Some MEDITATIONS on the last JUDGEMENT.
KIngs, Princes, Judges, Preachers, merchants, swains,
Husbands, wives, widow's, young men, maids, orphans,
High, low, rich, poor, old, young, awake, attend:
Thron's set, trump sounds, 7. thunders heav'ns rend,
Slain lamb reviv'd, sits judge Juda's tribe's Lion
With Vengeance, Zeal and wrath to rescue Zion.
But to cut off all vain and false pretence,
Zion's here taken in a Gospel sence:
Not for that holy mount where temple stood,
That city guiltie of Christs precious blood,
Or that descent from Abraham's fleshly seed,
Or Proselites (to Moses Law agreed)
By circumcision Passover and Rites
By Gods appointment served by Levites:
All these (with all the rest) within the type
Belong not to John's weeping or Christs Pipe.
If taken singly (for tis not deny'd
All these by faith have oft been purifi'd)
Too low and narrow for that joyful sound
Where wedding garments, lamps with oyl, are found.
These are all too remote: theres neerer yet
That can with gospel-Zion nothing fit:
The purest forms o'th gospel in the letter
(Void of the Spirit will be found no better
But must be compted with that very sort
Where Gentiles trample down the outward court.
Where, for example, lukewarm Laodicea
Was poor and wretched in her vain Idea.
This Trumpet mak's all such pretenders falter,
And call for mountains, rocks or Judas halter,
Tho all in vain to save them from his wrath,
Who casts them all into the second death:
Where endless night begins, and no more day.
But Zion's night there ends, (who watch and pray.)
Now comes the change, where tables quite are turn'd.
They weep who laugh'd, and now they sing who mourn'd.
No hopes or fears from hence take place in either;
Those judg'd to weep: these to rejoyce together.
How curst and blest in their respective shares
Each state shall be, Eternity declares.
For tongues of men and Angels are too short,
While time shall last, to make a true report.
Me thinks, I hear most sorts of men alarm'd;
Some few consent, but greatest part are charm'd.
Profits and pleasures, present reputation
Make this unwelcom; It's quite out of fashion;
T'increases dumps, the way to make men poor,
Abus'd and scorn'd, with many mischiefs more:
(If all be true that's said) how ever yet
Is time enough; hereafter they may get
More leasure to attend when they are old,
And have dispos'd of what is bought and sold;
Their children marry'd; if their wealth increase,
They'l leave their trades and pastimes; live in peace,
When Bags and Barn's are full; they'l take no care:
And youthful pleasures, gray hairs off will wear.
They make accompt, they'l then be best at leasure,
When need not work, and quite unfit for pleasure.
To mind their souls without so much distraction
Of riper judgements; to take heed of faction,
That's incident to hot-spurs in Religion;
Who turn to sects, to this or that misprision:
And seldom carry even, without a fall,
Or turn Apostates (which is worst of all.)
They hear withall, t'is better never know
The way of truth, then after turn therefro;
Before they enter: None wil be so mad,
To think they'l turn from that they never had.
Indeed they often hear they must make hast
To turn betime, before all hope be past.
But many ages since, they understand,
It was then said, the time was just at hand:
And if so many ages intervene,
They hope their life time shall not change the scene.
Lo I come quickly, said our great High Priest,
Since when is 16 hundred years at lest.
Then if the time be short, none can deny,
T' must be compared with Eternity.
But what's 7. 10. altho t' was 20. year
Compar'd with so long past, t' wil short appear.
But they have cast it most to three or four,
In which (no doubt) their hindrance will be o're:
And then they'l put their hand to'th sacred plow
And by no means turn back; wil once allow,
That they may stand the faster in that station,
They think the wisest course, deliberation:
Thus please themselvs, build castles in the air,
Their purpose crost; and hope turn'd to dispair.
If all succeed, they'v 20. projects more,
That fancies feed; till bolted is the door.
Their day is past; they hardened in their sin,
They change their mind. Too late now to begin;
And since they have no hope of heaven hereafter,
They welter in their sin, like beasts for slaughter.
But others reckon; all is but a Fable,
There's nothing true in first or second table.
For gospel-truths they hold so far from sence:
It's folly to the Greek: to'th Jew offence:
The wisest of them both to carnal eyes
Keep on their course, to Christ turn enemies;
Learn to dispute, such figments to evade
Which curb their youth, and profit in their trade.
Rather believe there is no resurrection;
Such stratagems but meerly wits defection.
Philosophers, Spinosa, and Tom Hobb's,
Make nature God. They fear no future Jobbs.
Shall they subsist, when time shall be no more?
Believ't who list. To gormandize and whore
They speak against, for health and preservation,
Or do avoid for charge and reputation.
But soul destroying fear long after death
They turn off with a jear and stinking breath.
Lets fearless eat and drink, rise up to play:
There's after death no more to do or say.
In Policy they close with Machiavel,
To counterfeit religion pleases well:
But Practise is a burden from their schools
Exploded quite, as fit for none but fools;
Too womanish, and no whit masculine,
Unless to superstition men incline.
With Hyp'condraick passions overlaid,
Such Principles in earnest make men mad.
'Tis true, they have been of another mind,
And to the strictest sort were once inclin'd:
Drunk in at first by rigid Education,
Preachers or Parents strong insinuation.
But many learned works come out of late
Have well night put such scruples out of date.
For since they left the heeding of such notions,
They find much freedom from such harsh devotions:
Their consciences at ease, although at first
In striving with it, it pronounc'd them curst,
And bore them down, their murthred conscience would
Render them guilty of a Saviours bloud:
And more than that the course they did begin
Left no more hope for sacrifice for sin:
All this they can remember and rehearse,
Without regret, their hearts doth nothing pierce.
And now they find the Benefit of peace;
Before, could never get a moments ease.
Indeed at first they learned but in part,
To say there was no God; onely in heart.
But that's the part of fools they now confess:
And now grow'n wiser they assert no less
Than others think: and therefore by all right
They can be thought to be no hypocrite.
But yet meer Atheists they would not be call'd;
Have therefore Natures deities inroll'd,
And now made friends with Iupiter and Pan,
They hold no more on one that's God and man.
They'v conquerd conscience, Scripture, reason well!
They'v made a covenant with death and hell.
Regard no wonders, God and Christ have shown.
There is no God (or one as good as none).
An Pharaoh-like their own names do extoll:
Who is the Lord? no Lord shall them controll.
Well! since there's no removing their foundation;
Al means prove void; resolv'd to hold their station;
The case is plain, where lies the seat of war,
Who on Michaels side, who on dragons are.
But if there be a God, the Scriptures true,
Their voice they'l hear; and (when too late) shal rue
Their proud rebellion and unkind despite
To him that tendred so much grace and light.
To make it short: If there be no such Judge,
(To whose almighty pow'r, to stoop they grudge)
If all the Scripture be a cunning fable;
They to maintain their bold assertion able,
If Hobs, Spinosa, and their learned Crew
Philosophys'd have nothing but what's true,
The Wo's and Vials in the revelation,
With Trumpets, Seals be meer imagination:
If Jesus Christ search not their hearts and reins,
Nor will reward according to their pains,
And if all power be not in his hand,
Nor their loud boasting built upon the sand,
Then may they stand against his trumpets blast,
And have the praise of conquest at the last.
There's others summon'd of another size,
Who think it worth their pains to win the prize,
T'escape the curse; who do consent i'th main
To what is writ: for dammage and for gain.
But heres the cut: they sorely are perplext
About the sence and meaning of the text.
They scruple not, believers shall fare well,
And unbelievers tumbled down to hell.
They make no plea's of longer standing out,
Deny not scripture (with the foresaid rout)
But this is oft revolved in their mind,
There's many seek and yet shall never find;
(Not seeking right) and many have conciev'd
They'v been i'th right, and after prov'd deceiv'd.
The foolish virgins, wanting oyl had lamps.
The carnal Jew his saving hope quite damps
By resting on the Law: and many feed,
Themselvs with Husks, in being Abram's seed.
Beside, they hear that many are baptiz'd,
Receive the supper; In the Church compriz'd
According to the form; yet ne'er inherit
The inward grace and baptism of the spirit.
Four sorts of grounds Christs parable makes good:
Yet 3. came short: the latter onely stood,
Which brought forth fruit for measure and for kind,
For masters praise, according to his mind.
And how to know to which they do belong,
And get it helped, (if they yet be wrong)
Least through mistake, they build upon the sand,
And miss the rock whereon their faith should stand;
On these inquiries, who wil not confess
There lies the main, if not the onely stress?
And in this search are many Enemies,
Satan, the world, and flesh against them rise;
Make such an hurry in the Inward-man,
And such confusion, who withstand them can?
Themselvs they cannot help: and when they go
To Soul-Physicians, (who they judge should know,
To search the core so deep it may not fester,
In time and measure t' use their healing playster;
Moses, John Baptist, Christ, how, when, how far
To be improved; not to interfere,
Or justle one another out of place,
But all agree to entertain free grace.)
When such an help, they seek for and expect
He will be faithfull, wisely to direct.
Too oft they meet with one that doth not know,
Or cares not much, how conscience cases go.
It's rare to find one faithfull, and yet tender,
Who will not daub or flatter an offender;
And yet as carefull that he may not wound
(Together with the sore) that part that's sound.
But yet another grief amongst the rest
Which frequently fall's out among the best
(As men can judge) of greatest gifts and Zeal
Whose Judgements differ, how they ought to heal
Their counsels so far vary from each other,
Yet both impos'd upon their wounded brother,
Who stands in doubt whose word he shall believe,
Or whether both do equally deceive:
Their souls (if lost) the Lord wil sure require
Of such false shepheards, who do preach for hire,
And have misled them: But will that repair
Their dammages, who once condemned are?
For they know well that for iniquitie
(Though thus misled) the Soul that sins shall die.
When Pastors quarrel one against another,
Renounce on both sides mutual names of brother;
Pulpits 'gainst Pulpits, Tomes 'gainst volumes prest,
What think you? are not wandring sheep distrest?
That travel here and there in heat and cold,
Can neither sind a shepherd nor a fold:
That fain would quench their thirst and fain be fed,
Yet like to die for thirst and want of bread.
They meet with water neither clear nor sweet,
Their pastures trampled by the shepherds feet.
They dare not drink, their food cannot digest,
Can find no place for weary souls to rest.
Oh how they long for Gileads Balm, and where
To find that Doctor that inhabits there!
To such as these, he's neerer than they think
With bread for th'hungrie, for the thirstie drink.
Oh hearken Sirs; and you shall plainlie hear
His voyce you seek; he cal's you: do not fear:
Come hither, weary souls, come, come to me,
From all your bondage I wil set you free.
From Jericho towards Jerusalem
You were set out: I know you'v met with them
Have rob'd and wounded you, and you have bled
With festred sores; until you'r almost dead:
There was a Priest and Levite passed by
But never mov'd their heart, or turn'd their eye,
For pitie or assistance: For they mean
You were polluted; by their Law unclean.
Your leprosie was great: but yet they ought
More narrowly t'have search't: with leasure sought
What hopes there were, and used lawful means
To cure your souls and from pollution cleanse.
I therefore come (that good Samaritan)
To work that cure, they neither wil nor can;
I'le cleanse your souls and pour in oyl and wine,
Provide you lodging, (let the cost be mine)
Moreover who befriends you, I will see
Shall be rewarded; as if don to me.
And though your fears be many, scruples great,
Least for a friend you meet another cheat:
And least you should by your own fault miscarrie,
To run too fast; or too long after tarrie,
And by your manie frailties and your foes,
Your greatest treasure (Precious souls) should lose.
Take but my counsel; follow my direction,
I'le pass my word to keep you from defection:
Commit your Faith, your Hope, your All to me,
To keep it sound from damning errors free.
And though you may mistake once and again;
You have my word, you'r safe as to the main:
I'le fit for duty; give you suff'ring grace,
Pardon transgressions, will not hide my face,
Pour out my Spirit, undertake to teach:
You'l know my voice: when eer you hear me preach,
(Though through a creature) Help you to discern
What is my meaning in your chief concern.
You'l hear a voice behind you: here's the way,
When you are apt to'th right or left to stray.
Do not mistake, although I do intend
To keep my word exactly to the end.
Do not expect all in an hour's space
The height of glory; when you first get grace.
First you must suffer and with patience wait,
Slack not your duty, nor for love nor hate:
Yet take heed: trust not there; lay all your weight
Upon my self; my bloud; my word: and fight
As for your souls; (not giving any truce)
'Gainst all opposers that would grace abuse
On either hand: because it doth abound,
To sin the more. And that you be not found
To quaestion what I say (not when you are
In any strait) admit of no dispair.
Be sober always: not to high pretend;
Be confident and hope unto the end.
And when you'r wronged, do not fret or grudge;
Do no revenge. Remember I am Judge.
Your selvs deny and then take up your cross,
Then follow me through dangers, gain and loss:
And if you be in doubt (as well you may
Of your own strength) lay hold on mine, and stay
Your hopes thereon, before you find the sence
Of full enjoyment and experience.
Mark well what I have suff'red, said and don:
That will direct the race you have to run.
Commands, Example, Promises, and Threats
Which I have left you; (which my word repeats)
Keep conscience tender in what things you know,
By careful practise in departing fro
What I forbid, and do my known command.
And take my word, you'l further understand.
Begin and end with me, then ask and have,
Knock, I wil open, seek, and what you crave
According to my will, you'l surely find
(In my due time) according to your mind:
And far beyond all you can ask or think,
Hid Manna you shall eat, abundance drink
Of living water which in heart shal flow
And to a well of living warer grow.
To this I am ingag'd by Proclamation,
Made by my selfi'th greatest congregation,
I'th holyest place on earth,
Joh. 7.37.
Solemnest timeAnd greatest day o'th feast: yet more sublime
It was at close of that administration,
Not long before the ruin of that Nation.
And hast'ning thence unto my bitter passion,
T'was then I seal'd this spiritual donation
To all my followers then, included you
And all that shall believe: what think you now?
Such circumstances are not Herbingers
To which uncertain empty things refers?
According to that fiction: Mountains throws
With grief and torment bring but forth a mouse;
Which is an Emblem of a Vaunting fool
That's naught but words: Great cry and little wool.
I have not fob'd you off with air or smoke,
I've di'd and liv'd my word, as well as spoke;
And what I said I took upon my death,
And stood to back it while I'de life or breath:
And which is farther, I am ful acquit
From death and grave and curse, and all: and get
A ful release; that all's discharg'd and paid;
And nothing false, I ever did or said:
My resurrection gives you perfect scope
To intertain true faith and lively hope.
Demur no longer, me forthwith receive,
And be not faithless, doubtfull; but believe.
What can be larger proof, if this be scant?
Speak out if yet you scruple any want.
Me thinks I hear these half revived souls
Reply; what wants? Lord! that in mind still rowls
Ah miserable Creature! wo is me!
If thou dost not; who els can set me free?
I want, and have too much, to take away,
As well as give. (as thou seest need) I pray:
I have an evil nature; corrupt heart;
Body of death, with members in each part:
All's as a Chaos, darkness is spread over
This deep Abiss: I can it not discover:
I want the sunshine of thy gospel light:
Upon my heart the motions of thy Spirit,
And acts of grace put forth! The very habit
I'm apt to doubt, is wanting or invalid.
I find nor will, nor Judgement, nor affection
To make a proof of, (but) sincere perfection,
For legal righteousness I cannot reach:
Nor can expect it shall be wrought in each,
(Or any) saint. Then how much less in me,
(For imperfection the epitome.)
Of Evangelicall thou th'Author art,
And fountain, whence it comes: Thou must impart,
To whom 'tis given: Imparted it must be
Inherently to all co-heirs with thee.
But legal righteousness is never shed,
Except by imputation from the head,
To any mortal man, since Adams fall:
(From the first covenant) nor ever shall.
But gospel grace is Evangelical:
And must be planted more or less in all,
(That are redeem'd) by faith, and self denyall;
With fruits according (which must be the trial):
The spirit witnessing with conscience
The work of grace, and pardon of offence.
The wants, or weakness, darkness in all these
Perplex our souls and rob us of our ease.
But Lord! Thou callest each distressed Soul
Upon thy self our burdens all to Roll.
We venture (though with trembling heart and hand)
To take thy way; and to thy counsel stand,
Hope onely in thy mercy and thy grace:
Oh do not turn away thy pleasing face!
Our souls, our faith, our all we do commit
Into thy hand, to work and perfect it.
Thus have we but in general toucht i'th gross
How bold and daring, how pervers and cross
Some have and do stand out; and what they plead,
What fear's and doubts poor trembling souls have made;
And yet got o're these rubs, and hope to stand
By all sufficient grace, on his right hand
That comes to judge the living and the dead;
Who will divide the goats; and throughly shed
The sheep that know his voyce, and have been fed
With heavenly Manna, and have overcome
All enemies (struck speechless and quite dumb).
How they will stand that dare persist in sin,
Or by their legal works think heaven to win;
How they wil fare, that quite renounce them both,
And trust to Christ alone, the very troth:
(Without debate, or scruple or contest)
When Judgement's past, shall better be confest.
But yet the Scripture plainly hath foretold
The issue of them both in new and old
Viz. Testaments: Wherein they both agree,
Who shall be blessed; who condemned be.
Moses and Christ agree with one consent,
One Verdict's past by either Testament:
A Catalogue of both would be too large,
And would our memory but overcharge:
Some few of both I briefly wil recite,
That conscience may thereby it self indite,
And judge it self in time, and so escape
That final sentence of eternal rape:
And find its welcom to the fathers joy,
In perfect peace where nothing shall annoy.
Had Adam stood in his integrity,
We may conclude, hee'd been from judgement free:
Or if accus'd in that pure constitution,
His sentence must have been full absolution:
For God is righteous, neither will nor can
Condemn an innocent and righteous man.
But he and we have sin'd: hear Moses say,
Gen. 6.11. Gal. 3.22. Rom. 3.9. cap. 6.23. Gen. 3.19. Heb. 9.27, 28.
Al flesh on earth corrupted have their way.
And Paul (as if hee'd of his counsel been)
Concludes (by Scripture) al flesh under sin.
God makes sins wages death: Who saith, from dust
Thou cam'st: to dust again return thou must.
It is for all appointed once to die,
Author to th' Hebrews saith (and tell's you why!)
Death reign'd from Adam unto Moses time
O're all that had not sin'd like Adam's crime,
And thence till now, all flesh for sin have di'd:
(Enoch, Elias onely set aside:)
Whose death we prove not,
1 Cor. 15: 52.
yet Paul doth implyThey were both chang'd i'th twinckling of an eye
Though Jesus Christ ne'er sin'd, yet for sin di'd,
Was under Pontius Pilate crucify'd,
Whose heel the Serpent bruis'd: but Christ his head
By suff'ring broke; and rescued the dead.
As all in Adam die; By Christ all rise;
To stand in Judgement at the great assize.
By which it's clear, Christ came not to exempt
From death man's of spring, for the law's contempt.
But tho we cannot plead (by Christ) exemption;
1 Cor. 1.30.1 Cor. 15: 22.2. Tim. 1: 10.
Yet he is made of God to us redemption.
Christ's death and resurrection do comprise
The onely vertue whereby all shal rise.
By gospel light the scripture doth descry
Eternal life and immortality.
According to which gospel he'l repay
Both Jews and Gentils,
Rom. 2.16. Job. 5.29.1 Tim. 2.4. cap. 4.10.
at the Judgement day.They that do well, he'l raise up to salvation:
They that do ill, shall rise to condemnation.
For Christ's a Saviour to all men, but chief
To those, that (through his gospel) shall believe.
To say that Christ redeemed both alike,
Against the former text doth plainly strike.
And those who own no Saviour to all,
'Gainst the same scripture do as foully fall:
Of great concern it is then to be clear,
How far Christ saves, redeem's, how, who, and where,
Which, if well known and faithfully apply'd,
Will give great light how all men shall be try'd,
At that great day (from which there's no repeal.)
To try our selvs beforehand for our weal.
Oh righteous Judge, who searchest hearts and reins,
Give thy assistance to my feeble pains:
Deliver me from rocks on either side,
(I fear to sail too narrow or to wide)
In this vast Ocean, of thy death and merit,
Which none can sound, without thy word and spirit,
To keep good conscience, from ship-wrack of faith,
Which (next thy glory)'s all a mortal hath,
To be reguarded in this vail of tears,
Amidst our combates, storms, and many fears.
Nor can a creature (much less such as I)
Seeing so darkly, every way-mark spy
To steer aright: but oftentimes mistake,
(Though grace prevent both ship-wrack & the lake)
Where Hell and Death is quite cast underneath,
Which is the portion of the second death.
From damning errors Lord deliver me,
Yea from mistakes: (if so thy pleasure be)
Or if I swerve, recover me again:
Let not my frailties others hurt or stain!
Let every soul that look's on what I write,
Me over-look: and stand as in thy sight:
And neither take my word, nor yet reject;
But as thy word shall plainly them direct!
If any light shall in my writing shine,
Help them and me to reckon't, wholly thine,
And give thee praise, and thereof make right use;
In heart and life, avoiding all abuse:
By wresting or mistaking text or sence,
To humour faction, under fair pretence!
But where I fail, oh give them eyes to see!
(And me convince) to neither them nor me
Leave any stumbling-blok that may withdraw
Our hearts from truth, in love or holy aw.
And where we differ in our apprehension,
Direct how far we may by condescention
Agree like brethren, mutually forbear
Each others weakness, till the truth be clear
To one and other: till thou shalt impart
To all thy children one pure mind and heart.
That Jacobs travellers no longer may
By heart-repinings fall out by the way;
Each other help, and succour tenderly,
Themselvs in holy faith may edifie:
The point is weighty, and the moment great;
The dangers many: therefore I intreat,
The two great errors here may be prevented,
That often happen, where saints have dissented
In this main point, some leaning to mans power,
Free-will and works, which they may use each hour,
Where turning point, (if saving) is ascrib'd
To chance or nature in the Justifi'd.
Others (this rock to scape) do terrifie
Poor sinners by a fatal destiny,
And oft assert, all God hath said and sworn,
(That he would not have sinners die, but turn,
That he hath don enough, and mercy shown,
That if men perish now, the faults their own,)
That these are all spoke to our apprehension,
(Improperly) but not in full intention.
But say expresly, God appoint's to wrath,
And to the sin which that condition hath:
While to free-grace the garland they would win,
They seem to make God, Author of man's sin.
And whether human reason ever can
These reconcile to any mortal man,
And leave no deep unsounded far beyond,
What men or angels yet can understand:
To me's a quaestion: I conclude from hence,
That gospel truth's are high, large and immense;
True consequence from scriptur's always good,
But frequently, by men misunderstood.
The more we do on consequences pile,
Without full scripture-warrant, we beguil
Our selvs, and them that do upon us lean:
Although perhaps far other wise we mean.
Al this praemis'd (and minded) I assay
My former purpose mention'd to display,
Common salvation, and more special grace.
To touch a little in their proper place.
That so we may the better understand
The nature of that Judgement under hand;
To which the whole discourse is chiefly bent,
And all along appears my main intent.
Common salvation then, is that which all
Do more or less partake of, have, or shall:
Of which the first, I name, is resurrection:
Which hath been prov'd to be without exception.
That all shall rise all Christians do believe:
And for an article of faith recieve.
At lest so many of them as indeed
Consent to what is call'd th' Apostles creed.
If any doubt that purchase wrought by Christ,
Let them re-mind that place before rehearst.
1 Cor. 15.22.
Though many perish in the second death,
Yet that is gospel sin and gospel wrath:
Neglecting means,
Heb. 10: 26.
receiving grace in vain,Till no more sacrifice for sin remain.
But where no actual sin hath been committed,
Or mean's of grace has wilfully been slighted;
The scripture seem's no Judgement to denounce,
As gospel Vengeance, for such like offence.
And yet death reign's upon the first accompt:
But as to second death not Tantamount:
Nor in that case so much as once imputed,
Rom. 5: 13.
By vertue of the off'ring constituted:
And therefore such as die in infancy,
I hope, do in the ransom-bosom lie:
Though, I confess, there's many do dissent,
Disputing how Infants believe, repent.
And many godly-learned cannot brook
Such large donation as this seem's to look.
I'le not contend, but yet I judge it best
To say right out what's in my conscience prest:
If this be so, poor Infants will not grudge
At last, what many godly of them judge.
The fathers eat sour grapes: the Jews alledge
Their childrens teeth thereby are set on edge:
But they'r reprov'd, who do that proverb chuse,
For God protest's, that practise hee'l not use.
That Parents sins on childrens score should lie:
God say's, that soul alone that sins shall die.
And let men speak but after scripture rare,
Where stands one word for Infants-reprobate?
Which I confess (tho know t'is counted schism)
Is much alike to infants strain'd baptism.
Some will alledge, God love to Jacob had,
To Esau hate, ere they did good or bad:
But some that scan it, find it not i'th text:
(If Syntax, grammer, points be not perplext;
Coherence, antecedent, consequence
Unstraind, with other texts to clear the sence)
Jobb in and out; hail over head and shoulders,
'Ore hill and dale to find some weak upholders,
To stragle far; a word quite out of sence
(Or case in hand) to bring for faiths defence,
Shall not convince, or ever give true rest,
But leav't ith dark, as many have confest.
I speak but as the case appears to me:
For many goldy men dissenters be.
Indeed what should befall i'th outward man,
The elder serve the younger, this we can
Discover in the Prophesie to th' mother,
Gen. 25.23.
Before the birth of either one or other.
But there is not a word of love and hate,
Till many ages in an after date,
Not to their persons, but posterity,
Malach. chap. 1.2, 3.
As plainly may appear by Malachy.
And yet all that expressed in the letter
Is meerly outward; neither worse nor better:
And reaches not the everlasting state;
Which is in truth the final love and hate,
Not to be measur'd by things under sun,
Eccl. 8. [...]14. cap. 9.1.
If we regard some texts of Solomon.
And yet all this in type is for direction,
How God proceeds in hardening and election:
And show's that Flesh, Law, Types, the elder are,
Grace, Gospel, substance, younger do appear.
And yet the first is servant to the last,
And takes advantage of all what is past.
Hagar's Ismael with Sara's Isaac strove,
Jerusalem below with that above,
Sinai with Zion, letter with the spirit:
An Allegor' as th' 'Postle doth refer it
He may be blest that's typed out by th' law,
Gal. 4.24.
As Moses was, which in (the type) ne'er saw
That outward land of Canaan: None dare say't,
That Moses therefore was a reprobate.
Nor was Jerusalem, that's in the letter,
To their eternall state a jot the better:
Unless they mix't their rites with love and faith,
Esa. 66.3.
It was provoking, as the scripture saith.
Though yet in outward signs of grace and love,
It was the type of Canaan above.
It's plain that Moses had a gospel spirit,
He might not (tho) that outward land inherit.
And many, that were Abra'ms fleshly seed,
Cut off: and gentils planted in their stead.
1 Tim. 1.8. Rom. 9.32.
The Law was good, if used lawfully,
But proves a snare, when thereon we rely.
This resurrection then is not the least
Common salvation, which by Christ is preach't.
And how all infants thereby shall be try'd
We leav it to their judge (who for them di'd)
To hold them off, he plainly hath forbod;
Mark. 10.14.
To such belongs the kingdom of our God:
Tho Infants void of reason cannot take
Such consolation hence, as men may make;
Yet shall the fruit be theirs; and they shall prise
Their Saviours gift hereafter when they rise.
And what their happy souls shall do before,
We can no way express; but must adore
That sov'raign grace that took such tender care,
That these poor lambs in him might have a share.
And unto parents, who oft lose their young
In tender years; that they may hope among
The ransomed to find them by his grace,
And meet them there, if faith take any place
In parents hearts: both for themselvs and seed,
To own that grace by which they both are freed.
What e'er become of children; unbelievers
Will to themselvs, and seed be found deceivers,
That ne'er regard which way their children go,
To heaven or hell: what in them lies, they throw
Their children souls, together with their own,
Into that lake, where mercie's never shown.
And tho Christ save the child, he will reject
The careless father, for his gross neglect:
And justly may with terror such surprize,
Least childs destruction shall in Judgement rise
Against himself: and both cast down to hell,
(For ought he knows) where both shall ever dwell.
And tho the parent afterward convert;
His childs destruction may arrest his heart;
(For fear it's lost) such anguish he may have;
The grief whereof, may bring him to his grave.
Oh Parents therefore, do not here presume
To be ungodly; or to take more room
t' Abuse that grace, that Jesus Christ may show
To your poor of spring: for you cannot know,
So long as you cast grace behind your back,
Whether you children shall of grace partake.
Beside I must confess; Some godly fear,
Dead infants are not likely to appear
Amongst redeem'd; if neither parent be
A living stone, in more or less degree.
And many tender hearts dare not baptize
Such grace-less Parents-Infants:
Act. 2.39.
In no wise:Because they judge a Parents covenant
Such grace-less Parents of spring mainly want.
Now whether they, or I mistaken be,
(Or both in part) here in we must agree,
That who partake of the first resurrection,
Shall stand in Judgement, sure of their Election.
But unbelievers, tho they shall arise,
That second (living) death will them surprise.
Another fruit this common grace doth bring,
Is a reprieve from death, which is a thing
Which doth infold so many belssings more,
That can by mortalls never be told o're:
And if improved well before we die,
Makes void the sting of death eternally;
Makes that a blessing, which was first a curse
(But if neglected, makes it ten times worse.)
Restoring part o'th image which was lost
By Adams fall: but now anew indorst
In second Cov'nant, by that mighty hand
Which bear's the pillars where the world doth stand.
Ps. 75: 3.
Ther's not a parcel in the whole creation,
(As now it stands) but is from that donation.
And all the comforts that it doth bestow
On Adam's children, from that fountain flow.
And (which is more:) all these are meerly lent
(By ordinance) to draw men to repent.
Rom. 2: 4
Where Jesus Christ with much long suff'ring wait's
(With sad affronts) at sinners hearts and gates,
For entertainment, as he did for them
For whom he wept over Jerusalem;
And ceaseth not while day of grace doth last;
But cries and calls: Oh do but come and tast!
His word, his servants, creatures, Angels, Spirit,
Are all imploy'd; That man might life inherit.
I question not, where means are much vouchsaf't
(For any time) in life and power: Who gave't,
Doth usually his blessing send withall,
To testifie, there he had sheep to call:
Where Past'ral guifts are plentifully shed;
It argues, he hath lambs there to be fed.
Where both together God doth much dispense,
There's greater hope of fruit in either sence.
On t'other side: where many are converted,
Saints walk in love; the truth held unperverted;
It doth proceed from gifts o'th Holy Ghost,
Shed on the Church, as't was at Pentecost.
Act. 2: 1.
Yet somtimes, where the greatest outward means
Of word and institution intervene's
To single person or a congregation;
(Preachers endow'd with grace for information)
The means are fruitless; That people, or that man
Fare wors by all, than when they first began:
Gospel becoms to them a stumbling stone;
Folly to some, receiv'd by few or none:
Gods Judgement here inflicted with a curse,
Where means abus'd, men grow from bad to worse.
Isaiahs message; Christs to Capernaum;
Stephens words at's death, to children of Abraham;
Act. 7: 22
With other proofs out of the holy writ,
Show, grace neglected leav's men reprobate.
Cain, Bala'm, Judas, An'nias, and Saphira,
Make all this good;
Rev. 2.24. Act. 14.17.
with Some of Thyatira.But where the means are less, always there's some
Which God doth bless, to such as to him come
In singleness of heart, according as they'r drawn,
T'own their desert; the evil fruit and spawn,
Which conscience shows,
Rom. 2.15.
(a light that God hath set)In every man; a witness to beget,
Not onely of his power, but his grace,
Which entred in where promise first took place:
Which was revealed after Adam sin'd,
And had the curse deserv'd, before we find
'The sentence of the curses execution,
And interpos'd before it's full effusion:
Abating much the rigor of its force,
And speedy current of its furious course.
As Jacob at his birth Esau supplanted:
And after got the blessing, (Esau daunted)
Which was a type, this elder brother (Law)
Should serve the younger (gospel,) and give way,
That grace might reign, before, and then, and after
(The Law came in) more strongly; but yet softer:
Taking the scepter out of Moses hand,
To be subservient to Christs command.
Law cannot work, before it be set on
By grace, i'th'heart and sould of every one.
Becaus Christs spirits doth convince of sin,
And shew the force of Law: thereby begins
To take the rubs out of poor sinners way,
And make him weary on the Law to stay.
Altho the Law a school-master is call'd,
To bring to Christ: yet it has always faild,
When that's supreme; and creatures look not higher,
Provokes to sin, and breaths out nought but fire;
Leads us from Christ, to lean upon our selvs,
On our own works, and many other shelvs;
Drives us from grace, by greater separation:
And, last of all, sinks into desperation.
