more Riches adiew When I again grow greedy to be poor Herb. Imit I le wish for you Welcome my credit this disgrace is glory Honours adiew When for renown and fame I shall be sorry I le wish for you Welcome content this sorrow is my joy Pleasures adiew When I desire such griefs as may annoy I le wish for you And as for sin it is so ugly a thing so vile and abominable that the worst of words are not bad enough to call it by it s owne name is the very worst sinful sin Rom. 7.13 yet as if that were not significant enough the Apostle could not but adde an exceeding to it to denote how hyperbolically vile a thing it is it is good for nothing but to be hated and to have stones of scorne contempt and indignation thrown at it such a deformed Hagge is not fit for the embraces of men no nor of Devils it is not only the cause but the hell of hell and if there were no other hell it were yet damnation enough to be a sinner for as such the poore wretch is in a state of separation from God whom to injoy is eternal life and Heaven and therefore it can be no less than Death and Hell to be without him and thus the Scripture concludes no less peremptorily than truly and justly that men in their sins are condemned already and must be so for ever without the interposition of repentance and faith before they dye Sin Oh that I could a sin once see Herb. We paint the Devil foul yet he Hath some good in him all agree Sin is flat opposite to th' Almighty seeing It wants the good of vertue and of being Sin Sin Herb. Imit I would faine define thee but thou art An uncouth thing All that I bring To shew thee fully shews thee but in part I say thou art the sting of Death 't is true And yet I find Death comes behind The work is done before the pay be due I say thou art the Devils work yet hee Should much rather Call thee father For he had been no Devil but for thee What shall I call thee then if Death and Devil Right understood Be names too good I 'le say thou art the quintessence of evil By all this it most clearly appears that Grace is mans glory that the service of God is mans freedome that Self-denial is mans advantage Oh Divine thing Grace how would the Sons of men make Court to thee did they but see what a beautifying what an innobling and to speake as truly as highly in Scripture sense what a deifying thing thou art Surely as Reason is mans advance above bruits grace is mans advance above men other men and himself for it makes a man more a man and more than a man and though man was Created little lower than the Angells yet as a new Creature hee shall not onely bee like and equal to the Angells but it seems is already above them they being his servitours and spirits sent forth to Minister to him and for his good Yea further it makes man like God himself for what is godlinesse but God-likeness that whereby wee are as so many living Images and lively pictures of the Divine nature How highly concerning is it then to put off our self that wee may be our own Not to bee in our selves that in God as naturally so spiritually wee may live move and have our beings for clearly man is never truely his own nor himself but when hee is Gods Dead and lost is his Motto all the while he is a stranger to the life of God Luke 15.32 Man is not himself when hee goes from God that is when hee sins and seeks himself and man then comes to himself as t is said of the Prodigal when hee comes to God so that if man will but do himself the right to bee wise for and good to himself it must be by this Christian Art and knack of Self-Denial not making his own understanding his guide Prov. 3.5 6 7. For he that will bee wise must become a fool not making his own will his rule nor flesh-pleasing or which is all one self-pleasing his end but resigning himself to the conduct of God considering what is the good and acceptable and perfect will of God devoting himself to do all hee doth to the glory of God hee may finde himself in not seeking himself and live altogether to himself in not living at all to himself But dear Reader This Treatise which I commend to thy perusal and practice will further and more fully acquaint thee with this thing the nature and excellency of it as to which and the Author my friend I think it improper because needless to say any thing I shall therefore adde but a little more and commend this the book and thee to the blessing of God Go Self-Denial go and prosper I am sure thou wert once and didst then make a glorious triumphant shew in the world when Christ our dear and blessed Saviour the Lord Jesus Christ was here and though thou have been a stranger for a long time
brethren c. Let all the Merchants in the world say here whether there bee any gain like to this you count ten in the hundred a great matter but here is an hundred for one What a rich return is here for one pound here is an hundred And this is according to the tenour of the Scripture all along In the keeping of thy Commandements there is great reward saith the Psalmist Psal 19.11 Behold the righteous shall bee recompenced in the earth saith Solomon Prov. 11.31 As for those that seek themselves in a sinful way it is said of them too That they have their reward Matth. 