THE SAINTS SUFFERINGS, and Sinners Sorrows.  
Or, The evident tokens of the salvation of the one, and the perdition of the other, Phil. 1.28, 2 Thes. 1.6, 7.  Sanctorum Victima, victoria Rom. 8.36, 37. 2 Cor. 4.8. Impiorum Laetitia luctus. jam. 4.9. & 5.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ambr. 
Melius & falieius est pugnantem non vinci, quam desidem non tentari.  
Impij per multa pericula perveniunt ad plura, per plura ad pessima.  
LONDON, Printed by T. Cotes, for N. Bourne, dwelling at the Royal Exchange. 1631.   

To the truly Honourable, and Religious Sir Roger Townsend, & Sir Robert Crane, Knights and Baronet's, and their Noble and virtuous Ladies, increase of joy and peace in believing.  
Honourable, and worthy Witnesses.  
I Crave your testimonies, as well for the preaching, as the printing of these Sermons. You were at sundry times, and in several places, the best and chiefest of my hearers, and it concerns your honours to be as innocent in the hearing as it was my duty to be innocent in the speaking. You cannot be ignorant of the Accusation, and if that were sufficient to make a man guilty, 
Si accusasse sufficiat, qui● erit Innocens?  who should be innocent? as once Julian said of the Christians, the worst man of the best living.  
It is the saying of Syracides. 
Eccles. 11.7.  Blame not before thou hast examined the truth: understand first, and then rebuke. It was the sharp censure of King James in his Daemonology, 
Lib. 3. Cap. 1.  that uncertain report, is the author of all lies: yet they are worse who lie in wait to find fault and to turn good into evil, 
Ecclus 11 31.  of whom the wise man hath complained long since, and we may see how every age of the world renders it, day by day more malicious.  
Alas, when there is wanting that virtue which in all men we call Honesty: and that special gift of God which in Christians we call Charity, how are men condemned without hearing, and wounded without offence given? We see in experience, that dogs always bark at those they know not, and that it is their nature to accompany one another in those clamours: so is it with the inconsiderate multitude, being once set on, they trust to their tongs, their teeth are gone, and bark and bleat when they cannot bite.  
It is a penance to a Preacher to be troubled with triflers, who have neither eyes to see, nor heads to apprehend what is said; yet dare they thunder and threaten, as if they meant to bear down all before them: Every understanding hath a peculiar judgement, by which it answereth other men, and valueth itself; and therefore it cannot seem strange to me to be abused by reports. Let vain men prick on in their pride, hoist up the topsail of untruth, and flaunt it out against us, yet God forbidden, that these should always have wind at will, and find as free passage to superiors as they imagine. But seeing it is so easy to feign, and face out reports, I must be content to leave such professors, to their easy ways of reprehension, than the which, there is nothing of more frailty.  
When Moses saw the Jsraelite, and the Egyptian fight, he did not say, Why strive you? but drew his sword, and slew the Egyptian: but when he saw two Israelites quarrel, he said, Ye are brethren, why strive you? If any thing delivered be an Egyptian, let it be slain by the sword of the Spirit, and never reconciled: but if an Jsraelite, and yet questioned, why strive you? What wrong I have done, let all judge that read this Sermon: what wrong is done to me by the accusation, Heave to him, that either mistook me, or meant me a mischief. He hath put an Egyptian in the place of an Jsraelite, and an error in the place of a truth. I said, God is often a moth in our counsels, meaning in the success, and event of man's consultations, which to be an Israelite, these Scriptures do acknowledge, Deut. 28.28. Hos. 5.12. Zach. 12.4. How these words may be strained to Counsels of State (as they are by my accuser) I confess it passeth my understanding.  
It may be the fails and follies of some in preaching, to seek vulgar applause; A vanity much avoided by wise men. Saint Augustine affirmed, 
Laudari a bon●● timeo, & amari a ma io detestor.  that he feared the praise of good men, and detested that of evil. And to them that will read and remember, our ancients have given better rules. Saint jerom desired in preaching, 
Higher add Nep●t. Lachryma auditorum sunt laudes tua. Non pla●sum, sed planctum.  rather to have the praise of the tears than of the tongues o● his hearers. Saint Augustine being applauded for his preaching, answers: F●lia haec sunt, nos fructu● quaerimus. These a●● but leaves, we look fo● fruit. Chrysostome tol● his hearers, he ow●● them thanks, when th●● paid him tears. Si haec audientes, doletis, maximas me debere vobis gratias confiteor, quis est enim qui melaetificat, nisi qui contristatur ex me? These rules shall I desire to follow both in preaching; and in printing, and for this end I have desired, to make my thoughts more legible, and myself and my Sermons, the subject of every opinion, wise, or weak.  