But when the gospel manageth the Law,
The spirit of bondage keepeth souls in aw:
As it is usherd, in the hand of Christ,
The soul is waiting, how to be releast
From that hard bondage, how to be set free,
By th'other Law of perfect libertie.
The father draw's, by shewing us the Law;
The Penaltie; and our departing fro:
And utter weakness how to help our selvs,
Or get relief from any creature els.
What ever outward means he takes in hand
Applies'tto conscience; by the Laws command.
When conscience spurn's; and will abide no test;
Throws't out o'th'heart; how ever it is prest:
Keep's on in sin, and runneth into more;
Till wrath's incenst and striving given o're:
Tho these had drawings, yet would not be drawn,
Fathers corrections, teachings from them thrown,
Debar themselvs from hearing what Christ say's:
And for their perfect cure thus leave no place.
If you will know my word (saith Christ) obey
My fathers will: then you'st know what I say.
If you cast off Gods rod, you'r none of his;
If none of Gods, you will his word despise.
You have not learned of him: are not given
Over to me: Then neither his, nor mine.
This seem's the substance of that whole discourse,
Joh. 8.47, &c.
Which Christ to th'Jews so sharply doth inforce.
By all that's said, it seemeth plain to me,
God doth not wreak his vengeance, till he see
His creatures spurn, and tramble on his grace;
Abuse his mercy; and fly in his face.
If this be so; then all his creatures must
Confess he's mercifull, as well as just:
Yea Justice then is in the highest throne,
When tender mercies have before been shown.
And if his mercy over all his works
Be spread and circumscrib'd: there nothing lurk's,
(That I can find) in Scripture, or in reason,
Why against Christ it should be counted treason,
(But rather homage) to own the extent,
And vertue of that precious bloud he spent
For every Mothers child,
Heb. 2: 9.
without exception,Wherein at lest there is a large Protection,
Reprieve, direction, caution for each soul,
To leave it speechless, if it these controll.
And I appeal to all experience,
What can so stop the mouth with full silence,
As mercy shown and tenderest compassion,
With timely warning to a man or Nation?
When all's neglected, and mens conscience know
Beforehand, whither such a cours will grow.
But what need I appeal? th'expostulation
Of God himself, appealing to the Nation
Of judah, and her Sister Israel,
Against them both i'th Vine-yard Parable,
Is so convincing to the truth in hand,
Isa. 5. Ezech 18.25, &c.
I think it needless longer on't to stand.
By what is said before we plainly find,
God gives a double mercy to mankind:
One positive, and one conditional,
And each of these in divers branches fall.
The first contain such mercies absolute,
Of which all sorts do here enjoy the fruit;
Life, meat, drink, clothes, the Sun-shine and the rain,
Health, strength, wit, parts: which serious and vain,
The best and worst promiscuously enjoy,
Freed or exempt from mischiefs that annoy.
To all men some of these; To some men all
Giv's when he pleas'th, and changes therewithall:
Affiction, grief, pain, trouble and correction,
Are oft times sent by grace to heal defection.
Precepts, examples, threats, with admonition,
To teach obedience; (when sin'd) contrition.
Adam thou shalt (that day thou eatest) die,
Said God (relating to th' for bidden tree)
The heat, the fury, vengeance in Law's case
Repriev's not four and twenty hours space.
Adam and Eve, (yet) by whose joynt transgression
The curse first entred, (with their best succession)
Abel at first, Seth, with Methuselah,
Henoch, Preacher of right' ousness Noah
(Abel except) long liv'd, before the flood,
By all confest; repriev'd were by Christs bloud.
Because each single (or most of them) hath
Obtained good report (we read) by faith.
Heb. 11,
But what repriev'd so long a cursed Cain,
Not onely e're he had his brother slain?
But afterward so many cities built,
Wherein, who knows how many years he dwelt?
Together with the Gyants, men of fame,
Who, for renown, had got themselvs a name:
For wicked lives had so far overtrod,
They had defil'd the very sons of God:
God there fore will destroy all that hath breath;
Repents that he created man on earth.
Yet for all this, one hundred twenty years,
While Noah preacheth, his long suff'ring bears.
If four and twenty hours may not run,
E're man his fatal final threed has spun;
Whence comes these 16. hundred years reprieve?
E're the first flood? nor Adam, nor from Eve.
If strictest justice could not that admit,
T'is sure the oracle from mercy-seat.
Not for a hand-full-remnant of the best,
But Tag and Rag the Dregs of all the rest.
This grant read off from 'twixt the cherubs wings,
Like branch new pluckt, our dove returning brings,
Declares a treaty upon other terms,
Than pure wrath, which all these gifts confirms,
That God is reconciling to himself
The world through Christ,
2 Cor. 5: 19.
(according to the twelveApostles doctrin) not imputing sin;
(While treaty lasts;) If now they will begin
To stop, to turn, to hearken, and obey
Our Saviors voice: and hearts not turn away.
These gifts are absolute; we ask't them not.
To live and move, have means, is nought but what
Our Lord hath purchas'd, promist, and will give
Promiscuously, that men may hear and live.
These two last words, (that men may hear and live)
Shew soul's immortal (a gospel contrive.)
On these two words two weighty points depend,
Duty as means: Salvation as the end.
Yea with these two, two more are clear imply'd;
Neglect the means; salvation's quite deny'd.
Which also doth this generall intend
Means, as they'r us'd, will have their proper end.
That means and end, whether to heaven or hell,
Hearers should know, and Preachers prompt to tell.
Scriptures hold out to all men, (last of all)
This end is tendered conditionall.
Which was the second point I first propos'd,
That in this common grace lies plain inclos'd.
But here's a field so large: oh who can enter?
T'extend a line from this establish't center?
Where shall it go, to reach circumference?
Transcribe the scripture and explain the sence
Yea! that's soon said: but when shall it be don?
Or who shall do't? and if that prize was won,
To what a volumn must it needs amount?
And who shall read it? (much less give account,
Remember, understand, and practise well,
And teach it others) mortals must excell.
What then? Becaus we cannot reach the heavens,
Cast we of all at sixes and at sevens?
A willing mind's accepted,
1 Cor. 8.12.
(scripture saith)According to the talent each man hath,
(If faith fully improv'd,) for if we hide
Our talent in the ground; it will be spy'd
By him that searcheth hearts and tryeth reins:
Who pitie's weakness, treachery disdains.
For Ananias, and his wife Saphira,
I do believe, find wors than Francis Spira,
(Whose sin was very great, his torment sore:
Yet divers hope he landed on right shore.)
They said (but ly'd against the holy Spirit)
That all the price laid on th' Apostles feet.
Far less (sincerely don, and spoken right,)
Will have acceptance, like the widow's mite:
Which was her all: And all Christ stands upon:
(Without abatement he'l have all or none.
In resignation. all that's hid is stealth,
Though (for the bulk) you offer Croesus wealth.
Yet all will serve, and taken in good part,
(Though ne'er so little) if we give our heart.
The greatest countries, and whole univers
Who ever saw together? can rehears
In all their measures, to a just degree?
Yet often drawn it to epitome;
By globes and maps: both large and smaller size,
(Though with defects) some notions do comprise,
For demonstration, som what like proportion:
As smallest drop compared unto th' Ocean.
We know the heavens vast circumference
(Compar'd with th'earthly globe) is so immens,
That as a point (or rather less) by tryal,
The earth is counted (prov'd by each sun-dyal)
Which every knowing Artist doth confess,
Is built upon the same Hypothesis.
And yet this earth compar'd with things much less,
(As globes and maps) extend's to vast excess.
The lest of which, us'd in its proper place,
Doth represent, (as't were) to open face,
As much as our short fancies can contain.
Unpossible, by lanching into th'main
And boundless orbs of depths, heighth, latitude,
Which those vast bodies round about include;
Those unto these, (although but typical)
Yet give great light, when prov'd concentrical.
One foot o'th compass in the common center
Rules every Parallel's circumferenter.
Though various orbs over each other swell,
The common center keeps them Parallel.
Each ection of the lest holds some proportion
To like degrees, i'th widest scales distortion.
In some such sort we mortal creatures can
Contemplate heaven, by such a narrow span.
And reach eternity, that's so sublime,
That cannot comprehended be in time.
Yet if the center and the standing point
Be fixt i'th heart; And Christ with heart conjoynt,
We may be helped to expatiate;
And soar aloft, above meer human rare,
See things invisible; and get a tast
Of What's to come; when transient things are past.
Which glimps and earnest is of such a kind
T'inflame the appetite; ingage the mind;
To further pursuit of that blessed chase,
On sent whereof we may his foot steps trace
That's our forerunner, guid and our commander,
Example, comforter, constant by-stander.
And if we close with, heartily imbrace,
This blessed tender and proposed grace,
Ransom receive, upon Christs own condition,
Without demur or further intermission:
The knot is ty'd, that never shall be broke;
Which for his part he never will revoke;
But write his Law so firmly in our heart,
That from himself we never shall depart:
And what before was but conditionall,
Becoms now absolute, shall never fall.
But that's a further measure, None receive
Till they the Gospel heartily believe.
We yet upon the former do but enter,
And to do that I durst by no means venture.
Considering what a mite, a drop, a tast
(Compar'd with treasure, Ocean, and the feast,
That's typed out by such small point, and line
As I can reach, at most:) Yet more than mine
Must be vouchsafed by an higher hand,
If mite, or drop, or tast we understand:
I know this Prologue, and Apologie
Is far too large for that Epitome,
And small diminutive that I can bring:
But this I'm sure; the substance, and the thing
That I would point at; (If I was more able)
It is so vast, so glorious, rich and stable,
That all the pens and tongues that make report
Thereof in highest strains come far too short,
And doe but lisp, and use improper notions:
When all is don, there are no true proportions.
A drop hath some proportion to the Ocean;
A minute to ten thousand years duration;
A landskip to the largest continent;
The smallest Ball to'th outspread firmament.
The Ocean is but multiplyed drops;
Ten thousand years small minutes underprops;
The continent into small atoms fall;
The firmament's but an extended ball.
The soul of man's far larger than all these;
A thought can step beyond them, when it please,
This is no fiction or a fain'd Romance:
'Tis proved dayly by experience.
Appeal to any man of contemplation,
Hee'l give to each apparent demonstration.
But all may be comprised in these two,
What WHEN and WHERE at utmost reach can do.
WHEN hath it's time, but WHERE must have it's place:
NEVER and NOWHERE answers neither case.
Think back to times beginning at creation:
Fancy can greaten ten times that duration,
And ten to that; that don, a thousand more:
And who can tell, when fancy will give o're?
She is a daring, thin, aspiring elf,
Can put no bounds or limits to her self.
Suppose I walk upon some Rivers banks,
For many miles find footing for my shanks,
And ground to tread upon: may I not say
(Without mistake) l've surely found a way?
A lark that fly's i'th'air, that soars and sings,
Must there have somthing to support her wings.
Though out of sight, she's heaved very high,
There's no great fear her wigns will touch the sky.
Now who gives fancy pow'r for such dilation,
If really there be not aduration?
Duration then we cannot chuse but know,
Becaus our fancy still find's room to go.
It must be endless: that's as clear a case,
For fancy finds no period in her chase.
But do you wonder? ask you reason why?
Time's no proportion for Eternity.
But WHERE and WHITHER is an other branch,
An harbor salfe and large, till fancy lanch
From any where, and every where, yet on
Fancy will glide: where shall she come anon?
Who's pilot on those immaterial waves,
Where giddily and daringly she raves?
A body must a body have: though light,
To be convey'd in its respective fright,
Where it is carried, as the Element
Through which its drawn, as nature can consent.
On earth a body fixt to earth is drawn,
Or moves by vital motion of its own,
As in a coach or walking on its foot,
Still weight's apply'd to earth, or will not do't:
On water fish, some fowls, and ships can swim,
And carry men, lead, iron, steel and tin,
Which of themselvs as soon as touch the brink,
Or surface of the water, straight would sink.
A feath'red wing upholds a bird i'th air:
But still some body all these bodys bear.
But thoughts and fancy rides o're hedge and ditch,
Sea, shore, or air; cares not, regards not which.
To Zenith, Nadir; any of the Rhombs
At first conceit; she rides, flies, climbs or comes,
Or rather shoots her self: who can tell how?
Tho I appeal to all men! Is't not true?
And it she get through these, she can go farther,
Where bodys cannot come, (if angels guard her)
By mediate assistance: or if God
Immediatly that motion doth afford.
I'le not contend, but satsfy'd di'th'last.
Where is she then? when elements has past,
Amongst them all, beyond them, toucht by none,
Not by that body properly her own,
Though issuing thence in all her emanations,
And toucheth it in all her respirations.
Tho angels may to actions contribute,
Created power is Gods substitute.
I onely put in this for this intent,
Too high a thought of angels to prevent:
For though an angel oft the soul assists,
It's God alone by whom the soul subsists;
And gives it power large expatiated,
In and beyond all time and place created.
Created spirits have a mutual rate,
But less or greater, not commensurate.
An angel far excells an human soul,
(Tho both are spirits) counsel or controll
What's their inferior: as wise men may
Teach or reprove men, not so wise as they;
And as the weak with wise men have congress,
So souls with angels somtimes have convers.
Abram, Lot, Daniel, Peter, also Mary
Shew this from scripture doth in nothing vary.
But yet the angels somwhat condescend,
When they appear to man as foe or friend.
Balams example (with what's said before)
Makes this assertion good (I say no more)
I speak it for this end: we may not pray
To angels, and them worship: becaus they
Are but administring spirits, who are sent
By him who's Angel of the covenant:
And when they condescend it's by commission
From his command, who holds them in tuition:
Beside, an Angel in the Revelation
Reproved John for thoughts of adoration.
Rev. 19: 10.
If God himself alone must be ador'd,
Then souls beyond all creatures must be soar'd.
As beyond time Fancy found large duration,
Though never reach't the end: so in relation
To all the confines of created place,
Beyond them all she has found out a space,
Where she can anchor, sail, but nere get o're,
Becaus on t'other side there is no shore.
Immensity hath every where it's center,
Without diameter, circumferentor.
Or, which amounteth to the same accompt,
They both are infinit, past finding out.
Ten thousand sea's, and so many creations
Put all together with their augmentations
Upon each other, pil'd to th'utmost height,
Makes no proportion to what's infinite.
Who in duration can eternity,
And in expansion reach insinity?
(Which to all creatures plainly is forbod)
Oh! he's eternall! he's immens! he's God,
Who doth contain each moment and each point
Which have their being in himself conjoynt.
In him therefore we live, move, have our being,
With all our faculties of hearing, seeing, &c.
How should we stoop by faith and reverence,
To him that's so eternall, so immens?
Who giveth freely what we have and are
For our Probation: Offers more by far,
Upon condition, wee'l rely on's words,
And use the means he graciously affords.
The means and the conditions he doth please
To lay before us all, are such as these:
Together with the mercies he will give:
That we may serve him cheerfully and live.
We cannot Way how God with Infants deals
As to conditions; or the use of means.
The like of Idiots, who show no reason
In riper years, or any other season.
How e'er God deals with such, he shows his grace
Before severity and wrath take place,
As to their souls and everlasting state:
(For outward usage proves nor love nor hate)
But as he talents gives to young or old,
He first or last takes care they shall be told,
Or inwardly admonisht of his will;
With light to know both what is good and ill,
In one or other measure more or less,
As he thinks good, (which shall not want success)
According to the use (thereof) they make
They more or less for future do partake:
Wherein he beats ofttimes with their abuse,
Untill, at last, they make a better use,
And by his grace and patience on them shed,
Are happily unto repentance led.
But when first drawings sinners long despise,
God hides repentance justly from their eyes.
'Tis not to say, how long free grace will wait:
'Tis best to turn, ere mercy turn to hate.
Ofttimes at first, conviction strikes at sin;
Perswades the soul's accurst i'th state he's in,
By vertue of the Law, that is offended;
Gods wrath will him consume, if not amended.
I do not think, this all the creature needs
To show its fault by these and other deeds:
That onely law unto it should be told,
(And hide the remedy) or to withhold
Sight of our nature; nature of that sin;
With divers things, which here might be brought in.
It is not all mens lot to have like means,
(Teachers unlike) some on law too much leans:
Others, unfit to deal in conscience-cases,
Have got a trick to cite their common places:
Who know no diff'rence 'twixt the state of souls;
Take little care what mischief on them rowl's.
But th'unrenew'd, and ignorant-profane
Are most pursu'd, with terror of their vain
Ill practises, that they have walked in;
If throughly touch't in conscience for their sin:
But have not light to make right application:
Think to repent, and change their conversation:
But tak't as't is: the conscience is awake.
God looketh much how men with conscience take.
What ever light they want in other matters,
It is despite, when souls shall break those fetters.
Here is a means by which the soul is try'd.
The duty is, that it be well apply'd,
According to the light men have receiv'd.
For he that's Judge can never be deceiv'd:
He knows the measure, and can pity shew,
Will heal their frailty; if the heart be true.
But will reprove those that conviction fly;
And (it may be) will after grace deny.
The fathers drawings, if they be despis'd,
May prove the cause they shall not come to Christ.
Let none object: they have no drawings had:
For such will find,
Rom. 10.
they have not them obey'd.There's none can plead, that God doth grace restrain:
Untill at first men take his grace in vain.
But if the soul sincerely lay to heart,
This first conviction, though it be but part,
Cannot be said to reach to godly sorrow
O'th gospel kind, unless it go more thorow.
Yet 'tis a step, that oftentimes preceed's.
Yea many think (always) in some degrees.
And if (I say) the heart be found sincere
In this first step: and cast not of the fear
Which it hath wrought, by putting out its light,
(Or dayly fighting with it in despite;)
But yeelding to the stroke, accepting smart,
Confessing sin, sincerely from he heart:
That God is righteous; though it be undon;
And all this web is but the threed it spun.
If this in truth proceedeth from the heart,
God graciously doth further steps impart.
And lets him see, the nature of the law
Extends not onely to that special flaw
(Be't one or more) that caus'd the first conviction:
(If actually or by sins of omission)
But that the habit wholly is corrupt,
Which doth defile the mind, and interrupt
The words and actions by so great a force,
That nought but sin can come from such a source:
And thence appear's, he sins in every thought,
And that his state by nature's wholly naught.
When this is once not stiffled or oppos'd,
Conscience cries guilty, and to wrath expos'd.
It sets upòn repentance, reformation,
And thinks thereby to cool the inflammation.
But finds the heart so hard, corruptions strong:
(With more impetuousness upon him throng)
The very way he hop't to find his cure,
He finds that stopt: no healing can procure.
Or if it ease his mind a little while,
New working lusts do all his hopes beguil,
Increase his guilt, do but inrage his sin,
Which now with floods and billows hurry in.
He finds he cannot pray without distraction:
And if he could, that makes no satisfaction
For former guilt: and tho he was made clean,
He presently should be as foul again:
(If left unto himself:) So fill'd with Wo,
He knows not where to rest, or where to go.
Although this work proceed from Christ by grace,
By's holy Spirit, yet i'th' present case,
These workings are ascribed to the Father,
As the Creator, Law-giver; the rather.
That man created was, Law made and broke,
Before one word of Jesus Christ was spoke:
And all that while no knowledge of a Savior,
Because the law admits not the lest favor,
For sin committed in thought, word, or deed,
Renders man cursed; never to be freed.
There's more ascribed to the father yet,
To souls thus drawn, who see the mouth o'th pit.
Now opens he his name, and doth proclame,
Tho he be just;
Exod. 34.6, 7.
he's gracious with the same:Hath found a ransom, that can justice pay,
And mercy to condemned souls convey.
Though condemnation's past to'th full intent,
And meaning of the law's first covenant.
(For condemnation past by th' second seal,
Against new covenant, never gets repeal.)
The fathers work is to reveal his son,
Matth. 16.17.
And unto Peter in like manner don:
Where Christ himself to Peter makes it good,
It was his fathers work, not flesh and blood.
The father doth poor finners reconcile
Unto himself in Jesus Christ: mean while
Their great and many sins doth not impute,
2 Cor. 5.19.
While he is striving by his gracious suit:
And this not onely in the outward part,
But doth reveal his son within the heart:
Which doth allure the sinner then to come,
When thus the father hath declar'd there's room.
This Mystery o'th father Paul doth cite,
When he unto Collossians doth write.
cap. 2.
As Thessalonians letters begin,
Either Epistle the fathers church brings in.
Some learned men mark first from that relation,
What first begins from fathers dispensation.
And it's confest, the working of the son
Is not excluded from creation.
For tho the father calls himself creator,
It is in Christ who worketh all together.
Joh. 1.
The order then distinguis heth the form,
Where either dispensation takes it's room,
And where the Spirit work's in making holy,
Father and Son are not excluded wholly,
But are co-workers with the Holy Ghost,
Even in that work, at day of Pentecost.
Creation and the Law to th' father is ascrib'd,
Redemption to the Son is usually apply'd,
To sanctifie and comfort is commended
Unto the Spirits work; but not intended
Quite to exclude the Father and the Son
In any work that's by the Spirit don.
But as the Father by creation's known
Before by man the Son was thought upon,
And as redemption first the Son brings in
By revelation, to free man from sin,
So was the Spirit sent a comforter,
Father and Son that office both confer.
The mysterie's great the Trinity hath trod:
Col. 2. 1 Tim. 3.
In sum: it is the mystery of God.
The sum of all that to this point belongs
Shew's but the order, neither witness wrongs.
The Father first convincing man of sin,
And next the Son the pardon first brings in.
The Holy Ghost the work doth perfect make;
Yet altogether each in all partake.
Though we distinguish, yet may not divide,
Father, Son, Spirit as they'r jointly ty'd
In unity of Essence, operation,
Sanctification, Redemption, creation.
Creation first doth unto man appear,
Redemption next, and comfort comes i'th rear:
Which to the Father, Son, and Holy Spirit
Do all co work: yet unto each refer it.
According to the order as it's wrought
By either witness (in the Scripture taught)
Although it is ascribed to the Law
(And by the Father) to keep men in aw;
And sinners see no farther at the first:
Yet it is also don by Jesus Christ.
Without his grace there was no more to treat,
With broken man; tho if but one conceit
In all his life had from his duty swerv'd,
An everlasting curs had well deserv'd,
And by that Law could never be releast,
Had not Christ Jesus first become high Priest.
There's nothing stranger to my deepest thought,
Than to see Christians, who I know are taught
(For th'main concern) by grace and holy Spirit;
And make no question, they do life inherit,
Who yet with indignation do decry
All such as hold, that Christ for all did die,
And many of them brought to such an height,
They seem to show a fierce and zealous spite
To such a tenet: with reproach and spatter,
As inconsistent with the root o'th' matter.
I little value what such men report,
As by their words and deeds themselvs do sort
With carnal, scandalous, and vitious men,
(On either side) who godliness disdain.
But I profess it is some grief of heart,
Somtimes to feel but such a sharp'ned dart,
From such I love, and cannot but respect,
And judge, unfainedly they are upright
And yet all these acknowledge common grace
Upon the worst as well as best take place,
Have means of grace, and many mercies more
Oft heaped up, in measure running o're.
Whence so much patience from Gods blessed Son
Should day by day unto such men be shown,
If Jesus Christ did no whit interpose,
And intercede, even for such men as those?
I do confess there's diff'rent intercession,
And for believers other kind petition.
Yet (though not all alike) each hath a share
Both of Christs sacrifice and of his pray'r.
To stand upon long proof, I'l not be urgent;
Joh. 17.9. comp. Luke 23.34. Heb. 10.26.
Refer you to two places in the margent.
But there are others, I must needs confess,
That far more moderation do express,
Although they differ in the point in hand,
Yet do not at so great defiance stand:
As if he was an unregenerate,
At lest, if not a sealed reprobate,
That closes with such doctrin, and do reach
The summons farther, if we dare it teach.
But if we look, how Paul to Timothy
Did him instruct, how he should edify,
You'l find when he had preach't the living God,
The Savior of all, he ne'er forbod,
But strait commanded, to command and teach
The very doctrin, which he there doth preach.
1 Tim. 4.10, 11.
But I return from this too long digression
Toth' former work in gradual progression:
Where we had touch't the Fathers dispensation,
(Although co-working with Sons mediation.)
By which poor sinners feel themselvs quite lost,
Can find no reliques left whereof to boast;
Are by that stinging Law (whereby undon)
Constrain'd to quit themselvs and flee to th' Son.
Had ne'er him known, had's Father not proclaim'd,
From's bosom came, and him a Saviour nam'd.
Commanding him to hear; on's grace rely;
Matth. 17.5. Act. 13.39.
From legal fears would throwly justifie;
Perfect the work, by his unstained merit;
Promis'd withall th'assistance of his Spirit.
The sinners touch'd by Fathers revelation
Confesseth Christ, the rock of his salvation.
Matth. 16.17,
As clearly seen in the forequoted place,
Which Christ explain'd in Simon Peters case.
What Father saith, our Saviour doth confirm,
Sets hearts at rest; they shall receive no harm:
The Father you believe; believe in me,
Let troubled hearts from anxious thoughts be free.
Joh. 14.1.
The soul prepar'd, by terrors of the Law,
Of Savior heard:
Act. 13.48. Rom. 10.10.
No other refuge saw,Do glorifie his word: with purpose cleave
Unto his faithfulness: with heart beleive,
And with the mouth do make a full confession:
Their conversation answering their profession.
This knot once knit shall never more be broke,
Father and Son engage not to revoke.
The seeming danger lies on sinners side,
Least they should turn away and not abide.
And, to prevent presumption, there are given
Some wholesom warnings, least we should be driven
Or drawn away, in totall or in part,
From this our hope, by our backsliding heart.
And thereunto is fixt a strait command,
To let us see the rock whereon we stand.
Least we should sacrifice unto our Nets:
(All which our foolish hearts too oft forgets.)
But if indeed the knot be truly knit,
(Without foundation-error to commit,)
The tenour of the word (me thinks) is past,
To undertake to keep our interest fast.
Becaus he that believ's, receiv's the Son,
Hath power given to rely thereon;
Authority (that never was forbod)
Now to become th'adopted sons of God:
Joh. 1.12.
If sons of God by spirit of adoption,
I see not (by the Scripture) what corruption
Can intervene; no nor the gates of hell,
To alter that relation founded well
Upon those sure mercies, covenant-rites,
On which believers place their whole delights.
The sheep indeed may stray out of the fold,
And for a time may wander uncontrol'd:
The shepherd notwithstanding doth not sleep,
Till he hath brought again the wandring sheep;
Luk. 15.5, 6.
And by correction graciously doth teach
Such wandring lambs, they make no further breach.
But who can tell how oft (70 times seven)
Our erring brother is to be forgiven?
If such as we (by such a certain number
Put for uncertain) may not souls incumber,
Who do offend us, if they do repent:
We may not judge, but he will more relent;
Whose mercies over all our mercies rise,
Beyond the distance 'twixt the earth and skies:
And hath not hid repentance from our eyes,
Untill we cast away his sacrifice:
Joh. 7.38.
Which once receiv'd by true and lively faith
Holds fast for ever; as the scripture saith.
And Christ himself hath put it out of strife,
That water shall flow to eternall life.
Beside, such souls united to the Son
(As he to th' Father) cannot be undon:
Unless we can suppose, (which I abhor)
The Fathers union with the Son so far
May be unty'd, dissolv'd, and quite made null:
Which in Divinity is such a Bull,
And such a contradiction to their essence,
That cannot be divided from the presence
Of one and other: were there essence two,
'T would quite the godheads unity undo.
2 Pet. 1.4.
If Saints be well and truly made partaker
Of Jesus Christs divine and holy nature,
Who can suppose it subject to that fate,
And from it self so far degenerate,
As (with the Devil) to be reprobate?
But if you say, they may that nature lose,
(If thereunto annext) you do expose
That fast connection, looser than the Devil,
Who may so far corrupt mens minds with evil,
That he may hold them so fast in his chains,
Till no more sacrifice for sin remain's:
And till there be no possibility
To be regain'd or ever more set free.
Heb 6.4.
'Tis strange that Saints (though in their Saviors hands)
Should be more loose than men in Satans bands;
When men are fall'n into his condemnation.
How slippery a thing is our Salvation?
If Jesus Christ doth not as fast lay hold
Of every sheep that comes into his fold?
By what is said, 3. sorts of men appear
Upon this tiklish earthly theater.
The first are all the progenie of Adam,
Who do not yet the depths of Satan fadom:
Nor yet can numb'red be with such as those,
That with a Saviour heartily do close.
While they are under gospel visitation,
And therewithall Satans insinuation:
It is not yet concluded one or other,
By which they shall be conquer'd, or giv'n over.
But when to either side they are made fast,
By faith in Christ: Or by Christ overpast,
And left unto the hardness of their heart:
The day of grace is out, they have no part
Nor lot amongst those which are his redeem'd,
How high soever in mens eyes esteem'd.
But they that heartily make Christ their head,
(And he accepts the close which they have made)
Are kept for ever by his mighty arm,
Shall never wholly fall or suffer harm.
It griev's me oft to think how some deride,
Would head and members thus conjoyn'd divide:
And judge it may so come to pass, at lest;
Now Christs true members; then the limbs o'th' beast.
So long as we in state of nature are,
(Some Judge) we children are of Lucifer:
And that it's all alike, where Scripture saith:
We all by nature children are of wrath.
That their condition is no whit more evil,
Whom Christ pronounceth children of the devil.
To which opinion I can no more close
With full agreement, than I can with those,
Who stifly do maintain (Alas for sorrow)
Gods child to day may Satans be to morrow.
Indeed by nature we are Satans slaves,
And he amongst us and within us raves,
And like a strong man arm'd, keep's in his hands,
And holds us fast, yet tyrant-like commands,
And yet with subtiltie, by seeming guise,
Makes us believe we are in Paradise,
Untill a stronger come that cast's him out:
In places dry he wanders then about,
But when he's out on's hous, he hath no rest,
Untill again he be admitted guest;
With 7 fold force he comes toth' house he left,
But painted finds it, empty, swept, bereft
Of such a power as cast the tyrant out,
And forced him to wander round about.
But that great power not receiv'd to dwell;
This enters: makes that soul the child of hell.
And now this house, become so desolate,
Is given over to be reprobate.
Becaus the evil sp'rit cast out by Christ,
Now's entertain'd: The last end's wors than first.
The sum is this: That what at first was fickle,
And not establisht, but in doubtfull pickle,
Is absolute at last in better or wors state,
Either praedestinate, or reprobate.
And thus we see the diff'rence of the station,
Between the common and select salvation.
The one hath means that will produce it's end,
Upon condition we thereto attend.
Th'other enters (at least when we first know)
When Christ is entertain'd, and Satan parted fro.
And I appeal unto experience,
Who e'er could say, if special grace commence,
Before he entertain (and cleave to) Christ,
As King and Prophet and alone high Priest.
But though upon believing, souls are fast
For all eternity; yet overcast
With many clouds and fears; with great desertion,
Which may at times make such a deep impression,
That (for their lives) they shall not throughly know
Whether to Christ they do belong, or no
And there are more conditions still behind,
That may with fear and love possess the mind,
Least tha refreshing, which somtimes is given
By just displeasure, be not drawn or driven
Quite out of sight; or from our inward sence,
For our backsliding, or too just offence.
And they that know what's meant by broken bones,
What depth of anguish, and what bitter groans
Those who have tasted those refreshing springs,
In midst of which, the soul that feel's them sings,
And finds it self in midst of great delights,
And all oppressed souls thereto invites,
When that's withdrawn and (to appearance) lost,
Who can imagin how that soul is tost?
I dare not say, that all distress that comes,
Or each desertion to neglect belongs:
When I consider Job and others more,
The Sov'rainty of Christ we must adore;
But that for sin it often falleth out,
David and Solomon do clear the doubt.
Beside, the promise runs upon that strain,
That if Gods children shall his word refrain,
He will chastise them with the rods of men,
Although (at length) he will return again.
And if to sence your state's not always clear,
Be not highminded, but obey with fear.
The humble awfull heart hath clearest sign:
His evidence is currant and divine
The more a soul submits it's will to Gods,
Finds greatest peace, and true content by odds.
Presume not then; or carnally be jolly,
When peace is spoke, return not more to folly.
There's ground of hope: be sober therewithall,
That from your stedfastness you never fall.
And then the promise standeth not on chance,
But gives a full abundant enterance.
Such things as these indeed are more than common,
(Except believers) promised to no man.
Though many mercies are dispens'd to all,
Yet all (except believers) short shall fall
Of that rich grace, which is peculiar,
Constant, unfading, and without compare
Who ever miss of this eternall prize,
They set not God in Truth before their eves,
And in their hearts, they throughly give no place,
To those rich mercies shown in common grace.
