WIcked Spirit; when thou preſumedſt perſonally to tempt my Saviour; and hadſt that curſed mouth ſtopped by him, with an [It is written] thou daredſt not then, to raiſe ſuch a blaſphemous ſuggeſtion againſt this word of truth: Succeſſe in wickedneſſe hath made thee more impudent; and now, thou art bold to ſtrike deſpitefully at the very root of religion: But know, that after all thy malicious detractions, this word ſhall ſtand, when heaven and earth ſhall vaniſh; and is that, whereby both thou, and all thy complices ſhall be judged at that great day: It is not more ſure that there is a God, then that this God ought to be ſerved and worſhipped by the creature: Neither is it more ſure that God is, then that he is moſt wiſe, moſt juſt, moſt holy; This moſt wiſe juſt and holy God, then, requiring and expecting to be ſerved, and worſhipped by his Creature, muſt of neceſſity have imparted his will to his creature, how, and in what manner he would be ſerved, and what he would have man to believe concerning himſelfe, and his proceedings; Elſe, man ſhould be left to utter uncertainties, and there ſhould be a failing of thoſe ends, which the infinite wiſdome, and juſtice, hath propoſed to it ſelfe: There muſt be therefore ſome word of God, wherein he hath revealed himſelfe to man; and that this is, and muſt be acknowledged to be that onely word▪ it is clear, and evident; for that there neither was, nor is, nor can be any other word, that could, or durſt ſtand in competition, or rivality with this word of the Eternall God: and, if any other have preſumed to offer a conteſtation, it hath ſoone vaniſhed into contempt, and ſhame; Moreover, this is the only word, which God ownes for his; under no leſſe ſtile then [Thus ſaith the Lord,] which the ſon of God hath ſo acknowledged for the genuine word of his eternall Father, as that out of it (as ſuch) he hath pleaſed to refell both thy ſuggeſtions, and the malicious arguments of his Iewiſh oppoſites.

It drives wholly at the glory of God; not ſparing to diſparage thoſe very perſons, whoſe pens are imployed in it; in blazoning their owne infirmities in what they have offended; which could not have been, if thoſe pens had not been guided by an higher hand; It diſcovers, and oppugnes the corruptions of nature, which to meer men are either hid; or, if revealed, are cheriſhed, and upheld; it laies forth the miſery, and danger of our eſtate under ſin; and the remedies, and means of our deliverance, which no other word hath ever pretended to undertake.

Beſides, that there is ſuch a Majeſty in the ſtile wherein it is written, as is unimitable by any humane author whatſoever; the matter of it is wholly divine; ayming altogether at purity of worſhip, and integrity of life; not admitting of any the leaſt mixture either of Idolatry & ſuperſtition, or of any plauſible enormities of life; but unpartially laying forth Gods judgements againſt theſe, and whatever other wickedneſſes. This word reveals thoſe things which never could be known to the world by any humane skill or induſtry; as the Creation of the world, and the order and degrees of it; and the courſe of Gods adminiſtration of it, from the beginning; thouſands of years before any records of hiſtory were extant; As it was onely the Spirit of the moſt high God in Daniel that Dan. 2. 11. could fetch back and give an account of a viſion fore-paſſed; All the Soothſayers and Magicians confeſſe this a work of no leſſe then divine omniſcience.

And as for things future, the predictions of this word of things to be done after many hundreds, yea ſome thouſands of years (the events having then no preexiſtence in their cauſes) being accordingly accompliſhed, ſhow it to proceed from an abſolute unfailing, and therefore infinite preſcience.

And whereas there are two parts of this word; The Law, and the Goſpel: The Law is more exact then humane braines can reach unto; meeting with thoſe aberrations, which the moſt wiſe and curious Law-givers could not give order for; extending it ſelfe to thoſe very thoughts which nature knows not to accuſe, or reſtrain; Rom. 7. 7. The Goſpel is made good, as by the ſignes and wonders wrought in all the 2 Tim. 3. 15. primitive ages; ſo by the powerfull operation that it hath upon the ſoul; ſuch, as the word of the moſt prudent man on earth, or of the greateſt Angel in heaven ſhould in vain hope to parallel: And whereas the penmen of both theſe, were Prophets, and Apoſtles; The Prophets are ſufficiently atteſted by the Apoſtles, to be men 2 Pet. 1. 21. holy, & inſpired by the Holy Ghoſt; the Apoſtles are abundantly atteſted by the Holy ghoſt powred out upon them in their Pentecoſt, & (beſides variety of tongues) enabling them to do ſuch miraculous works, as aſtoniſhed, & convinced their very enemies. To theſe may be added the perfect harmony of the Law, & the Goſpel; the Law being a prefigured goſpel, & the goſpel a law conſummate; both of them lively ſetting forth Chriſt the redeemer of the world, both future & exhibited. Neither is it lightly to be eſteemed, that this word hath been by holy men in all ages received as of ſacred and divine authority; men, whoſe lives and deaths have approved them eminent Saints of God; who have not only profeſſed, but ſealed with their bloud, this truth which they had learned from him that was rapt into the third heaven, That all 2 Tim. 3. 16. Scripture is given by inſpiration of God; a truth which cannot but be conteſted by their own hearts, which have ſenſibly found the power of this word, convincing them of ſin; working effectually in them a lively faith, and unfaigned converſion; which no humane means could ever have effected.

Laſtly, it is a ſtrong evidence to my ſoule, that this is no other then the word of a God; that I find it ſo eagerly oppoſed by thee, and all thy malignant inſtruments in all ages; Philoſophers both naturall, and morall, and politique, have left large Volumes behind them in their ſeverall profeſſions, all which are ſuffered to live in peace; and to enjoy their opinions with freedome, and leave; but, ſo ſoon as ever this ſacred book of God looks forth into the world, hell is in an uproar, and raiſes all the forces of malice, and wit, and violence againſt it; Wherefore would it be thus, if there were not ſome more divine thing in theſe holy leaves, then in all the monuments of learned humanity: But the protection is yet more convictive then the oppoſition, that not withſtanding all the machinations of the powers of darkneſſe this word is preſerved intire; that the ſimplicity of it, prevails againſt all worldly policy; that the power of it ſubdues all nations, and triumphs over all the wickedneſſe of men and devils; it is proof enough to me that the God of heaven is both the author, and owner and giver of it: Shortly then, Let my ſoul be built upon this rocky foundation of the Prophets and Apoſtles; Let thy ſtorms riſe, and thy flouds come, and thy Mat. 7. 24, 25. winds blow, and beat upon it; it ſhall mock at thy fury, and ſhall ſtand firme againſt all the rage of hell.

DEceitfull ſpirit; How thou goeſt about to perſwade me to that, which thy ſelfe would be moſt loathe ſhould be true? for if the ſoule of man expired with the body, what ſubject ſhouldeſt thou have of that tyranny, and torment which thou ſo much affecteſt? How willingly doſt thou ſeem to fight againſt thy ſelfe, that thou mighreſt overcome me? But this dart of thine is too blunt to pierce even a rationall breſt; Why doſt thou not go about to perſwade me that I am not a man, but a brute creature? ſuch I ſhould be, if my ſoul were no other then theirs; For as for bodily ſhape, there are of them not much unlike me: Why doſt thou not perſwade me, that thoſe brute creatures are men; if their ſoules were as ours; What were the difference? Canſt thou hope I can ſo abdicate my ſelf, as to put my ſelfe into the ranke of beaſts? Canſt thou think ſo to prevaile with thy ſuggeſtions, as to make reaſon it ſelfe turne irrationall? How palpably doſt thou confound thy ſelfe in this very act of Temptation? For, if I had not a ſoul beyond the condition of brute creatures, how am I capable of ſinning? Why doſt thou perſwade me to that whereof my nature (if but brutiſh) can have no capacity? Doſt thou labour to prevaile with thy temptations upon beaſts? Doſt thou importune their yeildance to ſinfull motions? If they had ſuch a ſoul as mine, why ſhould they not ſin, as well as I? why ſhould they not be equally guilty? Contrarily, are thoſe brute things capable of doing thoſe works which may be pleaſing unto God; the performāce whereof thou ſo much envyeſt unto me? Can they deſire and indeavour to be holy? are they capable of making conſcience of their waies? Know then, O thou wicked ſpirit, that I know my ſelfe animated with another, and more noble ſpirity, then theſe other materiall creatures; and that I am ſufficiently conſcious of my own powers; that I have an inmate in my boſome of a divine originall; Wch, though it takes part with the body, whiles it is included in this caſe of clay; yet, can and will (when it is freed from this earth) ſubſiſt alone, and be eternally happy in the preſent, and perpetuall viſion of the God that made and redeem'd it: and in the meane time exerciſeth ſuch faculties, as well ſhew whence it is derived; & farre tranſcend the poſſibility of all bodily temperament? Can it not compare one thing with another? Can it not deduce one ſequel from another? Can it not attaine to the knowledg of the ſecrets of nature, of the perfection of Arts? Can it not reach to the ſcanning of humane plots; and the apprehenſion of divine myſteries? Yea, can it not judge of ſpirits? how ſhould it doe althis, if it were not a ſpirit? How evidently then doth the preſent eſtate of my ſoul convince thee of the future? Al operations proceed from the formes of things; and every thing works as it is; Canſt thou now denye, that my ſoule whiles it is within me, can, and doth produce ſuch actions, as have no derivation from the body, no dependence on the body? for however in matter of ſenſation, it ſees by the eyes, and heares by the eares, and imagines by thoſe fantaſmes that are repreſented unto it; yet when it comes to the higher works of intellectuall elevations, how doth it leave the body below it? raiſing to it ſelfe ſuch notions, as wherein the body can challenge no intereſt? how can it now denude and abſtract the thing conceived from all conſideration of quantity, quality, place; and ſo work upon its owne object, as becomes an active ſpirit? Thou canſt not be ſo impudent, as to ſay the body doth theſe things by the ſoule; or that the ſoule doth them by the ayd & concurrence of the body; and if the ſoule doth them alone, whiles it is thus clogged; how much more operative ſhall it be when it is alone ſeparated from this earthen lump? And if the very voice of nature did not ſo ſufficiently confute thee, that even thine owne moſt eminent heathens have herein taken part againſt thee, living and dying ſtrong aſſertors of the ſoules Immortality; how fully might thine accurſed mouth be ſtopped by the moſt ſure words of divine truth? Yea, wert thou diſpoſed to play at ſome ſmaller game, and by thy damnable clients to plead, not ſo much for the utter extinction, as for the dormition of the ſoule, thoſe oracles of God have enough to charme thee, and them; and can with one blow cut the throat of both thoſe blaſphemies: That penitent theefe, whoſe ſoule thou madeſt full account of, when he was led to his execution, (which yet my dying Saviour ſnatcht out of thy hands) could hear comfortably from thoſe bleſſed lips, This day Luk. 23. 42. thou ſhalt be with me in Paradiſe: ſhal we think this malefactor in any other, in any better conditiō then the reſt of Gods Saints? Doth not the choſen veſſel tel us, that upon the diſſolution of our 2 Cor. 5. 1. earthly houſe▪ of this Tabernacle, we have a building of God not made with hands eternal in the heavens? Preſently therfore after our flitting hence, we have a being, & that glorious; who can think of a being in heaven without a ful ſenſe of joy? Doth not our Saviour tell us, that the ſoul of poor Lazarus Luc. 16. 22. was immediately carried by Angels into Abrahams boome? The damned glutton knew ſo wel that he was not layd there to ſleep, that he ſues to have him ſēt on the meſſage of his refrigeration: Did not the beloved diſciple, when he was in Pathmos, upon the opening of the fifth Revel. 6. 9. feale, ſee under the altar the Soules of them that were ſlaine for the word of God, and for the teſtimony which they held? Did he not heare them cry, How long Lord, holy▪ and true? What? Shall wee think they cryed in their ſleep? Did he not ſee and heare the hundred forty four Revel. 14. 1, 3. thouſand Saints, before the throne, harping, and ſinging a new ſong to the praiſe of their God? Canſt thou perſwade us they made this heavenly muſick in their ſleep? Doth he not tell us moſt plainely from the mouth of one of the heavenly Elders, that thoſe which ſtood before the throne & the Lamb, Revel. 7. 14. cloathed with white robes, and palmes in their hands, were they that came out of great tribulation, and have waſhed their robes, and made them white in the blood of the Lamb; therefore 1. are they before the throne of God, and ſerve him day and night in his Temple; and he that ſitteth on the throne ſhal dwell among them; They ſhall hunger 16. no more, neither thirſt any more; neither ſhall the Sun light on them, nor any heat; For the Lamb which is in the midſt of the throne, ſhall 17. feed them, and ſhall lead them unto living fountaines, and God ſhall wipe away all teares from their eyes; This ſervice both day and night, and 〈◊〉 leading forth can ſuppoſe nothing leſſe then a perpetuall waking; Neither is this the happy condition of holy Martyrs and Confeſſors only; but is common to all the Saints of God, in what ever profeſſion; Bleſſed are the Revel. 14 13. dead, which dye in the Lord; How ſhould the dead be bleſſed, if they did not live to know themſelves bleſſed? What bleſſedneſſe can be incident into thoſe that either are not at all, or are ſenſeleſſe? They reſt, but ſleepe not; they reſt from their labours, not from the improvement of their glorified faculties: Their works followthē: yea and overtake them, in heaven; to what purpoſe ſhould their works follow the if they lived not to injoy the comfort of their works?

This is the eſtate of all good ſoules, in deſpight of all thine infernall powers; and what becomes of the wicked ones, thou too well knoweſt; Diſſemble thou how thou wilt thoſe torments; and hide the ſight of that pit of horrour from the eyes ofthy ſinfull followers; He that hath the keyes of Revel. 1. 18. hell and of death hath given us intimation enough; Feare not them which kill the body, Mat. 10. 28. but are not able to kill the ſoule; but rather feare him, who is able to deſtroy both body and ſoul in hell: Neither is he more able out of his omnipotence, then willing out of his juſtice, to execute this righteous vengeance on the impenitent, and unbeleevers; Tribulation Rom. 2. 9. and anguiſh upon every ſoul of man that doth evill.

In vaine therefore doſt thou ſeek to delude me with theſe pretences of indemnity, and annihilation; ſince it cannot but ſtand with the mercy, and juſtice of the Almighty, to diſpoſe of every ſoule according to what they have beene, and what they have done; To them who by Ro m. 2▪ 8. patient continuance in well-doing ſeek for glory and honour and immortality, eternall life; But unto them that are contentious, and doe not obey the truth, but obey unrighteouſneſſe indignation and wrath: ſhortly, after all thy devilliſh ſuggeſtions, on the one part, The Wiſd. 2. 1. ſoules of the righteous are in the hand of God, and there ſhall no torment touch them: On the other, In flaming fire ſhal vengeance 2 Theſſ. 1 8, 9. be taken on them that know not God, and that obey not the Goſpell of our Lord Jeſus Chriſt: who ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord, and from the glory of his power.