I have presumed upon the Dedication, and having thought upon some Witnesses and Patrons, have addressed myself to such friends, as love the truth, and deserve to be loved of it. I wil● not trouble you o● any other with further reasons of my writing, or with excuses. He that doth ill, no plea can warrant him: and he that doth well, cannot easily be discouraged with any censures. I crave no man's pardon in giving good counsel, but his acceptation; And presents of love may be well taken both of friends and strangers. The things I dare say, are both commoda, & accommodata, seasonable and profitable for our times, wher● in God smiteth, and his household smar●teth; and such beginnings will have fearful end upon their enemies.  
An heathen wis● man could say, Adversities are Tributa vivendi, tributes of living. And wise Christians above all aught to know them, and to pay them most willingly. Their Lord and master hath gone before them, and it is their duty to follow him, not as those whining soldiers, qui gementes sequuntur Imperatorem; but as those worthy Martyrs, which like a cloud of witnesses, have gone before them. And here I remember some passages that may be patterns for others, which I have heard from some of you, well agreeing with the subject of my Text, 
Dicta docta & pia ●ir● verè diligentis deum, & Ecclesiam,  as namely: He will never dye for Christ, that will not first learn to live for him. Another of the like nature was concerning comfort in death. videl. Death takes away the pleasure of all worldly things, and Religion the pain of death.  
This may well make us prise the rule of the Apostle, that Godliness is great gain, and surely a godly life is to be preferred before all good things about us. What can it advantage a man to be well for the world, and ill, and vile for himself? He gains nothing that wins the world, with the loss of himself. Very Ethnics in their Ethics have laid it down for a rule, that nothing is so good for a man as to live well. Honour, riches, pleasures, have their valuations in the world, and they are the greatest marks men shoot at, and strain their consciences to the highest. But howsoever men give these their good word, yet they will be wanting in the day of death, when nothing but the gain of godliness will profit us.  
To purchase honour, we make riches our servants; and yet even this consisteth for the most part in the applause of the multitude, which it may be will follow us in fair weather; but will be sure to forsake us in the first tempest of misfortune, and steer away before the Sea, and wind, leaving us to the rualice of our destinies. Who would trust such an heard of Animals, that please themselves with the noise they make, without any true knowledge of the cause, or the distinction of virtue and fortune? Let the impious prosper, and they shall be applauded; and let the virtuous be unhappy, and they shall be despised. Fortune raiseth up men to the horse, and rideth them: who when they are descended, and on foot like other men, and they and their fortune parted, we shall see a bitter contempt spurn at the one with as great liberty, as a base Groom dare presume to beat the other. Who seethe not then the profit of Godliness to be preferred, before all worldly advantages?  
That skill must needs be the best, which can teach a man to know himself, and that gain the greatest, which is accompanied with the favour of God, grace of Christ, and comfort of the Spirit, and which can made us blessed in this life, and the life to come. The Saints sufferings, and Sinners sorrows, have contrary beginnings, and contrary end. Their beginnings are known by their shortness, their end cannot be known for their Eternity. A good man knows the worst at the first, and his very sorrow is turned into joy, and his joy is unspeakable and glorious: but a wicked man knows his best at the first, and his joy is turned into sorrow, and his sorrow is not to be defined. All that our Text can say of it, is, What shall his end be? Nay, there is yet more both in their joy and sorrow. It is not an alteration, but a conversion. A good man's sorrow is not only changed, and removed; but converted into joy, as the matter of it: but the joy of the wicked is not only taken away, but made the matter of his future sorrow, and oftentimes as an unknown sorrow springs from an unknown sin, as we shall discover in a second Sermon.  
The joy and woe of this world, how great soever, will sail out of sight; and then death which pursues us, and keeps us in chase, will lay hold, and fasten on our bodies, as prizes for worms, and leave our souls to a worse reckoning. O what an extreme madness were it, in the shipwreck of all worldly things, where all sinks but the sorrow, to save that for another world? What then remains to him that all his life hath enjoyed fortune for a servant, and time for a friend, but the heavy, secret, sad, and severe thoughts of another life, where neither Time nor Fortune shall favour him? Happy are all those that have grace to value worldly vanities, at no more than their own price, and by retaining the comfortable memory of a well-acted life, can behold death without dread, and the grave without fear, and embrace both as necessary guides to endless glory.  
The sorrows of this life, are but of two sorts; The one hath respect to God, when we complain to him against ourselves, and for our offences, count him just in all that we suffer; and to such sorrow Saint Paul hath promised blessedness. The other hath respect to the world, when we mutter to ourselves against God, an● complain of him as if he had don● us wrong, either it not giving, or taking away what we desire to have an● to hold: forgetting that humble and ju●● acknowledgement o● holy Job, The Lor● hath given, and th● Lord hath taken, blessed be the Name of th● Lord. And such sorrow the Apostle ●ath threatened with ●eath.  