Which would have lead, (if heeded) to repent,
And turn to Christ, by faith, incontinent:
Though common grace, withoiut peculiar,
Shall never reach that height and morning-star;
Yet speciall grace no creature may expect,
Who in his heart doth common grace reject.
This common grace the wicked do despise,
And thence repentance hid is from their eyes,
And tho they turn it off with vain pretence,
It stands a witness, in their conscience.
Which book shall open stand, and well apply'd,
Thereby at Judgement-day shall all be try'd.
Oh preparation for that dreadfull day!
To think how common grace is cast away,
How long Salvation by long suff'ring hath
Stood, knock't, and cry'd, at every sinners gate!
While yet there's time, oh harden not your heart,
Least common grace (rejected) be your smart;
And shall extort a witness from your mouth,
How often conscience hath reprov'd your sloth;
And told you plainly you must mend your pace,
Or be debar'd for ay from special grace.
Yea special grace hath warn'd you to prefer
That common grace that was her herbinger.
That common grace, your consciences shall find,
Hath told you, special grace but staid behind,
Untill you used well the grace you had,
And made you willing, thirsty, and right glad
To be assisted with that special favor,
To entertain a bleeding gracious savior,
Although 'tis true; whose heart is ever won,
Must freely own, 'tis speciall grace by th' Son.
Yet where it fail's no fault is to be laid,
But on the heart, that hath the soul betraid.
Although this mysterie's beyond our reason,
Yet God will make it out in his due season:
Mouths shall be stopt, and every creature must
Confess that God is mercifull and just.
And justice then advanced on its throne,
Where mercies (oft rejected) had been shown.
Some land or sea-marks set on either hand,
Like blazing beacons on high mountains stand,
I mean Examples, whereby hath been shown,
How Judgement past in ages that are gon,
And persons too (though these far less comprise,
Put all together, than the great assize.)
Which in our present work we solemnize,
I here present, and set before your eyes.
And therefore wait for more than mans assistance,
That to the truth there may be no ressistance:
But be applyed close and be discern'd:
For every soul is more or less concern'd.
For when we hear that cloud of witnesses,
Who have by faith beat down strong fortresses,
And when we read that sad and dreadfull doom,
Which has on hardned stubborn sinners come,
The scripture hath on either side set home
Close application unto all and some.
Too many instances here I will spare,
And set you down but of each sort a pair.
But yet shall onely note them by quotation,
As in the margent you shall see citation.
The first decision that we ever find,
After the fall was of a diff'rent kind,
Between two brethren by first human breed,
Display the womans and the serpents seed.
For tho their common parents were our own,
And they and we from self-same stock are grown
Yet serpents craft our common root beguil'd,
And our whole nature thorowly defil'd.
But if we search from first original,
'Twill into 3 or 4 divisions fall,
To 3 or 4 said I? nay I'l say nine,
And to be short, I shall them thus define.
Although I say not that all these come in,
In all these cases; or by grace or sin,
Or that our natures do partake of each,
Yet this I say, the blessing or the breach
That to us comes, in some sort have relation
Unto them all: lets try the observation.
1The first is Adams pure and holy state,
Tho not to holiness determinate.
2More perfect holiness of mediator,
Immutable, conjunct with God and nature.
The third, tho lothsom nature of the devil.
3(When fall'n) determinate to curse and evil.
The 4th the serpents leaven sown in man,
4Before the gospel tidings once began.
The 5th what grace from Christ did intervene
Into our nature in the gospel scene.
5The 6th when sinners have that grace outstood,
6And trampled on that saving precious blood.
The 7th the state in which believersl stand,
7When they have clos'd with Jesus Christs command.
The 8th what souls condemn'd in wrath endure,
8Before the Judgement-day (in chains obscure)
The 9th what blessed souls e'er resurrection,
9Injoy in Christ; with gracious protection.
Unto these 9 to make it all compleat,
I add 2 more, which all doth terminate.
The first is that immens eternal glory
Of souls and bodys met (in Scripture story).
The second is that curse and misery
Of souls and bodys to eternity,
With Prince of darkness cast into the lake,
Who endless woes and torments do partake.
Now Jesus Christ doth all his members gather,
Delivers up his kingdom to his Father,
To whom and him, Saints, Angels clothed with new-prais,
Cast down their crowns and sing Halleluja's.
Ever begins, but never shall have end.
Why? On eternity it doth depend.
And if the center be eternity,
Circumf'rence hath no possibility:
For if you can to that circumf'rence climb,
Eternity would be contain'd in time,
Or somthing must exceed Eternity,
As far as that doth time in each degree.
But where's the compass measuring those degrees,
How long the shanks between the feet and knees?
Where is that rivet that so fastly joints
That angle which subtends th'extended points?
Or where's the hand that shall that compass guid
At such a distance (when stretch't out so wide)?
Cease! go no farther! fear, and stand aloof,
Believe eternity, thou'rt far enough.
I do confess that this amazing theme
Doth stretch conceit, till't crack: but O to dream!
We'l swagger, scoff, rebell, despise, stand und'r
Eternal wrath (compos'd), this, this is wond'r.
In som respects (in truth) I've much a do
To think it not the greatest of the two.
Mistake e not, I do not mean it so,
To vail eternity to what men do:
To wonder at etetnity: (What'tis)
Cannot be helpt: is therefore not amiss,
But that there's an eternity, 's a case,
That leavs (in reason) wonderment no place.
If all this while we jingle in our notions,
And nought but fancy terminate devotions,
If we can talk, make faces, weep and cry,
And beat our breasts, (oh what an heart have I!)
With watry eyes we lookers on deceive,
And all this while laugh fleering in our sleev.
Remember he that tryeth hearts and reins
Will ballance justly which is loss, which gains.
Far be it from me, (though 'twas but underhand)
To cast the lest restraint or countermand
To floods of tears: though with such gestures be
I somtimes nauseat, and know not why:
I dare not judge what's in anothers heart,
By all I see disguis'd i'th' outward part.
There's many customs, modes by education,
Nay some have learn'd such tricks in declamation,
Like Apes, Baboons to me they oft appear,
And yet my conscience saith: the man's sincere.
In such a case my ear (and not mine eye)
Will best affect my heart: weigh when you try.
But I propose this short experience
To every soul that would not give offence:
Lord keep my heart from that false affection,
That draws it off from thee by ostentation!
That by no failing signs I judge my brother,
(By truth my self) and tender love not smother!
You see I in and out my thoughts rehears,
And that's the ground I ramble thus in verse.
We have a maxim: much more licence go's
To measur'd lines than my be us'd in prose.
Method I dearly love, from such as can
Their notions regulate, by rules contain.
But I acknowledge freely for my part,
It's quite beyond me: I have not that art.
But I confess there is another cause,
Wherefore I chose rather to stand and pause,
To put my lines in measure, than expose
My readers eye to my confused prose.
And that is this, it somwhat underprops
My crazy memory to take't as't drops.
And that's the warmest way it meets my heart,
And therefore think it best so to impart.
For what comes warmest in, go's warmest out;
Before it cool too much, or shed about.
The more strong liquors breath and take the air,
(When once distill'd) their spirits do impair
By often pouring into various glasses:
And thus to me dividing into classes,
Dividing, subdividing then again,
It grows too flat, and almost cracks my brain;
And much is spilt: what's left's another thing,
Than when at first it flowed as a spring.
What e'er I eat, I value not the dish,
If good, and warm, and wholsom flesh or fish:
Beside cold weather and cold stomachs too,
With meat as cold doth seldom ever do.
I caught an ague once: I'st ne'er forget,
It set me shaking with a long cold fit,
And held me long before I could be quit,
(To say the truth) I find the reliques yet.
And I'm afraid some part of what I have,
Will bear me company even to my grave,
I speak the truth by sad experience
Upon my body. In another sence,
It's much more true, whereof I am asham'd,
Was't not too long to tell, it should be nam'd.
If by my fault another might be warn'd,
Who is or may be in the like concern'd,
To give this caveat: I'l be somwhat bold,
In conscience cases: see you catch not cold,
There's many die of that benum'd disease:
If I escape, rich grace I must confess.
Even as we strive dispatch from spit or pot,
That we may eat our vict'als piping hot,
Let's take more care for that, that's better meat,
It paul not on our hand; before we eat.
Yet in dishing up, make what hast we can,
In nipping frosts some ice will cleave toth'pan:
And if you wonder at so strange a fate,
Know; 'tis for Freeslands climate calculate,
And I believe, it may for you and me
(I'th' case in hand) indifferently agree.
I fear this comes too cold; I therefore wish
You'l heat it well upon your chafing-dish;
If yet so frozen, 'twill not part asunder,
Renew the heat, and put more fire under.
You'l find more cautions, promises and threats,
(To stir you up) than this small piece intreats.
But once again, I heartily desire,
You will be carefull: use not common fire.
A burning-glass to kindle't from the sun
Untill it flame: and then your work is don.
Gods gracious spirit may your soul inspire,
Eat it not raw; but roasted at that fire,
I dare presume, it shall not do you harm,
If you nor it be cold, or too luke-warm.
The main concern o'th' subject now in hand,
How you and I at Judgement day shall stand,
Give up a accompts, which joy and not with grief;
Tell me what's greater? Is not this the chief?
Here lies our hope, to miss is all our fears;
Submit to rouzing; though pull'd out by th'ears.
There's invitation too, to win our hearts:
The Lord give you and me respective parts,
With his full blessing and especial grace,
That in his mansions we may find a place!
That's all th' apologie for this digression,
The cause whereof you'v had my large confession.
I thought now to ge back, and to review,
And prosecute examples more a few,
But that those sundry heads, before but nam'd,
I hope are not amiss to be explain'd:
And though it be about; may tend i'th' main
To helpus out, in what's our loss and gain.
That we may somwhat clear the point in hand,
And search it from original command,
And make some use arising from each branch,
How all is set by order, not by chance.
Man first was holy, every way upright,
1But not confirm'd in that his happy plight.
I often think, the nature of that state
Call's us to mind, to what it doth relate,
And what's peculiar to that alone,
What kind of life dependeth thereupon.
And that we may the matter better trace,
To set it right, upon its proper Base,
And not too high; or equal it with those
Who by redemption do with Jesus close,
As to their better part, while they live here,
Much more their crown, when glory shall appear:
And if the saints, though yet not glorify'd,
Have somwhat here, 'bove Adam magnify'd:
Then much more short was Adam at his best,
O'th' second Adam; (where lies all saints rest.)
On th'other side, to find out Adams place,
We must allow that in a various case,
His state was better, yea much more sublime
Than any of the saints on earth: In time:
For he had perfect nature: they have not,
He had no sin, they stained with that blot.
No trouble he; the best of them have many:
He had no want: of them not found by any.
His pleasure full: they injured with pain.
He knew not death: they all do death sustain.
He mutable indeed: And much more they:
Should teach us all, 'gainst him not to in vey:
As if had we been placed in his room,
We should have shun'd the mischief that is come.
And to set home the power of this use:
I'l tell a story of the like abuse.
A certain man they say there was of late
Born or reduc't unto a poor estate,
Though weak was forc't to work hard for his bread,
Cry'd out: had I been plac'd in Adams stead,
I would have kept my self and others free:
Oh Adam! Adam! what hast brought on me?
A certain Lord o're heard this poor man chide,
Call'd him from work, and said, he should be try'd
With all that plenty, that he could desire:
If he would but forbear once to enquire
Into a cover'd Mess, on table set,
He should be richly sed with wholesom meat.
Accordingly he did: Some meals had past
To great content and comfort: but at last
The man alone (he thought) within that house,
Peep't into th' dish: and out there leapt a mouse.
By this mischance the man might eas'ly fadom,
How little cause he had to chide with Adam.
His Eden's lost, he must to work again,
Renew, redouble former grief and pain.
'Twas bad at first, but this augments his groan,
Excuse is broke; the fault is now his own.
But this is but a story I confess:
And if the word of God doth not express
A proof thereof in other circumstances,
Such things as these might seem but like Romances.
For by this deed the poor man had bewray'd,
He was the child of him that us betray'd.
And thus our Saviors check against the Scribes,
Detects their wickedness in all their Tribes,
And generation's past from Abels time,
To Zacharias for the self same crime,
Matth. 23.29, unto 36.
If they had liv'd in ancient times of old,
They never would so wicked been and bold
To murther Prophets: for they build their tombs,
And make them fine; these stand up in their rooms;
And who but Abel; with the Scribe and Priest?
What are these murtherers? Ask Jesus Christ.
'Tis not their painting of the Prophets tombs,
But killing him that stept up in their rooms.
This makes them murtherers; that hypocrites:
And for both these our Saviour them indites,
Proceeds to sence, foretells execution,
Without a remedy or absolution.
But here's a double knot: no more than so?
Is Christ so hasty? but a word and blow?
I answer first: they had no such pretence,
That great reproach against him to commence.
They were the first to whom our Saviour came,
And Some of them believed in his name.
Disciples also had the first command,
Amongst the Jews alone to make a stand,
In all their preaching with a prohibition,
To go no further in their first commission.
Not to the Gentiles, and Barbarians,
Nor to the cities of Samaritans.
'Twas more than once he strove their hearts to soften.
Witness his cry! Jerusalem how often
Would I have gathered thee? but thou would'st not,
And therefore is thy house now desolate.
This desolation had a double sence,
And also doth contain twofold offence,
To each of which he renders a reward,
To each respective fault hath strict regard.
The first was temp'ral, slighting outward means:
The last eternal, quenching inward beams
Of light let in, upon their conscience,
Till remedy was past to heal offence.
One legal is: next Evangelical,
To each of which they found respective fall.
Without dispute, i'th' first there's many fell,
And yet by grace recovered were from hell.
For Some that shed Christs blood, we find at large,
He pray's: Oh Father! lay't not to their charge!
And for an answer to his intercession,
Act. 2.23, 38.
See but what Peter hath in that expression,
How first he doth that cruel murther tax,
Yet afterward doth wholly that relax.
On th'other side,
Matth. 6.2, 5, 16.
there's Some have but regardTo outward means alone: have their reward
For all their lamp-profession, never come
Into the marriage-chamber with bridegroom.
To close this head, and what it doth comprise,
Our Parents fell, they died, and shall rise;
I pray you tell me, which of all these three
May not be said of their Posterity?
And for as much they sinn'd against the law,
But are not blam'd of any gospel flaw,
We have good grounds to hope, they both are blest,
And taken up into eternal rest.
And that's my ground I firmly do believe,
For simple law-guilt, either there's reprieve,
Or if not so, remission at the last.
(For divers infants of the first ne'er tast,
That suffer death, as soon as they are born,)
Shall rise again in the eternall morn,
Were never guilty of a gospel breach.
What scripture saith, them second death shall reach?
And if we do but mark this process well,
It gives great light; what's law: and what gospel.
The second head as far exceeds the first,
2(I may not say, as best exceeds the worst)
For what is worst superlatively's evil,
Improperly affixt; (except toth' devil)
Nor can I say, as heaven exceedeth hell:
For Adam at his best there might not dwell.
But this I'l prove; the diff'rence of their birth
Has as great Odds, as is twixt heaven and earth;
The first man Adam earthy came from thence.
The second Adam by prae-eminence
Was heav'nly call'd; becaus from thence he came,
From either place each Adam took his name.
The second Adam as he's mediator,
Taking our flesh, appeared somwhat later.
But if we mark his first original;
He was 'fore Adam: yea, was first of all.
O'th' mother side,
Math. 1. Isa. 53.8. Ps 110.1. Math. 22.44.
we know his propagation:O'th' Fathers, who can tell his generation?
By one he's Davids son, set on record:
By th'other Davids calleth him his Lord.
By one he's man; but by the other God,
By both together God and man abode:
By one he's flesh; by th' Spirit doth excell,
By both together he's Immanuel.
By one debas't, on th'other side exalted,
By both together rules; when most assaulted.
This second Adam God-man not divided,
Neither confus'd; but really united:
The second witness, call'd the Word and Son,
Assum's our nature: so the work is don.
We may not think the manhood comprehends
The Godhead, which to manhood condescends.
Nor may we judge the Godhead is debas't,
Although the manhood is extreamly rais'd.
God cannot suffer yet Immanuel
Humbled himself into the lowest Hell:
What ridle's this? the Godhead doth not suffer,
Manhood advanc't above it self quite over?
Yet he that's both together suffers more
Ten thousand times than any did before.
Exceeding power's in the manhood put,
Yet is the Godhead from all suff'ring shut.
A mysterie; the Angels strive to peep,
Yet must submit with admiration deep.
How much less man, who came so far below,
Can fully reach this Mystery to know?
Oh height and depth! oh length and breadth profound!
What wonder's this, the Angels cannot sound?
Made somwhat lower: yet advanced higher
Than Angels utmost glory dare aspire.
To which o'th' Angels hath the Father said,
I have thine enemies thy foor-stool made?
And till compleated give thee this command:
Come sit thee down upon my righter hand!
Oh what is man conjoyn'd to such an head,
'Mongst or above the Angels numbered!
This second Adam is we know not what
In ful extent: Perfection, and what not?
Hee's rich and full, with thousand treasures more
Eternitie too Litle to tell o're.
Oh blest are they, who know of him so far,
That their capacities too narrow are
To know his worth! If inward estimation
Inflame the heart with love and admiration,
Blest be those souls that ever they were born,
Tho by first Adam lost, undon, forlorn,
Who by this second Adam are repair'd,
Reciev'd to grace, and from destruction spar'd!
T'is he that offers every mothers child,
How ever stubborn, tempted or beguild,
To turn and hearken to his blessed voyce,
Renounce themselves, and in his grace rejoyce;
Ha's don enough, and suff'red ten times more
Than will discharge their debts and pay their score;
And is so gracious, he will not disdain
(Though Banckerupt) to set them up again;
And so advance their state'bove what it was,
As Heav'n doth earth in glory overpass;
Will be their King, their Priest and Prophet too,
Will guid their hearts, their enemits subdue,
Teach them to know, and find the perfect way,
When to the right or left they'r apt to stray;
Can pardon frailtys; all iniquities,
Yea Crimson-sins that reach above the skies;
Can ease the Conscience, purge the conversation;
Give grace and glory by his free donation.
Oh do but trust him: Seek to be upright:
Upon his word you may Probatum write.
At great Assize, what think you? will you grudge
That this your Dearest kinsman is your judge?
Who lov'd you here; and you have loved him;
Hath fill'd your Souls with comforts to the brim:
And knows your longings: wait untill you hear
The Bridegroom comes, and in the clouds appear.
But if his wrath be kindled 'gainst his foes,
Who have despis'd his greace, against him rose,
Reject his word, and grieve his holy Spirit,
Will not regard his blood and precious merit,
Regard no warnings till it be too late,
Till given over to be reprobate.
The lamb before-hand slain becomes a lyon:
And such will hear him roar out of mount Zion,
Will tear in pieces all his enemies,
Where none to help shall evermore arise,
No lamb so meek; no lyon half so fierce,
There's none so tender; yet none more averse,
Who kils and cures, receiv's and casts away,
As he sees good: and men improve their day,
For diff'rent shares he rightly will dispence,
Now love and hate shall have its recompence.
The devil (thirdly) meets our meditation,
3. Jud. 6.
Who from's Original made deviation,
And if we heed not his deceitfull wile,
(While we decipher him) will us beguil.
But heed will not deliverance afford,
Unless we have protection from the Lord:
For refuge then let us to him repair,
Against this Prince of power of the air.
By faith in Christ may we resist him so,
That he may fly from us a vanquisht foe.
What ever was the devils main offence,
That cast him out to his just recompence,
We do not clearly find: but by his name,
And what he do's, and how he play's his game.
With what success, and how he doth allure,
And how torments with rage and malice pure:
What cunning tricks he dayly doth devise,
By seeming slights can paint his foulest lies.
What accusations fram'd gainst God and man,
1 Tim. 3.6.
And pride for which his Judgement first began.
His hatred, murder, cursed influence,
Where by his vassals dayly doth incense
To all ungodliness with great excess,
Act. 13.10. Job. 8.44.
An enemy unto all righteousness,
Such as his children are, much more is he,
As in the scripture we may plainly see:
Add hereunto the mark at which he aims,
Utter destruction, bodies, souls and names.
Take notice then how little strength we have,
And that that's given, seeketh to deprave,
And hath depraved us o'r much already,
Becaus we are so tottering and unsteady.
With him's no truch: he'l never cease to fight,
But at our head he strikes, our heel doth bite:
And if we fight not dayly we'r undon,
Which must be under th' Banner of the Son.
Or els our fighting will us not avail,
At smallest onset when he doth assail.
This is our adversary; here's our war.
If we be conquerors, or conquered are,
Is not a May-game, nor like Morris-dance,
If we retreat, with courage or advance,
All that we have here, or hope to partake
For all ternity here lies at stake.
And for this war we have but little time,
If we lose all this prize it's our own crime.
We cannot say, but that our Captain's good,
Nor had we lost, if we by him had stood.
He never fail's a soldier that will fight,
How weak soever, if he be upright.
Arm, arm oh Christian soldiers! do not slack,
Your captain do's and suffers for your sake,
And you'r oblig'd for his more than your own:
You win or lose a never. fading crown:
And if you fail, you are not onely poor,
But wrath toth' height intail'd for evermore.
There's not a soldier at that dreadfull day,
(That stands the fight and will not run away)
Was ever conquer'd, never forc't to yield.
No hearty soldier ever lost the field
But treacherous hang-by's, who could not abide,
Or had a greater love to th'other side.
A soldier, that is true unto his trust
Shall find the issue far beyond his lust.
There's no Uriah's letter carried here,
By treachery to leav a man i'th' rear,
And then wheel off on purpose to betray
The valiant man that would not run away.
Our captain scorn's such baseness at his heart,
And will not suffer such a poisonous dart:
Yea he directs the darts of all his foes,
That none prove mortal unto his i'th' close.
He hath this greatest traitor in his chains,
Hath cast him out already; and arraign's
The dragon to be bound unto his stake,
And him and his will cast into the lake.
Without dispute, such war was never known,
To say beforehand, all shall be our own;
And find it true, upon the captains word.
Yet this is so, upon his own record;
Who never yet would eat his word he said,
But to maintain it hath most dearly paid.
And that's the issue of the Judgement-day,
To make all good, what ever he did say.
For heaven and earth shall pass, before one jot
Of what he saith shall suffer any blot.
But here's a caution answering an objection,
As if we speak too much of this protection.
Do we not know, that many captiv-slaves
The Devil holdeth in his darksom caves?
Where is the man, how well so-e're he fares,
Who hath not been, or is not in his snares?
Who are not his before they be redeem'd?
How many left, not minded or esteem'd?
Indeed, when stronger casts the strong man out,
All this is true: yet suffers many 'bout.
Is hardly freed, while he draws his breath:
His perfect freedom comes at point of death:
And then somtimes he trembleth every joint,
Becaus he's doubtfull of the turning Point.
And when he sifts and tries his conscience well;
Is at a loss: whether for heaven or hell?
We'd need be carefull, least our libertie
Do tempt us to licentiousness to fly.
I answer: that th'abuse of liberty
So common, catching, specious is and sly,
That all our Zeal is (mixed with discretion)
Littleenough for Christian profession.
But that our zeal may have the larger scope,
With sharper edge, to cut licentious hope,
We must as tenderly and plainly shew,
What just encouragement there doth accrew
To every faithfull soul that is sincere:
Least weak believers sink through slavish fear,
Incouraging to duty (not in sin)
Our captain strives his soldiers hearts to win.
Although the dog will catch at childrens bread;
Shall children suffer hunger? not be fed?
Though special care upon the pastor lieth,
To rescue childrens crumbs out of the teeth
Of dogs and swine, that will but vomit up,
Or els abuse each morsel and each drop,
And yet there's somwhat, both for dogs and swine,
That suits their natures: (not such precious wine)
And with each bit must often have a knock:
Commands with threats, and stripes laid on fools backs.
But yet the greatest doubt is left behind:
In what respect, All grace with Christ do find?
And there's another that doth thence proceed,
How every soul from Satans chains is freed:
Of both which points there is relation made,
In former part of this discourse: I add
(As brief result of that) there's common grace,
Takes hold of every person in each place:
That common grace doth more or less unlose
What Satan binds: and further doth dispose,
And teach the conscience how it may be freed;
Both from the serpent and his cursed seed.
But who so doth not listen to that grace,
And where those warnings never do take place,
Till day of grace be out: it's then too late,
And then the man is rendred reprobate,
Goe's on in sin, is wholly sold to evil:
More than a slave: a perfect child o'th'devil.
But till this visitation-day be ceast,
There's hope for any soul to be releast.
There's two examples seem to give some light,
How long there's hope against the fiend to fight.
By one there's hope: though in a dangerous case,
The other show's repentance had no place,
They both were sorcerers, who did bewitch
The common people with their dev'lish tricks.
The first believ'd (nam'd Simon) was baptiz'd,
Yet clearly shew'd he had but temporiz'd.
And had not yet a portion with the saints,
In Satans bonds (by Peters just complaints)
And yet he leavs him not as quite forlorn,
Exhorts to pray'r, repentance, and to mourn.
Whence 'tis imply'd that Peter must confess,
He might attain unto forgiveness:
And who can tell the issue at the last?
For Simon sought their pray'rs for what was past.
Act. 8.20, 24.
And so it's left at least twixt hope and fear,
Becaus no farther is recorded there:
Although in Satans bonds he still was held,
Yet Peter doth not call him Satans child,
Which gives a glance at least, that what was don,
Made him the devils vassal, not his Son.
Second example called Elymas,
Act. 13.8.
Paul roundly proveth was another case,
Who strove to turn away the Deputy
Fro'th' faith (withstanding Paul:) Paul mak's reply.
Oh full of subtilty mischief and evil,
(Gods righteous ways perverting) child o'th' devil!
No word of exhortation to repent,
As little sign he did at all relent.
And thus Christ branded some o'th' stubborn Jews,
That did his own and fathers word refuse.
Though once believed will by no means own him,
Joh. 8.44, 59.
But in rebellion take up stones to stone him.
I cannot say but that a devils child
Co-heir inrol'd is, and on record fil'd:
Psal. 69.28.
Now raced out o'th' book of common grace:
See what the margent notes, and look the place.
Crost out of one, and not put into th' other,
Doth argue that there's two, which oft we smother,
Or do confound for want of clear distinction,
Becaus we do not mark the true precinction.
Each of those books, which by the Scripture's don,
So far as I can see, as clear as sun.
The first doth shew that each one hath a share
By common grace, for what is written there.
And if he do recieve the purchase made,
Rev. 3.5.
He's never blotted out, as Jesus said:
But if he cast it off, he'l purchase strife,
For Christ will blot his share from book of life.
Rev. 22.
But then there's one, where righteous ones are writ,
Rev. 17.8.
Whose names are there shall life and glory get.
What Jesus is, hath suff'red, and hath don,
Invites us all forthwith to him to run.
But (Satan painted in his proper hew)
Call's loudly him and 's nature to eschew.
Co-heirs with one or other we shall be,
In heaven or hell to all eternity.
What diligence becoms us to beware,
With which of these we finally shall share?
Our fourth head shows the state of ev'ry soul,
4While conscience doth the devils works controll,
With in vitation to the better part:
Satans suggestions too withdraw the heart:
Thus fighting, striving, strugling, Pro and con,
Untill the soul be either lost or won:
Though strictly looking what we have propos'd,
I find this head, i'th' fifth to be inclos'd.
I rather therefore will return a while,
To shew how serpents leaven doth beguil
Each mothers child; before the news of grace
Doth touch the heart, e're conscience giveth place,
(Though by constraint) to hear the joyfull sound,
From whence (accepted) grace doth more abound.
But here I have a Theme so large and full,
To me't appears, somwhat a doubtfull pull,
Where to begin, or where to make an end,
Or how to circumscribe this crooked fiend
In all his workings in the heart of man,
Before the gospel tidings first began.
Or till the Spirit somwhat doth impart
Of gospel grace within unto the heart.
But that we may correct our methods-growth,
Take notice henceforth, this is but the fourth:
And that we may these steps the better fadom,
We must look back again toth' state of Adam.
Where first the Serpent with his wily tricks
Prevail'd with man to kick against the pricks.
When man was innocent, and knew no sin,
Then did the serpent first his craft begin
To vent his poyson: feigning that the Lord
Had much deceiv'd man by his threatning word,
To keep precisely to the given law,
And that he needed not to stand in aw.
And if we mark his crafty footsteps well,
It is the method which he useth still.
There's not a man that lives, (that acts his reason)
But still the serpent tempts him to this treason.
For as the Law before the Gospel came,
There is that order in the very frame
That God hath plac'd in each mans conscience,
That is a witness 'gainst the Laws offence.
Nor is there one that e'er you heard or saw,
But first hath conscience of a righteous law,
According to the means and dispensation
That God doth use in every place or nation.
Whether they have the written word or no,
They have a law, by which they ought to go.
And as the means are given and apply'd,
So have and shall their consciences be try'd.
Take up a child; and you shall often hear,
He'l yield, 'tis bad to cosen, lie and swear.
To do to others, as we would to us
Should be intended: and men living thus
In heart and life; without deceit and guil
Is one great part of duty to fullfill.
There is another part which is the chief:
Duty to God, from whom we have our life,
Can help or hurt us, as it pleaseth him.
Commands and threats reach consciences betime.
And if there were no false insinuation,
To tempt us from our duty, in relation
To God and man; we should our maker love,
Worship and serve, sincerely and above
All other things: and do our neighbour good
In word and deed; as our own flesh and blood.
Now look what hurt us first, doth hurt us still,
This serpent did and doth our fancies fill
With great deceit; obtrudes, upon us lies,
Rides over conscience; tempts us to despise
The checks it gives: as if it was a bable,
And told us nothing but some lying fable.
And hence we find, we usually commence
Against the Lord himself our first offence,
(As well as greatest:) Almost every sin
Doth with som slighting thoughts of God begin.
Let us but mind, how sin doth first deceive.
The case is plain: as Satan cheated Eve.
Had God stood soveraign in the womans heart,
(Untainted there:) It was not Satans dart,
Nor his alluring her to hear and see,
That would have toucht her with the fruit or tree.
But once cast of that aw, then every thing
Will to this kindled fire fewel bring;
Then what we see, hear, tast, feel, touch, or smell,
Will presently infect; and stink of hell.
Let's take a tryall in a known example,
Where't will appear to sence more clear and ample.
Suppose a servant, thief, or any child
Should by some tempting baits be so beguild,
To covet somthing that is none of his;
And knows, in taking, he shall do amiss.
What ever stops him (if that do appear)
The case is plain: he dare's not take't for fear.
But if he think there's none who can him see,
And none shall know (when stol'n) that it was he.
When fear is conquer'd, do's he care's not what.
As drunkards do; when they have got a pot.
'Tis Satans work fearless to make of sin,
And that he may his purpose better win,
While sin is baited he will hide the rod,
To make the sinner cast off fear of God.
And yet his methods are fear to create,
By sundry fancies cast into mans pate.
Never so senceless, foolish, vain, and odd,
Fear every thing; (and what you will:) but God.
For fear is good; as God did it create:
It's onely bad as 'tis inordinate.
Most hurtfull then and most of all debas't,
When on wrong objects set: not rightly plac't.
When man hath sin'd, and conscience call'd to tryal,
Then Satan tempts to make a flat denial.
In Sarahs case; when God conviction gave,
For laughing: said right out; shee did not laugh.
The like did Saul: when Samuel reprov'd
Neglect of duty; which to him behov'd,
With Brazen face, did flatly to it stand,
He had obey'd Gods righteous command.
At other times when conscience should be try'd,
Then Satan strives and tempts the man to hide.
Makes him believe, in such a case 'tis best
By any means to keep himself from test.
When mans reprov'd: rather than he will hear,
Like the deaf adder, he will stop his ear.
Those wicked men were poison'd with this leaven,
That stopt their ears, just when they stoned Steven.
But when that fails: To cover sins abuses.
There are a thousand shifts and vain excuses,
Thus Adam Eve: and Eve the serpent blaim'd,
Fig-leavs must serve, least naked parts be sham'd.
But God is righteous, sinners shall be dumb;
Have no relief, untill the gospel come.
And Satan (by mans fault) brought in that flaw.
There's none upright: if judged by the law:
The Law accuses; but did never quit
A soul from death, in Adams days: nor yet.
And therefore I proceed unto the fifth,
5Where man condemn'd by law may get a lift.
'Ere I proceed, these two heads us advise
To think of Satan in a double guise.
The last declar'd his nature what he was.
This; what (in all depraved men) he do's.
And what he doth in man is also double,
I hope to search, it may be worth our trouble.