THy damned ſcoffers were betimes foreſeene to move this queſtion, even by that bleſſed Apoſtle, whoſe eyes ſaw his Saviour aſcending 2 Pet. 3. 3. up to his glory, and who then heard the Angell ſay, Ye men of Galilee, why ſtand ye Act. 1. 11. gazing up into heaven? This ſame Jeſus, which is taken up from you into heaven, ſhall ſo come in like manner as ye have ſeen him go into heaven. What doſt thou and they but make good that ſacred truth, which was delivered before ſo many hundred generations? Diſſemble how thou wilt, That there ſhall be a generall aſſiſe of the world, thou knoweſt, and trembleſt to know: what other couldſt thou meane, when thou askedſt my Saviour that queſtion of horror, Art thou come Mat. 8. 29. to torment us before the time? That time thou knoweſt to be the day, in which God will judge the world in righteouſneſſe by Acts 17. 31. that man whom he hath ordained; whereof he hath given aſſurance to all men, in that he hath raiſed him from the dead; How clear atteſtation have the inſpired Prophets of God given of old to this truth? The ancienteſt Prophet that ever was, Henoch the ſeventh from Adam, in the time of the old world, foretels of this dreadful day; Behold, the Lord commeth, Jude 14. 15. with ten thouſand of his Saints to execute judgement upon all; and to convince all that are ungodly among them, of all their ungodly deeds, which they have ungodly committed; and of all their hard ſpeeches which ungodly ſinners have ſpoken againſt him; From the old world is this verity deduced to the new, and through the ſucceſſion of thoſe holy Seers derived to the bleſſed Apoſtles; and from them to the preſent generation; Yea, the ſacred mouth of him, who ſhall come down, and ſit as Judge in this awfull tribunall, hath fully laid forth not the truth onely, but the manner of this univerſall judicature; The Sonne of man ſhall come in his glory, and all Mat. 25. 31. the holy Angels with him; Then ſhall he ſit upon the throne of his glory; And before him ſhall be gathered all nations; and he ſhall ſeparate them one from another, as a ſhepheard divideth his ſheep: And if this moſt ſure word of the Prophets, Apoſtles, yea, and of the eternall ſon of God be not enough conviction to thee; yet to my ſoul they are an abundant confirmation of this main point of my Chriſtian faith, that from heaven he ſhall come to judge both the quick and the dead; Indeed, thus it muſt be: How many condemned innocents have in the bitterneſſe of their ſouls, appealed from that unrighteous bar of men, to the ſupreame Judge, that ſhall come; thoſe appeals are entred in heaven and ſued out; how can it ſtand with divine Juſtice that they ſhould not have a day of hearing?

As for mean oppreſſors, there are good laws to meet with them; and there are higher then the higheſt to give life of execution to thoſe lawes; but if the greateſt among men offend, if there were not an higher then they, what right would at laſt be done? Thoſe that have the moſt power and will to doe the greateſt miſchiefe, would eſcape the faireſt: And though there be a privy Seſſions in heaven upon every guilty ſoule, immediatly upon the diſſolution; yet the ſame juſtice, which will not admit publique offences to be paſſed over with a private ſatisfaction, thinks fit to exhibite a publique declaration of his righteous vengeance upon notorious ſinners, before men and Angels: So as thoſe very bodies which have been ingaged in their wickedneſſe, ſhall be in the view of the whole world, ſent downe to take part of their torment; and indeed wherefore ſhould thoſe bodies be raiſed, if not with the intent of a further diſpoſition either to joy, or paine? Contrarily, how can it conſiſt with the praiſe of that infinite juſtice, that thoſe poore Saints of his, which have been vilified and condemned at every barre: perſecuted, afflicted, tormented, and have paſſed through all Heb. 11. 37. manner of painful & ignominious deaths, ſhould not at the laſt be gloriouſly righted in the face of their cruell enemies? Surely, faith the Apoſtle, it is a righteous thing 2 Theſl. 1. 6, with God to recompence tribulation to them that trouble you; and to you who are troubled reſt with us, when the Lord Jeſus 7. ſhall be revealed from heaven with his mighty Angels. What is it, O thou wicked ſpirit, whereto thou art reſerved in chaines of darkneſſe? Is it not the judgement Iude 6. of the great day? what is it whereto the manifeſtation of all hidden truthes, and the accompliſhment of all Gods gracious promiſes are referred? Is it not the great day of the Lord? ſhall the all-wiſe and righteous Arbiter of the world decree, and reverſe? Hath he not from eternity determined, and ſet this day; Wherein we muſt all appear before the judgment Seat of Chriſt, that every 2 Cor. 5. 10. one may receive the things done in his body; according to that he hath done, whether it be good, or evill? That there is therefore ſuch a day of the Lord; in the which the heavens ſhall 2 Pet. 3. 10. paſſe away with a great noyſe, and the Elements ſhall melt with fervent heate, the earth alſo and the works that are therein ſhall be burnt up; wherein the Lord himſelf ſhall deſcend from heaven with a ſhout, 1 Theſ. 4. 16. with the voice of the Archangel, and with the trump of God, is no leſſe certaine then that there is an heaven from whence he ſhall deſcend. All thy cavill is concerning the time; Thou, and thine are ready to ſay, with the evill ſervant in the Goſpell, my Maſter defers his comming; And was not this wicked ſuggeſtion of thine foretold many hundred yeares agoe, by the prime Apoſtle, and by the ſame pen anſwered? Hath he not told thee that 2 Pet. 3. 8, our computations of time are nothing to the infinite? That one day with the Lord, is as a thouſand yeares, and a thouſand yeares as one day? Hath he not told us, that this miſ-conſtrued ſlackneſſe 9. is in mans vaine opinion, not in Gods performance? He is ſlack to man that coms not when he is lookt for, he is really ſlack that comes not when he hath appointed to come; Had the Lord broken the day which he hath ſet in his everlaſting counſel, thou mightſt have ſome pretence to cavill at his delay; but now that he onely overſtayes the time of our miſgrounded expectation, • he doth not ſlacken his pace, but correct our errour: It is true, that Chriſtians began to look for their Saviour betimes; inſomuch, as the bleſſed Apoſtles were fayne to perſwade their eyes not to make ſuch haſte; putting them in mind of thoſe great occurrences of remarkable change, that muſt befall the Church of God (in a generall apoſtaſie, & the revelation of the great Antichriſt) before 2 Theſſ. 2. 1. that great day of his appearance. And the prime Apoſtle ſends them to the laſt dayes (which are ours) for thoſe ſcoffers, which ſhall ſay, 2 Pet. 3. 3. Where is the promiſe of his comming? If they lookt for him too ſoon, we cannot expect him too late; He that is Amen, will be ſure to be within his owne time; when that comes, he that ſhould come will come, and not tarry: In the meane while, not onely in the juſt obſervation of his owne eternall decree, but in much mercy, doth he prolong his returne, mercy to his elect, whoſe converſion he waits for, with infinite patience; it is for their ſake that the world ſtands; The Angel that was ſent to Gen. 19▪ 22. deſtroy Sodom could tell Lot, that he could doe nothing till that righteous man were removed; no ſooner was Gen. 19. 22. Lot entred into Zoar, then Sodome is on a flame: mercy, even to the wicked, that they 24. may have ample leiſure of repentance; Neither is it any ſmall reſpect that the wiſe and holy God hath to the exerciſe of the faith, and hope, and patience of his deare ſervants upon earth; faith in his promiſes, hope of his performances, and patience under his delayes; whereof there could be no uſe in a ſpeedy retribution. In vaine therefore doſt thou, who feareſt this glorious Judge will come too ſoone, go about to perſwade me, that he will not come at all: I beleeve, and know, by all the foregoing ſignes of his appearance that he is now even at the threſhold; Lo, he commeth, he commeth for the conſummation of thy torment, and my joy; I expect him as my Saviour, tremble thou at him as thy Judge, who ſhall fully repay to thee al thoſe blaſphemies which thine accurſed mouth hath dared to utter againſt him.

FAlſe tempter; there is not the leaſt of thoſe harmeleſſe ſinnes, which thou wilt not be ready to aggravate againſt me, one day, before the dreadfull tribunall of that infinite juſtice: thoſe that are now ſmall, will be then hainous; and hardly capable of remiſſion: thy ſuggeſtions are no meet meaſures of the degrees of ſin: It is true that there are ſome ſinnes more grievous then others; there are faults, there are crimes, there are flagitious wickedneſſes; If ſome offences be foule, others are horrible, and ſome others irremiſſible; but that holy God, againſt whoſe onely majeſty ſin can be committed, hath taught me to call no ſin, ſmall: The violation of that Law which is the rule of good, cannot but be evill; and betwixt good and evill there can be no leſſe then an in finite diſproportion: It is no ſmal proofe of thy cunning, that thou haſt ſuborned ſome of thy religious panders to proclaime ſome ſinnes veniall, and ſuch, as, in their very nature, merit pardon: Neither thou, nor they, ſhall be Caſuiſts for me, who have heard my God ſay; Curſed is every one that continueth Gal. 3. 10. Deut. 27. 26. not in all things that are written in the booke of the Law to doe them. Sin muſt be greater, or leſſe according to the value of the command, againſt which it is committed; there is, (as my Saviour hath rated it) a leaſt Commandement; Mat. 5. 19. and there are mo points then one in that leaſt Command; now the Spirit of truth hath told me, that whoſoever ſhall keepe the whole Law, and yet offend in Iam. 2. 10. one point, he is guilty of all; And ſhall he that is guilty of the breach of the whole Law eſcape with ſuch eaſe? I am ſure a greater Saint then I can ever hope to be, hath ſaid, If I ſin, thou markeſt me, Iob 10. 14. and wilt not acquit me from mine iniquity; and, old Eli, as indulgent as he was to his wicked ſonnes, could tell them; If one man ſin againſt another, the Judge ſhall judg 1 Sam. 2. 25. him; but if a man ſin againſt the Lord, who ſhall intreat for him? What need is there, thou ſayeſt, of any intreaty? Gods mercy is ſuch that he will pardon thy ſinnes unasked; neither will he ever ſtick at ſmall faults; Malignant ſpirit, how fain wouldſt thou have Gods mercy, and juſtice claſh together? but thou ſhalt as ſoon wind thy ſelfe out of the power of that juſtice, and put thy ſelfe into the capacity of that mercy, as thou ſhalt ſet the leaſt jarre between that infinite juſtice and mercy; It is true, it were wide with my ſoule, if there were any limits to that mercy; That mercy can doe any thing but be unjuſt; it can forgive a ſinner, it cannot incourage him; forgive him upon his penitence, when he hath ſinned; not incourage him in his reſolution to ſin: If thou Lord ſhouldeſt marke iniquities, O Pſal. 130. 3, 4. Lord, who ſhall ſtand? But there is forgiveneſſe with thee that thou maiſt be feared. I know therefore whither to have my recourſe, when I have offended my God; even to that throne of grace where there is plenteous redemption; free and full remiſſion; I heare the heavenly voice of him that ſaith, I, even Eſa. 43. 25. I, am he that blotteth out thy tranſgreſſions for my own ſake, and will not remember thy ſins; but, I dare not offend becauſe his grace aboundeth: juſtly doth the Pſalmiſt make the uſe and effect of his mercy, to be our feare: we muſt feare him for his mercyes; and for his judge ments, love him; ſo far am I from giving my ſelfe leave to ſin becauſe I have to doe with a mercifull God; as that his judgements have not ſo much power to drive me, as his mercies have to draw me from my deareſt ſinnes. As therefore my greateſt ſinnes are not too bigge for his mercy to remit, ſo my leaſt ſinnes are great enough to deſerve his eternall diſpleaſure. He that ſhal come to be Judge at thoſe great Aſſiſes, hath told us, that even of eve ry idle word that Mat. 12. 36. men ſhal ſpeak they ſhal give an acccount; What can be ſleighter then the wind of our words? and what words more harmeleſſe then thoſe which have no evill quality in them, though no good? ſuch are our idle words; yet even thoſe may not paſſe without an account; and if our thoughts be yet leſſe then they; even thoſe muſt ſo try us, as either to accuſe or excuſe us; and, if evill, may condemne us: Rom. 2. 15. Think not therefore to draw me into ſin becauſe it is little; Mat. 15. 14. The wages of ſin is death; here is no ſtint of quantities; If ſin be the work, death is the wages; Perſwade me now, if thou canſt, that there is a little death for a little ſin; perſwade me that there is a leſſer infiniteneſſe; and a ſhorter eternity: til the great Judge of the world reverſe his moſt juſt ſentence, I ſhall looke upon every ſin as my death, and hate thee for the cauſe of both. But as thy ſuggeſtion ſhall never move me to take liberty to my ſelfe of yeilding to the ſmalleſt ſin; ſo the greatneſſe of my moſt hainous ſin, ſhall not daunt me whiles I rely upon an infinite mercy; even my bloodieſt ſinnes are expiated by the blood of my Saviour; that my all-ſufficient ſurety hath cleared all my ſcores in heaven; In him I ſtand fully diſcharged of all my debts; and ſhall (after all thy wicked temptations) hold reſolute, as not to commit the leaſt ſin, ſo not feare the greateſt.

BLaſphemous ſpirit; that which is thine own guiſe thou art ever apt to impute unto the holy one of Iſrael; It is indeed thy manner to draw on thy clients with golden promiſes of life, wealth, honour, and to ſay (as once to my Saviour) All theſe will I give thee, when thou neither mean'ſt, nor canſt give any thing but miſery and torment. As for my God, whom thou wickedly ſlandereſt, his juſt title is, Holy, and true: his promiſes Rev. 6. 10. 2 Cor. 2. 20: Revel. 1. Numb: 23. 10. are Amen, as himſelf: Thy Balaam could let fall ſo much truth, that God is not a man that he ſhould lie, nor the ſonne of man that he ſhould repent; Hath he ſaid, and ſhall he not do it; or hath he ſpoken, and ſhall he not make it good? Caſt thine eyes back upon his dealings with his Iſrael, a people unthankfull enough: and deny, if thou canſt, how punctuall he was in all his proceedings with them? Heare old Joſhua, now towards his parting, profeſſe: Behold, this Joſh. 23. 14. day I am going the way of all fleſh, & ye know in your hearts, & in all your ſouls, that not one thing hath failed of all the good things which the Lord your God ſpake concerning you; all are come to paſſe unto you, and not one thing hath failed therof; Heare the ſame truth atteſted many ages after by the wifeſt King; Bleſſed be the 1 King. 8. 56. Lord (ſaith he) that hath given reſt unto his people Iſrael, according to all that he promiſed: There hath not failed one word of all his good promiſe, which he promiſed by the hand of Moſes his ſervant. And leſt thou ſhouldſt cavil that perhaps God takes greater liberty to himſelf in matter of his promiſes under the Goſpel, then he formerly did under the Law; Let me challenge thy malice to inſtance in any one abſolute promiſe, which God hath made ſince the beginning of the world unto this day, which he hath failed to performe; It is not, I grant, uneaſie to name divers conditionate ingagements, both of favours, and judgements, wherein God hath been pleaſed to vary from his former intimations; and ſuch alteration doth ful-well conſiſt with the infinite wiſdome, mercy, and juſtice of the Almighty, for where the condition required, is not performed by man, how juſt is it with God either to with-hold a favour, or to inflict a judgement; or, where he ſees that an outward bleſſing promiſed (ſuch a diſpoſition of the ſoul as it may meet withall) may turn to our prejudice, and to our ſpirituall loſſe, how is it other then mercy to withdraw it? and in ſtead thereof to gratifie us with a greater bleſſing undeſired? In all which, even our own reaſon is able to juſtifie the Almighty; for can we think God ſhould be ſo obliged to us, as to force favours upon us, when we will needs render our ſelves uncapable of them? or ſo tied up to the punctuality of a promiſe, as that he may not exchange it for a better?

The former was Eli's caſe who received this meſſage from the man of God ſent to him for that purpoſe: The 1 Sam. 2. 30. Lord God of Iſrael ſaith, I ſaid indeed that thy houſe, and the houſe of thy father ſhould walk before me for ever; but now the Lord ſaith; Be it far from me; for them that honour me I will honour, and they that deſpiſe me ſhall be lightly eſteemed. God meant the honour of the Prieſthood to the family of Eli; but what? was it in ſo abſolute termes, that how ever they diſhonored God, yet God was bound to honour them? All theſe promiſes of outward favours do never other then ſuppoſe an anſwerable capacity in the receiver; like as the menaces of judgement (how ever they ſound) do ſtill intend the favourable exception of a timely prevention by a ſerious repentance. And though there be no expreſſe mention of ſuch condition in the promiſes and threatnings of the Almighty: yet it is enough that he hath once for all made knowne his holy intentions to this purpoſe by his Prophet; At what inſtant I ſhall ſpeak concerning a nation, Jer. 18. 7, and concerning a kingdome to pluck up, and to pull down, and to deſtroy it; If that nation againſt whom I have 8, pronounced, turn from their evill; I will repent of the evill that I thought to do unto them; And, at what inſtant I ſhall 9, ſpeak concerning a nation, and concerning a kingdom to build and to plant it; If it do evill 10. in my ſight, that it obey not my voice, then I will repent of the good, wherewith I ſaid I would benefit them.