6.2 I but that is far differing from this 1 That is rather of their own choosing than Gods giving 2 It is an effect of common providence it comes not to them by promise 3 It is given in wrath not in love 4 It is such as godly men are afraid of Psal 17.14 5 It is onely in this life but this in the life to come also so that it is but an earnest-penny of a full payment hereafter Quest But what have they Answ Why consider 1 They have many times a great increase of the same things in specie in which respect the latter end of Job was better than his beginning 2 Though they have not the same things yet they have all that comfort and contentment which those things would afford if they had them 3 They have all this an hundred fold more than before so that if they had an hundred houses for one that they lost c. they could not have more comfort and contentment than nowthey have 2 There is a recompence of reward for them in the world to come Luke 14.14 Things present are yours saith the Apostle to the Corinthians and things to come also and who can tell what those things are Wee know what wee are saith St. John but not what we shall bee Eye hath not seen nor ear heard nor hath it entred into the heart of man to conceive what things God hath prepared for them that love him Say what you will of them you cannot say too much they are beyond our apprehensions and therefore may well exceed our expressions Our Saviour comprizeth all in these two words Life Everlasting in which note 1 The greatness of the reward it is Life 2 The continuance of it it is Everlasting 1 The greatness of it it is life and what greater reward can bee given to a guilty prisoner than his life of all things in the world there is none to be compared to this Skin for skin and all that a man hath will hee give for his bodily life but what is that to spiritual life This is comprehensive As by death in the first Covenant all the evils written and not written are meant So by Life here all good things whatsoever that are needful to make the soulfully and compleatly happy 1 It shall bee a life of Perfection There shall bee the presence of all good and an absence of all evil Grace shall bee then in its triumph and so shall comfort too Sorrow and sighing shall flye away 2 A life of Glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 4.17 Massie glory The very body shall bee made like unto Christs glorious body Phil. 3.21 When Christ who is our life shall appear then shall ye also appear with him in glory Col. 3.4 2 The continuance of it it is Everlasting Life without end Therd is no death death dyes at the beginning of this life I am hee that liveth and was dead saith Christ and behold I am alive for evermore Rev. 1.18 And because I live yee shall live also Joh. 14.19 Wee shall bee for ever with the Lord. For ever Oh comfortable word Were it not for this it would bee but a small recompence of reward but this makes it infinite and oh an infinite reward for a finite service How is this Lord Can wee speak of this and hear it without wonder By the consideration of this those that are in heaven can setch in all the comfort that they shall to all eternity injoy every moment Thus you see the Object Now consider 2 The Act which is eying or having respect to this recompence of reward Moses had the recompence of reward in o A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his eye The Object affects not but as it is apprehended it will have no influence upon our wills and affections to prevail to Self-denial unless wee have it in our eye unless wee behold it Two things then are herer equired 1 To think upon it To eye a thing is to have it in our thoughts The expression is figurative and this is one thing meant by it that wee have it much in our thoughts I shall branch out this head into two particulars 1 Think upon it solemnly and seriously It is not a transient thought or two now and then occasionally that will do the deed it must bee a serious thinking wee must think on it over and over again and again wee must have it continually running in our mindes Finally brethren saith Paul whatsoever things are true whatsoever things are honest whatsoever things are just c. If there bee any vertue any praise thinke on these things Phil. 4.8 As wee are to think on our duty so on our reward also If there bee any vertue any praise Wee yeeld unto Self oftimes out of forgetfulness not onely out of forgetfulness of the Precept which tells us what wee should do by way of obedience but also out of forgetfulness of the promise which tells us what wee should expect by way of recompence and reward Not thinking of the end makes us go out of the way The reason why men seek the things of this world so much is because they miude earthly things to this the Apostle opposeth the having our conversation in heaven Phil. 3.21 2 Think seriously upon it in time of temptation This is a special season Now if ever wee should have heaven in our eye Moses refused having respect unto the recompence of reward whereby is intimated that hee had it in his eye at that instant when hee was tempted to yeeld When any business of concernment is proposed before wee determine any thing wee say Wee will thinke upon it Now there are two things that wise men use to think on in such cases 1 What they shall get on the one hand And secondly What they may lose on the other and accordingly they resolve Let us do so in this case when wee are tempted to seek our selves in any base sinful way let us consider if wee do this wee may haply get a little pleasure that will last for a season and yet that is a question I but if wee deny our selves and do it not wee shall have pleasure that indures to all eternity if wee do it not wee may likely lose the favour of men some preferment c. I but if wee do it wee shall surely lose the favour
bear false witnesse against ones self and consequently to break the ninth Commandement Luther judged it no small error in Melancthon that to the intent that all might bee ascribed unto God hee imagined Christ to bee further off from his heart than indeed hee was Solt Deo omnia deberi tam obstinatè asserit ut mihi planè videatur saltem in hoc errare quod Christum ipse fingat longius abesse cordt suo quà m sit reverâ But saith hee Certè nimis nullus in hoc est Philippus Certainly Philip is too-much-nothing in this kinde of Self-denyal It is not humility but pride and foul ingratitude not to acknowledge what good soever God hath wrought in us which is not so well taken notice of as it should by some otherwise very good men and women who now and then will needs thus severely passe sentence upon themselves as having not one jot of goodnesse in them It is commonly observed by such as have to do with men of