The first is disobedience to the law,
By which he wounds the conscience, makes it raw:
Which if he cannot wholly cauterize,
Dawb, mince, excuse, extenuate by lies,
He'l follow't close; gall, lash, scourge, chide and tear,
Make conscience feel the fruit it cannot bear.
And for the Law-transgression the Lord
Himself doth back it by his holy word,
Yea God and Satan (though in opposition)
Make conscience feel the fruit of sins commission.
But God and Satan have quite diff'rent ends:
Satan, destruction, God, humbling intends:
That sinners may prepared be for grace,
Which Satan strives in man may take no place.
And that's the second work by Satan us'd,
By which his venom (in our hearts infus'd)
Doth operate against the gospel light,
With more enraged subtilty and spite.
But in the present head we that adjourn,
Untill we come toth' next, for there's its turn.
Mean-time we see, how Satan seeks the doom
Of out-law'd sinners: e're the gospel come.
And when once cast he gives no space to breath:
Becaus he knows they have deserved death.
But all this while, so long as 'tis but law,
It can beyond first covenant terms not go.
As Adams case (before the gospel came)
The law offended, judged by the same.
Look what the law had threatned, he incur'd,
His punishment was equal to the word:
And that was death, I freely do confess,
With each appurtenance, and nothing less.
But 'tis the first, and not the second death,
Which is inflicted on all souls that breath.
The second death is quite another thing,
Which gospel wrath denounceth and doth bring,
When gospel ties are broke and cast away:
Heb. 10.28, 29.
There's no compare, see what the word doth say
Since Adams time: it is another case,
Gospel as well as law now takes it's place.
You hardly can detect a sin that doth
In one or more degrees not touch them both.
For every sin doth violate the law,
But many sins toth' gospel do not so.
The gospel pard'neth every sin, but one:
Doth pass by many: but indulgeth none.
The gospel pard'neth every sin to many,
But unto some it doth not pardon any.
But then the sin is come to such an height,
It hath to grace don uttermost despite.
Somtimes the sin is dyed so in grain,
That what was pard'ned, impard'ned is again:
Mat. 18.27, 34.
Becaus 'twas pardoned upon condition
Of faith in Jesus Christ and true contrition.
The gospels pardon or severity
Divides 'twixt fals hood and integrity,
Or (which is one) 'twixt faith and unbelief:
Which fits for Judgement, or vouchsafes relief.
Which two i'th'issue doth determinate,
Who are elect, and who are reprobate.
But he that writh'd mans nature thus awry,
Is judg'd already to eternity.
Which Jesus Christ i'th' Gospel doth proclaim,
Joh. 16.11. ver. 8.
As one main end, why into th' world he came.
And to convince of sin and righteousness,
Which in the following head I'l farther press.
And thus at last I come unto the fifth,
5Which gives to out-law'd sinners such a lift,
That nought but willfull final unbelief
Shall hinder sinners from the best relief.
And that's what grace from Christ doth intervene,
Into our nature, in the gospel scene.
I thought I had an open field before,
But here's such plenty, fill'd and running o're,
That men and angels here are at a loss:
One of a thousand but to touch i'th' gross.
But for particulars; to mention all,
And to explain each parcell to the full,
Exceeds an angels power, human reach,
Though altogether should both write and preach.
But that will not excuse to leave it so,
We must the scripture search, and take therefro
As grace instructs: depending on the Lord
To pardon faults: and needfull light afford.
But if you'l ponder what was said before,
We shall not need here to repeat it o're.
The general import o'th' whole discourse
Doth here and there this subject reinforce.
We shall a little recapitulate,
And briefly touch, what's largely said of late:
That means of grace, and common resurrection
Reprieve from death, supplies, with free protection,
Do oft invite the sinner to recall,
What are the fruits of his rebellious fall,
Of which the sinner hath a feeling sence.
(If he regard it) in his conscience.
There had no place been for remorse for sin,
If suddain death had forthwith usherd in.
But that reprieve (That sinners may regret)
Declares, the sentence Christ doth mitigate.
And that longsuff'ring leads man to repent,
Confess his sin, and turn incontinent.
But if he yield not, it shall be much wors,
And him involve into a gospel curs:
Isa. 30.33. Rev. 20.14.
A lake of fire kindled by the breath
Of God himself: which is the second death.
And if the door of mercy once be shut,
Eternal wo will seiz upon him: but
If they will turn to him; renounce themselvs,
And not depend on any creature els;
Let him but rule and pardon, cleanse and teach,
He'l give his spirit, that shall dayly preach,
Bless instruments; and institutions too;
Tho sore afflictions may increase their wo,
Yet all shall be for good; i'th' issue tend
To everlasting glory in the end.
This is the sum of what the gospel treats,
'Gainst which the devil striveth with new cheats,
To circumvent the gospel; as he saw,
He had prevail'd, for breaking of the law.
He knows there will not be a sacrifice,
Again renew'd to those that this despise.
Yea now he knows conviction by the law
Is wrought by Christ, for humbling and for aw:
Not for mans ruin: But his preparation
For present holiness, endless salvation.
Which way soever grace comes to convince,
By Law, or gospel: this old Airy-Prince
Strives to evade: to make it void and null:
That he may show his malice to the full.
He knows if Christ be heartily embrac't,
He shall for ever from the soul be chas't.
A soul restor'd from sin, from loss to gain,
That is the devils torment: this his pain.
Becaus I spake so much of this before,
I shall at present strive to do no more,
To what is said already: But incline
My self toth' Sowers emblem to confine,
As to the high-way, stony, thorny ground,
(Which to this head belongs) wherein is found,
How both's at work, to parly with the soul:
How Christ and fiend each other do controll:
And where there's plainly laid some signs to know,
I'th' process how the case at last will go.
The order shows how sinfull man's inclin'd,
When Jesus Christ doth first declare his mind,
And how the devil watchfull labour shows
To steal the word, as cat doth watch a mous.
This parable I rather stand upon,
Becaus our Savior makes so much thereon;
Although he taught them not in any case,
Without a parable: this in first place,
(And as the chief) he lets them understand,
That all the rest doth upon this depend:
Mark. 14.13.
For if they knew not this (which here is prest)
They could not clearly understand the rest.
This seed the sower casteth intoth' earth,
Doth plainly shew the progress of new birth,
And where the danger lies: and who the foes,
That intercept the birth in bearing throws.
Beside he doth convince,
vers. 11.
that therein liesThe riches of his kingdoms mysteries.
That sloth might not their understanding darken,
He solemnly invites them all to hearken.
vers. 3.
As he began this needfull parable,
To raise their hearts, they might attend it well.
He shows it first in nature as it's grounded,
And afterward how spirit'ally expounded,
Job. 3.12.
That from such earthly things we know we might
(By his direction) see som heavenly light.
Here first of all we see the sowers part,
He taketh care the word shall reach the heart,
Mark. 4.15.
If it abide; or let be stol'n away,
There's not a soul that shall another day
Make that excuse: (the word reach't but the ear,
And never toucht the heart with love or fear.)
'Tis hearts and reins in Judgement shall be try'd,
Which could not be, if this could be deny'd.
When Moses spake to Israel from the Lord,
Becaus they cast behind their back his word,
Deut. 30.11, 14. Ps. 19. Rom. 10. 2 Cor. 4.2.
God personates th'accuser and maintains,
'Twas in their language, reacht their hearts and reins.
David and Paul with Moses do consent
In Law and gospel, heavens and firmament,
Look every quote, conjunct and then apart,
You'l find them all directed to the heart.
But here's a knot which needs must be unty'd,
Before the use hereof can be apply'd.
How many do object in general,
That this cannot be said of each and all,
For tho there's here and there an heart attackt,
There's 20 thousands, whose hearts never ake't.
Nor were delighted with the joyfull sound,
Even where the outward preachings most abound.
How can I say then; 'tis our Saviors part
To carry home the word unto the heart,
And that no gospel curse shall e're betide,
But what in conscience-court is clearly try'd?
I answer here (and hope it may conduce
To rectifie a very great abuse)
I must distinguish how the point is meant,
No further than it hath the words consent.
Nor you nor I may licence take to strain
The word to further breadth than't doth contain:
Nor make it shorter than its precincts show
Its Author hath commission'd it to go.
For if we knowingly substract or add
To revelation that's already made,
Rev. 22, 18, 19.
The Judgement's greater than we can suppose,
As we may find in revelations close.
To come to th' purpose, here I do not say,
That every time I hear, or read, or pray,
Do hold discours publick or underhand,
That always in all this I understand,
If any man shall take it in such part,
He cannot say, it always comes toth' heart.
Nor is this outward ordinance alone,
(Nor yet the main) by which the work is don.
When Judgement comes, it comes not in debate,
(So much at least) how under th' sound you sat,
Or how you always minded what you saw,
To carry't home, to gospel or to law:
Tho all this well comes in at second hand,
And shall be tryed when the heart is scan'd.
But here's the resolution of the case,
Christ holds his visitation in each place,
Knocks at our door, convinces when he will,
To know when th'heart is toucht, hath th'onely skill.
'Tis not his will that mortals take the pains
The conscience court to hold: (try hearts and reins)
Except within the compass of our own,
Mat. 7.1.
Where we may judge by light which there in's shown.
But (for a close) Christ useth th'outward part,
To that intent to carry things toth' heart,
And when it comes at heart, (how ere't comes there)
The heart shall answer when it doth appear.
'Tis known to God how long men trade in sin,
E're th' heart is toucht conviction to bring in:
For though God hath his day till that appear,
Man cannot listen, understand or fear.
What e're they hear, they cannot once apply,
Untill by grace the heart he do untie.
But to convince they'r under Satans claws,
Hos. 11.4.
Men cannot eat till he unlose the Jaws.
But when his light shall scatter Satans mist,
Act. 6.10
He speaks with power men cannot resist.
And that's the day man's call'd to act his part,
Heb. 3.15.
To hear his voice, and harden not their heart.
For tho man cannot then gain-say conviction,
Brought by the word some providence-affliction.
The former sample show's men (if they list)
Obedience to that light may yet resist.
Act. 7.51.
And here's the case, when Sower first began
To sow his seed within the heart of man:
And that's the first beginning in relation
Toth's working of the day visitation.
Grace that appears to all men shall impart
Both law and gospel (in its time) toth'heart.
A second thing that comes in this first branch,
When th' word's i'th' heart: what is the first mischance,
And that is double too. It open lies
By high-way-side for every fowl that flies:
The seed that lieth by the high-way-side
Can take no root; but rot, be parcht and dri'd,
(Not stoln away) ne'er like to come to good,
To bring increase for either seed or food.
So 'tis with word, although it were i'th' heart
Wholly unbroken: whole in every part,
No softness or no moisture can be shown,
The seed but fall's upon a rock or stone,
And that's the plague that grace would take away,
If hearts rebell not always, and say nay.
Sometimes it's found that hardness will not yield,
Nor can be plowed up; cannot be till'd;
Breaks all the plow-shares: all the harrow-teeth.
A heart that smarts, hear's Judgements, ruin seeth,
Abides no disciplin, will bear no yoke,
Wild heifer-like, or colt will ne'er be broke.
Jer. 6.29, 30.
Like knotty timber, neither ax nor saw,
Or wedge can enter: so hearts under th'law
Indure threatnings, Judgernents, desperate
Are sold to sin, denounced reprobate.
Jer. 6.28, 29, 30.
Bellows are broken, lead consum'd in fire,
The founder cannot melt, doth striving tire.
Reprobate silver when it is detected
Is given over, of the Lord rejected.
But least the heart should soften, melt or bleed
Satan's at hand to steal away the seed,
And fils the mind with trifles, other things,
That for a time some mitigation brings.
Thus't was with Saul, when with the devil vext,
Must have an harp, to ease his mind perplext.
And some have oxen, farms, their wives or whores,
That turn all serious warnings out of doors.
But how much pains this heav'nly husbandman
Will take with such course ground, how long wait, when
He meets with such repuls, so scornfull, high,
They kick against the pricks that dare but trie.
Nor men or angels know, nor enquire may,
It is a secret lock't till Judgement day:
But yet in general we may be sure,
Christ is long suff'ring, and will much endure,
He often waiteth long, and visits often,
Before he leavs a soul (striving to soften)
And that the sinner may not justly grudge,
'Ere all be don, he'l make the conscience judge.
To speak expresly, (after scripture phrase)
He tries all means, he useth all the ways,
That's possible to use; Yea all he can,
(saving his justice) 'ere he leavs one man.
For patience long, for means he useth store,
Ifa. 5.4.
Ask's sinners verdict what he could do more?
He doth not onely work till men deny;
But bears their manners till they grace defie:
2 Chron. 36.6, 15. cap. 24.1.
The means all cast away will not applie,
Untill in truth there be no remedy.
And thus by Satans jugling, and our own,
(Neglecting and despising grace) undon.
Yet some there are, who, after hamm'ring long,
Stony ground.
Come to some feeling of their for mer wrong,
Begin to hear his voice; (that doth invite)
And hark with joy, contentment and delight:
Ne'er comes to good: like stony ground they prove,
Doth shew it self, there was not earth enough:
No root i'th' heart: it lasts but for a time,
While int'rest go's along; when 't's counted crime
To stand for Christ, our goods and lives forsake,
Then stony ground at bottom finds a lake.
To keep our former method: here are parts
Of sundry kinds, that might imploy our hearts,
How Christ and Satan and the creature acts,
What leaning either way, or what compacts
We treat about; with Satan or with Christ.
Before I come to stretch the point toth' high'st,
(For when it comes to that; it is a case
Our order makes the sixt and seventh place)
There's one thing which I minded not before,
Which Christ performs i'th' emblem of the Sower:
Which has relation unto all 4 grounds,
That must be preach't, where e're the gospel sounds.
Which reaches each as well as all the four,
For which we must his faithfullness adore.
Becaus I mist it first, I take it now,
(Although the method do not well allow)
And that is this, what ever Christ rehearst,
He always lets us know the worst at first.
He tell's us what's the fault of every ground,
That in that error we might not be found.
He tells us also what's the rubs and lets
Which prejudices in our hearts begets,
And plainly too's imply'd the Author, which
Doth all along our hearts and minds bewitch.
I'th' former ground the hardness of our heart
By th' high-way ground, he fully did impart;
The devils craft stands ready to assay
To rob our hearts, and steal the word away.
Now in this stony ground he doth declare,
What several motives urge us to beware.
The first is this we think we'r past the worst,
If we get o'r the mischief of the first,
If hearts be touched, and affections raisd
By law and gospel, we would then be prais'd.
Recieve the word with gladness and with joy:
We think noughts left that can our fouls destroy.
Nay; sayth our Saviour, all this may be don,
And yet you have not closed with the Son,
You'r not resigned to lie at his foot,
And therefore in your selfs you have no root,
Christ is not fixed in the heart by faith,
No due regard to what he doth or saith.
If you were thorow, neither foe nor friend
Could hinder from induring to the end.
You seek your selvs; but make no count of him,
All your profession lasts but for a time.
They that take him must suffer when he call's,
Be well content though loss or death befall's.
Now persecution first or last will rise,
For Jesus sake; the world will you despise;
And if you count not thus, you'l him betray,
Rather than suffer; you will fall away;
When Christ rides triumph you'l Hosanna cry,
But led toth' high-priests hall, bid crucifie.
Just as Samaritans once dealt with Jews,
When under hatches, did them most abuse;
But when they prosper'd, that they might bear sway,
Profest them brethren, Jews as well as they.
That's no new thing to turn the cat i'th' pan,
How many since play right Samaritan?
Since Christ was born 'twas Epidemical,
Infecteth still, and I fear ever shall.
The Crown, the Sword, and Mytre bear the bel,
What these establish passeth gayly well.
Religion, when it's worn but for a cloke,
Will shun the fire, very shy of smoke.
Hot service suits not with the feigning ape,
That counterfeits both colour and his shape,
Will wear mens clothes, and feign deportment so
As they are taught; for persons seem to go.
butthrow but nuts amongst them: then they'l scramble,
And quite betray their specious preamble.
There lies an int'rest will not be forsook,
Though skin betorn (that's neerer than a cloke)
Yet those most dextrous in this wily game,
Have 20 tricks (a while) to hide their shame.
But all too little: he that Christ forsak't
Will lose his change of raiment (sham'd and nak't)
If any cov'ring left, 't will be so foul,
He'l shun the day-light, play the bat or owl,
Flutters in twilight, screetches in the night,
But dare not come abroad in open light.
(In for mer like) these fearfull birds of prey
Lurk with dark lanthorns, others to betray,
Play under board, like moles work under ground,
Till all their baseness hatefull shall be found.
Psal. 36.2.
This fear of suff'ring many do undo,
To save themselvs make others suffer too.
They'r such as these, that forward have appear'd
For Christ in shew: when threatened and jear'd,
By human pow'r turn apes and fawning spanjels,
To curry favour, ruin their companions
That first they own'd, and truest trust pretended.
But 'tis another whom they have offended,
Who takes all treacheries, don for fear or pelf
Unto his servants, as don to himself.
To clear this point in hand a little more,
Had we but time church-hist'ry to look o're,
There is a catalogue from age to age,
That may be found almost in every page,
That shows how fear made some jobb in and out,
And wheel to either hand, and round about;
Go like Antipodes by chance anon,
Seem bolt upright upon our horizon;
Just like the wind, unlike the weathercock:
For though they change as oft, you'l find their back
To stand i'th' wind; which is another case,
The weather cock hath always wind in's face.
There is a story of the last Queens Jester,
When some hard matter did her musing pester,
And doubting the result or bad event,
No arbitrators found indifferent.
But when the Jester found where th' shoe did pinch,
He told her he could fit her to an inch,
She should confess her self those men he meant
In all the world were most indifferent,
No feigned story't was (fable of Esops)
Those he advis'd, were divers learned Bishops.
I heard not what her Majesty reply'd,
(Or have forgot): it's like she said; he lyed.
To make it short; the Queen seem'd much displeas'd,
Untill the wily Jester som what eas'd
Her heavy dumps; which was his chief design:
His office lay her grief to undermine;
But ne'er intended to presume so far
From Jesters place; to start up counsellor;
To make her merry was his chief intent,
And thus the Bishops prov'd indifferent:
Remember Madam; in your fathers days,
Your learned Bishops held to Popish ways,
But in your Brothers time were Protestant,
And in your Sisters back toth' Pope they went,
And now you'r come toth' crown, (the Pope cast out)
They'v don't so oft; they roundly face about.
I beg your gracious suffrage in this matter,
If I belie them, or their names bespatter:
If't be a slander, as the matter sheweth,
Your Majesty will grant I speak the truth.
I then appeal unto my sov'rain Queen,
Were evermore indifferent persons seen?
Can you not judge these arbitrators safe?
I have my end: I'm sure 'twill make you laugh.
It seems ridiculous, I do confess,
As it is stated in the Jesters dress.
But think o'th' other side how many sheep
Those Pastors have misled; you'l rather weep.
Read Bonner, Gardner in Queen Maries days,
How they revolted from their former ways;
And yet with fire and fagot fell upon
Those that refus'd to follow these (foresworn.)
If't was so then; experience may convince,
All is not gold that glisters ever since.
What Laud and Wren and others more have don,
Was not in corners, but i'th' face o'th' sun.
Our subject shews, how in the sharpest trial
Unstable minds are tempted to denial
Of what before they boldly did maintain,
I'th' twinckling of an eye turn back again.
And if with care we take another round,
We'st round about find hard and stony ground.
When Roman Bishops felt the Heathens rage,
No human power could their grief asswage.
How many Martyrs freely lost their lives,
And seldom had releas; but few reprievs.
Thus under th' cross the gospel flourished,
Untill a christian Emperor was head,
To force religion by an human law.
Take heed, I fear, there is the devils claw,
Where Bishops go in pomp and earthly glory,
Till Godliness was bannisht from memory.
I'th' Marian days our worthy Latimer,
Crammer and Ridly Bis hops: also Hooper,
Then Christian Bishops carried with some fame,
(Of Godly Pastors still there is the name.)
But when the Bishops got into the saddle,
They crush't the pow'r of godliness i'th' cradle.
Let Presbyterians, Independents too,
But look about what some have strove to do:
When on the rising hand Smectymnuus,
Compar'd with Saltmarsh groans, shows still it's thus:
That outward glory and prosperity
Hath ever turn'd to grace an enemy,
It is an omen of a stony ground
To shun affliction; with state to be found.
But here's a foaming gulf must needs be shot,
(To stop a cavil) may not be forgot.
Let be to Zealots, Objection. as themselvs would ha't
(Saith turn-coat-tyrant Julian th' Apostate,
To's forlorn hope; lifeguard, harnest from hell,
Led by field-marshal subtile Machiavel.)
They'l not admit the magistrates defence:
Fiat: content: let them be banish't thence;
Kill, break, destroy, make havock count it laughter,
These men rejoyce, they'r sheep prepar'd for slanghter.
It is their glory, triumph, heavenly crown,
They get advantage, while we knock them down.
Although th' objection hardly go's skin deep, Answer.
(A perfect jear) a child may through it peep:
Yet I'l endeavor by the help of God
To sift it out, and spread it all abroad.
Not that I think such hell-apostate Jearers
Can be reclaim'd by sober men (God fearers)
He that is filthy let be filthy still,
Cast pearls'fore swine, we know how't issue will.
Be't known unto them, 'tis not for their sakes,
That any Christian in their dunghill rakes.
1 Job. 5.16.
Are there a crew, for whom we may not pray?
(Their sin is such) why? doubtless these are they.
But to lend help, assistance, and to arm
The faithfull soldier'gainst this cursed charm,
Yea to give warning to such loose companions,
As tread the steps of these devouring carions,
Before they get toth'height of such as these,
That blood and marrow with a jear outsqeez.
I dare not say (what ever doth appear)
Who sins so high: though many flout and jear,
And persecute, I know there was a Saul
Did persecute: at last prov'd preaching Paul.
He conscience made, and thought himself fast bound
'Gainst Jesus Christ, and followers to impound,
And put to death: and so did Steven greet,
While murtherers their clothes laid at his feet.
'Twas ignorance, which after he confest,
That led that dance, while he the saints opprest.
But Julian was far worse an Apostate,
That fell from Christ by malice, rage and hate,
With through conviction of his dreadfull doom
Cry'd Galileon! methou'st overcome
Much like those Scribes, who knew their conscience crost,
Their sin which Christ prov'd was 'gainst holy Ghost.
Matth. 12.32. Mar. 3.30.
But I return to answer the objection,
Wherein I must distinguish by direction:
And in what sence we seek not mans defence,
Upon religion: 'tis not in pretence,
And if we could cast off the magistrate,
As divers do accuse us, (both of late
And former times) has had sufficient proof,
(What clamors have been rais'd) more than enough,
We are perswaded that the law of nature
Agrees with scripture wholly in this matter,
That in ur civil dealings towards man
The magistrate should freely us maintain,
So long as we behave our selvs upright,
Not doing wrong against their lawfull might.
But there are diff'rent cases interweav'd,
Jumbled confusedly, impos'd, receiv'd,
Inverts all order,
Rom. 13.1.1 Pet. 2.13.
alters too the state.Lets view commission of the magistrate
By these two places, nothing is more clear,
Than that those magistrates did not adhere
In their religion with the Christians;
And thence their ordinance is called mans.
Now so far as they did not that exceed,
The Christians in subjection were agreed.
But if the heathen would impose their Gods
Upon the Christians, there was too much odds
Between the Christian duty and condition
Of heathen magistrates, by their commission.
And let men stretch commission to the high'st,
No Christian magistrates in days of Christ,
Nor his Apostles time: Then their commission
(In case religious) makes no decision,
Although religion differd, there was no man
Durs [...] uncondemned beat or scourge a Roman.
The Roman governors once made a pause,
Although provok't to violate those laws.
And told the Jews, commission would not reach
Upon their human laws to make a breach.
We know that Paul did freely make appeal
To Cesar who was judge o'th' comman-weal.
In fine there's 5 o'th' ten commandements,
That lie within the magistrates contents
Without dispute. (and somwhat may be said
For some o'th' other) but I am afraid,
There is such mischief don with th'other five,
That magistrates or subjects cannot thrive:
They burn their fingers with what is forbod,
When magistrates usurp, what unto God
Onely belongs. For gross Idolatry,
To worship stocks and stones all Christians flee.
Yet such forbidden Idols men advance,
And plead their right by human ordinance,
To worship Images Gods law forbids.
But Popish laws that ordinance derides,
And he that will not fall down to the beast,
Or to his image (prostrate to the east)
Must neither buy, nor sell, nor hardly live,
Except he'l worship to these trangams give,
To take the name of God in vain by swearing
Is not a Christians part: yet in our hearing,
How many oaths on Christians are impos'd,
And for default to prison are expos'd.
How many Christians Sabbath dare not break!
Yet I have known, when Preachers durst not speak,
Or say a word against those vain resorts,
That were allowed by a book of sports;
And read in churches in full audience,
Polluting some, and grieving others conscience.
Yet such as those must judge what's blasphemy,
The onely men to punish heresie;
Will muzzle zealous preachers in derision,
And call their faithful witness superstition.
On Sabbath-days men might be drunk and swear,
But if a godly man went out to hear
A mile or two; to prison had away,
Under pretence they break the Sabbath-day.
And thus they bind and lose; as if the keys
Of heav'n were at their girdle: whom they please
Let out and in: and after such a rate,
They will absolve and excommunicate.
Thus have we seen how Magistrates are able
At all adventure to expound first table,
Which are the 4 first precepts of the law,
Which God hath set to keep proud flesh in aw.
But I confess the fifth, 6th 7th 8th 9th
More properly toth' magistrate inclin'th,
As proper judge: when honesty and parts
Busie their heads, and exercise their hearts.
But when't is otherwise, what shall we say?
Blessed be God: there is a Judgement day.
When children Parents honor and obey,
Or contradict, that Parents should bear sway:
When wrath and anger's up, Proceeds yet further
To blows and wounds, and oftentimes to murder.
For fornication and adultery
Toth' Magistrate belongs: I wonder why
The Priests have got it: and, to make a sport,
How often is it call'd the bawdy court?
When goods are stol'n the thievs might well be bang'd,
Yet that the magistrate will have them hang'd,
Is more than Moses knew: and how't will stand
With him that made the law, we'l leave in's hand.
False words and oaths, by which men are forsworn,
Also in case there be fals witness born,
The Judge is bound without partiality,
(For gain or loss or bribes) throughout to try.
But in the last and tenth commandement,
How can the subt'lest magistrate invent,
That he's concernd to try another man,
Unless he heart and conscience rifle can?
For that command relates not to the action,
Or what men speak, or hear in any faction:
But that's alone between the soul and God,
(Prerogative toth' proudest man forbod)
There have not wanted many Commissaries
Impos'd heart-searching interrogatories.
Some magistrates, I freely do confess,
Have conscience made for fear they should transgress,
That durst not medle with those wily tricks,
Where others boldly kick against the Pricks.
I've known some magistrates that conscinece made
Of hurting any man, in name or trade,
For conscience sake alone, in any sence,
Where he could find, it was pure conscience,
And where he knew not, in such things forbod,
Has rather left the tryal unto God:
And yet was zealous in the second table,
(The tenth excepted) as he was but able.
And tho in conscience cases he was shy,
Yet when presumption grew, both hot and high
In conscience case, hath often found enough
Within his sphere, to find just cause and proof
To execute the law against offenders,
Mauger the wily craft of such pretenders.
If any man plead conscience to offend,
Or God or man, 'twill have a dreadfull end.
To put an end to this so known a point,
I say when earth and heav'n shall be conjoynt,
Jumbled together in the former chaos,
Then may we see a scripture to dismay us.
But while they stand distinct in element,
Their globe's distinct in either continent,
While Jesus Christ his members doth direct,
And human laws to their foundation kept.
And scriptures may but judge the rules of either,
That so confusion might befall to neither,
But each might move in their respective orb,
Not interfere, and one another curb,
How fully would mans conscience stand in aw,
Both of divine and of an human law!
To neither add, from neither law relax,
We should not make the law a nose of wax.
But tho we change the measure, after weight,
Our standard in the scripture stands upright.
False weights and measures (by the law) betoken,
By clark o'th' market, they must all be broken:
So shall all laws, tho screw'd up to their high'st,
Made (or adulterate) by Antichrist,
How broad it spreads; how high so e're it shoots,
What Christ ne'er planted he'l pluck up by th' roots.
Shall man usurp Christs crown from's head to tear?
Scare followers? leave none that dare adhere?
Oh God forbid there is no reason why;
If God give strength (though none but you and I)
If any human magistrate shall please
To constitute a law that may give ease
(According to the scripture) that what's don
(Against the same) upon religion.
Which might but vindicate our common right,
Against the lawless fury and despite
Of cruel men (though sometimes ignorant)
Who are against the laws of nature bent,)
Defend our persons, and secure our goods
'Gainst little Johns, and brainless Robbin Hoods,
That rise in tumult, full of mutiny
Against the peace and truest sov'raignty
Of human convers, who would not comply
With such a magistrate to live and die?
In such a case the magistrates defence
We may relinquish upon no pretence.
But if the magistrate should seem to favour
One single sect, or order, or behaviour,
On that accompt to that indulged mode,
Though cross to scriptures, conscience, and to God,
In such a case if basely we comply,
We give our conscience and the truth the lie:
On this accompt, for neither love nor hate.
We may not seek the help of magistrate,
The tender conscience of another man
(Distinct from ours) basely to trappan.
Although we ought to love a Christian best,
Yet we are bound to cherish all the rest:
In common right not bring them into snares,
To save our intrest, how so e'er it fares.
But it's objected, had we so much peace,
'Tis doubtfull we should grow far worse by ease;
'Tis better God should keep us under th'cross,
Least life of godliness should suffer loss.
We dare not say a word to this contrary,
And therefore God doth our condition vary.
But yet the instrument that doth us wrong
Shall not be guiltless; that with hand or tongue
Abus'd our persons, plundred our estates,
Though God hath gracious ends; to what relates
Unto his glory, and our best account,
That shall our present suff'rings far surmount.
As far as suff'ring makes men leave profession,
So far from stony ground is no digression,
But as I intermix the magistrae,
I do digress: but if we mind the state
Of what's our chiefest point we have in hand,
How all mankind shall in the Judgement stand;
Are all concern'd, both mean and men of place,
Princes and pesants there: 'tis all a case.
Shall poor be call'd? and rich be let alone?
Nay; there's the most compleat catholicon:
Shall all be judg'd? then all should know their duty,
And practise it: each work in 'ts time hath beauty.
When sentence once is past, our bravest gallants,
Though they would give an hundred thousand talents,
Shall never purchase half an hours space
(To all eternity) to sue for grace.
To live and die, without a saving faith,
Will usher in an everlasting wrath.
To live in holiness, and die in faith,
Insures glory: secures from fear of wrath.
Moses example, and the stony ground,
Like Artick and Antartick Poles are found:
And makes the diff'rence full as great as those,
'Twixt our Horizon and Antipodes;
And from each other oppositly leaneth
As lowest Nadir from the highest Zenith.
The stony ground afflictions doth refuse,
Which Moses on the other side doth chuse.
The one prefers their ease; but Moses glory.
The stony ground, things meerly transitory,
And what can here be seen, felt, tasted, heard?
What's Moses choise? unspeakable reward.
How far doth stony ground from Moses differ?
As far as number can exceed a cypher:
Nay I'm mistaken (if you mark it well)
'Tis more than so, for 'tis twixt heav'n and hell:
Between which two (if you will rightly come)
Cifer from number is a medium.
For twixt the highest integer fabrick
And fractions (negative Arithmetick)
As any artist easily can spie,
There is a pure impossibilitie:
Yet it is common (tho I grant 'tis lothing)
For spendthrifts great estate to bring to nothing,
And worse than nothing: but yet we can tell,
The difference is more twixt heav'n and hell.
Ask you the reason? I'l giv't in a type,
Which to our case I think will givea wipe,
And possib'ly some clearer illustration,
I almost think 't will reach a demonstration.
The earth you know's in compassed between,
And in the midst of heav'nly orbs is seen:
The spacious and the highest firmament,
How far exceeds our earthly continent?
What tho you measure from the east toth' west,
From north to south, and cast up all the rest
In calculation; solidly i'th' cube,
How many inches squareth in our globe,
Oh what an act you'd don! (if that could be)
To reach proportion in the lest degree,
To that concentrick orb we highest see,
And justly call the Primum Mobile.
Could that be don, oh how far doth excell
Th'analogie twixt highest heav'n and hell!
Between the blessed, who have got their crown,
And souls, that's into th'lake in wrath cast down!
Me things l'm forc't to take another round
About the confines of this stony ground,
Which chuseth sin, but doth affliction shun.
We'v seen what in the outward part is don.