The meſſage of Hezekiah's death, and Niniveh's deſtruction was, in the letter, abſolute, but in the ſenſe and intention, conditionate; with ſuch holy and juſt reſervations are all the promiſes and threats of the Almighty in theſe temporall regards; whiles they alter therefore, he changeth not; but for his ſpirituall ingagements, that word of his ſhall ſtand everlaſtingly, I will not ſuffer Pſal. 89. 33, 34. my faithfulneſſe to faile; My covenant will I not break, nor alter the thing that is gone out of my mouth: Indeed this is the Tentation, wherewith thou haſt formerly ſet ſome prime Saints of God, very hard: How doth the holy Pſalmiſt hereupon break out into a dangerous paſſion? Will Pſal. 77. 7, the Lord caſt off for ever? and will be favorable no more? Is his mercy clean gone for ever? 8, doth his promiſe faile for evermore? hath God forgotten to be gracious? hath he ſhut up his tender mercies in diſpleaſure? 9, Lo, the man was even falling, yet happily recovers his feet; And I ſaid, this is 10. mine infirmity; thine infirmity ſure enough (O Aſaph) to make queſtion of the veracity and unfailableneſſe of the ſure mercies, and promiſes of the God of truth: Well was it for thee, that thy God, not taking advantage of thy weakneſſe, puts forth his gracious hand, and ſtaies thee with the ſeaſonable conſideration of the years of the v. 11. right hand of the moſt high; with the remembrance of the works of the Lord, and of his wonders of old; theſe were enough to teach thee the omnipotent power, the never-failing mercy of thy maker and redeemer. In no other plight through the impetuouſneſſe of this temptation was the man after Gods owne heart, whiles he cried out; I was greatly afflicted, I ſaid in my haſte all men Pſal. 116. 10, 11, are liers: the men that he miſ-doubted were ſurely no other then Gods prophets, wch had foretold him his future proſperity, & peaceable ſetlement in the throne; theſe (upon the croſs occurrences he met with) is he ready to cenſure as lyers, and through their ſides, what doth he but ſtrike at him that ſent them? But the word was not ſpoke in more haſte, then it was retracted; I believed, therefore v. 10, I ſpake; and then ſenſe of mercies doth ſo overtake the ſenſe of his ſufferings, that now he takes more care what 12, to retribute to God for his bounty, then he did before how to receive it, & pitches himſelfe upon that firme ground of all comfort, Oh 16. Lord, truly I am thy ſervant; I am thy ſervant, and the ſon of thy handmaid; Thou haſt looſed my bonds. Here ſhall I ſtay my ſoul againſt all thy ſuggeſtions of diſtruſt, O thou malicious enemy of mankind; building my ſelf upon that ſteddy rock of Iſrael, whoſe word is, I am Jehovah, I change not.

Thou tel'ſt me of deliverances promiſed, yet ending in utter miſ-carriages; of proviſions vaniſhed into want: Why doſt thou not tell me that even good men die? Theſe promiſes of earthly favours to the godly declare to us the ordinary courſe, that God pleaſeth to hold in the diſpenſation of his bleſſings: which he ſo ordereth, as that generally they are the Lot of his faithfull ones, for the incouragement and reward of their ſervices; and contrarily his judgements befall his enemies, in part of payment; But yet the great God, who is a moſt free agent, holds fit to leave himſelfe at ſuch liberty, as that ſometimes for his own moſt holy purpoſes, hee may change the ſcene: which yet he never doth, but to the advantage of his owne; ſo as the oppreſſions & wrongs which are done to them, turn favours; The Hermite in the ſtory could thank the thiefe that rob'd him of his proviſion, for that he helpt him ſo much the ſooner to his journies end; and indeed, if being ſtripped of our earthly goods, we be ſtored with ſpirituall riches; if whiles the outward man periſheth, the inward man be renewed in us; if for a little bootleſſe honour here, we be advanced to an immortall glory; if we have exchanged a ſhort and miſerable life, for a life eternally bleſſed; finally if we loſe earth, and win heaven, what cauſe have we to be other then thankfull? whereto we have reaſon to adde, that in all theſe gracious promiſes of temporall mercies, there is ever to be underſtood the exception of expedient caſtigation, and the meet portage of the Croſſe; which were it not to be ſupplied, Gods children ſhould want one of the greateſt proofs of his fatherly love towards them: which they can read even written in their own bloud; and can bleſſe God in killing them for a preſent bleſſedneſſe. So as after all thy malice, Gods promiſes are holy, his performances certain, his judgments juſt, his ſervants happy.

IT is thy maliciouſneſſe, O thou wicked ſpirit, ever to miſ-interpret Gods actions; and to ſclander the footſteps of the Almighty; But notwithſtanding all thy miſchievous ſuggeſtions, I can read mercy, and favour in my affliction; neither ſhall it be in the power of thy temptation to put me out of this juſt conſtruction of my ſufferings; For, what? Is it the meaſure of my ſmart that ſhould argue Gods diſpleaſure? How many of Gods dearlings on earth have indured more? What ſay'ſt thou to the man, with whom the Almighty did once challenge and foyle thee, the great patterne of patience; was not his calamity as much beyond mine, as my graces are ſhort of his? Doſt thou not heare the man after Gods owne heart ſay, Lord, remember David and all his troubles? Doſt thou not hear the choſen veſſell who was rapt up into the third heaven, complaine, We are troubled on every ſide, yet not diſtreſſed; 2 Cor. 4. 8. perplexed, but not in deſpaire; perſecuted, but not forſaken; caſt downe, but not deſtroyed. Of the Jewes five 2 Cor. 11. 24, times received I forty ſtripes ſave one; Thrice was I beaten 25, with rods; once was I ſtoned; thrice I ſuffered ſhipwrack, a night and a day I have been in the deep; In journying often, 26, in perils of waters, in perils of robbers, in perils by my owne countrymen, in perils by the heathen, &c. In wearineſſe and 27, painfulneſſe, in watchings often, in hunger and thirſt, in faſtings often, in cold and nakedneſſe; Yea which was worſe then all theſe, doſt thou not heare him ſay, There was given to me a thorne in the fleſh, the meſſenger of Satan to buffet me? Doſt thou not too well know (for thou wert the maine actor in thoſe wofull Tragedies) what cruell torments the bleſſed Martyrs of God in all ages have undergone for their holy profeſſion? None upon earth ever found Gods hand ſo heavy upon them, none upon earth were ſo dear to heaven; The ſharpneſſe therefore of my pangs can be no proofe of the diſpleaſure of my God; Yea contrarily, this viſitation of mine (what ever thou ſuggeſteſt) is in much love and mercy: Had my God let me looſe to my owne waies, and ſuffered me to run on careleſly in a courſe of ſinning without check, or controll, this had been a manifeſt argument of an high and hainous diſpleaſure: God is grievouſly angry when he puniſhes ſinners with proſperity; for this ſhows them reſerved to a fearfull damnation; but whom he reclaims from evil by a ſevere correction, thoſe he loves, there cannot be a greater favour then thoſe ſaving ſtripes; When wee are 1 Cor. 11. 32. judged, we are chaſtened of the Lord that we ſhould not be condemned with the world.

Beſides, the manner of the infliction ſpeaks nothing but mercy; for, what a gentle hand doth my God lay upon me? as if he ſaid, I muſt correct thee, but I will not hurt thee; what gracious reſpites are here; what favourable inter-ſpirations; as if God bade me to recollect my ſelfe; and invited me to meet him by a ſeaſonable humiliation; This is not the faſhion of anger and enmity; which ayming only at deſtruction, indevours to ſurpriſe the adverſary, and to hurry him to a ſudden execution.

Neither is it a meer affliction that can evince either love or hatred; all is in the attendants, and entertainment of afflictions; Where God means favour, he gives together with the croſſe an humble heart, a meek ſpirit, a patient ſubmiſſion to his good pleaſure, a willingneſſe to kiſſe the rod, and the hand that wields it, a faithfull dependence upon that arme from which he ſmarts; and laſtly, an happy uſe and improvement of the ſuffering, to the bettering of the ſoule; who ſo finds theſe diſpoſitions in himſelfe may well take up that reſolution of the ſweet ſinger of Iſrael, It is Pſal. 119. 71, 75. good for me that I have been afflicted; I know, O Lord, that thy judgements are right; and that thou in very faithfulneſſe haſt afflicted me: Contrarily, where God ſmites in anger, thoſe ſtroakes are followed and accompanied with wofull ſymptomes of a ſpirituall maladie; either a ſtupid ſenſleſneſſe and obduredneſſe of heart; or an impatient murmuring at the ſtripes; ſaucy and preſumptuous expoſtulations, fretting and repining at the ſmart; a perverſe alienation of affection, and a rebellious ſwelling againſt God; an utter dejection of ſpirit, and laſtly an heartleſſe deſpaire of mercy. Thoſe with home thou haſt prevailed ſo far as to draw them into this deadly condition of ſoule, have juſt cauſe to thinke themſelves ſmitten in diſpleaſure, but as for me, bleſſed be the name of my God, my ſtripes are medicinall, and healing: Let the righteous God thus ſmite me, it ſhall be a kindneſſe; and let him reprove me, it ſhall be an excellent oyle that ſhall not break my head.

THe Lord rebuke thee, Satan. Even that great Lord of heaven and earth, whom thou ſo wickedly blaſphemeſt; wouldſt thou perſwade me that he who is infinite in power, is not alſo infinite in providence? He whoſe infinite power made all creatures, both in heaven above, and in earth beneath, ſhall not his infinite providence govern and diſpoſe of all that he hath made? Lo, how juſtly the ſpirit of wiſdome calls thee, and thy clients, fools, & brutiſh things; They ſay, the Lord ſhall not ſee, neither ſhall the God of Jacob Pſal. 94. 7, regard; Vnderſtand ye brutiſh 8, among the people; and ye fools, when will ye be wiſe? He that planted the eare, ſhall he not 9, heare? he that formed the eye, ſhall not he ſee? he that teacheth 10. man knowledge, ſhall not he know? It was no limited power, that could make this eye to ſee, this eare to heare, this heart to underſtand; and if that eye which he hath given us, can ſee all things that are within our proſpect; and that eare that he hath planted, can heare all ſounds that are within our compaſſe; and that heart that he hath given us, can know all matters within the reach of our comprehenſion; how much more ſhall the ſight, and hearing, and knowledge of that infinite Spirit (which can admit of no bounds) extend to all the actions and events of all the creatures, that lie open before him that ma • e them?

It is in him that we live, Act. 17. 28. and move, and have our being; and can we be ſo ſottiſh, as to think we can ſteale a life from him, which he knows not of? or a motion that he diſcerneth not?

That word of his by whom all creatures were made, hath told me, that not one ſparrow Mat. 10. 29. (two whereof are ſold for a farthing) can fall to the ground without my heavenly Father; yea, that the very hairs of our v. 30. heads (though a poor, neglected excrement) are all numbred: and can there be any thing more ſleight then they? How great care muſt we needs think is taken of the head, ſince not an haire can fall unregarded?

The Lord maketh poor and 1 Sam. 2. 7, maketh rich; he bringeth down and lifteth up: He raiſeth up v. 8. the poor out of the duſt, and lifteth up the begger from the dunghill, to ſet them among princes, and to make them inherit the throne of glory; for the pillars of the earth are the Lords, and he hath ſet the world upon them.

Even Rabſhakeh himſelfe ſpake truer then he was aware of; Am I now comne up 2 Kings 18. 25. without the Lord againſt this place? No certainly, thou inſolent blaſphemer, thou couldſt not move thy tongue, nor wag thy finger againſt Gods inheritance, without the providence of that God, who returned anſwer to thy proud Maſter, the King of Aſſyria, I know thy abode, and thy going out, and thy comming in, and thy rage againſt 2 Kings 19. 27, 28. me; Thy rage, and thy tumult is come up into my ears; therefore I will put an hooke in thy noſe, and my bridle in thy lips, and I will turn thee back by the way by which thou cameſt: So true is that word of Elihu; His eyes are upon the waies of Job 34. 21. man; and he ſoeth all his goings; there is no darkneſſe, nor ſhadow of death, where the workers of iniquity may hide themſelves; Seconded by the holy Pſalmiſt; The Lord looketh Pſal. 33. 13, 14. from heaven, he beholdeth all the ſons of men; From the place of his habitation he looketh upon all the inhabitants of the earth.

Neither is this divine providence confined onely to man, the prime peece of this viſible creation; but; it extends it ſelf to all the workmanſhip of the Almighty: O. Lord how manifold are, thy Pſal. 104. 24, works; in wiſdome haſt thoumade them all; the earth is full of thy riches: So is the great 25, and wide Sea; wherein are things creeping innumerable, both ſmall and great beaſts; theſe wait all upon thee, that 27. thou maiſt give them their meat in due ſeaſon, thou giveſt it them, they gather; thou openeſt thy hand, they are filled with good: The young Lyons Pſal. 104. 21. roar after their prey; and ſeek their meat from God; The ravens Luk. 12. 24, neither ſow nor reap, no • have any ſtore-houſe, or barne, yet God feedeth them; The Lillies 27. toyle not, nor ſp •• , yet the great God cloaths them with more then Salomons glory. Who knoweth not in all Job 12. 9, 10. theſe, that the hand of the Lord hath wrought this? In whoſe hand is the ſoule of every living thing; and the breath of all mankind. What doſt thou then, O thou falſe ſpirit, thinke to choak divine providence with the ſmalneſſe, and multitude of objects? as if quantities or numbers could make any difference in the Infinite? as if one drop of water were not all one to the Almighty, with the whole deep? One corne of ſand with the whole maſſe of the earth? as if that hand which graſpeth the large circumference of the higheſt heaven could let ſlip the leaſt flye, or worme upon earth? When thou feeleſt, to thy paine, that this eye of omniſcience, and this hand of power reaches even to thy neither moſt hell; and ſees and orders every of thoſe torments wherewith thou art everlaſtingly puniſhed; and at pleaſure puts bounds to thy malicious indevours againſt his meaneſt creatures upon earth?

Thou telleſt me of the wickedeſt mens proſperity; This is no new dart of thine, but the ſame which thou haſt throwne, of old, at many a faithfull heart; Holy Job, David, Jeremie felt the dint of it; not without danger, but without hurt.

It is true; Wicked men flouriſh; what marvell is this? The world loves his owne: Doth any man wonder to ſee the weeds overtop the good herbes? They are natives to that ſoyle, whereto the other are but ſtrangers. Wicked men proſper; It is all the heaven they are like to have; and yet, alas, at the beſt, it is but a wofull one; how intermixed with ſorrows and diſcontentments? how full of uncertainties? how certain of ruine, and confuſion? It is a ſure and ſad interchange, whereof Father Abraham minds the man who was now more full of torment, then formerly of wealth; Son, remember, that thou in thy Luk. 16. 25. life time receivedſt thy good things, and Lazarus evill; but now he is comforted, and thou art tormented.

The wicked man proſpers; but how long? I have Pſalm. 37. 35, 36. ſeen the wicked in great power; and ſpreading himſelfe like a green bay-tree; yet he paſſed away, and, lo, he was not; I ſought him, but he could not be found.

The wicked proſper; Alas, their welfare is their judgement; God doth not owe them ſo much favour, as to afflict them: They walk on mertily towards a deadly precipice: The juſt God lets them alone; and will not ſo much as moleſt their jollity with a painfull check.

The wicked thrive in the world; How ſhould they do other? Mammon is the God they ſerve, and what can he doe leſſe then bleſſe them with a miſerable advantage? for thus their wealth is made to them an occaſion of falling; The proſperity of fools Prov. 1. 32. ſhall deſtroy them.

