An Alarm to judgement, or, An assay to rouse up all, of all sorts, (before it be too late) to prepare to meet the Bridegroom to which is added a parable under the title of The minories, with a preface thereunto.

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