But there's affliction deeper and more high
Than what is seen or felt but outwardly,
The stings of conscience, and the rage of lust,
Satans temptations intermixed, thrust
Arrows from God, for sins just recompence,
And sometimes but for trial, exceed sence;
And do all earthly misery excell,
As far as earthly sorrow's short of hell.
Yet such as these do now and then arrest,
Yea more than seldom exercise the best.
Job, David, Heman, and that chosen pair,
(
Luk. 22.31, 62.
Peter and2 Cor. 12.7. cap. 7.5.
Paul) have had abundant share.And many times, when outward troubles cease,
The faints are vexed with such things as these.
Who ever will not lie at Jesus foot,
12 Matth. 16.24. Jam. 1.11.
To bear such inward suff'rings, wanteth root.
And here l find fit opportunity,
A little fully for discovery.
Some sad revolts succeeding hopefull shews
Of some that l have known; the joyfull news
Of peace and pardon by a Saviors blood
Seemed to relish, both as true and good.
Raised with joy; transported too with zeal,
Yet afterward did all this work repeal.
Though some (such like) l hope, recovered,
Yet it is worth to mark, where th' error bred.
For theres examples some have proved vain,
And some backslide prodigiously profane;
Our great apostates, turn-coats, base informers,
Setters, decoys, trappans, pimps, meeting stormers,
That sneak among sincere would ne're have had the face,
(Nor trusted) had they not had shews of grace,
With grave deportment and due reverence,
They had been punies els in such pretence,
To preach and pray, with great affection weep,
Appearing saints, experience so deep,
That many honest Christians durst impart
The inmost secrets of their very heart.
Thus Judas-like their Savior with a kiss
To th'high priest's-hall betray;
Matth. 26 48, 49.
pretending bliss:Hail master, and a kiss, were marks to see,
Whom he betraid: Now take him, this is he.
You see somtimes some flowers set in water
Shall hold their colour, keep their savour later
Than those that's foiled, crushed with the hand,
Or bundled together in a band:
But all the water and earth added to't,
Will not help long, except there be a root.
Then what's this root? if there it doth depend
(Not having which we'r lost at latter end)?
This root,
Isa. 11.10.
or that which is equivalent(Where many words are us'd, the same thing meant)
In Scripture we shall find to come toth'high'st,
Rom. 5.5.
To be the root is first meant Jesus Christ,
And other scriptures do agree with this,
If we have none of Christ we'r none of his.
Rom. 8.9.
But then again the doubt's redoubled,
How shall we know that Christ in us is bred,
Or formed (to express't in scripture phrase)
For this will scruples in our conscience raise,
Cal. 4.19.
To be new creature and regenerate,
Have faith in Christ, elect, praedestinate.
That all these have the root it is confest,
But what's all this to make it manifest?
Unless we know what each of these words mean,
We act a players part upon the scene,
To be content to hear, and see, and prate
Is no true sign of one regenerate.
I'le undertake who ever doth take part
With Christ (as root) his grace must reach the heart,
And that it may: but if Christ do not dwell,
As well as knock, the soul may go to hell,
For th' word doth reach the heart i'th' 3 fold ground:
Tho each of them be proved fals, unsound,
I know'tis tedious work; the flesh disdains,
To make such scruples; be at half the pains,
Remove all lets and every stumbling stone,
Yet must be don in earnest; els we'r gon.
You know it is a company of fools,
That will be always justing with edg'd tools.
How much more dreadfull; if it be profest,
We are in earnest: yet do all in jest.
I do profess sometimes I am afraid,
Lest paint for substance to my charge be laid.
I hope I hate it, as I do the devil,
Yet feel I'm tainted with that very evil.
I must be debtor to especiall grace,
If in my heart it take no further place.
But if it more defile (which God forbid)
Nothing but grace can purge it out indeed,
'T were worth our pains (a blessing added too't)
To find what 'tis to have and want a root.
It is a greater task i'th' full extent
Than I can reach to search what here is meant.
For in our case we take not root apart,
But as'tis fixed savingly i'th' heart,
Which must respect the nature of the soil,
And application of the root toth' moul.
Christ in the word's the root, the moul's the heart,
If not conjoined, but remain a part:
Who thinks a tree can grow that is not planted,
And fix'd i'th' ground? 'tis sure, that man's inchanted,
Or if he thinks to plant it on a stone,
And have no better soil: the case is one.
Indeed that stone may have its nature chang'd,
And so far from its hardness be estrang'd:
Ezech. 11.19. cap. 36.26. Gen. 5.2.
By a superior hand it may be wrought
As soft as flesh, and then to earth it's brought.
For Adams flesh, when God first gave him breath,
Is noted (by his name) to be red earth.
Yet that's a metaphor, and doth imply
The stubborness of mind to millifie,
And make it fit to listen and give heed
Unto the word of grace, that precious seed.
The plowing up or breaking fallow ground,
Jer. 4.4. Hos. 10.12.
Apply'd toth' heart the same sence doth expound.
Two things we must consider in this matter,
How far the heart is changed in this nature.
And next how far we clasp and do imbrace
That heav'nly seed, th' ingrafted word of grace.
Altho these two do always go together,
Where one is wanting truly their is neither:
Yet in the present parable we find
That first there's preparation of the mind:
And how far that is wrought, what don unto't,
Before the word can in the heart take root.
Before the word did ever touch the heart,
It shows depraved nature in each part.
What ever outward means we do imbrace,
It seems to me, it alters not the case,
If not convinc'd by word or education,
Or otherwise: the day of visitation
Has yet no place: and is not yet begun,
What ever force toth' outward man is don.
Although I think 'tis rare to find a man
Indu'd with common reason, but he can
(If he speak truth) in one or other sence
Give testimony from his conscience,
That he hath had some checks for doing ill,
And shun his light to please his crooked will.
Altho I question not there are too many,
For shame or pride will not acknowledge any.
And such as these, that therein do persist,
May common gracious workings so resist,
That God shall never more to them impart,
But leave them to the hardness of their heart:
And such as these shall evermore be found
With hearts arrested: tho still high-way-ground:
And they shall find it was a visitation:
They would not hear; resolv'd to keep their station,
Tho may go farther; be convinc'd of sin,
At lest in part; and further may begin
To entertain the news of gospel grace,
And in his heart with sweetness may embrace
The precious tidings preached unto all,
Upon condition they'l embrace the call.
Two other things will certainly be found,
That do not reach beyond the stony ground.
Partial conviction first (or rather, that
They partially but own convictions state)
The other is, they partially embrace
The off'red tenders of renewing grace.
In both of which (if throwly searcht) I fear
They'r so far partial; that they'r not sincere,
But carry flaws of conscience in them both,
That will betray their treachery and sloth.
If all the nature of the high-way-ground
Had been remov'd, and so far conscience sound,
It would not stay, when but another step
Removed from the former, it had lep,
There is some Rimmon, Idol, Achans wedge,
That is indulged as reserved pledge,
That was the reliques of the high-way-ground
Unbroken up, though as a secret bound,
Like Ananias and Saphira's gift,
Where their Zunechdoche did make a shift,
To serve the turn, yet said it was the whole,
Leaving one hoof (when known) destroys the soul,
High-way and stony grounds do differ here,
One part's with nothing, th' other out of fear,
Or other ends will never render all,
That bane doth to the stony ground befall.
But in a word, the want of self-denial,
In all 3 grounds that's naught, will be the trial,
Are unresolv'd to part with every lust,
Tho conscience now and then doth give a thrust,
Nor will endure the terrors of the law,
Nor by the gospel to be kept in aw,
Ungroundedly think comfort to apply,
Would have eternal life; but will not die
To sin, and self, and their own righteousness,
On some or all of these, there lies the stress,
Love exaltation: but to bear the cross,
And in themselves to suffer utter loss,
That Christ should pardon wholly, govern, teach
Without reserve; oh here lies all the breach.
Would have their pleasures and their profits here,
And heav'nly glory too: but not a jear
Much less these inward conflicts which attend
The best of saints not seldom to the end,
When grace is offerd, they will somwhat bid,
But think the price too high, if they be chid,
They'l dodge a little more, and somwhat rise,
But ne'er resolve to come up to the price.
And yet suppose that they have bidden fair,
And think they'r wrongd: they may not have a share,
And plead it hard; Lord open unto us,
For we have don, and suff'red so and thus.
For all their lamps there wants that precious oil,
That should maintain the lamps; there lies the foil.
They've light, & gifts, & works, they think o'th'best
On such as these, (but not on Christ) they rest
For all this furniture, (and more than that)
Depart from me (saith Christ) I know you not.
One great mistake is further to be found,
That oftentimes befal's this stony ground,
They hear the gospel pow'rfully displaid,
Sometimes with great assistance, (spirits aid)
The grace that Jesus Christ doth thereby tender,
(If sinners freely could themselvs surrender)
They are convinc't, it is the spirits work,
(Tho still they have some hidden Idol lurk)
And thereupon they needs will take't for granted,
They are in Jesus Christ already planted,
Although there want the inward resignation,
That should comply with that divine donation.
And hereupon they think themselves believers,
Decieve themselvs, to many prove decievers.
Now that's the use, that every mothers child
(That would at Judgement-day stand undefil'd)
Make of these warnings; but to render all,
And part not stakes; but hark to conscience-call,
But then the conscience must to Jesus Christ
Be given up, and from our great high Priest
Recieve its dictates by his holy word,
And wair for cleansing wholly from the Lord.
But yet me thinks there is another caution,
That I perswade my self here fit to motion,
If persecution rise; they fall away,
And leave their first profession: (that's to say)
They turn with time rather than stand toth'test,
And suffer persecution with the best.
But of the outward part I'v spoken large,
But yet me thinks there is a secret charge,
That reaches meerly to the inward part,
Relating to back-sliders in their heart,
Prov. 14.14.
Who shall be filled full with their own ways,
Who prostitute themselvs to such decays,
As eats out all their savor at the last,
Destroys their faculties, their gifts lays wast.
Yet all this while can well enough comply,
In formal ways exactly outwardly,
And are so far from losing their profession,
Or standing to their tackling by cóncession,
That they will suff'rings to themselvs create,
And oftentimes persist too obstinate.
The reason why I introduce thus much,
Because the danger of this point is such,
That if it be not warily apply'd,
The inward work is thorowly deny'd.
And if the inward fail (though th' outward stand)
It shall recieve a dreadfull countermand.
As for the outward part; oh who can tell
How far an hypocrite may truth excell!
The faith of miracles may superadd,
Give all unto the poor that e're he had,
And to all this may suffer martyrdom,
And yet toth' prize, (he aims at) never come,
And make a noise, no more than sounding brass,
Or tinckling cimbal.
1 Cor. 13.
'Tis an heavy case,And yet th' Apostle clearly doth it prove,
All this may come to pass for want of love.
And if you mind the church of Ephesus,
Christ charges home his threats because 'twas thus.
But Laodicea,
Rev. 3.13.
if you look that place,There's no defect in any outward case
Look well the context; then try (if you can)
If any outward thing was in the wain.
The great defect laid in the inward part,
They wanted zeal, and were not hot at heart:
Yet were not cold; 'twould now be thought no harm,
Rather a vertue, if we were but warm.
And yet luke-warmness was the great disease,
For which that church so greatly did displease.
Ephesian heed well: and the Laodiceal;
One wented love, the other was not real.
If this be so: oh with how strict an eye
Should we intend, what is christianity!
The gross apostate lost profession first,
The close apostate unto that's accurst.
The gross apostates first do wheel about,
But painted sepulchres are spewed out.
Religion is a mystery, because
It and its opposite hath both such laws,
Though very like, yet clearly opposite,
But Christs competitor doth counterfeit,
To be the same on purpose to betray
The truth it self: and lead it out o'th' way:
Of Godliness there is a mystery,
A mystery also of iniquity.
The former mystery unfolds the other,
The latter strives the former quite to smother:
They'r both so deep, of each we know but part,
But each o'th' mysteries doth reach the heart.
But it is clear, there is no living man,
By all his wisdom, either fathom can.
But there are signs a certain kind of dress,
Whereby a prudent man may shrewdly guess
At ht' outward court (for either hath his temple)
For illustration take a plain example:
When Solomon had reign'd some certain time,
He was detected for notorious crime,
1 King. 12.26, to the end.
God rent ten tribes away for Jeroboam,
Who feared greatly least he should forgo'em,
Because of worship at Jerusalem.
He therefore wrought a sinfull stratagem,
He made two calvs in Bethel and in Dan,
And made a feast in imitation then,
Of that same feast in Juda, and did shape
His off'rings and his alters like an ape.
But changed times and place and persons too
Did all Gods worship utterly undo.
In Paradise Eve's tempted by an apple,
Where Christ his church, the devil hath his chappel.
the nearer truth what ever is in name
Hath some resemblance, but yet not the same,
Is commonly the greatest enemy
Unto the truth, by its conformity
In outward shew: but yet the inward part,
At greatest odds with enmity at heart.
But now the inward court on either side
Is that result,
Hab. 3.13.
which always will abide,When all the outward dress is taken off,
And from foundations to the very roof
Is all unbar'd, and throughly broken up,
What's don in secret,
Luk. 12.3. 2 Tim. 3.9.
publisht on house top,When antichrist shall then proceed no farther,
Jannes and Jambres like with all that guard her
Shall be detected cast into the lake,
With all that with her sorceries partake.
O'th' other side, when all that are sincere,
And in their hearts to Jesus Christ adhere,
And all their filthy garments ta'ne away,
(They following the lamb in white array)
And vindicated from those calumnies,
That in this present world upon them lies.
Matth. 25 34. Ps. 37.6. Heb. 11.26. Eph. 1.14. Rom. 6.23. Ezech. 35 8. Heb. 12.27.
Christ owning what th' have suffered and don,
Bring forth their right'ousness as mondays sun,
And state them in that blest inheritance,
Which Moses cal'd reward or recompence,
Which Christ hath pruchas'd: but th' Apostles drift
Is to convince: to us it is free gift,
When all those shakings both of earth and heaven
Has filled vallies up, made mountains even.
What can be shaken, quite away is ta'ne,
That what cannot be shaken may remain.
This is the onely garland, this the prize,
That will be perfected at great assize.
Beside the high-way and the stony ground,
The thorny also is defective found.
Now Christ these thorns sufficiently explains,
By riches, pleasures, cares, in loss and gains,
And though we may his warning well reguard,
He shows these happen after men have heard,
And gives the reason how it comes about,
Becauss we keep not In: too soon go out,
Luk. 8.14.
Which shows the want of serious meditation,
To dwell upon the word by rumination,
And that the heart was fraught with this before,
Tho to conviction cannot shut the door.
Yet doth not like such news to entertain,
That breaks the league with that accursed train.
The former ground shows plainly what deters,
But this discovers what the soul prefers.
The former shows our natures aversation,
But this bewrays its sinfull approbation.
The former shows what sinfull nature shuns,
This, whither it inordinately runs.
The former casts off that it would not have,
This intertains what vain desires crave.
The former shows what happ'ned unexpected,
This all along how ill the minds affected,
That seem'd to love the word, but shrunk for fear,
But this doth stifly to its lusts adheare,
That grew a little while but wanted root,
But this is choakt and hindered to sprout,
Or if it sprout a little absolute,
It's crusht i'th' bud, but bringeth forth no fruit.
And yet this ground is one degree thought higher,
Than that at first I greatly did admire,
How that could be: although me thought the order
Did testifie it must go somwhat further,
And neerer to the mark what's to be found
In good and honest hearts; (the better ground)
Me thinks 'tis thus resolv'd: these lusts before
Were in the heart: but carelesly lookt o're.
The sinner knew not how his heart was tainted,
Which by profession was a little painted.
Hazal knew not what was in his heart,
Nor would believe when th' Prophet did impart.
Yea partly so with honest Hezechiah,
And David in the matter of Uriah,
And Peter in presumptuous confidence.
No wonder those remain in fuller sence,
In such as at the heart are still unsound,
Which is the farthest of the stony ground.
It further shows those objects which we love
Stick closer than those whence we would remove:
For hearty love extenuates the fear
Of dreadfull objects: just thus is it here.
The soul convinc'd is much afraid of hell;
But yet because it loves it's lusts so well,
This fixed love doth strain a point with fear,
And makes it less, and somwhat disappear:
And this I think it teacheth by gradation,
That fear gives way, where love will keep duration.
This thorny ground is not accus'd of fear,
But what affection to its lusts doth bear:
Again it sheweth when the soul hath light,
Although its subject much to be afright,
Because of persecution for the word,
And dare not therefore with the same accord;
Or if it do: yet when it corn's toth' nick,
It turns again, and doth in terror stick:
Yet by its conflicts fear shall not detain
The sould so long as love to lusts regain.
Where ever love is set if't be intense,
It leaps o're hedge and dike and breaks the fence,
And many souls that have out-dared fear
Gon out i'th' van; by love's turnd intoth'rear.
Let Balams case be throughly pondred here,
And we shall see it was not Balaks fear
That did restrain his message forth to bear,
Becaus he had a greater fear of God,
(Though't was but slavish) in what was forbod:
Yet love to wages of unrighteousness
Stated his doom: the text bears full witness.
2 Pet. 2.15.
What fear did ever Sampson captivate,
The Bars of Gaza, and its massy gate,
The troops of Philistins which he mow'd down,
Like gras hoppers almost in every town,
And yet how hamp'red with an whorish love,
That lost his strength, and doth this doctrin prove.
'Tis true, the fear of God (if it be right)
Doth far axceed the greatest mans despite,
And makes a Joseph whorish love disdain,
But that's becaus true love doth fear maintain.
As Samsons love unto his Delilah
Did press him so, he could not disobey.
So is the love of God with holy aw,
A conqueror o're every sinfull law.
We'r never fixed Denizons above,
Till Jesus Christ dwell in our hearts by love.
If in your love you would not be mistaken,
Search narrowly how much you have forsaken,
Why, by what means, and also to what end,
And look about you least you but pretend:
For he that seeth all your care and pains,
(Tho you neglect) will try your heart and reins.
Who ever thinks, he always hated sin,
And loved Christ, did never well begin.
The high-way-ground in truth hath nought to say,
Yet none so loud and confident as they:
The grosly ignorant most impudent,
To kick against each messinger that's sent,
They'v got a trick to call him hypocrite,
That dareth plainly wickedness indite.
To which they add: (and such are all the rest,
Who make such shows, as if they were the best.)
With large encomiums of their good hearts,
Tho they make no such shows for their parts,
Blind Byard-like, that in the mill goes round,
But knoweth not a foot of other ground.
The wisest charmer faithfullest exhorter
Shall do no more, than bray a fool i'th' morter,
They'r far more wise to know their time and season,
Prov. 26.16.
Than 7 such zealots who can render reason.
And such as these do too too oft grow harder,
Judiciously stak't down, and go no farther.
Never expect a searching will be found
By th' heart it self; (while in the high-way-ground.)
But here the stony ground takes up the plea,
It's not so hard: true! hardness it did see,
When it was high-way-ground it cared not
For sin or Christ, or either this or that,
But since its joy and some reforming fruits,
It makes no question with the gospel suits.
But we have seen before what falacies
On severall hands within these limits lies.
And if you would in trial throwly peirce,
You may look back again, and those rehears,
And take advantage of the other two,
For in the third you'l have enough to do,
If you'l be thorow: (and thorow you must be,
Or th' face of Christ with comfort never see.)
Wel then suppose a thorny hearer past,
What spoken was o'th' first or in the last.
But who can number all the pleas that's born,
(Like multiplying fruit upon a thorn)
When figs of thorns and grapes of thistles grow,
Then may good fruit from thorny buse hes flow.
The thorny ground will say: it takes not up
Without a sight o'th' baptism and the cup,
That it must drink, and be baptised with,
And yet mistake the marrow and the pith.
It presupposeth to abide some trial.
Of which the stony ground made flat denial.
It may encounter all that is without,
With seeming grace appearing round about,
A conquerer of all apparent sin,
And yet be wanting most of all within.
Suppose it can acquit it self of ends,
That mainly to the present world attends.
(Which is not very likely at the heart)
Or if it be, it shall be but in part.
It cannot be an universal choise,
(What ever may appear i'th' outward voice.)
For choice is made alone, where love is born,
But that admits not of a will full thorn.
Why doth a thorny heart cleave to profession,
And suffer for the truth without digression,
And yet have lusts by no means will forgo,
Altho his conscience knows that it is so.
In such a case it may be reputation,
For popular applaus and approbation.
The like did Jehu in his furious zeal,
But what's his end? to scripture I appeal.
Another man, t' appease his conscience,
May do and suffer with a fair pretence.
Felix and Herod, also Balaam:
But look their stories, there you'l find what's lame.
See by what means they undergo their task,
You'l find it indirect, or under mask.
Cam off'red sacrifice, but did not well,
Which made his brothers sacrifice excell.
Balam is forc't full sore against his will,
Altho of israel he could speak no ill.
Pharises and Scribes would be seen of men,
The inside foul but made the outside clean.
Again, Agrippa had but half perswasion,
The yongman wanted one thing to salvation.
A thorny heart hath not a full intent
To have respect to each commandement.
But either riches, pleasure, reputation
is fixed in his heart to admiration.
The love to one or other thing forbod,
In's heart doth quite exceed the love of God:
What eve steps he takes, this is the main,
He's always fett'red in his fatal chain:
Even as the law by love is best fulfill'd,
And in the gospel sweetly is instill'd,
So want of love, above offences all,
Doth break the law: and from the Gospel fall.
To close the point in hand; (and so this head)
Omitting other things, what might be said,
Amongst the generals ever there's one chief,
That leads the van, and is the archest thief,
That robb's our hearts, and steals away our love,
O're other lusts do tiranize above.
The master-sin so eas'ly doth beset us,
Heb. 12.1.
Which, if it be control'd, doth chiefly fret us,
In some 'tis one, in others it doth vary,
And sometimes changes to a quite contrary.
There is a sin we call Original,
Which all men have contracted by the fall.
Which doth not shew it self in all alike,
But doth according to our humours strike:
There's great variety in mens complections,
Which doth to various objects turn affections.
The sanguin person hot and passionate,
The melancholy sluggish more sedate,
An airy fancy light and full of vapor,
The earthly minded is a money scraper,
Childhood to toys, the young man unto pleasure,
The midle age for plots, the old for treasure.
In city, countrey, University,
In court; the gentry, and nobility,
In clergy, laity, soldiery, and swain.
There's many darts, wherewith are divers slain,
And some are wounded with a mortal stroke,
Yet here and there th' imposthumation's broke,
By blood of Christ applyed, which so wrought,
As dayly by experience is taught,
That by its influence it hath withdrawn
The canckredst poison of the sharpest thorn.
From high-way, stony, thorny ground is free
Each that in truth applies that remedy.
And here I thought quite to remit this ground:
But hold! there's somwhat more i'th' confines found.
Me thinks I spy: and spying I must tell,
Els truth I shall betray, and conscience sell.
I stand the longer here upon this point,
Becaus I think it is the special joynt,
And farthest stratagem of Satans wiles,
Whereby he hundred thousand souls beguils.
I dare be bold: break through the stony ground,
You'r safe for ever from the devils pound.
It is like natures Primum Mobile,
It is the first that lives, the last will die.
Then 'tis the heart of all rebellion,
That holds out longest, and the first begun.
Well is't so dangerous if once it sprout, Objection.
What symptoms are there left to find it out?
For if you find not this; all other's void:
And when once found; how shall it be destroy'd?
Destroy'd't must be: or els you are undon,
It's not a compliment it stands upon.
Indeed here is no ordinary task,
And would more time and greater talents ask,
Than I am able, while I live to answer;
Yet find the chief, that is the first advancer.
You'r then i'th' way to rout the regiment;
And further growth of thorns i'th' heart prevent.
To find the Achan now, there lies our work,
It may be hidden, in excuses lurk:
Then here is work in earnest: you and I
Must seek at home, and send out hue and cry
The eye, the ear, and all the sences may
Be instruments this traitor to bewray;
But let us have a care: they'l all assay
T' indulge the traitor, and our hearts betray.
I think it's best by all experience,
To seek at first through heart and conscience,
There lay such watch (imploring speciall grace)
That if once found in that retired place,
No bribes be taken, and no favor shown,
But instantly be drag'd before the throne,
And there arreigned as our mortal foe,
That seeks our precious souls to overthrow.
The word of God by faith's the onely broom,
To sweep the corners of that darksom room.
For that alone (when blest) can give us light
To bring this lurking traitor into sight.
Let's common with our hearts, and throughly mind,
Unto what object they are most inclin'd.
For Luther did in searching oft profess
No inclination to cov'tousness.
(But could not say so for his hasty passion,
For which undoubtedly he made confession.)
The youngman in the gospel there miscarried,
Balam and Judas in that mischief tarried.
Zacheus had been taken in that snare,
Which by confession clearly doth appear.
And some think Demas was recovered,
2 Tim. 4.10. Phile. 2, 4.
Out of that snare to which he had been led.
And if the Pharises had conscience tryd.
Would that not witness that their sin was pride?
Why did they stand in corners of the street
To pray? and in the market place to meet?
And lovd to see, when others did them greet,
And fall with rev'rence prostrate at their feet?
'T was Davids snare,
2 Sam. 24.10. 1 King 15.5.
as scriptures truly quote him,Untill he was reprov'd, and conscience smote him,
Altho I can not say 'twas Davids chief,
Uriahs case was sure the greatest grief.
For other things he meerly was surpriz'd,
That shamefull act deliberately devis'd.
And that's another thing attending pleasure,
(As well as all the rest) it asketh leasure.
The heart is plotting hidden out of sight,
Job. 24.15.
Th' adulterer premeditates twylight,
This shows how Samson mainly was betrayd,
And fleshly lusts too clearly was bewrayd,
'Twas too too plain, it was his reigning sin,
Judg. 14.17. cap. 16.18.
Which his destruction finally brought in.
Altho the story sheweth plain enough,
yet in the margent see a double proof.
Nothing doth more our reigning sin detect,
Than when we meditate, and do project
How to accomplish, also how to hide;
To have its company and not be spy'd,
Altho the conscience knew it is forbod,
And yet convinc'd it is not hid from God,
And still 'tis greater when we do devise,
To hide our sin by off'ring sacrifice,
Altho by doing so we make it more,
Prov. 7.14.
And brazen face't; like that audacious whore,
But since to every sin we are inclin'd,
By further characters we yet may find,
Which is the chief, by taking conscience-voice,
To testifie of which it maketh choice.
And for this cause I make a supposition,
That if we prove't shall often make decision.
If riches, profits, pleasures'fore us lie,
Which would we chuse? and which would we deny?
Supposing also, as it may befall,
We can have one, but may not have them all.
Who could not tell (if askt) which he would chuse,
And which he would (for th' others sake) refuse?
And tho he will not dash'gainst such a shelf,
To tell another let him try himself.
Thus to be rich, but toiling out of measure,
Will utterly destroy my hopes of pleasure.
I can have both by open defamation,
But lose for ever honest reputation.
Which of the 3 now shall I pitch upon,
Knowing before hand I can have but one?
Suppose my name be dearest, (though I'm loath)
To lose the other; yet I'l leave them both,
Becaus I feel that this is such an one,
That upon choice I set my heart upon.
I'd rather suffer poverty and pain,
Than on my reputation have a stain,
Were this for God; it was a precious choice.
But let me ask again my conscience voice,
If't answer rather than I'l suffer shame,
I'l turn apostate and deny Christs name.
Conscience thus prest, (having true witness born)
Where lies the danger, which the chiefest thorn?
Though every sin hath rooting in the heart,
Yet in the practice frequently doth part,
And somwhat differ somtimes do contest,
As wide as north from south, or east from west.
How can the miser be a prodigal?
The drunckard thirsty; (having bear or ale)?
There is in sins a great antipathy,
In branches, tho in root they all agree.
An other way to find this monster out,
Try what doth meet your hearts at every bout,
Will follow, fawn, be mingled, and would close
At church, exchange, at table interpose,
And do but mark in each religious action,
You'l find a thorn i'th' flesh will cause distraction,
And there's some one will vex you more than all;
Twenty to one it is the principal.
Suppose in youth you harbor wantonness,
And yet convinc't religion to profess,
You go to church and set your self to hear,
But watch your heart you'l find a minnion there,
Hark but to conscience, you'l hear it make a rout,
I cannot hear: oh cast that minnion out!
The same it true of every sinfull pleasure,
Ambition, fraud, or any worldly treasure.
Go you to bed? rise up? nay when you dream,
That Idol will be sending up its steam;
And if in secret you but go to prair,
If then it foil you not: account it rare.
If yet your conscience further witness press,
(You cannot be too sure I do confess)
Mark your observers: 't may be you shall find,
There by more throughly, how you are inclin'd,
These are distinguished into two kinds,
Your greatest enemies and chiefest friends.
Your enemies perhaps may do the best,
To start your Idol from its hidden nest,
And let you see where lies your greatest pest,
By driving't home; till't come to conscience test.
From whence no creature can its power wrest.
And till you do submit you'l find no rest.
Tho malice may your enemy provoke,
And do you wrong: look further than his stroke,
Look up to God: and then search well within,
See if your foe has lanch't your bosom sin.
I knew a man that had a wen on's cheek,
That many able Doctors could not break
For many years. He went to edge hill fight,
An enemy him met in raging spight,
Wounded him sore: he lay for dead: but when
His wounds were drest, the man had lost his wen:
Liv'd many years: I knew him after that,
And (save a scar) his cheek was very flat.
Think well; how Shemei rail'd; how David took't,
What use he made; how patiently he brook't.
He looked higher than what he had don,
Death and despite of Absolom his son,
Acknowledged that all was sent from God,
And in submission stooped to his rod.
When e're you find a faithfull bosom friend,
Which will not flatter friendship to pretend.
But where he findes you subject oft to halt,
Will plainly shew the danger of your fault.
Remember then you have a precious balm,
Psal. 141.5.
That is applied your stubborn heart to calm;
And not abus'd may prove as great renown,
Job 31.36. 2 King 5.10. to 14.
As if you purchased an earthly crown.
When Naaman went chafing in a rage,
Because the Prophet did slight means presage,
Had not his servants had more wit than he,
He might have gon to's grave with leprosie.
Think you he saw not (after he had tryd)
His servants help to shew and heal his pride.
Had Ahab kept the counsel that he had,
He had not falln at Ramoth Gilead.
Though it was causless, therefore seem more strange,
Yet Ahab fell to gratifie revenge.
The greatest instance in the present case
Was Jewish malice forfeiting that grace,
Which Jesus Christ so often tendered,
Untill destruction came upon their head.
They might have seen the case, but they withstood,
Till they incurr'd the guilt of precious bloud.
I knew a man as famous in his time,
As e're I heard of in the Brittish-clime,
Who did the warnings of his friends despise,
And therefore fell by rage of enemies,
Was often told what surely would befall,
'Twas all a case he nothing would recall,
Untill his foes did freely o're him vant,
And then I heard him shamefully recant.
How hard it is to strike i'th master vain,
Let's prove't once more though in an other strain.
When you have guarded conscience with a fence,
Act. 24.16.
Pauls watchword left therein (void of offence)
Then walk the rounds to every outward sence,
To circumvent th' appearance of pretence.
'Tis very like (with heed) you may espie,
Egress and regress of the enemy,
At every out-port leave a sentinel,
With strictest charge to mark each motion well,
To every sentinel distinct leave words,
Let nothing pass but what therewith accords.
At either ear-gate. (Take heed how you hear,
Luk. 8.18. Job. 31.1. Eccl. 10.1. Matth. 12.36.
)Upon eye-lids (Iobs covenant) look it there.
As to the smell. (I take't in moral sence)
Let every stincking breath be bannisht thence,
Before the door o'th' lips this canon mount,
For every idle word thou'st give accompt.
The other sence that's left I now should touch,
According to its name: but I avouch,
The subjects and the objects are so many,
In all the Scripture can't remember any.
That's so contract to serve a word for th' guard,
Which to all touch-ports may be fully heard.
Yet take't in moral sence (for so I mean)
Then that will reach't.
2 Cor. 6.17:
(touch nothing that's unclean)If to insist on all, I should intend,
I know not where to enter, where to end,
Respect to all these pas-ports which occur,
Must be intended, waving all demur.
Examples path for most part you may find,
If in your conscience you precisely mind.
Now all these sences usually bring in,
Corruptive objects, which intice to sin:
Except the tongue (the onely outward sluce.)
Which others, (with our selvs) doth most abuse.
This one (as well as th' other) may bewray,
Which is the lust in which our Idol lay,
Matth. 12.34.
And frequently to others doth impart
What issues from th' abundance of the heart.
The outward sence (defil'd) becomes so foul,
That it corrupts the faculties o'th' soul.
Darkens its light, and doth corrupt the will,
The memory with trash (that's sinfull) fill,
Alters the course of all innate affection,
The mind and conscience here take their infection,
Tit. 1.15. Rom. 8.6.