The wicked proſper; Let me never proſper if I envy them: Do not I ſee their day coming? Do not I know that they are meerly fed up to the ſlaughter? Wherefore do the cram'd fowles, and fatted Oxen fare better then their fellows? Is it out of favour, or is it that they are deſigned to the dreſſer? Amnon is feaſted with his brethren, thoſe that ſerve him ſee death in his face: Belſhazzar triumphs in mirth, and carouſeth freely in the ſacred veſſels; The hand writes upon the wall, Thy dayes are numbred, thy Dan. 5. 26. kingdome finiſhed: The revelling of the wicked, is but a lightning before an eternall death.

Thou tell'ſt me on the the contrary, that the godly are perſecuted, afflicted, tormented. It is true; None Heb. 11. 37. knows it better then thy ſelfe, who under the permiſſion of the moſt High, art the author of all their ſufferings. It is thou, the red Dragon, Revel. 12. 4, that ſtandeſt ready to devoure the maſculine iſſue of Gods Church; It is thou, 13, that when the perſecuted woman flees into the wilderneſſe, powreſt out of thy mouth, after her, flouds of water to drowne her: It is thou that inſpireſt Tyrants v. 15. wth rage againſt the innocent Saints of God; and actuateſt their helliſh cruelty: But, when thou haſt all done, the moſt wiſe and mighty arbiter of heaven turnes all this to the advantage of his deare ones upon earth: The bloud of the Martyrs doth, and ſhall prove the ſeed of the Church; whereof every grain yeelds thirty, ſixty, an hundred fold: Neither had the Act. 7. 52. Church of God been ſo numerous, if there had been leſſe malice in thy proſecution: And as for thoſe ſeverall Chriſtians, that have undergone the worſt of thy fury, they are ſo far from finding cauſe of complaint, that they rejoyce and triumph in the happy iſſue of their intended miſeries; They can ſay to thee as Joſeph ſaid of old, to his once-envious brethren; Thou Gen. 50. 20. thoughtſt evill againſt us, but God meant it unto good; they had not now ſate ſo gloriouſly crowned in the higheſt heaven, if thou hadſt not perſecuted them unto bloud.

None are ſo afflicted (thou ſaiſt) as the godly; True, their Saviour hath told them before hand what to truſt to; In the world ye ſhall have Joh. 16. 33. Mat. 24. 9. Luk. 21. 12, 13. Joh. 15. 18. 2 Tim. 3. 12, 19. tribulation; Have they any reaſon to looke for better meaſure then their bleſſed redeemer? If the world hate you, (ſaith he) ye know that it hated me before it hated you: If ye were of the world, the world would love his owne, but becauſe ye are not of the world, but I have choſen you out of the world, therefore the world hateth you; Now, welcome, welcome that hate that is raiſed from our deare Saviours love and election; Wo were us if we were not thus hated: Let the world hate, and hurt us thus ſtill, ſo we may be the favorites of heaven.

None fare ſo ill on earth as the godly, both living and dead; The dead bodies of Gods ſervants, have they given to Pſal. 79. 2, be meat to the fowls of the heaven, the fleſh of his Saints, unto 3, the beaſts of the field, their bloud have they ſhed like water, and there was none to bury thē; They are become a reproach 4. to their neighbours; a ſcorn and deriſion to them that are round about them. Oh the poor impotent Rev. 16. 6. malice of wicked ſpirits, and men! What matters it if our carcaſſes rot upon earth, whiles our ſouls ſhine in heavenly glory? What matters it, if for a while we be made a gazingſtock 1 Cor. 4. 9. to the world, to Angels, and to men; whiles the Son of God hath aſſured us of an eternall royalty? To him that Rev. 3. 21. over-commeth will I grant to ſit with me in my throne; even as I alſo overcame and am ſet downe with my Father in his throne.

None are ſo ill intreated as the godly: It is true, for none are ſo happy as they: Bleſſed are they which are perſecuted Mat. 5. 10, for righteouſneſſe ſake; for theirs is the kingdome of heaven. Bleſſed are ye, when 11, men ſhall revile you, and perſecute you, and ſay all manner of evill of you, falſly, for my ſake. Rejoice, and be exceeding glad, 12. for great is your reward in heaven: Who would not endure wrongs a while to be everlaſtingly recompenced? Here is not place onely for patience, but for joy, and that exceeding; in reſpect of a reward ſo infinitely glorious. It is no marvell then, Mat. 5. 44. if we be bidden to pray for them which deſpitefully uſe us, and perſecute us; theſe are the men that are our great Benefactors, & (though full ſore againſt their wills) contribute to our eternall bleſſedneſſe.

The wicked triumph, whiles the righteous are trampled upon; What marvell? we are in a middle region betwixt heaven, and hell; but nearer to this latter, which is the place of confuſion: It is but ſtaying a while; and each place will be diſtinctly peopled with his owne; there is a large and glorious heaven appointed for the everlaſting receptacle of the juſt, an hell for the godleſſe: till then, the eternall wiſdome hath determined for his moſt holy ends to give way to this confuſed mixture, and to this ſeeming-inequality of events. How eaſie were it for him to make all heaven; but he hath a juſtice to glorifie, as well as a mercy: and (in the mean time) it is the juſt praiſe of his infinite power, wiſdome, goodneſſe, that he can fetch the greateſt good, out of the worſt of evils.

All things go croſſe here; the righteous droop, the wicked flouriſh: The end ſhall make amends for all; The world is a ſtage; every man acts his part; the wiſe compiler of this great interlude hath ſo contrived it; That the middle Scenes ſhow nothing but intricacy; and perplexedneſſe; the unskilfull ſpectator is ready to cenſure the plot; and thinks he ſees ſuch unpleaſing difficulties in the carriage of affaires, as can never be reconciled; but by that time he have ſate it out, he ſhall ſee all brought about to a meet accordance; and all ſhut up in a happy applauſe. Bleſſed is the man Jam. 1. 12. that endureth temptation; for when he is tried, he ſhall receive the crowne of life, which the Lord hath promiſed to them that love him.

The world is an Apothecaries ſhop, wherein there are all manner of drugs, ſome poyſonous, others cordiall; An ignorant, that comes in, and knows only the quality, not the uſe of thoſe receits, will ſtraight be ready to ſay; What do theſe unwholſome ſimples, theſe dangerous mineralls, theſe deadly juices here? But the learned, and skilfull artiſt knows how ſo to temper all theſe noxious ingredients, that they ſhall turn Antidotes, and ſerve for the health of his patient. Thus doth the moſt high and holy God order theſe earthly (though noxious) compoſitions, to the glory of his great name, and to the advantage of his choſen: So as that ſuggeſtion, wherewith thou meant'ſt to batter the divine providence of the Almighty, doth invincibly fortifie it; his moſt wiſe permiſſion and powerfull overruling of evill actions and men through the whole world to his owne honour, & the benefit of his Church.

HOw boldly can I defie thee, O thou lying ſpirit, whiles I have the aſſurance of him, who is the word of Truth; How confidently dare I challenge thee upon that unfailing teſtimony, which ſhall ſtand Mat. 5. 18. till heaven and earth ſhall paſſe; Ye that have believed Epheſ. 1. 13, in Chriſt, are ſealed with that holy ſpirit of promiſe, which is the earneſt of our inheritance, untill the redemption of the 14. purchaſed poſſeſsion unto the praiſe of his glory: Lo here a double aſſurance, which all the powers of hell ſhall in vaine labour to defeat; The Almighties Scale, and his Earneſt: both made, and given to the believer; and therefore to me: In ſpight of all temptations I believe, and know whom I have believed; I can accuſe my faith of weakneſſe, thou canſt not convince it of untruth; and all the precious promiſes of the Goſpel, and all the gracious ingagements of God, are made, not to the meaſure, but to the truth of our beliefe, and why ſhould not I as truly know that I relie upon the word of my Saviour, as I know that I diſtruſt, and reject thine? Since then I am a ſubject truly capable of this mercy, what can hinder me from enjoying it? Cheare thy ſelfe up therefore, O my ſoule, with this undefeiſible confidence, that thou haſt Gods ſeale, and his earneſt for thy ſalvation. Even an honeſt man will not be leſſe then his word; but if his hand have ſeconded his tongue, he holds the obligation yet ſtronger; but if his ſeale ſhall be further added to his hand, there is nothing that can give more validity to the graunt, or contract: yet, even of the value of Seales there is much difference: The Seale of a private man carries ſo much authority as his perſon; the ſeale of a Community hath ſo much more ſecurity in it, as there are more perſons intereſſed: But the ſignet of a King hath wont to be held, to all purpoſes, authenticall; as we find (to omit Ahab) in the ſignatures of Ahaſuerus, and Darius; Who deſires any better aſſurance for the eſtate of him and his poſterity, then the Great Seale? And behold here is no leſſe then the great ſeale of heaven for my election and ſalvation; Ye are ſealed with the ſpirit of promiſe.

But leſt thou ſhouldeſt plead this to be but a graunt of the future, and therefore, perhaps, upon ſome intervenient miſ-deamures, or unkindneſſe taken, reverſible; know that here is yet further, an actuall conveyance of this mercy to me; in that here is an Earneſt given me before-hand of a perfect accompliſhment: An earneſt, that both binds the aſſurance, and ſtands for part of payment of that great ſum of glory which abides for me in heaven. This ſeale I ſhew, this earneſt I produce; ſo as my ſecurance is unfailable: And, that thou maiſt not plead this Seale to be counterfeit, ſet on only with a ſtamp of preſumption and ſelf-love; know that here is the true and cleare impreſſion of Gods ſpirit in all the lines of that gracious ſignanature; a right (though weak) illumination of mind in the true apprehenſion of heavenly things, ſincerity of holy deſires, truth of inchoate holineſs, unfainedneſs of Chriſtian charity, conſtant purpoſes and indeavours of perfect obedience: And as for my earneſt, it can no more diſappoint me, then the hand that gave it; My ſoule is poſſeſſed with true (how ever imperfect) grace: and what is grace but the beginning of glory? and what is glory but the conſummation of grace? What ſhould I regard thy cavils, whiles I have theſe pledges of the Almighty? It is not in thy power, malicious ſpirit, to ſever thoſe things which Gods eternall decree hath 2 Pet. 1. 10. put together: Our calling▪ and election are thus conjoyned from eternity; All the craft and force of hell cannot divorce them: Whom he Rom. 8. 30. did predeſtinate them alſo he called; and whom he called them he alſo juſtified; and whom he juſtifieth them alſo he glorifieth; It is true that outwardly many are called, but few choſen; but none are inwardly called which are not alſo choſen: in which number is my poore ſoule, whereto God hath ſhewed mercy in ſingling it out of this wicked world, into the liberty of the ſons of God; For, do not I find my ſelfe ſenſibly changed from what I was? am I not evidently freed from the bondage of thoſe naturall corruptions, under which thou heldſt mo miſerably captiv'd? Do I not hate the courſes of my former diſobedience? Do I not give willing eare to the voice of the Goſpel? Do I not deſire and indeavour to conforme my ſelfe wholly to the will of my God and Saviour? Do I not heartily grieve for my ſpirituall faylings? Do not I earneſtly pray for grace to reſiſt all thy temptations? Do not I cordially affect the means of grace and ſalvation? Do I not labour in all things to keep a good conſcience before God, and men? Are not theſe the infallible proofs of my calling, and the ſure and certaine fruits of mine election? Canſt thou hope to perſwade me, that God will beſtow theſe favours where he loves not? that he wil repent him of ſuch mercies? That he will loſe the thanks and honour of ſo gracious proceedings? Suggeſt what thou wilt; I am more then Philip. 1. 6. confident, that he who hath begun this good work in me, will perform it untill the day of Jeſus Chriſt.

Do not I heare the choſen veſſel tell his Theſſalonians, that he knows them to be elected of God? And upon what grounds doth he raiſe this aſſurance? For (ſaith 1 Theſſal. 1. 4, 5. he) our Goſpel came not to you in word only, but alſo in power, and in the Holy Ghoſt: That which can aſſure us of another mans election, may much more ſecure us of our owne: the entertainment & ſucceſſe of the Goſpel in our ſouls. Lo, that bleſſed word hath wrought in me a ſenſible abatement of my corrupt affections; and hath produced an apparent renovation of my mind; and hath quickned me to a new life of grace, and obedience; this can be no work of nature; this can be no other then the work of that Spirit, whereby I am ſealed to the day of redemption; My heart Epheſ. 4. 30. feels the power of the Goſpel; my life expreſſes it; maugre all thy malice; therefore I am elected. When the gates of hell have done their worſt, none of Gods children can miſcarry; For Rom. 8. 17. if children, then they are heirs; heirs of God, and joynt-heirs with Chriſt. Now, as many as Rom. 8. 14. are led by the ſpirit of God, they are the ſons of God; and this is the direction that I follow. There are but three guides that I can be led by; my own will, thy ſuggeſtions, the motions of Gods ſpirit. For my owne will, I were no Chriſtian if I had not learn'd to deny it, where it ſtands oppoſite to the will of my God; as for thy ſuggeſtions, I hate and defie them; they are onely therefore the motions of that good Spirit which I deſire to follow; and if at any time, my owne frailty have betraied me to ſome aberrations, my repentance hath overtaken my offence; and in ſincerity of heart, I can ſay with an holier man; I have gone aſtray like a ſheep: ſeek Pſal. 119. 176. thy ſervant, for I do not forget thy commandements: All thy malice therefore cannot rob me of the comfort of mine adoption.

It is no marvell if thou, who art all enmity, canſt not abide to heare of love; but God, who is love, hath told me; that love is of God, and 1 Joh. 4. 8. 4. 7. that every one that loveth is borne of God; and that by this we know that we have paſſed 1 Joh. 3. 14. from death to life, becauſe we love the brethren; now, my heart can irrefragably witneſſe to me, that I love God becauſe he is good; infinitely good in himſelf, and infinitely good to me; and that I love good men becauſe they are his ſons, my brethren; I am therefore as ſurely paſſed from death to life, as if I had ſet my foot over the threſhold of heaven.

IS it any wonder that thou ſhould'ſt ſclander the graces of God, who art ever ready to calumniate the giver? No, tempter; Canſt thou challenge this faith of mine, which thou cenſureſt, to be thine owne worke? ſuch it ſhould be, if it were preſumption; Were it preſumption, would'ſt thou oppoſe it? would'ſt thou not foſter and applaud it as thine? The preſumption is thine, who dareſt thus derogate from the gracious work of the Almighty; and faſten ſin upon the holy Spirit; Mine is faith; yet ſo mine, as that it is his that wrought it: There is not more difference betwixt thee, and an Angel of light, then betwixt my faith, and thy preſumption: True faith (ſuch is mine, after all thy ſclanderous ſuggeſtions) is grounded upon ſound knowledge, and that knowledge upon an infallible word; Whereas preſumption reſts only upon opinion, and conceit, built upon the ſands of ſelf-love: Whence it is that the moſt ignorant are ever the moſt preſumptuous; when the knowing ſoule ſees what dangers it is to encounter, and provides for them with an awfull reſolution.

True faith never comes without carefull and diligent uſe of meanes; The word, ſacraments, praier, meditation are but enough with their conjoyned forces to produce ſo divine a work; whereas preſumption comes with eaſe; it coſts nothing, no ſtrife, no labour to draw forth ſo worthleſſe and vicious a diſpoſition; yea rather corrupt nature is forward not only to offer it to us, but even to force it upon our admiſſion; and it is no ſmall maiſtery to repell it.