troubled consciences that notwithstanding they will acknowledge such things to bee in themselves as according to the judgement of the word are the very fruits and real effects of Gods sanctifying Spirit yet by no means will they yeeld that there is a work of grace in their hearts They cannot deny but that there is a change in some measure wrought from what they were before the wayes of God which once they counted too strict and precise and hated under that very notion they now love and account them the happiest souls that walk in them and those sinful wayes which they took pleasure in formerly they now loath and detest and are even ashamed of them and as for the people of God whom in times past they hated and persecuted they now love them dearly and esteem them the only excellent ones upon the earth They cannot deny but they have an hungring and thirsting after the Lord Jesus not only to bee made partakers of his Righteousnesse but his Holinesse also and that nothing without this will content and satisfie them and yet notwithstanding all this they will most unreasonably conclude against themselves that they have no grace and for what reason why because they have not such a measure of grace as they apprehend to bee in others they have not such stirring and strong affections such a measure of grief for sin such a measure of love to and delight in the wayes of godlinesse as others have and hence they conclude they have nothing in themselves more than what may bee found in reprobates and that all is but in Hypocrisy Now could they but see it there is much of Self in this that because they have not so much as they would they will not take notice of so much as they have A little grace must bee owned though in the midst of many corruptions As with one eye we should look upon the evil that is in our selves to bee humbled so with the other we should look upon the good that is in our selves to bee thankful I am black but comely saith the Spouse Cant. 1.5 And I sleep but my heart waketh chap. 5.2 2. It is not to deny the power of it when it should bee exercised Power is most properly proper unto grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is alwayes necessarily in it and it can no more bee conceived without it than a body without quantity or fire without heat To say therefore that grace is not a powerful inabling thing is a very contradiction for it is all one as to say that grace is not grace as to say that fire is not hot is all one as to say that fire is not fire Therefore it is but an idle plea for any one that is godly to say hee can do nothing and that upon this account hee must not attempt the performance of any good duty till the Spirit move him Verily there is much of Self in this Non posse praetenditur non velle in causâ est Want of power is pretended but want of will is the cause why those that are godly do no more than they do I doubt not to affirm that ordinarily it is so Austin wondring at himself as hee tells us L. 8. Confess c 9. why the minde when it commands the body should presently bee obeyed but when it commands it self should bee refisted thus at length resolves the case Non ex toto vult non ergo ex to-to imperat it doth not fully will and therefore doth not fully command Nam in tantum imperat in quantum vult in tantum non fit quod imperat in quantum non vult for in so much it doth command in as much as it doth will and in so much that is not done that it doth command in as much as it doth not will Paul exhorts Timothy to stir up the gift of God which was in him 2 Tim. 1.6 and hee gives this reason vers 7 for God hath given us the Spirit of Power of Love and of a sound minde And the Prophet complaines Isa 64.7 There is no man that stirreth up himself to take hold of God Vulg. Nonest qui surgat there is none that riseth up and so Augustine in the fore-mentioned place speaking of the mind as partly willing and partly unwilling to that which is good Non totus assurgit saith hee it doth not fully rise up Therefore though Natural men who are dead in sin bee without strength and so cannot stir up themselves to a further doing and receiving of that which is spiritually good yet spiritual men who are quickened have a power and ought to stir up that power for the doing of that good which God requires and for the receiving of that good which hee hath promised 3. It is not to deny the use of it as an evidence for the clearing of the goodnesse of our spiritual estate Wee know saith the Apostle that wee have passed from death to life because wee love the Brethren 1 John 3.14 And by this wee know that wee love the Children of God when wee love God cap. 5.2 t Quicquid de aliquo universali dicitur universaliter id etiam d◠omnibus dicitur quesub isto uriversali continentur and by every other grace wee may know it as well as by this The least grace if true and sincere is sufficient to salvation and therefore the sense of the least grace is u Culverwell's White Stone sufficient to assurance Grace is the fruit of the Spirit Gal. 5.22 and the tree is known by its fruit Mat. 12.33 Some cry up an immediate revelation of the Spirit as the only evidence in opposition to the testimony of a good conscience arguing from inherent Grace but such do not consider that the testimony of Gods Spirit is alwayes accompanied with the testimony of our own spirit as Rom. 8.16 The Spirit it self beareth witnesse with our spirit that wee are the sons of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 w