Doth carnalize the mind by sences breath,
And if it be not cur'd, that state is death.
That's our great work these sences to controle
In every case, where they corrupt the soul.
Th' Apostles word a general rule affords,
Good manners are corrupt by evil words.
What doth fro'th' mouth of one corruptly slide,
1 Cor. 15.32, 33. Act. 12.23. 2 Pet. 2.18.
Comes in at ear upon the other side.
And such a blast fomenting Herods pride
Inflicted present Judgement that he dy'd.
And some Professors do entangled lie,
Allur'd by words of swelling vanity,
And strongly prompted by such verbal thrusts,
To irritate inflaming fleshly lusts.
When Balam heard what profers Balack made
Of great promotion; forthwith he assay'd
Totempt the Lord (though answered before)
The love of riches;
ver. 15.
prov'd his deadly sore,The same holds true in divers other cases,
In various persons, and in sundry places.
Now what an eye sore, outward objects are
Of every sort affections to insnare,
Is every day prov'd by experience,
And witnessed by frequent scripture sence.
How Achans heart by looking on a wedge,
And Davids peeping o're Uriahs hedge.
The Pharises by loving to be seen,
And Hamans pomp invited by the Queen,
Did all discover what they mainly lov'd,
And by quotations clear enough are prov'd.
With Hamans rage, becaus he scorn'd to see
That Mordicah would bow nor cap nor knee.
These shew how riches, honour, carnal pleasure
Detect the heart by th' eye, and where's its treasure.
Such fruits as these do grow upon a thorn,
But figs and grapes on better trees are born.
And when our Savior doth the Jews confute,
He shows the tree is best known by its fruit.
Tho touch and taste may sinfully be us'd,
Bad in unlawfull in lawfull things abus'd.
And in one parable are put together.
Luk. 16.
For his last doom; the text shows plainly whither
He was conveid; But there is yet one more,
Which did no less than he halt o'th' some sore,
Ames 6.
Liv'd in excess without any remors,
Yet were professors: read what was their curs.
There's yet another case more sad than that,
Which was foretold should be in gospel state,
As to profession, but power deny,
2 Tim. 3.1, to 6.
And did with beastly lusts wholly comply;
With these are mixed smels, costly perfumes,
Which (in both sences) whores proudly assumes.
Prov. 7.17. Isa. 3.18, 25. cap. 57.9.
Mistical harlot, and the fleshly whore,
Amongst their gorgious and voluptuous store,
Where touch, and taste, and smel are all united;
For such excess those harlots are indited,
But shows to others; (rather than themselves)
How they are shipwrackt: and upon what shelvs.
But doth not shew; (so far as I can see)
What did allure them to this high degree.
The ear and eye much led their heart to this,
And might to them have shown what most displeas,
But slighting warning from the ear and eye
Are now involved into slaverny.
For none of these examples seem to shape
Any direction, how they should escape.
I will not say what God by grace may do,
But sure the case doth dreadfull danger show,
While Eve did partly hearken to the devil,
And lookt upon the fruit; show'd th' heart was evil.
But when she tasted, ate, and did perswade,
Adam to eat: the sin did more invade,
When come to this: 'tis not so hard to find,
Where lies the fault from reprobated mind.
It's now by far the harder task o'th' two,
(If possible) those fetters to undo.
I would discourage none; but waken all
To rise, but rather to prevent such fall.
Let be the worst: if sinners can repent,
And turn to Christ by faith: he will relent,
If men can be in earnest there is scope
To look to Christ, and to renew their hope,
Tho almost lost, for ought that they can tell.
But truly here's no trifling, (mark that well)
It is no jesting in so sad a state,
It's mercie to the highst: (if not too late)
But I'le suppose a soul ingag'd to find,
What is the great corruption of his mind.
And I'm perswaded (if't be so indeed)
He shall be taught as much as God sees need,
For his eternall good and present state,
What ever's truly don, ne'er comes too late,
But if perhaps some lusts are interwoven,
Thou fearst they'l never be insunder cloven,
And knowst not which is greatest of the two,
I think 'tis best, without much more to doe,
Take them together; if canst not get them parted,
But seek to Christ thou mayst not prove fals hearted,
How e're they'r mingled, thou must part withall,
And cast thy burthen upon Christ withall,
The lest offence without his speciall grace
Will not be conquer'd, stare thee in thy face,
That's not the end, (in finding th' greatest sin)
That smaller should be hid, but better win
The conquest: when Goliah first was dead,
His army's easly wounded, scatt'red, fled.
Take here this caution: little sins neglected
Will quickly shew the soul is much infected.
Avoid that fond conceipt. (the greatest thorn
By Christ is cleansed, and by him is born.
And hope to help thy self in smaller things,
That no such labour no such sorrow brings:)
I hope 'tis almost needless to invey
Against this monster, at this time of day.
But I should fear thereby the danger most,
As leading to the sin 'gainst holy Ghost,
If any think that's but a forged fable,
Yet so to die will be unpardonable,
Or leading too't, for if thou dost despise
The grace of Christ, though but in lest degrees,
Who knows but that it may come to that height,
To bring the soul at last to th' great'st despite.
All this premis'd I take it now for granted,
The sinner knows what sin hath most inchanted.
And then his care must be how to apply
With most advantage such discovery.
But yet take heed, lean not too much upon
The outward means, by which this work is don.
But own it all to come from Jesus Christ,
It may be yet thou art not come to th' highst.
Commit thy self to him, by grace adhere,
And he will shew thee yet a great deal more,
And will not leave it in a ungle matter,
Till he convince thee of thy sin by nature,
And by his grace (that is the onely way)
To make advantage of thy known decay.
Begin, go on, and onely end in him,
And wait for grace, to perfect all in time.
But lean not to thy self (what thou hast don)
And so resign'd by faith and love go on
To all the duties that thy conscience knows
Without respect to either friends or foes,
And watch against that sin, as for thy life,
That by experience thou hast found the chief.
Nor that alone; but that it serveth best,
(By using means) to conquer all the rest.
If that together be the course thou tak'st,
It is the use that our Apostle makes,
Upon that word I've stood so long upon,
Heb. 12.1.
And for this head and thorny ground have don.
The sixt head is a case as red as bloud,
6To all that have the day of grace outstood.
And as to them; 'tis bootless to insist
On means of help: they have no share in Christ,
For all our pains and care cannot prevent
Their utter ruin, who cannot repent:
But stand in admiration, and adore
Gods just severity, that strives no more
Eternally with those, which hitherto
(Though all in vain) he's had so much to do.
If you object: then lost is all our labour?
I am about to prove it (with your favour)
That's a mistake: there's many other ends,
That to Gods glory very highly tends,
And to admonish those that have not yet
Their hearts with spite against redemption set.
Why do you see a gibbit, as you ride,
Corps of offenders, hanging by way side.
Why are assises (too) in open places,
With greatest concourse in all such known cases,
Whose execution don is at noon day,
Where greatest throngs do and assemble may:
And why must present be a Shrieve at lest,
And in some countries Chief'st of all the rest,
Of magistrates, that take it as no scorn,
By those that have the highest honour born,
To be eye-witnesses of what is don,
Not in a corner but i'th' face o'th' sun.
I've seen my self, (which others is forbod)
The chiefest magistrate holds the black rod,
Till execution's past then by and by
He gives it o're again to's deputy?
And why such crouds where prisoners roar and cry,
And wring their hands; when sentenced to die?
When I was very yong I found a vers
In English rules; as proverb we rehears,
And such in use of speech is now become,
Felix quem faciunt aliena pericula cautum.
That man is happy who is so aware
Of others loss; that with them doth not share.
But if we turn our thoughts to scripture test,
To prove the point, you'l always find it best.
There in a mirron we shall clearly see
The great design of such severity.
When God commands to stone th' Idolater,
Deut. 13.11.
'T was, that thereby he others might deter,
And keep them from the plagues, which otherwise,
For such like sins would surely them surprise.
Rev. 18.4.
Two things herein I think are most of use,
(That of this point we may not make abuse)
To shew the sin, that is so desperate,
And what's the plague of ev'ry reprobate,
I do not think that I can do it right,
(In every point) but if I might invite
Some gracious heart (to precious souls a friend)
To do it better I shall have my end.
If God afford it I should count it sweet,
To graunt me favor that I might but see't.
I bless the Lord, I've heard and seen already,
That somwhat helps to make my Judgement steady,
Though godly men in many cases vary,
And in their Judgements seem to be contrary
To one another. I dare make no speed
When to conclude, that all shall be agreed.
But as the steel and flint together strike,
Some sparks do issue; which are somwhat like,
(When't falls on tinder, that is throughly dry)
To make a flame that no man can deny,
By running to and fro; (we find rehearst)
Knowledge in latter times shall be increast.
Dan. 4.12.
Good subjects strive to know their Princes laws,
And what's the penalty in every clause,
To frame their carriage: better to recent
The just extent of each amercement.
Tho every trespasss be against the King,
And not the lest without its suffering;
Yet treason is the greatest crime of all,
The sorest death on traitors ever fall.
Tho heretofore i'th' present work in hand
I have related what's the great command,
As the condition which the gospel asks
In truth of heart (tho but as smoking flax)
And also shown what is the guilt and pain,
Willfull transgressors shall at last sustain.
And when the day of visitation's past,
The willfull sinner no more grace shall tast;
But sealed up to dreadfull expectation
Of utter ruin, finall desperation.
Although his life that sentence may survive,
Yet all that while 'tis meerly a reprieve.
His heart mean time resolved is to harden,
But shall not have nor shall expect a pardon,
Because he did the day of grace despise,
And trample under foot the sacrifice.
Yet I'le assay (as in its proper place)
Here to illustrate somwhat more the case,
And take a simile, which doth contein,
If not the whole, yet (as I think) the main.
With this proviso there's no shaddow may
A full proportion to our minds convey.
Admit there be a famin in the land,
Where not a bit of bread doth come to hand,
Nor any food, which may mans life preserve,
But all with hunger are expos'd to starve.
The ground of which was totall insurrection,
Against their Prince, who held them in protection,
And justly has withdrawn all that supply,
On which before they always did rely,
And had enough to eat, and much to spare,
But now to penury reduced are.
This Prince gives over to his eldest Son
For what he should and had already don,
That famisht land, with all the whole arrere,
Whereof they guilty stood, (and did appear)
The son accepts, by mercy striveth rather,
To reconcile these rebels to his father
And to himself, by offering such grace
And terms of pardon, (if they might take place)
That they might live in favour with the son,
Repenting of the wickedness they'd don,
Against his fathers righteous commands,
(Being chief soveraign of all their lands)
And if in truth they will the son obey,
Swear homage to him, not stand out their day,
Their former faults shall all be blotted out,
And far more liberties be brought about:
And though they do not all to this consent,
Yet they that do shall have their full content,
But they that will not close, while terms do last,
Shall pay the forfit for arrer's that's past,
And suffer tentimes more for this despite,
Into perpetual dungeon without light,
(With grievous torments added) shall be thrown,
And never mercy further shall be shown.
How sinners carry while these treaties last,
We have already seen by what is past
In high-way, stony, and the thorny grounds,
And what from each of these (as such) redounds,
Our task at present is to find the pitch,
And full extent of that rebellion, which
When men arrive at, there's no more to wait,
But staked down as vessels reprobate.
And then to touch a word of that condition,
(Even in this life) which never finds remission.
'Tis God alone who onely can decide,
When sinners have withstood their utmost tide,
No creature can determin fast and steady,
That all is past nor further is remedy.
Nor can he say the height and just degree,
I'th' utmost compass what that sin shall be,
But yet'tis sure, that there is such a sin,
And such a gulf, where multitudes fall in.
Which serves for wholesom warning unto all,
To shun the brink o'th' pit least in they fall.
And when once in, there is no getting out,
Shall ne're be helpt, how loud so e're they shout.
Yet there are gen'rals to the conscience preach't,
Which first or last have every conscience reach't:
That in some measure doth that sin define,
Although men do not know the utmost line;
Whose conscience is there somtimes doth not scar,
Lest he should sell himself to sin so far,
That Christ himself (who's true unto his word)
Cannot in Justice farther grace afford?
We all agree against the holy Ghost,
There is a sin, that none could ever boast
He was set free: Nor shall not while men breath,
The Scripture saith, it is a sin to death.
How to distinguish that amaseing crime,
That by that sin is meant, and what's the time,
And how it differs from such other sins,
Which yet at last eternal Judgement wins.
It is too much for me; I know not whether
The Scripture lighteneth any creature thither;
Whether that sin in Hebrews (chapter sixt)
With that i'th' gospel be so justly fixt,
Matth. 12.31. Mar. 3.28. Luk. 12.10.
That this and that are all together one,
Or differ in some cases (or in none)
Or if they differ in some circumstances,
I'th' sin it self, or in appurtenances;
Yet clear it self, that both do so much harden,
That neither this nor that admits of pardon.
It's also clear, that they that miss of grace
Never repent: (where pardon takes no place)
It seemeth probable: all that fall in
To condemnation committeth such a sin,
Somwhat for kind (if not in full degree)
Which pardon'd cannot be by Christs decree,
And that decree in Scripture is reveal'd,
Matth. 12: 31.
(In the forequoted place) never repeal'd.
Admit that every hardned sinners case
Do not amount to that i'th' Hebrews place,
Heb. 6. Mar. 3.28.
And that it doth from that i'th' gospel differ,
Yet certainly it stands not for a cipher.
But there is some specifical proportion,
Though individuals differ much in notion.
As for example those in th' Hebrews case
Had raised gifts: did gospel once embrace,
And more than so, had uncoth gifts o'th' spirit,
Which for a time they largely did inherit.
But that i'th' gospel spoken of the Jews,
Who all along the gospel did refuse,
Had never heard, there was an holy Ghost.
'Tis very like: (how ever they might boast)
Which Christ on earth (convincing now the Jews)
Had not then promis'd, that he would infuse
Into disciples, till he was to leav'em,
Of which the devil never shall bereav'em.
And yet some season after his ascension,
To some disciples Paul speaks reprehension.
O'th' holy Ghost if you were not advis'd,
Into whose name then would you be baptiz'd?
If those disciples never heard that name
O'th' holy Ghost, no wonder if the fame
Thereof did never come to Jewish ears,
As in quotation by the word appears.
This argument must needs convince you soon.
The Jews, and Hebrews case, midnight and noon
Do represent in form particular,
But as to th' kind; they both alike infer,
To make it plain (if possibly we can)
Of either sort let's single out a man.
Caiphas for one, and Judas for the other,
That a chief-Priest: this an Apostle brother.
They both were eminent in either station,
But yet compar'd to gospel dispensation,
There's as much odds by true preeminence,
As twixt the earth and firmaments expance.
This praelate bound to th' law i'th' outward letter,
The false Apostle knew things that were better,
And might experience as much as those,
Luk. 10.18.
By whom the devils were cast out as foes.
The one is held in darkness of the night,
The other turn'd like angel of the light.
Caiphas denys, Iudas doth Christ profess,
Yet both are enemies to righteousness.
Caiphas will buy: (and bid's a worthy price)
Iudas will sell both Christ and Paradise,
They both did evil to their utmost might,
But Iudas had (o'th' two) far greater light.
Now as in mercy, so it is in wrath,
Tallents of each are judg'd by what man hath
Caiphas cast in his all: (though as two mites)
Iudas could do no more by all his slights
I'th' outward action Iudas was the worst,
And in proportion suitably accurst,
And may perhaps a lower place in hell
Be cast into; because he did excell;
For as in heav'n, there's difference in glory,
As doth appear by pregnant scripture story;
So we do find upon the other side,
That Capernaum should far less abide,
Their dreadfull Judgement and abundant sorrow,
Than Tyre and Sydon, Sodom and Gomorrah.
We search not yet comparative degree,
Which damned souls (compar'd) shall tast and see.
Our present work is in the positive,
Who are excluded grace without reprieve.
We do not say, who have despised most,
But who it is blasphemes the holy Ghost.
Some of the Jews did this, our Sav'our saith,
And were entail'd to everlasting wrath.
And by proportion whether gentiles may
Be guilty of this sin as well as they.
I'th' positive degree it must be light,
With resolution, hatred and despite,
And may not heathens (think you) come to this,
That neither Christ nor Moses do profess?
And if you doubt of this see what Paul says,
Rom. 1.21. to end.
(But more at large) of such like men as these,
To search the core of that condemning sin,
What is the lest degree that brings it in,
Which locks the door, and makes the sinner fast,
And writes upon't: The day of grace is past.
Whether the talents be 2, 5, or ten.
But as they'r misimprov'd how, where and when.
In this inquiry there are two clear cases,
Which well may serve i'th' room of common places.
One negative, and one affirmative,
And both to one you may at last contrive,
One what is chosen, th' other what forsake't,
Drawn into one by mutual contract,
Which both together evidently prove,
What is the choice and object of our love,
That shall be judg'd for uttermost despite,
When men reject the measure of their light,
Of which no umpire can be constitute,
But he that knows how cavils to confute.
Now by this scheme let's overlook again
Our two examples, which before were drawn:
Judas and Caiphas each one in their state
See what they love and also what they hate,
And how far light had shined in each breast,
Which by their contract they did both refist,
And we shall find however they were twain,
Yet both agreed together in the main,
And either did with resolution fight
Against the measure of received light,
And both alike did fully constitute
Their conscience to murther and confute.
If Caiphas had obtain'd as much as Iude,
His fixed hatred might all that elude,
Which point is prov'd by what our Savior said,
Tho one was sent that's risen from the dead,
To preach to sinners, if they would not hear,
Moses and Prophets which already were,
The means that God appointed for their warnings,
They would not hear for all the rais'd mans charming
Which he (and mates) when Jesus Christ was rais'd
Made good to th' full by slanders which they blas'd.
Their conscience knew Christ was not stoln away,
That was their shift their conscience to betray.
The case was different twixt Caiphas and Saul,
Tho both alike to prison saints did hale.
Mar. 3.30. Joh. 15.24. 1 Tim. 1.14.
For Caiphas and some priests knew wel enough,
But Saul was ignorant: (of both there's proof)
They both knew they blashpem'd the Son of man.
The priests did see the Father with disdain,
As wel as Christ in flesh, which made the height
Of that great charge, because of known despite.
Now from the former Jesus doth redeem us,
Mat. 12.32 Joh. 3.
And further proov'd i'th' case of Nichodemus.
That precious bloud which mans redemption cost,
Excepts the sin against the holy Ghost.
Nor is it known according to its kind,
By any outward act, but bent o'th' mind.
In outward shew was Peters sinfull act
More scandalous, than cursed Balams fact.
Peter committed that against his light,
But far surpris'd; it was not don in spite.
Altho the damsel made him change his voice,
Yet certainly he never chang'd his choice,
Though Peter did in's strength too much rejoice,
Proferd too largely: yet it was his choice.
But Balams choice, when put to th' greatest stress,
Went after wages of unrighteousness.
And so did Judas in pretending grief,
Becaus he kept the bag, and was a thief.
What will you give me? that did lead the way
To work designes, his master to betray:
His love to money made him hate his master,
That was the cause he ply'd his work the faster.
From thence it came in whole or greatest part,
That Satan made an entrance into's heart.
When choice is fixt i'th' heart, resolv'd upon
Twixt Christ and Belial: the castle's won,
One way or other; onely Christ can tell
When that's at hight; (or yet is to repell)
It seems to me 'tis like a market day,
When grace is tendred: if we'l close we may,
While to be had, so long as we forbear,
Will neither leave, nor thorowly adhere,
Is our probation. But at last are prest,
Either to take't, or set our hearts at rest,
And to conclude; we'l have no more to do
With tendred, purchase (solemnly say no)
When't comes to this, the witness then is born,
We'l have our lust; keep our beloved thorn.
This is the issue of the market day,
The margent shortly doth it open lay.
And to this pass (I think) it comes wilthall,
Jer. 2.25.
That do itno eternal ruin fall.
The high-way ground may be so resolute,
When first his sin the gospel doth confute,
That he may shut the door 'gainst further grace,
And thence be turn'd away to his own place.
Act. 1.25.
Another breaks through that, while grace is preach't,
By some awak'nings, (by affliction reacht)
And yet resolve against the painfull cross,
And there take up; (unto his endless loss)
Yet some go farther; greater things have born,
But pierce themselves with some mischievous thorn,
Although they suffer many things in vain,
Lick up their vomit (by contract) again,
Be't here or there; when Satan is cast out,
If by conviction (or profession to't)
Again returning to that house that's swept,
And intertain'd with all the heart and kept.
The latter end is like to be accurst,
And ten times wors than e're it was at first.
I stand on this the rather to prevent
A sly conceipt: in what sence it is meant,
When scripture speaks of sin 'gainst holy Ghost,
And what's unpard'nable, as if't was most,
Or onely to be found after profession
Admired gifts: (and to the truths concession.)
And so the sixt o'th' Hebrew's stood upon
That's short of that; we may suppose there's none,
That can commit that sin, and thereby take
More liberty with sinning to partake,
If you reprove them by the curse therein,
Why? theirs is not th' unpardonable sin.
Oh have a care that sin may you undo,
Although you reach not gifts with many mo.
Let's view the simile we urg'd before,
How those inhabitants serve and adore
Their gracious landlord, promising releas,
With sweetest terms of everlasting peace.
If you will search 'tis don unto your hand.
In such a parable none can withstand:
Mat. 21. Mar. 12. Luk. 20.
A vineyard was let out to husbandmen,
To dress and reap the fruits, and reckon when
The landlord would appoint, or order further
By deputies: whcih (when he sent) they murther.
The landlord could not this unkindness brook,
Sent nobler friends this fault to overlook,
But when they came, were served with same sauce
The husbandmen had broken all his laws,
Well! (saith the landlord) I will send my son,
Sure! him they'l fear, repent of what they've don.
These miscreants having got a tast of bloud,
(There with so flesh't) that now they think it good,
To call a counsel streight to kill all heirs,
That so the vineyard wholly may be theirs,
To kill their landlords son would not refrain:
(Maug'r their malice he's alive again)
Their sin is made appear and brought to light.
Which issues in their uttermost despite,
The steps they took, they would no justice have,
All means of cure they (resolute) outbrave.
And fully shew to what their minds addict,
They'l have the vineyard, none shall contradict.
To make all sure: all what they did they back't
By counsel, by their seal and firm contract.
The question is, what is the winding up,
Look to the bottom you'l find dregs i'th' cup.
Read on i'th' parable, there lies their doom,
And what they are to wait for till it come.
If any will object, these were the Jews,
That did the gospel and their lord refuse.
It is not so with us, we own them both,
Either to reject we should be loth.
It doth appear that we are none of those,
That have behav'd themselvs professed foes,
For we have drunk and eaten at his table,
And many sermons very profitable
In our streets oft we have heard him preach
Will you twixt him and us now make a breach?
Let all be true, yet if no more than so, Answer.
Luk. 13.27. Mat. 25.
Let him be judge how things are like to go.
Compare that place with foolish Virgins five,
The want of oil such pleaders do deceive,
To sit at table, or to hear a Sermon,
Will not avail without a wedding garment,
What oil and wedding garment do contain,
In part was said before, and may again,
In the next head to which it doth belong,
For thereunto belongs the chiefest song,
That saints can sing, when that's put out of strife.
(Their names are written in the book of life)
Which is the state in which believers stand,
When they have clos'd with Jesus Christ's command.
But at the present there's another theme,
The state of such as fall in that extreme,
Grace to renounce, hearts wholly obdurate,
Without recovery seal'd reprobate.
What may befall to such before they die,
When all together past recovery.
E're we proceed, there is another motion,
I dare not overpass (by way of caution)
I've said before, there is no creature can
Pass such hard sentence on another man.
Nay may too deep into Gods secrets delve,
To fix it wrongfully upon himself,
Though doubtless unto some; it may be known
That they rejected are: (quite overthrown)
First 'tis (to judge another reprobate)
More than to judge him unregenerate,
Yet that's too much for Judgement absolute,
Mat. 7.1.
(Without clear proof) our Saviour doth confute,
Gather by context what's meant by Christs assertion,
You'l find it reaches not doubt of conversion.
He has two arguments; which if you mix,
I think you (fairly) may your Judgement fix.
Keep that in mind: add thereunto this note,
The case in hand concerned but a mote,
And doth admit to each the name of brother,
As well unto the warned as the other.
Look if it mean not: Be no rash dispenser
Of private grudge, or publikly church censure
To vex thy self, him, or the church from thence,
For every trifle to pretend offence.
Nay let severity begin at home
By true repentance search and sweep thy room.
Oh that would make thee fit to help thy brother,
This is our duty towards one another.
Petty conceipts between the man and wife
Hath somtimes kindled much inflamed strife.
There was a quarrel, who should mend the fire,
Who have the tongs! this bable flamed higher,
Disturb'd the bed, the house, and church: at last
To reconcile all differrences past,
And to prevent all future jars and wrong,
The church did vote to each a pair of tongs.
Oh what a trisle's this! It is not feign'd,
But might be proved, (if it was constreyn'd)
In weighty cases 'twas our Saviours course,
(Which he did constitute to gain remorse)
When there should happen some real offence,
Not strife and censure streight way to commence.
But the offended should privately warn
Th' offender himself in each such concern;
If he would hear it, then it went no further:
And if that would not do, then comes church order:
Mat. 18.15. to 19.
If that would not help: then note such a man
To be like heathen or a publican.
When you are forc't to excommunicate,
You must not count him as one reprobate:
2 Thess. 3.14, 15.
But be so friendly one unto another,
Him to admonish even as a brother.
Two things may be so circumstantiate,
A man may be judg'd unregenerate,
And in the bondage of iniquity,
But not judg'd reprobate thence (by and by)
Although the case be doubtfull here enough,
Act. 8.22, 23.
Yet to admonish such; (there is proof.)
Still to repent, pray for pardon and grace,
Tho it be doubtfull if it shall take place.
Some cases here occur, I freely do confess,
Whcih (construed) importeth nothing less,
And plainly somtimes in words do express,
No hope is to be found for full forgiveness,
But in such case it is meer revelation.
How few to that can make their true evasion?
Our Saviour Christ knew fully each mans heart,
And he somtimes such secrets did impart.
Mat. 26.24.
That Judas also wholly was forlorn,
And't had been good, he never had been born.
When Pharisees strove to catch him in gins,
They sought, ne'er found, but dyed in their sins.
This he declared plainly to their faces,
Joh. 8.21. Mark, 3.30.
Maug'r their malice and scornfull disgraces.
To this effect he did elswhere pronounce
No less in import to many at once.
I cannot remember, expressed at large,
(Except by Paul once) men made such a charge,
Act. 13.10.
Which I have also mentioned elswhere,
In this present work, and thither refer.
I've heard and known some that durst undertake,
As from revelation such Judgement to make
But how they'l come of in that interprise,
I leave to be Judge at that great assize.
I tremble to think such secrets to seek,
Where God in the scripturs vouchsafes not to speak.
I will not deny such symptoms there may
Be openly-shew'd, that saints dare not pray
For such and such persons, while they have breath,
For fear they have sinned that sinned unto death,
Who cannot have hopes to ground faith upon,
And therefore (in conscience) must let it alone.
Yet least they should miss, what is their own part,
I count it the duty of each tender heart,
In general terms, (with humble submission)
To pray that the worst may come to contrition,
(Who are not rejected) of whom there are none,
Can safely determin, but God alone.
What is more arrogance and pride compleat,
Than men to rush into Christs Judgement seat?
Thus far for others. Now for our selvs,
(Sylla, Carybdis like) there are two shelvs,
(Without safe pilot) souls are apt to split,
And shall to harbor never safely get.
The one presumption th' other is dispair,
(When in their height) of equal danger are,
Who ever split eternally o'th' first,
Is ever more i'th' end, o'th' latter thrust.
But yet there's divers suffer loss on both,
But are fetch't off by grace to say the troth.
It's rare to find a soul that comes off clear,
And doth not dash on both, now here, now there.
Presumption usually doth lead the van,
And gives proportion to dispair again.
The higher lift up, the lower cast down,
In such vicissitudes, now smile, then from.
But I shall now to th' case in hand confine,
How either rock danger doth combine.
It is not rare to find a young professor,
Who bears himself in hand he is possessor,
Of thorow right is an immortal crown,
And afterward to be as much cast down.
Wrongfull conclusion upon either hand,
Puts many souls to plunges, at a stand,
Oft comes to this (which terrifieth most)
They think they've sinn'd against the holy Ghost,
With such conclusion so fixt and steady,
As if they were cast into hell already.
Once David thought his mountain was so strong,
Nothing could move him, when he found that wrong
He was as confident that he should fail,
One time or other by the hand of Saul.
In each of these had in Gods secrets pride
Without a word: (and so without a guide)
Oh how unstable; when we act not faith,
Which from the word it's sure foundation hath.
To keep fro th' first sobrietie's a friend,
1 Pet. 1.13.
And from the last to hope unto the end.
Oh blessed word, that can maintain in both,
And (where it's trusted to) most surely doth.
The word's a rock, that clips the wings of pride,
And keeps from sincking on the other side.
Presumption and dispair doth' word deny,
And each resuse (with heart) thereon to lie.
In all our partial failings (let's record)
They have their rise fro th' disesteem o'th' word.
And they that leave it wholly are undon
For evermone, to weave the threed they spun.
This is the portion, this the dreadfull state
Of final unbelief. It's reprobate.
There's but another branch o'th' present head,
To which our method hitherto hath lead,
And that's to shew how reprobates survive
The sentence past, while here on earth they live.
For many years God may prolong their days,
Though cursed in their hearts, curst in their ways,
Ere death remove them from the present stage,
And is to Judgement infallible presage.
Tho sinners live an hundred year he's curst
In all his' projects,
Isa. 65.20.
latter end is worst.The word is clear by positive expression,
Balam and Cain do prove it in progression.
Jud. 11.
There divers steps the Scripture doth relate,
That's troden by a cursed reprobate.
Between the time that God hath cast him off,
And when death proves he's lived long enough.
He may be rich or miserable poor;
In great esteem, or credited no more;
May live in pleasure, tormented with pain;
May seem a saint, or openly profane,
Friendly and fair: his sales know how to furl,
Dogged and clownish, a canckered churl.
Admired gifts, stupendious for parts,
From all falln off, bereav'd of all his arts.
May hap to rise, and fall by turns; none can
Observe much odds'twixt him and better man.
Those things in gen'ral Solomon doth prove,
Do not determin endless hate or love.
Ecl. 9.1.
Look over Israels kings: the first of all
What has been said, which was not true of Saul?
Rich, poor, admired, scorn'd, in pleasure, pain,
Seem'd good, proov'd bad, both friendly and cross grane.
But single out the kings of Israel,
Since the ten Tribes from Rehoboam fell,
Where (by the Scripture) may be understood,
There was not one, amongst them all, prov'd good.
Their bel-wether, that led them all to sin
Ran strange divisions much out and seldom in.
And will you see the angle where he turn'd?
His heart against the true religion spurn'd.
1 Kings 12.26.
And all he did from that unhappy time,
Became to him and Israel too acrime.
Oh what advantage Jeroboam once
Had in his hand, when God did that pronounce,
That he should have ten tribes (after his heart)
If from his statutes he would not depart.
1 Kings 41.38.
This prophesie ingag'd him to rebel.
And had he gon no further had don well.
For hitherto God did him light afford,
To stere his course according to the word.
But see the baseness of his wretched heart,
How far the Prophet pleas'd him, he took part.
But where his unbelief did truth excell,
He fights against the word, (then fare it well.)
The word should be a stalking horse to gain,
The promis'd kingdom. but (which was the bane)
When carnal reason looked round about,
He kicks against the word, and turns it out.
Jehu and Ahab should we parallel,
(With all the rest) to what a bulk't would swell.
And some o'th'kings of Juda not much better,
But that they had the priviledge o'th' letter.
The Temple worship, sacrifices, and
Such institutions, as God did command.
And yet all this through sin became far worse,
And did involve them further into th'curse,
Then if they'd never known such gracious means,
Which unto none but to themselvs partains.
Amongst some others do but cast your eye
Upon the margent, what saith Malachy.
Mal. 2.2.
For outward riches, subtiltie, and craft,
I do not wonder he enjoys that's nought.
But that's the greatest mystery of all,
That such in gifts and grace seem principal,
And that that pestilent infernall sect
Should oft deceive the choysest o'th' elect.
Two cases here, I think, may be of use,
For every sober christian to peruse,
When chance to meet with eminentest gifts,
Least they be snar'd with some of Satans shifts.
Impart their secrets too of any nature,
Without due knowledge of the hidden matter.
The first case is a sad experiment,
Of such like wolvs in soft sheeps clothing sent.