True faith ſtruggles with infidelity; this Iacob is wreſtling with this Eſau in the womb of the ſoule; and, if at any time, the worſe part (through the violence of a temptation) get the ſtart of the better, the hand laies hold on the heel, and ſuffers not it ſelfe to be any other then inſenſibly prevented; but recovers the light ere the ſuggeſtion can be fully compleated; and at laſt ſo far prevails, that the elder ſhall ſerve the younger; This is 1 Joh. 5. 4. the victory that overcomes the world, even our faith:

Whereas preſumption is ever quiet and ſecure; not fearing any perill; not combating with any doubt; pleaſing it ſelfe in its owne eaſe and ſafety; and in the confidence of a perpetuall proſperity can ſay, I ſhall never be Pſal. 30. 6. moved.

True faith, whereſoever it is, purifieth the heart, and will not ſuffer any known Act. 15. 9. ſin to harbour there; and is ever attended with care, awfulneſſe, love, obedience:

Whereas preſumption impures the ſoule, and works it to boldneſſe, obduration, falſe joy, ſecurity, ſenſleſneſſe.

True faith grows daily; like the graine of muſtardſeed in the Goſpel, which from ſmall beginnings ariſes to a tall, and large-ſpreading plant: preſumption hath enough, and ſits down contented with its own meaſure, applauding the happineſſe of its own condition.

True faith, like gold, comes out pure from the fire of Temptation; and, like to ſound friendſhip, is moſt helpfull in the greateſt need; Preſumption, upon the eaſieſt triall, vaniſheth into ſmoak and droſſe, and is never ſo ſure to faile us as in the evill day.

So then this firme affiance of mine, being grounded upon the moſt ſure promiſes of the God of Truth, upon frequent uſe and improvement of all holy means; after many bickerings with thy motions of unbelief; being attended with holy and purifying diſpoſitions of the ſoule; and gathering ſtill more ſtrength, and growing up dayly towards a longedfor perfection; and which, now, thy experience convinces thee, to be moſt preſent and comfortable in the hour of Temptation, is true faith, not as thou falſly ſuggeſteſt, a falſe preſumption.

It is true, my unworthineſſe is great, but I have to do with an infinite mercy; ſo as my wretched unworthineſſe doth but heighten the glory of his moſt mercifull pardon and acceptation. Shortly then, where there is a divine promiſe of free grace and mercy, a true apprehenſion and embracing of that promiſe; a warrant and acceptance of that apprehenſion, a willing relyance upon that warrant, a ſure knowledge and ſenſe of that relyance, there can be no place for preſumption; This is the caſe betwixt God and my ſoule; His word of promiſe, and warrant that cannot deceive me, is: He that Joh. 3. 36. believeth on the Son hath everlaſting life; and, He that believes Joh. 5. 24. in him that ſent me hath everlaſting life; and ſhall not come into condemnation, but hath paſſed from death to life; My owne heart irrefragably makes out the reſt; which is the truth of my apprehenſion, relyance, knowledge. Mine therefore is the faith; the preſumption in caſting ſclander upon the grace of Gods ſpirit is thine owne.

THis is language wellbefitting the profeſſed make-bate betwixt God and man; but know, O thou falſe tempter, that I have received ſure and infallible teſtimonies of that ſpeciall love, which is proper to his elect: Firſt then, (as I have to do with a bountiful God, who where he loves, there he inriches; ſo) I have received moſt precious gifts from his hands; ſuch as do not import a common, and ordinary beneficence, (wch he ſcatters promiſcuouſly amongſt the ſons of men) but ſuch as carry in them a dearneſſe, and ſingularity of divine favour: even the greateſt gifts, that either he can give, or man receive; For firſt he hath given me his ſpirit, the ſpirit of Adoption, 1 Joh. 4. 13. Rom. 8. 15, whereby I can call him Father; for the aſſurance whereof, The Spirit it ſelfe beareth witneſſe with our ſpirit, that 16. we are the children of God: Deny, if thou canſt, the invaluableneſſe of this heavenly gift; and if thy malice cannot detract from the worth, but from the propriety; yeelding it to be great, but denying it to be mine; know, O thou envious ſpirit, that here is the witneſſe of two ſpirits combined againſt thine; Were the teſtimonies ſingle, ſurely I had reaſon to believe my owne ſpirit, rather then thine, which is a ſpirit of errour; but now, that the ſpirit of God conjoines his inerrable teſtimony together with my ſpirit, againſt thy ſingle ſuggeſtion, how juſt cauſe have I to be confident of my poſſeſſion of that glorious, and bleſſed gift? Neither is that good ſpirit dead, or dumb, but vocall, and operative: it gives mee a tongue to call, God, Father; it teacheth me to pray; it Rom. 8. 26. helpeth mine infirmities, and maketh interceſſion for me, with groanings which cannot be uttered; It worketh effectually in me a ſenſible converſion; Even when I was dead in ſins and treſpaſſes, Epheſ. 2. 1, God, who is rich in mercy, 4, for his great love wherewith he loved me, hath by this ſpirit of his quickned 5, me together with Chriſt, and hath raiſed me up together 6. with him: By the bleſſed effects therefore of this regenerating Spirit happily begun in my ſoule I find how rich a treaſure the Father of mercies hath conveighed into my boſome. Beſides, my life ſhows what is in my heart; it was a gracious word, that God ſpake to his people of old, and holds for ever; I will put my Ezek. 36. 27, ſpirit within you, and cauſe you to walk in my ſtatutes; I will 29. alſo ſave you from all your uncleanneſſes; The ſpirit of God can never be ſevered from obedience; If the heart be taken up with the holy Spirit, 1 Joh. 5. 3. the feet muſt walke in Gods ſtatutes; & both heart and life muſt be freed from all wilfull uncleanneſſes; I feel that God hath wrought all this in me; from him it is, that I do ſincerely deſire, & indevour to make ſtraight ſteps in all the ways of God; and to avoid, and abhor all thoſe foule corruptions of my ſinfull nature; Fleſh and bloud hath not, would not, could not work this in me; The Spirit therefore of him who Rom. 8. 11. raiſed up Jeſus from the dead dwels in me; And if this be not a pledge of his deareſt love, heaven cannot yeeld one.

Moreover, he hath beſtowed upon mee another gift, more worth then all the world; his own ſon, the ſon of his love, the ſon of his nature by eternall generation; Whom he hath not only given for me, in a generality with the reſt of mankind, but hath by a ſpeciall donation conveighed unto me, and, as it were put into my boſome; in that he hath enabled me by a lively faith to bring him home unto my ſoule; and hath thus by a particular application made him mine: ſo as my ſoule is not more mine, then he is my ſoules; And having given me his ſon, he hath with him given me all things: If there can be greater tokens of love then theſe, let me want them.

Beſides his gifts, his carriage doth abundantly argue his love; were there a ſtrangeneſſe betweene God and my ſoule, I might well feare there were no other then overly reſpects from him towards me: but now, when I find he doth ſo freely and familiarly converſe with his ſervant, and ſo graciouſly imparts himſelf to me; renuing the daily teſtimonies of his holy preſence in the frequent motions of his good ſpirit, anſwered by the returns of an humble and thankfull obedience; here is not love onely, but intireneſſe. What other is that poor meaſure of love, which our wretched meanneſſe can return unto our God, but a weak reflection of that fervent love which he bears unto us? It is the word of Divine Wiſdome, I love them Prov. 8. 17. that love me, and the diſciple of love can tell us the due order of love, We love him, 1 Joh. 4. 19. becauſe he firſt loved us. The love of God therefore which is ſhed abroad in our hearts, by Rom. 5. 5. the Holy Ghoſt, which is given unto us, is an all-ſufficient conviction of Gods tender love unto us: My heart tels me, then, that I love God truly, though weakly; God tels me that he embraceth me with an everlaſting love, which thy malice may ſnarle at, but can never abate.

OF all the bleſſed Attributes of God, whereby he is willing to make himſelf known unto men, there is none by which he more delights to be ſet forth, then that of mercy; When therefore he would proclaime his ſtile to Moſes, this is the title which he moſt inſiſts upon: The Lord, The Lord God; mercifull Exod. 34. 6. Num. 14. 18. Pſal. 103. 8. Pſal. 145. 8, 9. Exod. 20. 6. Pſal. 86. 15. Nehem. 9. 30, 31. Lament. 3. 31. Jona. 4. 2. Mic. 7. 18. Pſal. 72. 13. and gracious, long ſuffering, and abundant in goodneſſe, and truth; keeping mercy for thouſands, forgiving iniquity, and tranſgreſsion, and ſin; And all his holy Heralds the Prophets have ſtill been carefull to blazon him thus to the world; Neither is there any of thoſe divine Attributes, that is ſo much abuſed by men, as this which is moſt beneficiall to mankind; For the wiſdome of God every man profeſſes to adore it; for the power of God every man magnifies it; for the juſtice of God, every man trembles at it; but, for the mercy, and long-ſufferance of God, how apt are men and devils to wrong it by a ſinfull miſ-application? Wicked tempter, how ready art thou to miſ-improve Gods patience to the encouragement of my ſin; and to perſwade me therefore to offend him, becauſe he is good; and to continue in ſin, becauſe grace abounds; Thou bidſt me ſin ſtill; God forbids me upon paine of death to ſin at all; whether ſhould I liſten to? God cals me to a ſpeedy repentance, thou perſwadeſt me to defer it; whether counſell ſhould I hold more ſafe? Surely there cannot be but danger in the delay of it; in the ſpeed there can be nothing but a comfortable hope of acceptation: It is not poſſible for me to repent too ſoone; too late I may: To repent for my ſin, when I can ſinne no more, what would it be other then to be ſory that I can no more ſin? And what thank is it to me, that I would, and am diſabled to offend? Thou telſt me that mine age, and death-bed are meet ſeaſons for my repentance; As if time and Grace were in my power to command; How know I whether I ſhall live till age? yea till to morrow? yea till the next hour? Doe not I ſee how fickle my life is? And ſhall I with the fooliſh Virgins, delay the buying of my oyle, till the doores be ſhut? But, let me live; Have I repentance in a ſtring, that I may pull it to me when I liſt? Is it not the great gift of that good Spirit, which breatheth when, and where it pleaſeth? It is now offered to me in this time of Grace; if I now refuſe it, perhaps I may ſeek it, with teares, in vaine: I know the gates of hell ſtand alwaies wide open to receive all commers, not ſo the gates of heaven; they are ſhut upon the impenitent, and never opened but in the ſeaſons of mercy; The porches of Betheſda were full of cripples expecting cure; thoſe waters were not alwaies ſanative; if when the Angel deſcends and moves the water, we take not our firſt turne, we may wait too long: But of all other, that ſeaſon whereon thou pitcheſt, my death-bed, is moſt unſeaſonable for this work, moſt ſerviceable for thy purpoſe; How many thouſand ſouls haſt thou deluded with this plauſible, but deadly, ſuggeſtion? For then, alas, how is the whole man taken up with the ſenſe of paine, with grapling with the diſeaſe, with anſwering the condoling of friends, with diſpoſing the remainder of our eſtate, with repelling (then moſt importunate) temptations, with encountring the horrours and pangs of an imminent diſſolution; And what roome is there then for a ſerious task of repentance? No, wicked one, I ſee thy drift; thou wouldſt faine perſwade me to do like ſome idle wanton ſervants, who play, and talk out their candle-light, & then go darklings to bed; I hate the motion, and do gladly embrace this happy opportunity, which God holds forth to me, of my preſent converſion.

Thou tell'ſt me how hard it would be, if I ſhould not have one mouth-full of breath, at the laſt, to implore mercy; I tell thee of many a one that hath not had ſo much; neither hath it been hard, but juſt, that thoſe who have had ſo many and earneſt ſolicitations from a mercifull God, and have given a deafe eare to them; ſhould not at the laſt have a tongue to aske that mercy, which they have ſo often refuſed.

But let me have wind enough left to redouble the name of mercy; am I ſure upon ſo ſhort warning to obtaine it? How many are there that ſhall ſay, Lord, Lord; and yet ſhall be anſwer'd, with Depart from me, I know you not? Do I not hear that God, whom vaine men frame all of mercy, ſay, even of his Iſrael; I will not pity, Jerem. 13. 14. nor ſpare, nor have mercy, but deſtroy them? There is a time for judgement, as well as a time for mercy; neither of theſe may encroach upon other; as judgement may not be allowed to ſeize upon the ſoule, during the ſeaſon of mercy, ſo neither may mercy put forth it ſelfe to reſcue the ſoule in an execution of judgement; both muſt have their due turnes; let me ſue therefore for grace, ere the time of grace be over-paſſed; Heaven is as a ſtrong caſtle, whereto there is but one way of entrance; the draw-bridge is let down all the day; all that while the paſſage is open; let me ſtay till night; the bridge is hoyſed up, the way precluded; I may now ſtand without, and call long enough for an hopeleſſe admittance.

It ſhall be my care to get within thoſe gates, ere my Sun be ſet; whiles the willing neglecters of mercy ſhal find hell open, heaven inacceſſible.

DEceitfull tempter; now thou wouldſt faine flatter me into hell; and make Gods favour a motive of my damnation; I doubt not but I am, through Gods mercy, one of his choſen; his free grace in Chriſt my Saviour, hath put upon me this honour; neither will I fear to challenge any of the happy priviledges of my Election; But that this ſhould be one of the ſpeciall prerogatives of Grace, that God ſhould ſee no ſin in me, I hate to hear; That God imputes no ſin to his elect, is a divine truth; but that he ſees no ſin in his Elect, is a conceit hatch't in hell: For, tell me, thou Antinomian ſpirit, if God ſee no ſin in his Elect, is the reaſon on the behalfe of God, or of the ſin? Either for that there is no ſin at all to be ſeen, or for that though there be ſin in them, yet God ſees it not; If the former; it muſt be either in relation to the perſon of the ſinner, or to the act and nature of the ſin: Either, that he cannot do that act which is formally ſinne, or, that though he do ſuch an act, yet in him it is no ſin. If the latter; it muſt be either for the defect of his omniſcience, or upon a willing connivence; In each of theſe there is groſſe errour, in ſome of them blaſphemy: For firſt, what can be more evident then that the holieſt of Gods elect upon earth fall (and that not infrequently) into ſin? Who can ſay, I have made Prov. 20. 9. my heart clean, I am pure from my ſin? was the juſt challenge of wiſe Salomon; and his father before him ſaid no leſſe, There is none that doeth good, Pſal. 14. 3. Rom. 3. 12. no not one; And, elſwhere, Who can underſtand his errours? Cleanſe thou me from Pſ. 19. 12. my ſecret faults: We all (ſaith Eſa. 53. 6. the Prophet Eſay) putting himſelf into the number, have like ſheep gone aſtray; we have turned every one to his owne waies: And wherefore were Levit. 4. 2. 13. 22. Num. 15. 24. thoſe legall expiations of old by the bloud of their ſacrifices, but for the acknowledged ſins both of Prieſts, and people? Perſwade us if thou canſt, that our election exempts us from being men: for certainly, whiles we are men we cannot but be ſinners: So ſure is that Parentheſis of Salomon, There is no man 2 Kings 8. 46. 1 Joh. 1. 8, 10. that ſinneth not, as that, If we ſay we have no ſin, we both deceive our ſelves, and make God a lier.