you to it which hee surely would not have done if your former opinions had not been erroneous Hee answered All those many sins that in the former part of my life I committed then did not so much trouble me for I trusted that God would not lay them to my charge but now having sinned against the Holy Ghost God brings all my sins to remembrance and thus guilty of one guilty of all and therefore it is no matter whether my sins be great or small they are such as Christs Bloud nor Gods Mercy belongs to mee God will have mercy on whom hee will have mercy and whom he will he hardneth this is it that gnaws my heart he hath hardned me and I finde that hee daily more and more doth harden me and therefore I am out of hope I feele it and therefore cannot but despair I tell you there was never such a Monster as I am I knew that Justification is to be expected by Christ and I denied and abjured it to the end I might keep this fraile life from adversity and my Children from poverty and now behold how bitter this life is to me and God only knowes what shall become of this my Family but surely no good is likely to betide it but rather daily worse and worse and such a ruine at length as that one stone shall not be left on another But why should you said f A Doctor that came to comfort him Gribaldus conceit so deeply of your sin seeing you cannot but know that many have denied Christ and yet never fell into despair Well said he I can see no ground of comfort for such neither can I warrant them from Gods revenging hand in Wrath though it pleaseth God yet to suffer such to be in peace and besides there will a time of change come and then they shall be thorowly tried and if it were not so yet God is just in making mee an example to others I assure you it is no small matter to deny Christ and yet it is more ordinary than commonly men doe conceive of as often as a Christian doth dissemble the knowne truth as often as he approves of false worship by presenting himself at it so often as he doth not things worthy of his calling or such things as are unworthy of his calling so often he denies Christ thus did I and therefore am justly punished for it Some time after this came in two Bishops one of them being Paulus Vergerius desired him to pray with him the Lords Prayer Spira consented and went on with some enlargement upon several Petitions to whom when hee had done they said You know that none can call Christ Jesus the Lord but by the Holy Ghost I perceive replied he that I call on him to my eternal Damnation They told him he was in a spiritual desertion and therefore should not beleeve what Sathan suggested to him but those rather whom hee judged to bee in a good estate and more able to discerne of him than himself beleeve us said they we tell you that God will bee merciful to you O here is the knot said he I would I could beleeve but I cannot Then hee began to reckon up what fearful Dreames and Visions he was continually troubled withall that hee saw the Devils come flocking into his Chamber and about his Bed terrifying him with strange Noises that these were not Fancies but he saw them as really as the standers by and that besides these hee felt continually a racking torture of his mind and a continual butchery of his Conscience being the very proper pangs of the Damned wights in Hell Desperation it self continually tortures me and now I count my present estate worse than if my Soul separated from my body were with Judas and the rest of the Damned and therefore I now desire rather to bee there than thus to live in the body After this againe one told him that hee was not to beleeve himself but rather him that was in a good estate and I testifie to you said hee that God will bee merciful to you Nay answered he for because I am in this ill estate therefore can I beleeve nothing but what is contrary to my Salvation and comfort But you that are so confident of your good estate look that it be true for it is no such small matter to bee assured of sincerity A man had need be exceeding strongly grounded in the truth before hee can bee able to affirme such a matter as you now doe it is not the performance of a few outward duties but a mighty constant labour with all intention of heart and affection with full desire and endeavour continually to set forth Gods glory there must bee neither fear of Legats Inquisitors Prisons nor any Death whatsoever Many think themselves happy that are not it is not every one that saith Lord Lord that shall goe to Heaven One that came to see him told him that he had been with him at Venice some eight weekes before O cursed day said Spira O cursed day O that I had never gone thither would God I had then dyed Afterwards came in a Priest bringing with him a Book of Exorcismes to Conjure the Devil out of him whom when Spira saw shaking his head he said I am verily perswaded indeed that God hath left me to the power of the Devils but such they are as are not to be found in your Letany To Vergerius by many Arguments exhorting him to beleeve Belike said hee you think I delight in this estate if I could conceive but the least spark of hope of a better estate hereafter I would not refuse to endure the most heavie weight of the Wrath of that great God yea for twenty thousand years so that I might at length attaine to the end of that misery which I now know will bee eternal but I tell you my will is wounded Hee exhorted the company that were present in this manner Take heed to your selves it is no light or easie matter to be a Christian it is not Baptisme or reading of the Scriptures or boasting of faith in Christ though even these are good that can prove one to be an absolute Christian You know what I said before there must bee a conformity in Life a Christian must bee strong unconquerable not carrying an obscure profession but resolute in expressing the Image of Christ and holding out against all opposition to the last breath Many there are that snatch at the Promises in the Gospel as if they did undoubtedly belong to them and yet they remaine sluggish and carelesse and being flattered by the things of this present World they passe on their course in quietnesse and security as if they were the only happy men whom neverthelesse the Lord in his providence hath ordained to eternal Wrath as you may see in Saint Lukes rich man thus it was with me therefore take heed He disdainfully refusing some meat that was brought him by one of his