With greatest show of zeal displaid their banners,
Some found it to their cost it were trapanners,
Who with their prairs, their gracious shews and tears,
Banisht from simple meaning men all fears.
But not so wise with prudence to prevent
The subtill malice of the old serpent,
Were caught by guile, had not God sent relief,
Some scores of persons there had left their life.
It's like you know the case aswell as I,
There's some alive that will it not deny.
The other case was of another kind,
A single person of aspiring mind,
That lov'd preheminence to be damir'd,
To so much accuracie he acquir'd,
To preach, to pray resolve the knottiest case,
That in distressed conscience taketh place.
Was by the wisest sought too far and nere,
And they that could enjoy him happy were.
And in this luster flourish't many years,
Tho at the last there were some secret fears.
All was not gold that glistred, glow worms bright
Glitter like stars in darkness of the night.
Some roots of rotten wood I've seen like fire,
Which when I was a child I did admire.
This gilded post after some years were past,
Made some discovery that he was not chast,
Made some attempts upon a gracious matron,
Which turn'd her stomach from so vile a patron.
She would not flatly say what was the cause,
But by her hints some few began to pause.
It came to rumor she was much accus'd,
That such an holy man should be abus'd.
And by the most the woman overvoted,
They on his glorious gifts so highly doted.
The woman was constrained to recant,
That she had greatly wrong'd an innocent.
This cloud blown over, many now adore
This painted Idol more than heretofore
But at the last: this man was sick to death,
And then the poison, that lay underneath,
Began to ranckle, and gave such offence,
It boiled up into his conscience.
He needs no witness now to prove his sin.
One (like a thousand) roar'd out from within.
She, who before he did so much defie,
Now justified more righteouss than he.
Through torment, anguish, horror, (and what not?)
He did confess the core of all the plot.
And that was this: (the depth of all this evil)
His soul he had made over to the devil,
By deed (I will not say of gift) but sale,
That for some certain years he might prevail,
To have assistance from infernall aid,
When he discourst, or preacht, or when he praid,
This clause precisely binding and commanding,
He might not kneel, but ever more pray standing,
And divers yet alive remember weel,
In all his prayers they never knew him kneel.
Liv'd so far northward (as relaters tell)
That (weel) to them, to us importeth (well)
He kept his bond so firmly for his part,
That now it sunk him overwhelm'd his heart,
The more to ratifie and make it good,
He seal'd the bond, subscrib'd it with his bloud,
Much prayr was us'd and godly exhortation,
Nothing avail'd he died in desperation.
For ought that man could see, yet who dare say't,
That (for all this) he died a reprobate?
Altho no symptoms ever did appear
Of any faith, or hope, but onely fear.
Put case we may not judge yet we must fear,
By such examples learn our course to steer.
I question whether any did exceed
(In circumstances) such an hainous deed.
Read ages-records, you will hardly find
So daring sin, with such an hellish mind.
The Scriptures must be own'd, the lightest torch,
And after that the History o'th' church.
And then come down to human and prophane,
And try if you find such another strain.
True; Balam, Ahab, Judas, also Cain
Did sell their souls their humors to obtein,
This for revenge, and all the rest for gain,
Our case unparalleld doth still remain.
'Tis true; there was another socerer,
That gifts o'th' holy Ghost seem'd to prefer,
And would have bought them for a little mony:
His name was Simon, hence the sin Symony.
'Tis true he shew'd he had a carnal heart,
But in converting grace had yet no part.
But I suppose the wisest cannot know,
Whether at last he got true grace or no.
I cannot find by all that I can see,
That ever Symon would to that agree,
To sell his soul, but rather purchase grace,
(But mony in that bargain takes no place.)
If Symons prair to th' saints had any scope,
I cannot find he's quite shut out from hope.
Alas this case doth plain enough agree,
To sell the soul for painted peity.
And that's the scene now acting on the stage,
The very Idol of the present age.
But whether yet there's any sunck so deep
In such a bond God doth in secret keep.
Altho our age doth testifie enough,
(As far as men can judge) to give a proof.
But let's take heed how rashly we surmise,
But rather leaue it to the great assize.
Let every tender heart be circumspect,
And not the search of smallest sin neglect.
The smallest leak sprung in the greatest ship
May sink it (if not stopt) into the deep,
And may enlarge its wideness more and more,
Till pilot shall dispair to bring't to th' shore.
A greate leak if presently be taken
May be repair'd, (the vessel not forsaken.)
And for encouragement I shall relate
Another case that seemed desperate,
Of which there might be more examples shown,
For here and there (though rarely) such are known.
Some years ago a person discontent,
The devil did his carefull thoughts augment,
In human shape appear'd with gravity,
As if he pittied him, demanded why
His thoughts were so perplext, and why cast down?
He seem'd in doubt, but knew't was fortunes frown,
His mind was much too big for's present state,
Look't not to God, and so grew desperate.
This Grave Impostor promis'd full supply
And present riddance of his misery,
And for so many years without controle,
But he must bargain with him for his soul.
The contract's made, the paper sign'd and seal'd,
But by the grace of God in time repeal'd.
Conscience grew hot, and checkt for what was don,
But knew not how to break the threed he'd spun.
Some Christian friends by searching much about,
(With wholesom counsel) came to find it out.
To make it short: they chose a day of prair,
And divers godly preachers gathred there,
This captive in the midst, good part o'th' day
They prosecute their work without delay.
Towards the close they heard a grievous noise,
(Do not remember if they heard a voice)
The roof was broke, the signed bond thrown in,
The man repented of his grievous sin,
And (as I heard) was after circumspect,
And durst no more the word of God neglect.
He might be one of many that escap'd
The jaws of hell, that here so widely pag'd.
You may be tempted, take heed e're you fall.
And for your help, tow cases I'le recall.
The one I heard of, with the other spake,
To shew how God both these two enenies brake.
The man I spake with told me he was sick
In grievous torment, try'd him to the quick.
Some length of time lay in excess of pain,
A shape with voice, articulate and plain
Promist him ease, if he would sell his soul:
His heart and voice did straight that vote controle,
And rather chose in Gods hand to expire,
Than purchase ease with everlasting fire.
Within a while the Lord afforded ease,
But breach o'th' snare did comfort much encrease.
What use this person made for after time,
I cannot say, I somwhat feared him.
The other case was told me by a friend,
(Affected much with such a gracious end)
Against so many dangers, (and the devil)
That God afforded from apparent evil.
My author saith: there was an honest man
Of good repute, both pious and urban,
To make up reck'nings, and to buy more cloth,
(Which was his trade) provided was for both.
So riding (with his charge) took up at night,
Did clokebag to the host himself commit.
The landlord show'd a cup-board in the wall,
With lock and key, that well migth hold it all.
And praid his guest to keep the key, that when
He saw his time, mgiht take it out again.
(They both agreed) he lodged there all night,
And hasted thence i'th' morning when't was light,
Took up his charge, paid costs, and went his way.
The wicked host did treachery bewray:
Sent after him, prepar'd with hue and cry,
Laid to his charge no less than fellony.
The man (amaz'd) was to a Justice brought,
The host confest that was the thief he sought,
And said he robd him of a sum of coyn,
And that by fraud he did the same purloyn.
The guest replyd: he took what was his own,
Which by it species might wel be known.
The host rejoynd: such species were not his,
For such and such was money he did miss.
The bag was searcht, and there the guest did find
His money changed, quite another kind:
The very same the host had mentioned,
Which further danger (unavoided) bred.
The guest was innocent, had don no wrong,
Suspect before, now cast by his own tongue.
The case so plain in prison he was laid,
(untill th' Assize,) and of his life afraid.
Yet had within a speciall good defence,
His peace with God and purged conscience.
Before th'assize were many letters sent,
And some returned: Pious men relent,
And did the Judge his special favour crave:
Most knew the host to be an arrant knave.
In th' interim there came a lusty fellow,
Cloth'd in a wast-coat either blew or yellow,
(Which I've forgot) desired to see
nd speak with prisoner words two or three.
This fellow askt the guest what he would give
To be set free, and without fear to live.
The prisoner said: in any honest case
He would requite, to free him from that place.
This man reply'd: let me but have thy soul,
Ple fetch thee off without the lest controll.
Nay: saith the honest pris'ner: God forbid
My soul's in safety with my Savior hid.
The fellow went away, came there no more.
Th' assizes came, the pris'ner brought before
The Judgements seat (the Judge himself affected)
That such an honest man should be detected,
Made an oration in the open court,
If any man can truly make report,
To help the pris'ner in his just defence,
He shall be freely heard in fullest sence.
A youth stood by, who came to see and hear,
Call'd out: my Lord! I heard one say or swear,
That he the Pris'ner quickly could release,
And say enough to set him free with ease,
Describ'd him by his clothes of blew or yellow.
The pris'ner knew it was the devlish fellow,
That had been tamp'ring to betray his soul,
But cast him off, (his language was so foul)
The Judge enquir'd, if that man could be found,
Another said, as I came by th' church ground,
I saw just such a man, is somwhat tall,
And now sits stridling, on the church yard wall.
God call him (said the Judge) he was not far,
But presently appeared at the bar,
And asked what he had for th' mans defence,
Let me first hear (said he) the hosts pretence.
Things were related as we heard already.
This fellows answer was as round and speedy;
You host, have you not there a double door
On backside of the wall, and one before,
And by that door, that is on the backside,
Ta'ne out his mony, yours in's clokebag ty'd?
That by that means the man might be betray'd?
After som pause the host curst, swore, and said,
The devil take my soul and body hence,
If there be truth in this unjust pretence:
I'm therefore come, (says th'other) I am he;
Thy time is come, and thou shalt go with me,
And presently he takes him in his arms,
Could not be hindered by force or charms.
Away he goes, or rather with him flew,
And with a crack down part o'th' house he threw.
What is become o'th' wicked host we wave.
But thus it pleased God the man to save,
From both impostors, who went both together,
We will not take upon us to judge whither;
But if't be true (and true 'tis said to be)
Relations of this kind to hear and see,
May do more good than comedy or play,
Where wantons throw their souls and time away.
But here me thinks it would be some abuse,
To let this pass without some farther use.
The use is double, that doth plain arise
To those that fear the Lord, and him despise.
Clothier and host do each contain a branch,
As representatives of either chance,
To be fullfill'd in each respective kind,
Prov'd to our face what in the word we find.
Clothier opprest: the host doth domineer:
He at his rest, but this is God knows where.
He in the mouth of greatest danger put,
Th' host from the reach of human justice shut.
One cannot swear to give his soul to th' devil,
Th' other voluntier, nere scruples at that evil.
One is respected, pittyd, lov'd by th' good,
The other curst by his own brotherhood.
What brotherhood I mean I think you see,
Are such like mates that's full as had as he.
For love they do not, cannot, tho they flatter,
True love they know not, 'tis an higher matter.
That eag'r pursuit, which somtimes they bear
To one another, mutually adhere
In one anothers votes: Is that true love?
Or like that wisdom, which comes from above?
'Tis easly tride: throw but a cockle-shell
Between their intrests, (they that love so well)
Achitophel with his admired pate,
Dan. 11.27.
Their hidden feuds shall never calculate,
Just like that love spoke of a royall rabble,
Where two or three dissemble at one table.
But (to be short) like means will have like end,
Not to wrong conscience for life, goods, or friend.
On th' other side, let truth and conscience pack,
And conscience set by Satans aid o'th' rack.
Look but the story o'ré (I'le not repeat)
Whether o'th' two ddi prove the greater cheat?
Mine host no doubt lookt for agolden ball,
Tho lost his life and gold, got devil and all.
The clothier would not list to devils charms
To save his life, yet freëd from all harms.
Mark the upright, and well behold the just,
Ps. 37.37. [...]. 38.
Their end is perfect peace that on him trust.
But wicked men shall be destroyd together,
Both soul and body: no escape for either.
Oh what an emblem's fixt, as on a post
In both concerns, the clothier and mine host?
In those examples hitherto I've shown
The devils contract, or his aid made known
With human voice and human apparition,
Which he hath shown to men by Gods permission.
There is another case, where providence
Did shew it self for one poor mans defence,
Which with the former I dare not compare,
Nor can I yet such witnesses declare,
To make it manifest to all the world,
How this poor man was into danger hurld.
Yet was preserv'd, and from his fears set free:
But vindication from his foes that be,
(If yet alive) could never yet obtain,
But ill the day of Judgement must remain.
But I relate it to this proper end,
That such examples may poor men befriend,
Who are accus'd by sinister pretence,
And have no other test than conscience,
To bear them up against the scorns and wrongs
Of wicked hands, fals hearts and lying tongues.
'Tis true the man was freed and set at ease,
(After full search) by Justice of the peace.
And in this world there is no more to say,
Altho his enemy doth since invey,
That notwithstanding he was overborn,
And hath endured both scath and scorn;
But will maintain unto his dying day,
The man's a thief, and must a reck'ning pay,
And says and swears to make good his defence,
He has the witness of his conscience.
And this is more than twenty years ago,
Since first debated whether so or no.
This man was riding once into the west,
His way unknown, and therefore thought it best,
At Basing-stoke where Tawnton carriers lay,
More fully to inform himself o'th' way.
(And since our subject doth of Judgement treat,
(And this refers to that) we will repeat.)
These carriers servants did belong to th' Bell
In Tawnton where the carrier did dwell,
And kept an Inn, to which this trav'ler rode,
And for one night to lodge made his abode.
Next morning, tho 'twas somwhat late o'th' day,
Took horse, and paid his charge, and went away.
About half way, 'twixt that and Wellington
Was set upon by servants and a son,
That from the Bell were sent him to invade,
And charg'd him with a theevish trick he'd plaid,
And threapt upon him that he basely stole
From chamber where he laid a silver bowl.
For he and friend had drunk in't over night,
Since he went hence it never came in sight:
And to make fast the Justice of the plea,
O'th' chamber where he lay he had the key.
The pris'ner thus enclos'd, had by his side
An hawking-bag, not very deep nor wide,
Who thought in's heart (tho nothing of it said)
Alas! I fear (like Joseph) I' me betraid,
Altho he knew not, who should come to pack,
That drinking bowl into his litle sack,
He did his papers and his linnen rifle,
There was no bowl: these hunters further stifle,
And (freely let) one of these mates outreaches,
His hand to feel and search into his breeches,
Pockets and knees and further round aboút,
But all this while they nothing could find out.
The man was glad, courage began to take,
And to these searchers somwhat roundly spake:
Sirs you beset me here, I know not why,
Without aughority, or hue, and cry:
Where is your warrant why you me oppose?
In truth by law you are but high-way-foes,
Whether I'm guilty, or be prov'd guiltless,
Your selvs as enemies to peace profess,
And make your selvs no better (if not worse)
Than high-way-thievs, that hunt to take a purse.
Come, I'le propound a motion that is fair
To keep both you and me from further snare,
And if you'l take it, you may then commence
A suit in law to take off all pretence.
Let one of you (who are in number four)
To Wellington (that's my way) ride before,
And take an officer or known constable,
To bring me to a Justice, that is able
To make demand of what you can object,
And you or me (as we deserve) protect.
Thus you and I the law may now fullfill,
And let the issue fall out how it will.
They took this counsel, pleas'd them very well,
And now you'l see what afterward befell.
Just in this talk, there came a magistrate,
That (as they said) to Tawnton did relate,
By accident who was but riding by,
The pris'ner hearing that did to him cry.
Sir to preserve our common rights and laws,
Be pleas'd to stop; consider well my cause.
I'm thus accurs'd; let these men tell you why;
They've searcht me once, will you be pleas'd to try,
And search my cloths, or any thing I have,
Be witness for the truth, that's all I crave!
The man was civil, search't, but nothing found,
Demanded questions just, and somwhat round:
And when had don, had nothing more to say,
'Twas not his work, and so he rode away.
The pris'ner and his keepers still rode on,
And as they entred into Wellington,
A Constable (with him that rode before)
Came back to meet them, gave the pris'ner o're
To one, they said was Justice of the peace,
who could detain him, or (if cause) releas.
(If I mistake not) it was Major Covern,
I think was master of Crown or George tavern.
The prisoner doth confess a civil man,
And yet at first austere; (but no disdain)
He can vas't over all, that could be said,
Searcht, found no fault, releast him well appaid.
The pris'ner hope't now all the stir was past.
But e're I tell you how it fell at last,
I will refresh the reader with a story
As nere as can contain it in memory.
This Major Covern, after he had seen
And heard what could be said each side, between
The pris'ner and accusors, and believ'd
The charge was vain, with sympathy reliev'd
The man opprest, with such a like relation,
That happened to himself on like occasion,
And to this purpose, "Sir I can take part
"With what you suffer, lay it more to heart,
"Because of late it was my very case,
"Tho somwhat diff'rent circumstance and place
"That in Wilts-county (the pris'ner thinks he said)
"I was not little of my life afraid
"By accusations, offered to be sworn
"For theft or somwhat like. 'T shall be forborn
To make progression in the Major name,
Lest through mistake his wrong or mine own shame
(Through pris'ners forgetfullness) befall,
But this the pris'ner doth aver withall.
The Majors drift was both to underprop
The drooping spirits, and to raise the hope
Of this poor man, himself to recreate
With comfort of escape he had so late
Said other words of standing at assize
And many witnesses, before whose eys
He was expos'd, (with danger of his sife)
His innocence, and how God sent relief:
But fearing to relate forgotten case
To substance stand, (not circumstance or place)
Though if I knew to th' ful as well as this,
A full relation had not been amiss,
But theres another cloud that overcast
This sunshine, pleasing, and refreshing blast;
For as this Prisoner was taking horse,
There was another storm, that prov'd far worse
Than all that went before: the Carrier came,
His horse on foam, the Prisoner loads with shame,
Said: This a Major, not a Justice is,
And Trial cost what will he will not miss.
To Tawnton back again, he must be haild,
Lie till assize unless he could be baild,
But this he took upon his very soul
The Pris'ner could not chuse but have his bowl;
The Prisoner was a stranger in the place
Not any friend, that there could plead his case,
And Major Covern was not much belov'd
By Tawnton Carrier (as the sequel provd)
The Prisoners horse was feeble, weak and small,
Was not in case to tauntle so withall,
He told the Constable if that would do't,
He must go easly as he could on foot,
His horse was not in case now back to ride,
But with the Majors Hostler should abide.
To make it short. Another horse was got,
And up the Pris'ner set, thus back to trot
Before him, went at lest one Halberdeer
Half pikes and forks i'th' flanks and in the reer
The carrier, servants, and his son assist
Least for all this, the Prisner should be mist,
They make a shift to guard with so much care,
They suffred no repulse: but when they were
Now entring Tawnton, Floks of people crow'd
To see the thief, and some cry'd out aloud:
Oh welcome Sir, your way is somwhat foul,
I'le drink to you out of a siver bowl:
Another said: Why Sir! you ask't the way
To Wellington; how are you gone astray?
Another cry'd: Look yonder, thats the thief.
What shall the Pris'ner do now? die for grief?
I've heard him say with greatest confidence,
He never felt the peace of conscience
In all his days, more then that very time,
(No creature known, and laden with that crime)
And that the comfort of that present state
Was far more sweet, than sad and desolate:
Oh conscience, conscience, ar't thou such a vial
To make such musik in a petty tryal,
Where but a litle shame some loss and strife,
Or at the most the loss of human life,
Can make disturbance? What wil be thy worth
At great assize, when thou art called forth,
When everlasting glory shall attend,
If thou be kept unspotted to the end?
When by thy test all matters shall be try'd
Thy Judge, thy friend, and standing by thy side?
Where Tawnton, Carriers are petty things
To those great foes, which accusations bring,
That strive to rob thee, of thy precious soul,
Amongst the damned, would thy name inroul.
This is the combate, this the greatest strife
To blot thy name out of the book of life.
All those to this, is but a very game,
And not to be insisted on for shame:
But I return to what I said of late
That in this march our Pris'ner brought to th'gate,
And entrance into Tawnton, did not cease,
Untill they found a Justice of the peace.
The witnesses prepar'd, the wife and maid
And tapster-tailor who would swear (they said)
The pris'ner had the bowl away from thence,
And that it ne'er was seen or heard of since.
The Justice carried sharply, (as became him)
(Altho I have forgotten how to name him)
But yet with tenderness, without offence
Unto his office or experience.
The troop, that came the pris'ner to defend,
The Justice from his presence out did send,
And heard both parties fairly face to face,
What could be said or answer'd in the case.
Searcht once again, and when he found it not,
Demanded reasons, where fore and for what
This accusation grew: their answers were,
That ever since the prisoner was there,
Which was from night before untill that morn,
The key o'th' chamber had in's pocket born,
And more than that, when just he went away,
He did not tell his hostess of the key.
'Tis true he left it in the chamber door,
But should have told or spoken on't before.
And that the bowl was in the chamber us'd,
And that he drunk in't could not be excus'd;
And that he drunk in't for his mornings draught,
Since when they never found it, tho they sought.
He was the last that had it in his hand,
If it had not remov'd there it would stand.
He made his charge for fellonies-suspicion.
The pris'ner cast i'th' Jail without condition
Of any favour, bale or of main prize,
And there to lie untill the next assize
In August, now ten days drom March were past,
(Not over twenty since assizes last)
The Justice ask't what pris'ner had to say,
To save himself from Jail without delay.
The man reply'd, that accusation large
Hath nothing in't, contains a legal charge,
Tho all were prov'd what ever they can say,
Unless they prove he took the bowl away.
For he came there to lodge, to drink and eat,
Bed for sleep, bowl for drink, dish for meat,
He did expect, an not to be abus'd,
While all the three he moderately us'd,
And he must now appeal, if moderation
Was not the greatest cause of accusation?
Which somtimes in their scoffs they mingled, when
They cast it in his teeth. These are your civil men.
But was it ever heard, to make a plea,
That stranger-guest should keep his chamber-key?
He came no prisoner, though he now so be,
And never dreamt his host should keep his key.
He hath that practice in his travels known,
A guest to have his key lockt up alone,
Why did he not his key to th' host surrender?
But where's the law for that makes guest offender?
There were both serges and some other wares,
Lay in the chamber, who should make repairs?
If any slippery fellow stole away,
(Before or after) what i'th' chamber lay?
If th' host had made a perfect inventory.
When guest came in to satisfie memory,
And call'd them out in presence of his guest,
And an account thereof at parting prest.
The guest might chuse whether he would or no
Take such a charge upon him e're he go.
Altho this guest did keep his key from strangers,
(To keep his own and landlords goods from dangers)
Yet when't was wanted gave in to the maid,
When she fetcht out, or any thing in-said.
Who could suppose the master, who was chief.
Would suffe in his house a maiden-thief?
That would not try, before they so far trust,
To search all rooms, which trusty servants must.
Who ever bears the name of chamberlain
Should such a charge wholly on them sustain.
If otherwise, it clear enough infers,
Guests may come free, but there made prisoners,
As to his cost it happned to this stranger,
That never thought to meet with such a danger:
But ever since, where 'ere he comes doth toul
The chamber-bel, gives warning of the bowl,
And frequently, this story doth repeat
To warn all Travelors of such a cheat,
So much the rather: as you hear him tell,
This danger came upon him, at the bell,
Two things were wanting in their affidavy,
The Justice markt them both with special cavy,
They could not prove, he took the bowl away,
Add that he us'd it there, he nere said Nay,
Another fault, there words did not agree
As by the following reason, you will see
The two beforehand, both resolv'd to swear
He had the bowl that very morning there,
And if there had not come, another chance
Might have agreed in every circumstance;
But doubting that a caveat was started
That ere they swore, the witness should be parted,
One said i'th' chamber, the other in the hall,
Just as it did Susanna, once befall.
The Justice saw't, and put them both in fear,
Nor one or other durst i'th' issue swear,
And if they had, their oath had been contrary,
And from each other testimony vary,
The Justice found by such apparent view,
That one or both must needs be found untrue:
For if they would known circumstance forswear,
Who could to th' substance (by their oaths) adhere?
In one they were agreed, i'th' t'other caught,
And by that means their purpose brought to naught.
Our proverb saith, a liar must foresee,
That nothing fail in plotted memory
But truth wil never faulter: firmly stand
Against the greatest storm or countermand.
This engin broke: the Pris'ner put a side,
He heard the Justice with this bel-man chide;
The carrier loud did peremptory crave
That he mgith Justice in this matter have,
And stoutly did persist, that for that season
The man might be commited to close prison.
The Carrier put out, the pris'ner cald in,
The Justice very friendly did begin
The case to open, that he clearly saw
That in exactest rigor of the law,
He must be force't to send him to the goal,
And doubted if he might admit of bail;
But yet perhaps; he might bring that about,
And (for the present) from the goal kept out,
Damanded then, from whence the Pris'ner came,
And what to do, acquaintance, and his name:
All which were answer'd: and some letters shown
Whose hands and names were to the Justice known.
The Pris'ner farther, shewed his commission,
Wherefore he came, and upon what condition;
Which was confirmed by the hand and seal
Of Parliaments committee of appeal:
The Pris'ner freely graunted his commission
To such injustice giveth no permission,
Or wrong to hinder any living soul,
Much less to steal away the silver bowl,
he knew the persons names some of their hands,
What his commission there withall commands
Not to be hindred, but in right assisted,
On which the Pris'ner somwhat large insisted.
Well! (said the Justice) you are now half spent,
Go into th' town; and take some nourishment
Two hour's hence; come to me without fail,
And for that time my self will stand your bail.
The Pris'ner thank't him (as he had good cause)
But as he went, was som what in a pause,
And said, Sir since, I find it is your pleasure,
I am ingaged to attend your leasure,
I'le go to Major Rogers, whom I know,
And with your leave inform how matters go.
And if I start, or strive to run away,
Let me be guilty Justice on me lay.
Why! know you Major Rogers (said the other)?
But by one letter (said he) from his brother,
By which I am impowred to receive
Some money, if I need, or do it crave.
Thus, with his leave, he went unto the Major,
(Opend the case) who would have laid a wager,
The carrier durst not be so peremptory
For certain reasons (I omit the story.)
Come, come, (saith he) is carrier so carows,
He knows what will him tame (mute as a mouse)
He took his cloke, and went with man again,
And chafed so; he hardly could refrain.
The pris'ner doth not think it meet to say,
What he related to him by the way.
But when he came to th' Justice went alone.
What they two said unto themselves is known.
But in a while they both came out together,
The pris'ner discharg'd, bates or bonds had neither.
But one knot more (though slackst of all the rest,
Rather unty'd than broken was thought best.)
You heard before; the pris'ner rode a horse,
Was either lent, (or hyr'd by carriers purse)
This horse and guard staid waiting in the town,
To know what should be with the pris'ner don.
The pris'ner durst not ride this horse alone,
Which might be seized; (being not his own)
The Justice undertook, he (without force)
Might freely ride upon the carriers horse.
And thus it pleased God to bring about,
He came bound in, but freely was brought out.
The onely use to make in such a sence,
How good it is to trust to providence.
Good conscience will maintain at better rate,
Than any law of parliament or state.
How easy is it censures to indure,
If truth be on our side and conscience pure.
But here we ought to have a speciall care,
We must in all things honestly beware,
The test of conscience; not in this or that,
In other things make no great matter, what
We do or say, where interrest shall lean,
That's but a sign we unsincerely mean.
All things, all times, and that before the Lord,
Oh then our conscience comfort will afford.
And for example,
Ps. 119.6. Act. 24.16.
Pauls and Davids caseIs as a glass. For each you'l find a place.
And then's the time to keep us free from shame,
And thence good conscience chiefly takes its name.
But that's a bulwark, firm as any steel.
The votes of creatures we shall lightly feel.
For let the conscience truly be upright,
I may not think to shun all human spite.
With this narration see in this appendix,
Malice and envy is on truth attendrix.
And breaks its heart with grief, when't cannot kill
The witness which convinceth it of ill.
Our stranger could now pris'ner be no longer,
Blest God in's heart, his bonds were made no stronger.
At Wellington he took his own fresh nag,
And towards Tiverton did fairly jag,
Lodg'd there all night, i'th' morning, when't was day,
Gave warning of their plate, and rode away.
That day to Barum there was to abide:
There told some friends what to him did betide.
Those friends (impatient) stir our trav'ler up,
To seek repairs o'th' Bel-man for that cup,
For false inprisonment, like high-way-rogues,
No hue and cry, but by their ranting vogues.
This guest unto this Bel-man wrote a letter,
He hoped that he had deserved better,
Than meet with such unkindness without cause,
Quite contrary to Justice or our laws;
And look's that reparation should be sent
For his unjust and wrong imprisonment,
He scorn's the motion, bid's him do his worst,
As like a Bell-man as he was at first.
Some other friends perswade him to be brief,
He swear's the travelor's an arrant thief,
Heres room enough in law, to bear an action,
And thus provok't, it may be some detraction,
And 'tis no wonder if some people think
Theres somwhat lies i'th' bottom or i'th' brink,
It is no wonder if men be divided
Our Tawnton guest, condemned and derided,
Some say if Justice, on his side, hee'd had,
He would have thrown, good mony after bad,
And thus our travelor to hold his ease,
Runs through all censures as each party please,
Some year's thereafter, ('tmay be three or four)
All this was hush't, and (as forgot) blown'ore,
These two Antagonist's by accident,
As one came back, and as the other went
From, and to London, met neer, and were,
From any town, or village somwhat far
In summer heat, there was a drinking tent
Upon the rode, which travelors frequent,
Our stranger, with his friends (some five or six)
To quench their thirst, there half an hour six,
As they were set to drink, within that booth,
This carrier came in, with language smooth,
Next to our stanger was an empty place,
But I suppose he knew him not by face.
Your Servant, Sir, said carrier to our stranger:
No said the other, I'le run no such danger
Your service I have proved to my cost
The Lord deliver me from such an host.
Truly said he, me thinks you are uncivil,
Why! can you say, that' ere I did you evil?
Evil? says t'other: I care not for your grudge,
But I'le appeal, let company be Judge.
Friends to relieve in each of your memory,
This is the man of whom I told the story,
This is the Carrier of Tawnton Bell:
I know him and his house, but over-well,
This is the man that took't upon his soul
That I had stoln away his silver bow'l.
Are you the man (says t'other) do your worst,
I'le swear and stand too't, as I did at first,
So in a chafe he mounted and put on,
He staid no long debate, up and be gone.
Some of this companie were Law Atturnies
Urg'd to spend mony, and make further journies
Some others said, his charge was but suspicion
'Twere betterwait on God in true submission
N'ere vex his mind, spend mony, lose his time,
Let God alone to vindicate the crime,
And that our stranger doth acknowledge best,
Till great assize shall set his heart at rest.
This liberty he takes, somtimes to knell,
And many times ring out the Tawnton bell.
I can assure you, it hath such a sound,
Heard far and neer, in compass very round,
And you may hear it plainly if you please,
In some transmarin parts beyond the seas,
But now it is refreshing, no more pain
To make it towl, or ring it out again,
To this our travelor doth set his hand,
He dare not wish him hurt, ever to stand
In so much danger by an enemie
So bitter, wrongfull, furious as he;
But in his heart is bound to do him good,
If his necessitie in's power stood
Should heartily rejoyce and be content
To hear the carrier did indeed repent.
For what his conscience know's, for his relief,
Although it put him to some present grief,
And pray's with all his heart this never rise
Against his enemy at great assize.
(It yet alive,) he hopes not so far lost,
As in our former case the clothiers host,
Nor (blest be God) our stranger never brought
To such a strait, as once the clothier caught.
God saw this strangers weakness could not bear
Such sharp temptation, as appeared there,
And mixt such mercie in this strangers cup,
Might well allure him thus to drink it up,
And that his body, liberty or purse
Suff'red no more, no longer, nor far worse.
The seventh case:7 In what state believers stand,
When they have clos'd with Jesus Christs command,
Of which we've spoken somwhat here to fore,
Most part of which we now shall pass quite o're.
But touch a little what is to be found
I'th' former parable of the good ground.
We have in order touched all the rest,
And here's the proper place to note the best.
Three things are noted in the explanation
Of every one, that standeth in this station,
He hears the word, receiv's it, brings forth fruit,
Where all the three are mixt, none can confute
That ground for bad, according to its kind,
But is accepted to the dressers mind.
Altho the measures do not equall hold,
Some 30, 60, some an hundred fold.
But here we must take heed and not divide,
By which the nature of this ground is try'd.
For all did hear the stony did receive,
Some kind of fruit brought forth, but did deceive
The expectation, fot it was not sound,
But whithered'i, n a while no more was found.
But here is altogether holding out,
Untill the time of harvest came about,
And holds it's standing to that time of year,
When corn is full and ripened in the ear.
Altho the tryal's mainly in the last,
Yet there is ods in both the former past,
They neither hear, receive, bring forth alike,
But on some rock one way or other strike.