What then? That which in it ſelf is ſin, is it not ſin in the Elect? Doth evill turne good as it falls from their perſon? where did the holy God infuſe ſuch vertue into any creature? Surely, ſo deadly is the infection of ſin, that it makes the perſon evill; but that the holineſſe of the perſon ſhould make the ſin leſſe evill, is an helliſh monſter of opinion; Yea ſo far is it from that; as that the holineſſe of the perſon addes to the haynouſneſſe of the ſin; The adultery had not been ſo odious, if a David had not committed it; nor the abjuration of Chriſt ſo grievous, if it had not fallen from him that ſaid, Though all men, yet not I: Sin is ſin even in an Angel; and the worſe for the eminence of the actor: For what is ſin but the tranſgreſsion of the law in whomſoever? wherſoever Jam. 3. 2. therefore Tranſgreſſion is; there is guilt; And ſuch the beſt of all Gods Saints have acknowledged & lamented in themſelves; Wo is me, ſaith Eſa. 6. 5. the Prophet Eſay, for I am undone, becauſe I am a man of unclean lips: The evill that I Rom. 7. 19. would not doe, that I doe, ſaith the choſen veſſel; Yea in many Jam. 3. 2. things, ſaith St. James, we offend all. It is true, that as the beloved Diſciple hath taught us, He that is borne of 1 Joh. 5▪ 18. 1 Joh. 3. 9. God ſinneth not; Not that he may not fall into the ſame act of ſin with the moſt carnall man, but that he ſins not in the ſame manner; The one ſins with all his heart, with the full ſway of his will, the other not without a kind of renitency: The one makes a trade of his ſin; the other ſteps onely aſide through the vehemence of a Temptation; The one ſins with an high hand, the other out of meer infirmity; The one walks on ſecurely and reſolutely, as obfirmed in his wickedneſſe, the other is ſmitten with a ſeaſonable remorſe for his offence. The one delights and prides himſelfe in his ſin; the other, as he ſinned baſhfully, ſo he hates himſelf for ſinning; The one grows up daily to a greater height of iniquity; the other improves his ſin to the bettering of his ſoule; But this difference of ſin, as it makes ſin unmeaſurably ſinfull in the worſt men; ſo it doth not quite anull it in the holieſt; It is their ſin ſtill, though it raigne not in them, though it kill them not.

Whiles then there cannot but be ſin in the Elect, is it poſſible that God ſhould not ſee it there? Is there any thing in heaven, or earth, or hell that can be hid from his all-ſeeing eyes? where ſhould this ſin lurk, that he ſhould not eſpy it? Do not the ſecrets of all hearts lie open before him? Are not his Rev. 1. 14. eyes a flame of fire? Is it not expreſly noted, as an aggravation of evill; Iudah did evill 1 King. 14. 22. in the ſight of the Lord; And, Our tranſgreſsions (faith Iſaiah) are multiplied before thee: It is out of his infinite holineſſe, that he cannot abide to behold ſin; but it is out of his abſolute omniſcience, that there is no ſin which he beholds not; and out of his infinite juſtice, that he beholds no ſin which he hates not.

Is it then for that ſin hath no being, as that which is onely a failing, and privation of that rectitude and integrity which ſhould be in us, and our actions, without any poſitive entity in it ſelfe? upon this ground God ſhould ſee no ſin at all; no not in the wickedeſt man upon earth; and, whereas wicked men do nothing but ſin, it ſhould follow that God takes no notice of moſt of the actions that are done in the world; whereof the very thought were blaſphemy.

Since then it cannot bee out of defect of knowledge, that God ſees not the ſinnes of his elect; is it out of a favourable connivence that he is willing not to ſee, what he ſees? ſurely, if the meaning be, that God ſees not the ſinnes of the penitent with a revengefull eye; that out of a mercifull indulgence, he will not proſecute the ſins whereof we have repented, with due vengeance, but paſſes them by, as if they had not been; we do ſo gladly yeeld to this truth, that we can never bleſſe God enough for this wonderfull mercy to poore ſinners; it is his gracious word, which we lay redy hold upon; I, even I am he that blotteth out thy tranſgreſſions Eſa. 43. 25. for my own ſake, and will not remember thy ſinnes. But if the meaning be, that God beares with ſin, becauſe theirs; that he ſo winkes at it as that he neither ſees nor deteſts it, as it falls from ſo deare actors; it is no other, then a blaſphemous charge of injuſtice upon the holy one of Iſrael; Your iniquities, faith Iſaiah, ſpeaking of Gods Eſa. 59. 2. choſen people, have ſeparated between you and your God; and your ſinnes have hid his face from you, that he will not hear; who was dearer to God then the man after his own heart; yet when he had given way to thoſe foule ſinnes of adultery and murder; Nathan tells him from God; Now 2 Sam. 12. 10, therefore the ſword ſhall never depart from thine houſe, becauſe thou haſt deſpiſed me, and haſt taken the wife of Vriah the 11. Hittite to be thy wife; Thus ſaith the Lord, Behold I will raiſe up evill againſt thee out of thine owne houſe &c.

How full and clear is that Pſal. 90. 78. complaint of Moſes the man of God? We are conſumed by thine anger, and by thy wrath are we troubled; Thou haſt ſet our iniquities before thee, our ſecret ſinnes in the light of thy countenance; And Ieremy to the ſame purpoſe; We have Lam. 3. 42, tranſgreſſed and have rebelled, thou haſt not pardoned; Thou 43. haſt covered with anger, and perſecuted us, thou haſt ſlaine, thou haſt not pityed us: Thou haſt covered thy ſelfe with a 44. cloud, that our prayer ſhould not paſſe thorough: Doubtleſſe then God ſo ſees ſin in his elect: that he both more notes and hates ſin more in his deareſt children then in any other. Upon this impious ſuppoſition of Gods not ſeeing ſin in his choſen, wouldſt thou raiſe that helliſh ſuggeſtion, that a man muſt ſee no ſin in himſelfe; no repentance for ſin: Then which, what wider gappe can be opened to a licentious ſtupidity? For, that a man ſhould commit ſinne, as Lot did his inceſt, not knowing that hee doth the fact, what is it but to bereave him of his ſenſes? To commit that fact which he may not know to be ſin, what is it but to bereave him of reaſon; not to be ſorry for the ſin he hath commited, what is it but to bereave him of grace? How contrary is this to the mind and practiſe of al Gods Saints? Holy Iob could ſay; How many Iob 13. 13. are mine iniquities and ſinnes; make me to know my tranſgreſſion and my ſinne? and at laſt, when God had wrought accordingly upon his heart; I Iob 42. 6. abhorre my ſelfe and repent in duſt and aſhes; Penitent David could ſay, I acknowledg Pſ. 51. 3. my tranſgreſsion, and my ſin is ever before me; and elſewhere, I will declare mine iniquity, Pſ. 38. 18. and be ſorry for my ſin; and Solomons ſuppliant that would hope for audience in heaven, muſt know the plague of his own heart. carry on therefore thy deluded 1 Kings 8. 38. clients in a willing ignorance of their finnes, and a ſecure regardleſneſſe of their repentance; for me, I will ranſack my heart for my ſecret ſinnes; and finde no peace in my ſoule till it bee truly ſenſible of my owne repentance, and Gods remiſſion.

THe ſuggeſtion is pernicious; and ſuch, as that Satans quiver hath not many ſhafts more deadly; for where ever it enters, it renders a man careleſly deſperate, and utterly regardleſſe either of good, or evill: bereaving him at once both of grace, and wit. The ſtory tells us of a great Prince tainted with this poyſon; whom his wiſe Phyſician happily cured; for being called to the ſicke bed of him, whom he knew thus dangerouſly reſolved; in ſtead of medicine, he adminiſters to his patient this juſt conviction: Sir, you are conſcious of your ſtiffe opinion concerning predeſtination; why doe you ſend to mee for the cure of your ſickneſſe? Either you are predeſtinated to recover and live, or elſe you are in Gods decree appointed to dye: If you be ordained to live and recover, you ſhall live, though you take noe helps of phyſick from me; but if to dye, all my art and meanes cannot ſave you. The convinced Prince ſaw, and felt his errour, and recanted it: as well perceiving, how abſurd, and unreaſonable it is, in whatſoever decree of either temporall or ſpiritual good, to ſever the means from the end; being both equally determined; and the one in way to the other: The compariſon is cleare and irrefragable; Gods decree is equally both certaine, and ſecret, for bodily health, and life eternall; The meanes appointed, are food and medicine for the one, and for the other, repentance, fait • , obedience: In the uſe of theſe we may live, we cannot but dye in their neglect: were it any other then madneſſe in mee to relye upon a preſuppoſed decree, willingly forbearing the while the means whereby it is brought about? To ſay, If I ſhall live I ſhall live, though I eat not; If I ſhall dye, though I eate I ſhall not live; therefore I will not eate, but caſt my ſelf upon Gods providence, whether to dye or live: In doing thus, what am I other then a ſelfe murderer? It is a prevailing policy of the Devill ſo to work by his temptations, upon the heart of man, that in temporall things he ſhall truſt to the meanes without regard to the providence of the God that gives them; In ſpirituall, he ſhould caſt himſelf upon the providence of a God, without reſpect to the meanes, whereby they are effected; whereas, if both theſe goe not together, we loſe either God, or our ſelves, or both.

It is true, that if God had peremptorily declared his abſolute will concerning the ſtate or event of any creature, we might not indevour, or hope to alter his decree; If God have ſaid to a Moſes; Goe up to the Mount and dye there, it is not for that obedient ſervant of God, to ſay; Yet I will lay up ſome years proviſion, if perchance I may yet live; Although, even thus, in the minatory declarations of Gods purpoſe (becauſe we know not what conditions may be ſecretly intended) we may uſe what meanes we may for a diverſion: The Ninivites heard that expreſſe word from Ionah [Yet fourty daies and Nineveh ſhall be deſtroyed] and though they beleeved the Prophet, yet they betooke themſelves to an univerſall humiliation for the prevention of the judgement: David heard from the mouth of Nathan; The child that is born 2 Sam. 12. 14. unto thee ſhall ſurely dye; Yet he beſought God, and faſted, and lay all night upon the earth, and could ſay, Who can tell whether God will bee ▪verſe 22. gracious to mee that the child may live? good Hezekiah was ſick unto death, and heares from Iſaiah; Set thy houſe in order, for thou ſhalt dye and not 2 Kings 20. 1, 2. live; yet he turnes his face to the wall, and praies; and makes uſe of his bunch of verſe 7. figges; and recovers; But, where the counſell of God is altogether ſecret, without the leaſt glimpſe of revelation, for a man to paſſe a peremptory doome upon himſelfe, and either thereupon wilfully to neglect the knowne meanes of his good, or to run willingly upō thoſe courſes which will neceſſarily work his deſtruction, it is the higheſt degree of madneſſe, that can be incident into a reaſonable creature.

The father of mercies hath appointed meanes of the ſalvation of mankind, which lye open to them, if they would not be wanting to themſelves; but eſpecially to us, who are within the boſome of his Church, he hath held forth ſaving helpes in abundance. What warnings, what reproofes, what exhortations, what invitations, what intreaties, what importunities, hath he forborn for our converſion? what menaces, what afflictions, what judgments hath he not made uſe of, for the prevention of our damnation? Can there be now any man ſo deſperately mad, as to ſhut heaven gates againſt himſelfe, which the mercifull God leaves open for him? or, as to breake open the gates of hell, and ruſh violently into the pit of deſtruction, which God had latched againſt him?

Thou ſayſt, If I be predeſtin'd to life, my ſinnes cannot damne me. Man; thou beginneſt at the wrong end; in that thou takeſt thy firſt riſe at Gods eternall counſails, and then judgeſt doubtfully of thine owne waies; It is not for thee to beginne firſt at heaven, and then to deſcend to earth; this courſe is preſumptuous and damnable; What are thoſe ſecret and cloſed bookes of Gods eternall decree, and preordination, unto thee? They are onely for the eyes of him that wrote them; The Lord knoweth them that are his; Look if thou wilt upon the outer ſeale of thoſe Divine ſecrets; and, read, Let every one that nameth the name of 2 Tim. 2. 19. Chriſt depart from iniquity.

Thy way lies from earth to heaven; The revealed wil of God, by which onely wee are to be regulated, is; Repent, beleeve, obey, and thou ſhalt be ſaved; live and dye in thy ſinnes, impenitent, unbeleeving, thou ſhalt be damned; According to this rule frame thou thy courſes, and reſolutions; and if thou canſt be ſo great an enemy to thine own ſoule, as determinately to contemne the meanes of ſalvation, and to tread wilfully in the paths of death, who can ſay other, but thou art faire for hell? But if thou ſhalt carefully uſe and improve thoſe good meanes which God hath ordained for thy converſion, and ſhalt thereupon find that true grace is wrought in thy ſoule; that thou abhorreſt al evill waies, that thou doſt truly beleeve in the Lord Ieſus, and heartily purpoſeſt, and indevoureſt to live holily, and conſcionably in this preſent world, thou maieſt now as aſſuredly know thy name written in heaven, as if thou hadſt read it in thoſe eternal characters of Gods ſecret counſell: Plainely, it is not for thee to ſay, I am predeſtinate to life, therefore thus I ſhall doe, and, thus I ſhall ſpeed; but contrarily, thus hath God wrought in me, therefore I am predeſtinate; Let me doe well, it cannot but be well with mee; Glory, and honour, and peace to every man that worketh good; Rom. 2. 10. Let me doe my utmoſt diligence to make my calling and 2 Pet. 1 10. election ſure; I am ſafe, and ſhall be happy.

But if thou haſt been miſ-carried to lewd courſes, and haſt lived as without God in the world; whiles thou doſt ſo, thy caſe is fearefull: but who allowed thee to • it judg upon thine own ſoule? and to paſſe a peremptory doome of neceſſary damnation upon thy ſelfe? Are not the meanes of grace (Gods bleſſed ordinances) ſtil held forth unto thee? Doth not God ſtill gratiouſly invite thee to repentance? Doth not thy Saviour ſtand ready with his armes ſpread abroad to receive thee into his boſome? And canſt thou be ſo deſperately, and preſumptuouſly mercileſſe to thy ſelfe, as to ſay, I ſhall be damned, therefore I will ſinne? Thou canſt not be ſo wicked but there may be a poſſibility of thy reclamation; whiles God gives thee reſpite, there may be hope; Be not thou ſo injurious to thy ſelfe as to uſurpe the office both of God, and the Devill; of God, in paſſing a finall judgment upon thy ſelfe; of the Devill, in drawing thy ſelfe into damnation. Returne therefore, O ſinner, and live, break off thy ſinnes by repentance, and be ſaved; But if otherwiſe, know, that Gods decree doth neither neceſſitate thy ſin, nor thy damnation; Thou maiſt thank thy ſelfe for both; Thy perdition is of thy ſelfe, O Iſrael.

Even this was the very no • e of thine old Epicurean clients, Let us eat and drink, 1 Cor. 15 32. for to morrow we ſhall die, I acknowledg the ſame dart and the ſame hand that flings it; a dart dipped in that deadly poiſon that cauſeth the man to dye laughing; a dart that pierceth as deeply into the ſenſuall heart, as it eaſily retorted by the regenerate. Theſe wilde inferences of ſenſuality are for thoſe, that know no heaven, no hell: but to me that know this world to be nothing but a thorow-fare to eternity either way, they abhorre, not from grace onely, but from reaſon it ſelfe; In the intuition of this immortality, what wiſe man would not rather ſay, my life is ſhort, therefore it muſt bee holy? I ſhall not live long, let me live well; ſo let mee live for a while, that I may live for ever? Theſe have been ſtill the thoughts of gracious hearts, Moſes the man of God, after he hath computed the ſhort periods of our age, and confined it Pſal. 90. 10. to foureſcore yeares, (ſo ſoon Pſal. 90. 10. is it cut off, and we fly away) inferres with the ſame breath, So teach us to number our daies that we may apply our hearts to 12. wiſdome; As implying that this holy Arithmeticke ſhould be an introduction to Divinity; that the ſearch of heavenly wiſdome ſhould be the true uſe of our ſhort life; and the ſweet ſinger of Iſrael after he hath ſaid, Behold, thou haſt made my daies as a ſpan Pſal. 39. 4. 5. long, mine age is nothing to thee; findes cauſe, to look up from earth to heaven, And now, Lord, what wait I 7. for? ſurely my hope is even in thee: He that deſired to know the meaſure of his life, findes it but a ſpan; and recompences the ſhortneſſe of his continuance, with hopes everlaſting, as the tender mercy of our God pities our frailtie, remembring that we are but fleſh, a wind that paſſeth away, and cometh not againe; Pſ. 78. 39. So our frailty ſupports it ſelfe with the meditation of his bleſſed eternity; My daies (ſaith the Pſalmiſt) Pſ. 102. 11, 12. are like a ſhadow that declineth, and I am withered like graſſe; But thou, O Lord, ſhalt endure for ever, and thy remembrance to all generations.