The first doth hear, but never cares to hearken,
Which doth the conscience very greatly darken.
The second hearkens to some partial things.
The third attends to all that conscience brings!
This kind of hearing scripture calls an act,
The other forc'd attention is forsake't.
We justly say that those refuse to hear,
That ne'er reguard, and will not bend an ear,
Altho they know the language and the sence,
Deut. 30.11. to 15. Rom. 10.6.
And have a witness in their conscience,
That hearing's good, that seriously attends
To conscience voice, to which the scripture bends.
And not the scripture onely, but the rod,
Or what to conscience bears the mind of God.
This hearing listens to reproof and blame
What threatneth Judgement, or what causeth shame
As well as mercies, and more pleasing words,
Which onely joy and pleasing things afford.
This hearing sp [...]ke off (of the better sort)
Even when it hears the pleasantest report,
Attends as well unto prescrib'd condition,
Upon what terms such preaching hath commission.
Attends the duty thereunto an next,
With every circumstance that's in the text.
It dare not pick and chuse to please its humor,
But must give heed to every secret rumor.
It opens willingly its naked brest,
When th' word goes deepest, ever likes it best.
It speaks like Ely unto Samuel,
1 Sam. 3.11.17.
Hide not a jot o'th' word that God doth tell.
Altho it doth such heavy tidings mingle,
That makes the ears of him, that hears it, tingle.
It hearkens to its miserable state,
And thereupon doth weigh and ruminate.
It goes to th' heart, and there it lets it stick,
Altho it's cut unto the very quick.
And if it stick not in the heart, it fears,
It is for want of circumcised ears,
It watches hearing, that it let not slip
And soon recovers, where it find's a trip,
It wrastles in it's hearing with much strife,
It hear's the word: at one that know's 'tis life.
It doth not swallow all that comes to th'ear
Nor soon reject what somtimes it doth fear;
But proves and ponder's whether it be right
By ballance of the Sanctuaries weight.
It fear's to take, and feareth to let go
Til it be sure,
Mar. 4.11.
whether so or no,And when it doubts, it pray's and cries a main
To him that can the parable explain,
It takes reguard to what,
Mar. 4.24. Luc. 8.18.
and also how,It doth attend, and onely doth allow
That which is written with an holy awe,
With due respect to Gospel and to Law
It duty bear's, to god, it self and man
Each strives to understand the best it can;
It hear's the gospel, as its onely hope,
It hear's the Law, and seek's to know it's scope,
It hear's the difference there is between
The use of one or other, to be seen:
It hearkens what to th' Gospel doth belong,
And to the Law: that it may have no wrong,
Such kind of hearing, never yet was found
In high way, stony, or in thorny ground.
Look how it hear's, receiving bears proportion,
(For without that the fruit would be abortion)
It's not amiss; to see if we can find
Whats meant by this reviving, in its kind.
For I suppose, it's somwhat more than all,
That hitherto we strictly hearing call.
Tho I believe it well may be deni'd,
That hearing from receiving can divide.
I mean such hearing as we last defin'd,
(I meddle not with any other kind)
But yet we may distinguish, tho not sever
One from the other, and observe to whether
Such acts of one or other do belong,
And by some Scripture proof's to make it strong.
First, in the gen'ral notion of the word
Both hearing and receiving do afford
Action's distinct; the one is by the ear,
The other by the hand; we do adhere,
And somtimes by the mouth, as case doth serve
In spirituals: from faith it must not swerve,
And if we hear the word; we must believe,
Or else we never truly can receive.
Altho I hear: as for my very life,
And seek to understand with greatest strife,
Altho I strive for truth, to hear it all
In all its parts what ever may befall
With greatest care, and duest reverence
With greatest caution to shun offence
Tho such an hearing's with receiving mixt
Yet different acts, tho both together fixt.
Before goes hearing, receiving comes after,
Rom. 10.14. Joh. 1.12. Heb. 4.2.
One is the mother, t'other is the daughter.
Receiving and believing is the same,
(Receiving him, believing on his name)
Tho one with other, savingly are mixt
Yet theres two actions, properly prefixt,
It's clear in saints, they go in company,
But yet do always different acts imply.
Nay: theres an other action comes between,
And that is Judgement, which is clearly seen
In course of nature, for first I must hear,
And then my Judgement tries (if witness clear:)
After my Judgement past determination,
Then comes exception in it's proper station,
When Jacob knew in Egypt there was corn,
One son a Pris'ner, it would not be born
To go for more, without his Benjamin
He heard at first, 't was thus but who know's when
His Judgement cast the scale? till biting need
Did force his Judgement quickly to proceed.
It may be that was past in Jacobs breast,
Before he did declare it to the rest.
And when determined there must be space
To make things ready e're they mov'd fro'th' place.
Tho acts are quicker in the case in hand,
Yet ev'ry step must needs the heart command.
Let's see then how our Judgement follows hearing,
Where resolution's fixed without fearing.
Then (if determined) when we do close,
Till when there's room for intercepting foes,
Altho (i'th' case) the Judgement's hardly setled,
Untill a thorow closure be outwrastled.
And I believe we cannot judge of those,
Untill (point blanck) we come unto a close.
For in this case the matter is so weighty,
All Judgements and resolvs are found too slighty,
Which do admit demur to make a close,
Because delay to danger doth expose.
Can one resolv'd admit delay so foul,
That may perhaps at last destroy the soul?
The end doth crown the work, and prove it too,
That (wrong) at last the whole frame will undo.
This is a thing of greatest consequence,
Without this close religion's but pretence;
Though you can close in very many cases,
If't be not right ne'er look for Christs embraces.
Let's think a little on the prodigal,
When husks enough would to his shares not fall.
O'th' famisht stranger David took and fed,
When Ziglag burnt, and wives were captived.
And then how Joseph tempted by a whore,
And after that in prison two years more.
And then of Abrams hand stretch't out with knife,
To give away his dearest Isaacks life.
How Isaac his Rebecca did receive,
And shee her fathers hous content to leave.
With what a mind Jacob to Egypt went,
When Joseph had him corn and chariots sent.
Was not the Prodigal pleas'd with the calf,
(Hungry for bread) when famisht more than half?
Was there no difference twixt Josephs throne,
And straitest bonds in darkest dungeon?
Was't all a case, when Abram bound his son,
And when those cords by Gods command undon?
When Jacob saw the party-coloured-coat,
Came dipt in bloud: and heard from Egypt vote
His son had sent? It is no hard presage
To think what odds did each his mind ingage
We cannot think the Prodigal had slept,
When's father fell upon his neck and wept.
Or Davids captive dreamd when almost dead,
When David promised, and gave him bread.
And was not Abram (think you) well awake,
When he the cords (that bound his Isaac) brake?
When Ioseph sent, Iacob had sooner don
To go himself, than first to send his son.
Did Prodigal ask whether yea or no
His father gave that calf, rings, bracelets too?
Or once demur, and say he would not have them,
Or rather leapt for joy, thankt him that gave them?
Did Ioseph (call'd to th' King) say, I'le not go,
For I am doubtfull, whether so or no?
Or rather did he not wash hands and face,
And chearfully with joy the news embrace?
How long stood Iacob, e're he did revive,
When first he heard that Ioseph was alive?
Has not thy soul ate husks (which are thy lusts)
And felt the knife, that law and conscience thrusts?
Has brought thee to the sence of utter ruin,
(Thine own spun threed & drank of thine own brewing)
When thou hast been thus in this bondage pound,
Hast ever heard Christs voice and joyfull sound?
To satisfie thy hungry soul with bread,
And quench thy thirst when thou wast almost dead?
To free the from thee bondage of the Law
To libertie that mortalls never saw?
To take the knife of Justice from thy throat,
And save thine Isaac (unto death devote)
And offers marriage terms to Jesus Christ?
Consider wel how all this grace thou pris'dst,
And what's thy Judgement, what thy resolution,
And most of all; how put in execution.
I'le put two parts (for speed Zenechdoche)
For all the rest that can related be:
But yet I think these gen'rals do contain,
What can be said to any that remain:
To try the working by the Law i'th heart,
And how it carries to the Gospels part
From which you may in special's frame proportion,
Where conscience doth comply, or make retortion,
When God doth visit conscience by the Law,
He sheweth man that which he never saw.
And first or last, his miserable state
That by his corrupt natur's desperate,
His conscience tells the man, he is undone,
Until he hath an intrest in the son.
At it's first visit, show's the man's unfit,
And has not clos'd, with Jesus Christ as yet,
It show's the spirit of the Law of God
By in ward lustings in the heart forbod.
It show's the man is poor, and blind, and nake't
Of divine nature, never yet partak't,
It show's the man; he must lay this to heart
Convinceth him, 'tis not his human part,
Or any creature, that can set it home,
But power and strength from Christ alone must come
With these or such like things: and many more
The heart's instructed (as we said before)
I stand not now, to speak o'th' three first grounds,
But presuppose such hearing hath been found
As what before, we mentioned of this,
And now desire to see, it doth not miss
In what comes after hearing, (understood)
The next thing conscience doth aver. Its good.
Mistake me not: I mean the word not state,
(When conscience say's, it's unregenerate)
But says it's good that it should be reveal'd,
(For that's the way appointed, to be heald)
The conscience is submitted to the smart,
And more or less, is pricked in the heart:
But for the measure (if it be sincere)
I dare not say for limits here or there,
Nor how long time, it labors in the dark,
But in the issue; it doth always hark
From whence 'tis possible to get relief,
And turn's to Christ, which is the All and Chief,
When that's in truth, it hath a farther scope,
And more or less it entertaineth hope
Is very fearfull, least it be unsound,
Some way defective of the better ground,
And there it find's it hath the greatest care
Because so many false impostos are,
And how long there it sticks is not to say,
But if the ground be right; the heart doth pray.
In this anxietie, and doubtfull fear
I have known some, have been assisted here
From strength that from that very place doth flow,
1 Pet. 5.7.
Cast all your cares on him, he cares for you,
And now it enters into gospel lists
For all it seeks to have, or where resists,
It aimes to cast it's burthen on that rock
Altho it suffer many bitter shock.
'Tis like the needle by the load-stone touch't
Tho shaking up and down it hath avouch't
To setle no where else, but on the pole,
And there, in all affairs, commits its soul.
However, there's its heart, and there's it's eye,
Altho it findes it often goes awry
It is solicitous to use the means,
And yet as fearfull how thereon it leans,
It loves religion in the very form,
But knows the lest temptation will that storm,
If't want the kernel and the saving powr,
Which onely blessing on the heart can shour.
It strives, to be'rather than to appear,
And to sincerity doth most adhere.
It dare not make a bulwark of its works,
Nor plead for liberty where mischief lurks.
It's very tender in its conversation,
And thinks religion lies in each relation.
It's most at home, but when it goes abroad,
It fears the snares that's strowed in the road.
I mean it's most within: but when't looks out,
It fears the dangers that are round about,
At home, within, I mean i'th' in ward part,
It's chiefest care is what becomes o'th' heart.
It finds there's snares in all the outward sences,
And offt deceiv'd through various pretences,
And watches what it can, its trust it keeps
On him that slumbers not, or ever sleeps,
Afraid of chusing sin rather than cross,
To wave its duty on pretence of loss;
Yet dare not run to th' cross, till it be call'd,
If call'd as doubtfull how from thence it's haild,
It feels or seeks the cause of ev'ry rod,
And hath its greatest eye at hand of God.
Dares not avenge the wrongs don by a creature,
But find his heart too often proves a cheater,
And hath pretences in the lawfull ways,
To right it self (when ever it assays.)
It dare not pin it's faith upon mans sleeve,
Or shun the lowest step, that may't relieve.
Respects all Gods commands and seasons, when
To put in use (in private before men)
If divers seem to clash, he chuseth which
Gods word and glory to his duty pitch.
He thinks to hear a sermon: But one sick
Requires his company at present nick;
Altho he doth the word sincerely prize,
Mercie prefers before this sacrifice.
The preacher, subject, season, be appointed,
Friends and occasions all on purpose jointed.
Tho with reluctancy he lose this season,
Yet yields submission to the scripture reason.
He hath a special care to shun extremes,
In stormy blasts or in clear suns hine beams.
Faithfull to warn, and yet is very tender,
But dare not dawb to flatter an offendour.
Kind, yet speaks home; plain-hearted, not austere,
Unless a scandal in his friends appear.
He longs to conquer all his hasty passion,
But (if surpriz'd) reflects with indignation.
If difference happen with a known professor,
He strives to have christian intercessor.
You'l rarely find a very honest heart
Camp for his will, and not refer his part.
He's tender of offence togive, or take:
Had rather suffer than offences make.
Carefull on's time, painfull in his calling,
Avoids excess, and takes great heed of falling.
He's very circumspect about his faith,
Nothing concerns him, more he doth or hath.
The author, object, acts, the rise and fruits,
All which the dead and barren faith confutes.
He knows his faith (if right) comes from above,
Is nothing worth, if't doth not work by love
To God and man and holiness at heart,
Aims universal, not content with part,
Glad of a crum: yet presseth for a crown.
Sham'd for lest fault, at great'st not quite cast down.
There's nothing vexes half so much as sin,
Yet hopes to th' end it shall the conquest win.
The garment spotted with the flesh doth fly.
Its most abhorrence is hypocrisie.
Closes with Christ, as Prophet, Priest, and King.
Afraid to take the notion for the thing,
Looks through what's visible, to him unsseen:
Looks forward to the mark (not what hath been)
Learns to die dayly, e're death come indeed.
Death's not so much as from sin to be freed.
Upon things present dare make no result,
Doth with the present most of all consult.
To be uncloth'd, and for that state made fit,
Doth most desire, yet to the Lord submit.
It's very fearfull of a carnall mind,
(Its nature is to sence so much inclin'd)
It strives to deal in what is pertinent,
To know and do its present duty bent.
In all its duties to believe and watch,
It is convince't, doth make the best dispatch.
Altho he fall, yet falling cannot rest,
But up again, and strives to do his best.
To hope, endeavour means, (in his probation)
He always longs with earnest expectation.
If God afford a gale of influence,
He's very carefull what he draws from thence.
Some food for faith and hope cannot deny,
But on the hand, that gave it, doth rely.
It dare not lay its stress and confidence
Upon his great enlarged in fluence.
Experience shews that calls for self denial,
And to prepare for some approaching trial,
Which frequently he meets with after such,
That doth perplex his weary soul as much,
Which makes him search mixt with pride:
His elevation, too much mixt with pride:
And God may leave him for a while in part,
That he may know what yet is in his heart.
He somtimes finds, when influence was fresh,
He has ascribed too too much to flesh.
He finds it certain he shall fall and stumble,
Unless his heart be kept exceeding humble.
Compare himself, by not means dare accord,
Except by Christs example and his word.
And yet doth emulate such as excell,
But shuns the course of them that do not well.
He's like a bee that honey strives to suck,
Where spiders pois'nous fruit do dayly pluck.
Each thing is changed from its native matter,
By such concoction, as it meets in nature.
Unto the pure all things are well us'd,
But by th' unclean the conscience is abus'd,
Tit 1.15.
And all things are unclean of every kind,
And doth defile the spirit of the mind.
Thus figs from thistles, grapes may from a thorn
Well be extracted, (although never born)
Light out of darkness, from the eater meat,
Things bad (divided) thus made good (concrete)
It might be endless to define the frame,
Where this good ground from honest hearts takes name
These various fruits do som what better clear,
That Jesus Christ by faith is fixed there.
But do not think each honest heart shall find
All this, that's said always i'th' highest kind.
But I believe will freely give consent,
And longs for these and more in full extent.
What ever are its fruits it's right for kind,
Joh. 1.12.
When Christ by faith's received in the mind.
Where resolution's fixt to venter all,
Upon himself and word, what e're befall.
If that be right fruits will be th' consequence,
(Maugr impediments) issue from thence.
But here's another point that's joynd to this,
Which in the former grounds was all amiss.
First bare no fruit: the latter never ripe.
But here let's be remov'd, ground plow'd so deep,
Here's fruit and ripe, abideth to the harvest,
Neither of which the other did at farthest.
The ripeness of it we have toucht a little,
Now we must try whether it be so brittle,
That all it hath may vanis quite away,
If some have don so e're the harvest day?
For ought I see in this our parable,
The case in hand is proved very well;
For there is no perfection to be found
In any other, but this onely ground:
And that perfection it doth never miss.
The case is plain and manifest by this.
It always brings increas, it's also reapt,
Shows the proportion; (the measure heapt)
If 3060 and a hundred fold,
Why then! 'twas thresht, was measured and told.
Now that it may be freed from all abuse,
'Tis plain: because 'twas dressed up for use.
The other reacht not harvest, if it ear'd,
For stony scortch't, the thorny chok'd appeard.
Will any say that either brought forth fruit?
Math.. 13. Mar. 4.
Which Christ himself expresly doth confute?
Or will they say the good grounds fruits declin'd,
When 30, 60, 100 fold we find?
Because this ground,
Heh. 6.7.
which brings forth fruit, is blest,As meet forhim by whom it was so drest.
The field that God hath blest doth grow up thither,
Where't shall be reapt. The fig-tree curst doth wither,
And there we may severity adore,
When never fruit shall grow upon it more.
Which represents the doom, that's understood
By those, that said: upon us be his bloud.
Beside the union, cleared in that matter,
Where saints partakers are of divin nature.
Doth make it (if't be lost) to be absurd,
And stands at greatest distance from the word
For by that union they invested are
In his compleat and premissery prair.
Joh. 17.20. to end. Luk. 22.32.
Unless we judge that nothing, when he saith:
That he would pray to maintain Peters faith.
Altho objections are by many hurl'd,
That Jesus Christ ne'er prayed for the world.
Which I cannot receive (he praying so)
Father forgive!
Luk. 23.34.
they know not what they do.Some reckon: this and former prair affords
Both one sence, tho differing far in words.
Some godly men I know approve this sence,
Let me dissent, show why, without offence.
The latter prair (Forgive, &c) is universal
Aconfirmation; also a rehearsall
Of positive assertions, which he preacht,
All sin except 'gainst holy Ghost there reacht,
Mateh. 12.31.
And by comparing word and parable,
The one explains the other very well.
Without constraint or wresting of the text,
What went before and what there follows next.
In Matthew every sin shal be to man forgiven,
Against the Son of man; when onely driven,
And mark explains the subject of forgiveness
Somwhat more fully: yet with clearest evenness.
Children of men shall have all sin forgiven,
Against the Son of man, where they have striven.
If't go no farther: but those men are lost,
That have blasphem'd against the holy Ghost.
Put alltogether these axioms or these notions,
May be propounded in various motions.
All sin save one is in the pardon-graunt.
Explains how far: (the Son of man may taunt)
And who they are whom Jesus meaneth; when
He speaketh of the subject (sons of men)
But if't reach farther, then the Son of man
Asgainst the holy Ghost ne'er pardon'd can;
Or if it be the children of the devil,
That do commit the sin, 'tis the same evil.
The son's of men against the Son of man,
(Altho they sin) our Savior pardon can.
Preaches that doctrin, confirms it by his prair,
And both together full agreement bear.
Forgive them Father, for they do not know,
The Princes of this world were in this row.
Who (if they'd known) by scripture is confest
They would not crucified have Jesus Christ.
It's clear by this: these were the Sons of men,
And not the divels children: were forgiven.
Again what sort forgiveness is this,
To be explained; would not be amiss.
There is forgiveness; but upon condition,
Repeal'd may be; by future sins commission.
Another parable;
Mat. 18.27, 32.2. Cor. 5.19.
doth make it goodAnd this by that; is better understood.
And in this sence god doth impute no sin,
When day of Visitation doth begin.
I graunt all this I know, against the stream,
And to some godly; is a thankless Theme.
But yet I stand as close o'th t'other side,
That all regenerate in Christ abide.
And they are more then barely sons of men,
Joh. 8.35.
Goe's no more out when thus are taken in.
These are the sons of God, with Christ co-heirs.
And with him in his heavenly kingdom shares.
That sons of men may fall to be so evil,
To be inrol'd for children of the devil.
Discharg'd from life, hall ever more be lost,
Commit the sin against the holy Ghost.
Or what is Tantamount: this is not strange,
Alas? doth round this generation range.
Or by believing made the sons of God,
Doth with the Scripture not at all sound od.
Joh. 1.12
But that a Son, a Saint, should prove so evil,
Fall into condemnation of the devil,
'Tis many ways so harsh and sad a sence,
'Gainst which this parable is set a fence.
I must confess I never was so much
Confirm'd in mind, against the plea's of such,
Who make account, the true regenerate,
May after ward become a reprobate.
Then when I fasten'd meditation here,
As firm as any rock it doth appear.
I see not yet but from this very place,
May answered be all doubts, in every case.
That doth pretend, hath any thing to say,
That new born babes may wholly fall away,
I instance not in youn-men nor in fathers,
But chuse that state which greatest scruple gathers,
May be as carnall, also walk like men,
But either sence is but comparison.
Like's not the same always in every case,
Nor further means (I think) i'th' quoted place,
1 Cor. 3.1.
To new born babes that mark doth word afford,
That they desire sincere milk of the word,
Which cannot be in strictrest sence a voucht
To those that are in highest measures toucht
With heavenly gifts os spiritual fortaste,
That afterward may wholly be laid wast,
Who yet are wanting (for all, that that's don)
Of that which companies salvation.
Heb. 6.9.
A grain of corn, sown on a stony banck,
May sprout, and in the blade appear as ranck,
And quite o'retop the better ground, whose foot
Is faster fixt, because it taketh root.
Thed depth's the tryal not appearing height,
Which in profession often shineth bright,
And may be good from nature of the seed,
But wanting earth doth all the mischief breed,
Matth. 13.5.
And that's the cause how high so e're it shoot,
It wanteth ground to take a fixed root,
To storm the conscience by some clear conviction,
Act. 6.10. Jer. 31.33. Jer. 32.40.
And write the law i'th' heart (mind the prediction)
Are diff'rent cases, brings forth diff'rent fruit,
As to the nature of each ground doth suit.
But this prediction in explained sence
Doth bear such marks surmounting all pretence,
That never can be said of highest work,
Where some defect i'th' ground doth ever lurk.
The law is fastaned in their inward parts,
From people they shall be, and he their God,
Forgive their sins, (no more remembrance had)
To make it sure that they shall never start.
The promise is: they never shall depart.
Where is there such a word, to all that gay,
And godly structure that doth fall away,
A man may court a Maid and for probation,
Offer himself in conjugal relation.
And to Invite her give her many things,
As Gloves and Bracelets; Jewels costly Rings.
These please her fancie, bring her some content,
And yet at last: she shew's she never meant;
To marriage Union fully to consent,
Yet seemeth fair, as if shee'd that intent;
Not for the love of him, but hold's him play,
Because she loves to wear, that clothing gay.
So fob's him off, with this and that excuse,
Regards not her contempt and great abuse.
Perhaps may promise marriage when she gapes,
By that design to cover fouler scapes.
But in her heart she beareth greater favour,
To one or more clandestin Paramour.
The man perceiv's, and tel's her 'tis not words,
Or feigning smiles that true content affords.
He know's her secret haunt's; which loathsom are,
Yet if she will reform, and have a care,
It shall be better yet than she can think,
He pass by former slips and at them wink.
But if she will perfist he hath such spies,
That will raise up his former Jealousies.
Hee'l cast her off, and never own her more,
And nail her up as an audacious whore.
She still proceeds in treachery and guile,
Afraid to lose her trappings all this while.
And that's the best that ever yet was found,
At root of stony or a thorny ground,
Shee'l cry him up in words unto the skies,
And seem all lovers else quite to dispise,
With such appearance and fine complement,
That one would think it was her full intent.
And more than that when fill'd with slavish fears,
Shee'l cover many alters with her tears,
Confess her folly shew such great contrition,
It was not safe to question her condition,
And in and out, she may such gnawings have
That so much Jealousie she justly gave.
And that her heart so basely is inclin'd,
She sometimes thinks to alter quite her mind.
And think's she has her resolution set,
Untill next on set Paramour doth get.
Which entertaind the latter end is worst,
And more accursed then it was at first.
This is the state, when heart doth part from voyce,
And this is all in which it can rejoyce.
The honest heart abhorreth all these tricks,
Because it dare not kick against the pricks.
But some object: good conscience and true faith,
By ship-wrack may be lost (as Scripture saith)
I think a fallacy appears'ith front,
1. Tim. 1.19.
Which may the edge of this objection blunt.
For ship-wrack is not spoke of conscience,
But faith alone destrictly bears that sence. Answer.
For though 'tis said both may put away,
Yet leaves out one; doth of the other say,
With greatest caution, concerning faith,
That that alone such ship-wrack suffered hath.
'Tis not the Scripture that doth us inform,
Good conscience was 'ere lost in such a storm,
And as for faith not joyn'd with conscience,
Pray see more plainly in th' Apostles sence,
1. Cor. 13.2.
It may sometimes reach faith of Miracles,
And yet want love: see what the Scripture tells.
Is this too short: I'le give you another glance,
Assay to answer each devided branch.
But in the text first both together put,
And out of door's have both alike been shut,
And tho our English word saith put away,
First intertainment nothing doth bewray,
A begger comes unto a rich mans door,
Hee's put away and dare come there no more,
He got no alms, while begging he remaind,
Can he report he e're was entertaind?
And if he got a bit he gets a knock:
'Twixt him and house there is a bolt or lock.
As Laz'rus chast away from Dives gate,
And Davids men by Nabals churlish prate;
Such entertainment finds good conscience,
When thrust away (some think't the better sence)
And when it gets a bit to stop its mouth,
Arias Mont. repel.
'Tis not for love unto the naked truth,
But here and there to bribe it, gives it vails,
To keep it quiet, charm'd from telling tales.
Good conscience is not brib'd, it tells the troth,
Because the man to hear such things is loath,
And will not hearken to what it doth say,
The scripture saith, he thrusts it quite away.
But if you could examples bring in here,
Where conscience has been own'd nor love nor fear [...]
In any case hath stopped conscience vote,
Till practice hath proclaim'd it audience got,
And this in hearty love to Jesus Christ,
And then rejected when thus come to th' high'st.
You'r plea was stronger. But who'l take the pains
To know all this? (Not searching hearts and reins)
The greatest difference in the ground doth lie,
In that which ne'er appears to mortal eye.
To judge an other man for's conscience
Must be in charity or meer pretence.
I dare not think, if conscience witness bear,
That Christ is own'd in heart and love sincere;
That ever conscience could thereafter say,
It was thrust out or wholly cast away.
What ever failings and temptations move,
Yet there remains i'th' heart a seed of love.
Let David, Peter, who you pleas be brought,
As greatest shew that former works were naught.
Our parable with explanation sound
Hath voted lasting fruit to th' better ground.
And yet at harvest if no fruit was born,
It's either high-way, stony, or a thorn.
Now as to faith Simon the Sorcerer
That he believ'd the scripture doth averr,
Act. 8.13.21.
And yet appears was unregenerate,
By margent; (which before I did relate)
Tho Judas was amongst disciples chief,
He was no better than an arrant thief.
And conscience will be forc'd at last to say,
So it hath been with all that fall away.
I mean by total and a final fall.
But not of single sins and partial.
A true believers faith I make no doubt,
Yet ever did and shall to th' last hold out.
Nor does this doctrin (rightly known) bring in
The least encouragement to live in sin,
But doth engage the heart a great deal more,
To prosecute the mark that's set before,
Beside the comfort of a life of faith,
And sweetest peace a tender conscience hath,
Which is a spur to any soul, that knows
What intercourse 'twixt souls and Saviour goes.
In closely walking seperate from sin,
As much as human frailty can attain,
And most of all, where love of Christ constrains,
Ah ingaged heart to lay out all its pains,
In love and praise to him that died and rose,
To purchase peace, and pardon for his foes.
Such things as these should be the strongest bands,
To have respect to all that Christ commands.
But there are other motivs to engage
The heart to duty from that sad presage,
Of what will follow, if we be remiss,
And sin the more from such a thought as this.
That now we are admitted to that state,
There is no fear of being reprobate.
For where that use is made, it is a sign
That nature is not wrought, that is divin,
Respect unto his word has greatest place,
1 Joh. 5.2.
In words that evidence the truth of grace.
Tho one regenerate shall never fall,
Yet some are long before they know their call.
The best are calld to put their grace in ure,
To make their calling, and election sure.
and when it is the surest of all,
Then to walk worthy of that heavnly call,
Altho the good ground have that character,
That it exceedeth all the rest by far
Yet great mistakes i'th heart sometimes to know
If we belong to such a ground or no,
Who ever gets the clearest sign's that are
Amongst the chief is diligence and care,
And if a soul (in truth) regenerate
Presumes to sin because of his estate,
He may be left to be so desperate,
Not knowing but he's seald for reprobate,
The wisest christians, may fear him to
And in appearance, all his work undo:
He may with broken bones roar al his days,
And never reach the sence of joy or prays
Unto his last, and they that be about him,
When he goes of the stage may greatly doubt him.
I greatly hope that Francis Spira had
(By some remarks that in his case I made)
Some things appearing, in his lowest state,
That are not found in any reprobate:
But that he had against his conscience sinn'd
At an high rate, we evidently find,
And such examples should, well used might
Cause souls to shun that sin against their light;
But in such doubtfull cases we go wrong
In stead of trying to what ground belong
Such and such riddles, as somtimes befall,
We alter Landmarks and the ground withall.
That true believers shall be blest is plain,
But who are they? there lies the greatest pain.
If you and I be in that number small,
That is to us the greatest point of all,
As to believers state for outward things,
'Tis needless much to say, experience brings
Enough to witness what the Scripture proves
A father chasteneth each child he loves,
Inward and outward trials and temptations,
And from bad men unrighteous vexations,
May well be lookt for, for the streight'st thou go'st
Of enemies expect the greater host,
Tho that be so there is renued grace
To guide thee in thy trouble and thy place,
But if you'l know a true believers state
Whiles in this world, both as to love and hate,
Take his discription who has done it best,
Joh. 16.33.
Where his afflictions, where his peace and rest,
Who ever in his good ground good seed sow'th,
Shall never faill int's time, to miss of growth,
1 Cor. 13.11.
An honest heart is of a growing nature
That from a child, grow's to a manlike stature,
And this doth not to one or two befall;
Eph. 4.13.
But is the mark at which they shoot at all
Seven cases have we now a litle toucht,
And what me meet for practise have avoucht.
There yet remaineth four, of which one pair
To saints: and one to reprobates do share.
What each of these, 'twixt death and resurrection,
Thence to eternity, we want direction
To draw particulars in any sence;
For none alive have had experience,
But as tree fal's, it certainly shall lie,
To meet with Judgement and eternity,
And to the saints; it shall be best of all,
But wicked men shall to the mountains call
To hide them from the vengeance of the Lamb,
But all in vain; they meet eternal flame,
And unto both: that state will pass the sence
Of all that's gone, in past experience:
A litle we have touched, other where,
And for its depth, are force't, to leave it here,
Se Par.
May we but learn, how to improve our time,
And leave the issue of his depth to him,
Who perfect all things, for his utmost praise,
And at the last will all that trust him raise.
There's promises commands and exhortation
To save our selvs from such a generation,
As shew themselvs most openly prophane,
Or under colour hypocrites remain:
Of which from Scripture clearly might be shew'd,
I'le point to two Apostles Paul and Jude.
Paul shew's the sin of wicked Israelites,
To shun such ways Corinthians Invites.
As they were overthrown 'ith wilderness,
Such may befall to those that Christ profess,
'Tis not a Christian name will save from wrath
Nor outward forms prevent the second death.
Except we shun such ways as plagued those,
1. Cor. 10.6. &c.
Unto such plagues we do our selvs expose,
If we such lusts Idols and fornication,
Do haunt as did that wicked generation.
If we tempt Christ as they murmur like them,
1. cor. 6.10.11.12.
Our plagues may be far worse, if not the same.
These Judgements were to warn both them and us,
That he that stands may heed he fall not thus.
And Judge declares, as god Egyptians smote,
And Israel sav'd: when they again provoke't.
To Sodoms lusts who ever shall retire,
May wait like vengeance of eternal fire,
Jud. 5. to 12.
As Cain and Balam: So shall many more,
Fall in such Judgements, as befell to Core.
But to avoyd such sins, escape such wrath,
Let's edify our selvs in holy faith,
Keep in the love of God: for mercy wait,
From Jesus Christ; till life eternal's state,
To some be tender, to others more Austere,
Pluck out of fire saving some with fear.
To him that's able to preserve you all,
And keep you fault-less that you may not fall,
Nor spotted with the garment of the flesh,
But in the blood o'th Lamb, your garments wash.
God only wise; our Saviour Majesty,
Rule power, glory, to Eternity,
Be now and evermore ascrib'd! Oh then,
Who truely love his coming say Amen.