As therefore every man walketh in a vain ſhadow, in reſpect of his tranſitorineſſe, ſo the Good man in reſpect of his holy converſation, can ſay, I will walke before the Lord in the Land of the living; Pſ. 16. 9. and knowes himſelfe made for better ends then vaine pleaſure; I ſhall not dye but live, and declare the works of Pſ. 118. 17. the Lord It is for them who have their portion in this life; Pſ. 117. 14. who have made their belly their God, and the world their heaven, to place their felicity in theſe carnall delights; Gods ſecret ones injoy their higher contentments; Thy loving Pſ. 63. 3. kindneſſe is better then life, ſaith the Prophet; Thou haſt Pſ. 4. 7. put gladneſſe in my heart, more then (they had) in the time that their corne and their wine increaſed.

Miſerable worldlings, who walke in the vanitie of their mindes, being alienated from Eph. 4. 17 18. the life of God, through the ignorance that is in them, becauſe of the blindneſſe of their hearts; who being paſt feeling, have given themſelves over to laſciviouſneſſe, 19. to work all uncleaneneſſe with greedineſſe: What wonder is it, if as their life is meerely brutiſh, ſo the happineſſe that they affect is no other then beſtiall; and if they ſnatch at thoſe vaniſhing ſhadowes of pleaſure, which a poore momentany life can afford them: according to the improvement of our beſt faculties, ſo is our felicity; The beſt facultie of brute creatures is their ſenſe, they therefore ſeeke their happineſſe in the delectation of their ſenſes: Mans beſt facultie is reaſon; he places his happineſſe therefore in the delights of the mind, in the perfection of knowledg, and height of ſpeculation; The Chriſtians beſt ſacultie is faith; his felieity therefore conſiſts in thoſe things which are not perceptible by ſenſe, not fadomeable by reaſon, but apprehenſible by his faith, which is the evidence of things not ſeen, either by Heb. 11. 1. the eye of ſenſe or reaſon: and as his felicity, ſo is his life, Phil. 1. 21. ſpirituall. To mee to live is Chriſt, ſaith he that was rapt Gal. 2. 20. into the third heaven; I live, yet not I, but Chriſt liveth in mee, Our life is hid with Chriſt in God, and, When Chriſt Col. 2. 3, 4. which is our life, ſhall appeare, then ſhall we alſo appeare with him in glory. Lo then, when the worldling dies, his life dies with him, and, to him, the world is gone with both; but when I die to nature, I have a life that lives ſtill; a life that cannot die; a life that both is, and makes mee glorious: It is not for mee therefore to hunt after theſe unſatisfying, and momentany pleaſures, which periſh in their uſe, and ſhut up in repentance; but to lay up thoſe ſure comforts, which ſhall never have an end, but after this tranſitory life ſhall accompany mee to eternity.

Tell not mee therefore of taking my full ſcope to the pleaſures of ſinne; I know there is an hell, and I looke for an heaven; upon this ſhort moment of my life depends everlaſtingneſſe.

Let me therfore be carefull to beſtow this ſhort life, as that I may be ſure to avoid eternity of torments, and to lay up for eternity of bleſſedneſſe.

VVIcked tempter; I know thou wouldſt have me go any waies, ſave good; were thoſe new waies, right, thou wouldſt never perſwade me to walk in them; now I have juſt reaſon to miſ-doubt and ſhun thoſe paths which thou inviteſt me unto; both as private, and as new: It is enough that they are my owne; for canſt thou think to bring me to believe my ſelfe wiſer then the whole Church of God? Who am I, that I ſhould over-know not the preſent world of men only, but the eminent Saints, and learned Doctors of all former ages? Why ſhould I not rather ſuſpect my owne judgement, then oppoſe theirs? When the Church in that heavenly marriage-ſong inquires of the great ſhepheard of our ſouls; Tell me, Cant. 1. 7. O thou whom my ſoule loveth, where thou feedeſt, where thou makeſt thy flocks to reſt at noone; for why ſhould I be as one that turneth aſide by the flocks of thy companions? ſhe receives anſwer; If thou know 8. not (O thou faireſt among women) go thy way forth by the footſteps of the flock, and feed thy kids beſide the ſhepheards tents. Lo, the tracks of the flock, and the tents of the ſhepheards are my direction to find my Saviour; if I turn aſide, I miſſe him, and loſe my ſelfe.

It is more then enough that thoſe waies are new: for truth is eternall; and that is therefore moſt true, that comes neareſt to eternity; as contrarily, novelty is a brand of falſhood, and errour: Thus ſaith the Lord; Jer. 6. 16. Stand ye in the ways, and ſee; and ask for the old paths, where is the good way, and walk therein, and ye ſhall find reſt for your ſoules: Far be it from me then, that I ſhould be guilty of that contempt, whereof the Prophet, with the ſame breath, accuſeth his Jewes; But they ſaid, We will not walk therein. It is a fearfull word that I heare from the mouth of the ſame Prophet; Becauſe my people have Jer. 18. 15. forgotten me; and have cauſed them to ſtumble in their waies from the antient paths, in a way not caſt up: I will ſcatter 17. them as with an Eaſt wind before the enemy; I will ſhow them the back and not the face in the day of their calamity; Wo is me for theſe heavy times, wherein it is not the leaſt part of our ſin, nor the leaſt cauſe of our miſeries, that we have ſtumbled from the ancient pathes, into the untrodden waies of ſchiſme and errour, and find not the face, but the back of our God turned to us, in this day of our calamity; O God, thou art juſt; we cannot complain that have made our ſelves miſerable.

It is true, where our forefathers have manifeſtly ſtarted aſide like a broken bow; and having corrupted their Gen. 6. 12. Jer. 18. 15. wayes, have burnt incenſe to vanity, we muſt be ſo far from making their precedent a warrant for our imitation, as that we hear God ſay to us, Be ye not like unto 2 Chro. 30. 7. your fathers; Walk not in the Ezek. 20. 18. ſtatutes of your forefathers, neither obſerve their judgements; For thoſe that turne Pſ. 125. 5. aſide to crooked waies, the Lord ſhall lead them forth with the workers of iniquity; But where wee ſee them walke with a Gal. 2. 14. right foot, in the holy waies of God, and continue ſtedfaſtly in the faith which was Jude 3. once delivered to the Saints, we have reaſon to be followers of them, who through Heb. 6. 12. faith and patience inherit the promiſes; that walking in their waies, we may attaine to their end, the ſalvation of our ſoules.

Let me ſee thoſe ſteps wherein the holy Prophets have trod; thoſe wherein the bleſſed Apoſtles have traced the Prophets, thoſe wherein the Primitive Fathers and Martyrs have followed the Apoſtles; thoſe wherein the godly and learned Doctors of the ſucceeding ages have followed thoſe primitive Fathers; and if I follow not them, let me wander, and periſh; It is for true men to walke in the Kings high-way, theeves & ſuſpected perſons croſſe over through by-paths, and make way where they find none.

Thou tell'ſt me of new lights; I ask whence they riſe: I know who it was that ſaid, I am the light of the world, he that followeth me ſhall Joh. 8. 12. Joh. 12. 46. not walk in darkneſſe, but ſhall have the light of life; and I know that light was the true Joh. 1. 8, 9. light; of whom holy David ſpake long before, Thou art 2 Sam. 22 29. Pſ. 36. 10. my lampe, O Lord; and the Lord wil lighten my darkeneſſe; and in thy light ſhall we ſee light; Thoſe that doe truly hold forth this light ſhall be my guides, and I ſhall follow them with all confidence; and ſhall find the path of the juſt, as the ſhining light, Prov. 4. 18. that ſhineth more and more unto Iob 22. 28. the perfect day; As for any new light, that ſhould now break forth, and ſhine upon our waies; certainely it is but darkneſſe; ſuch a light as Bildad propheſied of long Luc. 11. 35. agoe; The light of the wicked ſhall be put out, and the ſparke Iob. 18. 5. 6. of his fire ſhall not ſhine; The light ſhall be darkneſſe in his Tabernacle, and his Candle ſhall be put out with him; So as the ſeduced followers of theſe new lights may have juſt cauſe to take up that complaint of the Prophet, We wait for light, but behold Eſay. 59. 9. obſcurity, for brightneſſe, but we walk in darkneſſe; we grope 10. for the wall like the blinde, wee ſtumble at noone day as in the night. Shortly then, that light which the father of lights hath held forth in his will revealed in his word, as it hath been interpreted by his holy Church in all ages, ſhal be my guide, till I ſhall ſee as I am ſeen; as for any other lights, they are but as thoſe wandring fires that appear in damp mariſhes, which lead the travailer into a ditch.

YEa, there thou wouldeſt have mee; this is that deadly dart, wherewith thou haſt ſlain millions of ſoules; Hence it is that the Mahumetan Saints may commit publique filthineſſe with thanks; Hence, that corrupt Chriſtians bury ſuch abominable crimes in their cowls Hence, that falſe profeſſors ſhroude ſo much villanies under the ſhelter of piety; Hence, that the world abounds with ſo many ſheep without, wolves Math. 7. 15. within; faire tombes full of Mat. 23. 27. inward rottenneſſe; filthy dunghills covered over with ſnow: rich herſe-clothes hiding ill-ſented carkaſſes; Pro. 26. 23. broken potſheards covered with ſilver droſſe; Hence, that the adverſaries of Iudah Ezr. 4. 2. offer to Zerobabel their aid in building the Temple; The harlot hath her peace offerings; Pro. 7. 14. Abſolom hath his vow to pay; Herod will worſhip Mat. 2. 8. the infant; Iudas hath a kiſſe for his Maſter; Simon Magus Mat. 26. 49 will be a Convert; Ananias Acts 8. 13. and Sapphira will part with all; The Angell of the Rev. 3. 2. church of Sardis will pretend to live; The beaſt hath hornes like a Lamb, but Rev. 13. 11. ſpeakes like a dragon; in a word, the wickedeſt of men will counterfeit Saints, and falſe ſaints are very Devills: for ſo much more eminent as the vertue is, which they would ſeeme to put on, ſo much the more odious is the ſimulation both to God and man: now the moſt eminent of all vertues is holineſſe: 1 Pet. 1. 19. Lev. 11. 44. 19. 2. whereby we both come neareſt unto God, and moſt reſemble him: of all creatures therefore out of hell, there is none ſo loathſome to God as the hypocrites, & that upon a double provocation; both for doing of evil, & for doing evil under a colour of good; the face that the wicked man ſets upon his ſin, is worſe then the ſin it ſelf: Bring no Iſa. 1. 13. more vain oblations, (ſaith the Eſ. 1. 13. Lord) incenſe is an abomination to mee; the new moones and Sabbaths, the calling of Aſſemblies I cannot away with; it is iniquity; even the ſolemne meeting; Your new Moones, and 14. your appointed feaſts my ſoule hateth, they are a trouble to me, I am weary to be are them. How faine wouldſt thou therefore draw mee into a double condemnation both for being evill, and ſeeming good, both wch are an abomination to the Lord; Doe I not hear him ſay, For as much as this Iſa. 29. 13. people draw neare me with their mouth, and with their lips doe honour mee, but have removed their hearts from me; therefore 14. behold I will proceed to doe a marvellous work amongſt this people, even a marvellous work and a wonder, for the wiſdome of the wiſe ſhall periſh; Doe I not heare him ſay by his prophet Jeremiah; They will deceive every one his neghbour Ier. 9. 5. and will not ſpeake the truth: Their tongue is an arrow ſhot 8. out, it ſpeaketh deceit; one ſpeaketh peaceably to his neighbour with his mouth, but in heart he layeth his wait; ſhall 9. I not viſit them for theſe things, ſaith the Lord: ſhall not my ſoule be avenged of ſuch a nation as this? Indeed this is the way to beguile the eyes of men like our ſelves; for who would miſtruſt a mortifyed face? an eye and hand lift up to heaven? a tongue that ſpeakes holy things? but when we have to doe with a ſearcher of hearts, what madneſſe is it to think there can be any wiſdome or underſtanding, or counſail againſt the Lord? Woe bee to them Iſa. 29. 15. therefore that ſeeke deepe to hide their counſell from the Lord; and their workes are in the darke, and they ſay, Who ſeeth us; and who knoweth us? Woe bee to the rebellious children, ſaith the Lord, Iſa. 80. 1. that take counſell, but not of mee, that cover with a covering, but not of my ſpirit, that they may add ſin to ſin. Shall I Mat. 23. 25. then cleanſe the out-ſide of the cup, whiles I am within full of extortion, & exceſſe? ſhall I faſt for ſtrife and debate, and to ſmite with the fiſt of wickedneſſe? ſhall I under pretence of long prayers Eſay 58. 4. devoure widowes houſes? Mat. 23. 14. ſhal I put on thy forme, and transfigure my ſelfe into 2 Cor. 1. 14. an Angell of light? ſhall not the all-ſeeing eye of the righteous God find me out in my damnable ſimulation? Hath not he ſaid, & wil make it good, Though thou waſh thee Ier. 2. • 2. with nitre, and take thee much ſope, yet thine iniquity is marked before mee? Hath not my Saviour, who ſhall be our Judge, ſaid, Therefore thou Mat. 23. 14. ſhalt receive the greater damnation? Can there be any heavier doom that can fall from that awfull mouth, then, Receive thy portion with hypocrites? Let thoſe therefore that are ambitious of an higher roome in hell, maintaine a forme of Godlineſſe, and deny the power of it: face wickedneſſe 2 Tim. 3. 5. with piety: ſtalke under religion for the aimes of policy: juggle with God and the world, caſe a devill with a ſaint, and row towards hell whiles they looke heaven-ward. For me, All the Iob 27. 3. while my breath is in me, & the ſpirit which God gives mee, is in my noſtrills, I ſhall walke in mine uprightneſſe: All falſe Pſal. 26. 11 waies, and falſe ſemblances ſhal my ſoule utterly abhorre: that ſo at the parting, my rejoiceing 2 Cor. 1. 12. may be the teſtimony of my conſcience, that in ſimplicity, and godly ſincerity, not with fleſhly wiſdome, but by the grace of God I have had my converſation in the world.

IF pride were thy ruine, wicked ſpirit, how faine wouldſt thou make it mine alſo? This was thy firſt killing ſuggeſtion to our firſt parents in paradiſe, ſoone after thine owne fall, (as if it had been lately before, thy owne caſe) Ye ſhall be as Gods, knowing good and evill: That Gen. 3. which thou foundeſt▪ ſo deadly to thy ſelfe, thou art enviouſly willing to feoffe upon man, that if through thy temptation, Pride may Pſal. 73. 6. compaſſe him about as a chaine, he may beare thee company in thoſe everlaſting chaines wherein thou art reſerved under darkneſſe Jude 6. to the judgement of the great day. Thou well knoweſt that the ready way to make me odious unto God, is to make me proud of my ſelfe; Pride and arrogancy, Prov. 8. 13. and the evill way doth he hate; The day of the Lord of hoſts Eſa. 2. 11, 12. ſhall be upon every one that is proud and lofty, ſaith the Prophet: He hath ſcattered the Luke 1. 51. proud in the imaginations of their hearts, ſaith the bleſſed Virgin; God reſiſteth the Jam. 4. 6. 1 Pet. 5. 5. proud, and giveth grace to the humble, ſaith the Apoſtle; The Lord will deſtroy the houſe Prov. 15. 25. of the proud, ſaith Salomon; and his father David before him, Thine eyes are upon the 2 Sam. 22. 28. haughty that thou maiſt bring them downe; Downe, indeed, even to the bottome of that pit of perdition. Make me but proud therefore, & I am thine; Sure I am, God will not owne me; and if I could be in heaven with this ſin, Eſa. 14. 12. would caſt me downe headlong into hell.

Thou bidſt me not to loſe any thing of my height; Alas, (poore wretched dwarfe that I am!) what height have I? if I have but grace enough to know and bewaile my owne miſery, and nothingneſſe, it is the great mercy of my God; Who 1 Cor. 4. 7. maketh mee to differ from another? and what have I that I have not received? and if I have received it, why ſhould I glory in it as my owne? Whatſoever thou perſwadeſt me, let me rather loſe of my height, then adde to my ſtature, and affect too high a pitch; That humility is rewarded with honour, this pride with ruine; It is the word of truth himſelfe, Whoſoever ſhall exalt himſelfe Mat. 23. 13, 14. Luc. 14. 11. 18. 14. ſhall be abaſed; and he that ſhall humble himſelfe ſhall be exalted; The way then to loſe my whole height, yea my being, is to be lifted up, in, and above my ſelfe; for though I ſhould build my neſt as high as the Eagle; or advance a throne among the ſtars, yet how ſoone ſhall he caſt me downe into the duſt; yea, (without my repentance) into the nethermoſt hell?

Thou telſt me that (which the Phariſee ſaid of himſelfe) I am not as others; True, for I can ſay with the choſen veſſell, that I am the chiefe of ſinners: Thou wouldſt bring me into an opinion that I am more holy, and more wiſe then my neighbours; I am a ſtranger to other mens graces, I am acquainted with my owne wants; Yea I ſo well know my own ſinfulneſs and folly that I hang downe my head in a juſt ſhame for both; I know that he who was holier then I, could ſay, I know that in me (that is, in my fleſh) dwelleth no good thing; Rom. 7. 18. and he that was wiſer then I, could ſay, Surely I am more brutiſh then any man, and have Prov. 30. 2, not the underſtanding of a man; I neither learned wiſdome, 3. nor have the knowledge of the holy: All the holineſſe that I have attained unto is to ſee and lament my defects of holineſſe; and all my wiſdome is to deſcry and complaine of my own ignorance and fooliſhneſſe.

Am I better gifted then another? Thou art an ill judge of either, who envieſt the gifts of both; But if I be ſo, they are gifts ſtill; and ſuch gifts as the donour hath not abſolutely given away from himſelfe to me, but hath given (or lent them rather) to me, for an improvement to his owne uſe; which I have no more reaſon to be proud of, then the honeſt factor, of his maſters ſtock; received by him, not for poſſeſſion, but for trafique.

Am I more inlightned then others? the more do I diſcerne my owne darkneſſe; and the more do I find cauſe to be humbled under the ſenſe of it; But if the greater light which thou ſaiſt is in me, were not of an humane imagination, but of divine irradiation, what more reaſon ſhould I have to be proud of it, then that in this more temperate clime I have more ſun ſhine then thoſe of Lapland and Finland, and the reſt of thoſe more northerne nations; ſo much the more reaſon have I to be thankfull; none to be proud.

Why ſhould I therefore over-looke the meaneſt of my fellow Chriſtians; who may perhaps have more intereſt in God then my ſelfe; for it is not our knowledge that ſo much indeares us to God, as our affections; perhaps he that knows leſſe may love more; and if he had been bleſſed with my means, would have known more; Neither is it the diſtribution of the Talents that argues favour, but the grace to imploy them to the benefit of the giver: if he that received the one Talent had gained another, he had received more thanks then he that upon the receit of five Talents had gained one.

The Spirit breathes where it liſteth; and there may lie ſecret graces in the boſome of thoſe, who paſſe for common Chriſtians, that may find greater acceptation in heaven, then thoſe whoſe profeſſion makes a fairer oſtentation of holineſſe.

I can pity therefore thoſe that are ignorant, and apparently graceleſſe; but for thoſe that profeſſe both to know, and to love Chriſt; whiles their lives deny not the power of godlineſſe, I dare not ſpend upon them either my contempt, or cenſure, leſt whiles I judge wrongfully, I be juſtly judged: much leſſe dare I ſeparate my ſelf from their communion as contagious; Thou knoweſt how little it were to thine advantage, that I ſhould be perſwaded to depart from Num. 16. 20, 21. 2 Cor. 6. 17. Epheſ. 5. 11. the Tents of the notoriouſly wicked; and to have no fellowſhip with the unfruitfull works of darkneſſe; as too well underſtanding that evill converſation corrupts good manners; and that a participation in ſin drawes on a partnerſhip Num. 16. 26. in judgement; Neither know I whether thou ſhouldſt gaine more by my joyning with evill ſociety, or my ſeparating from good; infection follows upon the one, diſtraction upon the other: Thoſe then which caſt off their communion with Chriſt and his Church, whether in doctrine or practiſe, I ſhall avoid (as the plague) ſoone, and far: But thoſe who truly profeſſe a reall conjunction, with that head, and this body: Into their ſecret let my ſoule come, and unto their aſſembly let mine honour be united: But if, where I find weakneſſe of grace, and involuntary failings of obedience, I ſhall ſay, Stand by thy ſelfe, come not neer me, for I am holier then Eſay 65. 5. thou; how can I make other account then that this pride ſhall be a ſmoke in the noſtrils 6. of the Almighty, a fire that burneth all day; and that he will recompence it into my boſome?

Shortly, I know none ſo fit to depart from, as from my ſelfe, my owne pride, ſelf love, and the reſt of my inbred corruptions; and am ſo far from over-looking others, that I know none worſe then my ſelfe.

VVIcked tempter, I know there is nothing upon earth, that ſo much either troubles thee, or impairs thy kingdome of darkneſſe, as the zeale of conſcionable Preachers; thoſe, who lift up their voice like a trumpet, and ſhew Eſa. 58. 1. Gods people their tranſgreſsion, and the houſe of Jacob their ſin; this is it that reſcues millions of ſouls from the hand of hell, and gives thee ſo many foyles in thy ſpirituall aſſaults; This godly and faithful zeal repreſents mens ſins to them as they are, and, by ſins, the danger of their damnation; which thy malicious ſubtilty would faine blanch over, and palliate to their deſtruction; But when thou haſt all done, it is not in their power to make ſin worſe then it is, or in thine to make it better: As for thoſe favourable temperaments which thou mentioneſt, they are meere Pandariſmes of wickedneſſe; faire viſors of deformity: For to caſt a glance upon each of them; Age is not a more common plea, then unjuſt: The young man pretends it for his wanton, and inordinate luſt: The old, for his grippleneſſe; techineſſe; loquacity: All wrongfully, and not without foule abuſe.

Youth is taught by thee to call for a ſwing: and to make vigour, and heate of blood, a priviledge for a wild licentiouſneſſe; for which it can have no claime but from a charter ſealed in hell: I am ſure that God who gives this marrow to his bones, and brawne to his armes, and ſtrength to his ſinewes, and vivacity to his ſpirits, lookes for another improvement; Remember thy Ecl. 12. 1. Creator in the days of thy youth, ſaith Solomon; And his father before him; Wherewithall Pſal. 119. 9. ſhall a young man cleanſe his way? by taking heed thereto according to thy word: Lo, the young mans waies are foule with luſts and diſtempered paſſions, and they muſt be cleanſed; and the way to cleanſe them is attendance (not of his owne vaine pleaſures, but) of the holy ordinances of his maker: Thou wouldſt have him run looſe like the wild Aſſe in the deſert, God tells him, It is good for a man to beare the yoake in Lam. 3. 27. his youth; even the yoke of the divine precepts, the ſtooping whereunto is the beſt, & trueſt of al freedoms, ſo as he may be able to ſay with the beſt Courtier of the wickedeſt King; I thy ſervant Obadiah in 1 Kings 18. 12. feare the Lord from my youth; The aberrations from which holy lawes of God are ſo far from finding an excuſe from the prime of our years, as that holy Iob cries out of them in the bitterneſſe of his ſoule, Thou haſt made mee to Iob 13. 26. poſſeſſe the iniquities of my youth: and as David vehemently deprecates Gods anger for them; Remember not, Pſal. 25. 7. Lord, the ſins of my youth; ſo Zophar the Naamathite notes it for an eſpeciall brand of Gods judgement upon the wicked man, that his bones Iob 20. 11. are full of the ſins of his youth; and God declares it as an eſpeciall mercy to his people; Thou ſhalt forget the ſhame of Eſa. 54. 2. thy youth; The more headſtrong therefore my youth is, the more ſtraite ſhall I curbe it, and hold it in: and the more vigorous it is, ſo much the fitter it is to be conſecrated to that God who is moſt worthy to be ſerved with the beſt of his own.

As for old age, it hath I grant its humours and infirmities; but rather for our humiliation, then for our excuſe. It is not more common then abſurd and unreaſonable, that when we are neceſſarily leaving the world, we ſhould be moſt fond in holding it; when wee are ceaſing to have any uſe of riches, then, to endeavour moſt eagerly to get them; when we ſhould bee laying up treaſure in heaven, to be treaſuring up wrath for our ſelves, and baggs, for we know not whom: To be unwilling to ſpend what we cannot keep; and to be mad on getting what we have not the wit or grace to ſpend: If then thou canſt perſwade any man to bee ſo graceleſſe, as to make his vicious diſpoſition an apology for wickedneſſe, let him plead the faults of his age for the excuſe of his avarice.

As for moroſity of nature, and garrulity of tongue, they are not the imperfections of the age, but of the perſons; There are meek ſpirits under gray haires, and wrinkled skinnes; There are old men, who, (as that wiſe heathen ſaid of old) can keepe ſilence, even at a feaſt; He hath ill ſpent his age that hath not attained to ſo good an hand over himſelfe, as in ſome meet meaſure to moderate both his ſpeech and paſſion.

If ſome complexions both incline us more, and crave indulgence to ſome ſinnes, more then other, (the ſanguine to luſt, the cholerick to rage, &c.) wherfore ſerves grace but to correct them? If we muſt be over-ruled by nature, what doe we profeſſing Chriſtianity? Neither humours, nor ſtars can neceſſitate us to evill; whiles thou therefore pretendeſt my naturall conſtitution, I tell thee of my ſpirituall regeneration; the power whereof if it have not mortified my evill and corrupt affections, I am not (what I profeſſe to be) a Chriſtian.

The ſtrongeſt plea for the mitigation of ſinne, is Cuſtome; the power whereof is wont to be eſteemed ſo great, as that it hath ſeemed to alter the quality of the fact, and of ſin, to make no ſin: Hence the holy Patriarchs admitted many conſorts into their marriagebed, without the conſcience of offending; which, if it had not been for the mediation of Cuſtome, had beene juſtly eſteemed no better then criminous: But however where is no contrary injunction, Cuſtome may ſo far uſurp, as to take upon it to be no leſſe then a law it ſelfe; Yet, where there is a juſt regulation of law, the plea of Cuſtome is ſo quite out of countenance, as that it is ſtrongly retorted againſt it ſelfe; neither is there any more powerfull reaſon for the abolition of an ill uſe, then that is a cuſtome; ſo much the more need therefore to be oppoſed and reformed. Hence was that vehement charge of God to his Iſrael: After the doings of the land of Egypt, wherein ye Lev. 18. 3. dwelt, ſhall ye not do; and after the doings of the land of Canaan, whither I bring you, ſhall ye not do; neither ſhall ye walk after their ordinances. Ye ſhall v. 30. keep mine Ordinance, that ye commit not any of theſe abominable cuſtomes, which were committed before you; and that ye defile not your ſelves therein, I am the Lord your God.

It is too true that the bonds of Cuſtome are ſo ſtrong and cloſe, that they are not eaſily looſed; in ſo much as Cuſtome puts on the face of another nature; Can the Ethiopian change his Jer. 13. 23. skin, or the Leopard his ſpots? then may ye alſo do good, that are accuſtomed to doe evill; How ſtifly did the men of Judah, (after all the dreadfull threatnings of the Prophet) hold to their Idolatrous cuſtomes, which they had learn't in Egypt; Wee will burne incenſe to the Queen Jer. 44. 17. of heaven, and poure out drinkofferings to her, as wee have done; we, and our fathers, our Kings, and our Princes, in the Cities of Judah▪ and in the ſtreets of Jeruſalem; It is with ill cuſtomes, as with diſeaſes; which if they grow inveterate, are ſo much the harder to be cured; but ſhall I therefore hug my malady, becauſe I have long had it? becauſe it will not part away with eaſe? Shall I bid a theefe welcome, becauſe he had wont to rob me?

Shortly then, ſo far is an ill cuſtome from extenuating my ſin, as that it aggravates it; Neither ſhall I offend the leſſe, becauſe I offend with more; but rather double it, both, as in my act, and, as in my imitation; in following others amiſſe, and in helping to make up an ill precedent for others following of me.

As for the profit that may accrew by ſinning; let thoſe carnall hearts value it, that have made the world their God; To me, the greateſt gain this way is loſſe: Might I have that houſe-full of gold and ſilver that Balaam Num. 24. 13. talke of; or all thoſe kingdomes of the earth, and the glory of them which thou ſhewedſt to my Saviour, what are all theſe to the price of a ſin, when they meet with a man that hath learnt from the mouth of Chriſt; What profit ſhall it be Mat. 16. 26. Mark. 8. 36. to a man, if he ſhall gaine the whole world, and loſe his owne ſoule?

Importunity is wont to be a prevalent ſuitor; How many have been dragg'd to hell by the force of others ſolicitations, who never elſe meant to have trod in thoſe pathes of death? What marvell is it, if that which moved the unjuſt judge to do right, againſt the bent of his will, be able to draw the weak ſinner awry? But if in theſe earthly angariations, one mile (according to our Saviours counſel) may bring Mat 5. 41. on another; yet in ſpirituall evill ways, no compulſion can prevaile upon a reſolved ſpirit.

It is not the change of ſtations, nor the building of Num. 23. 14. & 29. twice ſeven altars, nor the ſacrificing of ſeven bullocks and ſeven rams that can win a true Prophet of God to curſe Iſrael; The Chriſtian heart is fixed upon ſure grounds of his own, never to be removed; If therefore his father ſue to him; if his mother weep, and wring, and kneele; and beſeech him by the womb that bore him, and the breſts that gave him ſuck; if his crying children cling about his knees, and crave his yeildance to ſome advantageous evill, or his declining ſome bitter ſufferings for the cauſe of Chriſt, he can ſhake them off with an holy neglect; and ſay, What do you weeping and breaking Act. 21. 13. my heart? for I am ready not to be bound only, but alſo to die for the name of the Lord Jeſus; None of theſe things Act. 20. 24. move me, neither count I my life deare unto my ſelf, ſo that I may finiſh my courſe with joy; And if any ſoule be ſo weak, as to be led rather by the earneſt motions of others, then by his owne ſetled determinations, he ſhall find no other eaſe before the Tribunal of heaven, then our firſt Parents did in ſhifting the guilt of their ſin, the man to the woman, the woman to the ſerpent; In the meane while that word ſhall ever ſtand with me inviolable, My ſon, if ſinners entiſe thee, Prov. 1. 10. conſent thou not.

Laſtly, what can be the neceſſity which may either induce to ſin; or excuſe for ſinning? What can the world do to make me ſay I muſt doe evill? Loſſe, reſtraint, exile, paine, death are the worſt, that either malice can do, or patience ſuffer; Theſe may put me hard to the queſtion, but, when all is done, they muſt leave me free, either to act, or indure; I need not therefore ſin, ſince there is a remedy againſt ſin, ſuffering.

It is true that we are in the hands of a moſt gracious and indulgent God, who conſiders what we are made of, pities our infirmities, and knows to put a difference betwixt wilfull rebellion and weak revolt; his mercy can diſtinguiſh of offenders; but his juſtice hath ſaid, Without ſhall be the fearfull; Finally then howſoever theſe circumſtantiall temperaments may receive pardon, after the fact, for the penitent at the mercy-ſeat of heaven; yet none of them can be pleadable at the bar of divine juſtice; And if any ſinner ſhall hearten himſelfe to offend out of the hopes and confidence of theſe favorable mitigations, the comfort that I can give him, is, that he may howle in hell, with thee, for his preſumption.