Questionless he ●s either a fool, or a ●ebell that will quarrel with God in his ●avours, or frowns. A fool, if he be ignorant whence blessings and crosses come: a rebel, if he know it, and be impatient. How mean soever our estate be, yet is th● same fare greate● than that which Go● oweth us; and ho● sharp soever o●● afflictions be, yet th● same are fare les● than those whic● are due unto us. 〈◊〉 know impatience full of excuses, an● we say we rath●● murmur at th● hand, than the power that beats us: b● take heed, lest like some foolish Curs whilst we bite the stone, we bark against the hand that threw it. See God in all his chastisements, and bear with patience, for whatsoever the beginning is, the end shall be happy.  
To conclude, My desire is to all, and you in special, for the acceptation, perusal, and Patronage of these Sermons. It is but a small testimony o● my unfeigned observance of you, and al● that love the truth▪ And thus I take my leave, and commend both you, and yours to the God o● mercy, and truth, who guide, comfort, deliver, sanctify, and preserve you all, and fill you with the comforts of the blessed hope of the appearing of jesus Christ.  
Yours in the service of jesus Christ, to be ever commanded, JOHN YATES.   

The Author's advertisement.  
WHEN the Philosopher spoke soberly to the people, 
Laert. in vita Diog. lib. 6.  they gave him no audience: but playing the Minstrel, multitudes flocked after him. Poets and Poetising prophets have presumed to preach and prophesy of our calamities; and we, like graceless men, are well content to read them, and make merry with our own miseries, and to laugh at our own misfortunes. We are in just, and God is in good earnest, and in the end we shall know to our cost, what it is to trifle with God. God will bend us or break us, before either he cease smiting, or we smarting. Be afflicted, 
jam. 4.9, 10.  and mourn, and weep, let your laughter be turned into lamentation, and your joy into heaviness. Humble yourselves in the sight of God, and he shall lift you up.  
I have laboured in this Treatise, to tread out a way before you, and even from the Saints sufferings, and Sinners sorrows, to give you good counsel. Now is the time to glorify God in suffering, and by the beginnings of judgements, to show ourselves to be of God's family. My Text is a Brief of judgements, both upon God's house, and upon the haters of it; and gives the true distinction of the beginning and end thereof. That judgement that gins with God's people, falls heavily in the end upon their enemies.  
I may seem in the middle of this Treatise to forsake my Text to seek out the Commentary: but I shall entreat my Reader for a favourable exposition of my mind and meaning. The Text toucheth the sin that ought to be taught with all exactness, and therefore I to help my Reader the better, have bend my strength the more to deal thoroughly with it in all the branches. I shall easily render my account, and by that other Text, clear myself of all unnecessary digressions, and unprofitable searches of such secrets as that place I now mention, will allow me.  
joh. 16.7, 8. It is a truth that Christ insists upon, that his departure is as expedient and necessary as his coming into the world. He came into the world to redeem it, and he leaves the world, that his Redemption may be preached and applied. This application is the work of the Spirit, and by conviction is to be wrought upon the world. The things of which the world is convinced, are all Evangelicall, and essentially differ from things legal. First, in commands, the Law commands us to do and live, the Gospel, to believe and live. The Law bids us look to our own righteousness; The Gospel to the righteousness of Christ. The Law does charge us with holiness, according to our own righteousness. The Gospel, with holiness according to the Spirit: Which being more exact, is the cause that it is so much spurned at, and contemned by the world. Legal purity is not persecuted like Evangelicall purity. A man may be a Pharisee, and favoured by the world: but a strict Christian is out of hope to farewell, even by the best worldlings. Persecution hath waited more upon the Gospel, than the Law. The light of the one is fare too clear for worldly eyes to behold it. It is strange with the world to deny itself, and believe in another. It is hard to forsake a moral righteousness, and seek to be justified by another. Who can endure to have Satan so judged in him, as quite to forsake all Laws, as to live by the new Commandment? This is a large difference of legal and Evangelicall commands: yet let them be accursed, that so fare set at odds Law and Gospel, as either like jews do reject the Gospel to defend the Law, or like Familists renounce the Law to maintain the Gospel. Love and no Law is the lewd learning of our new Gospelers. Duty, say they, is not worth the name of a Christian, that must do all of mere love. Lose love that likes of nothing but free will offerings. Such licences are not granted by Law or Gospel. They both agree in the command of our lives, and yield us liberty to obey, no licence to live as we list: The Law will send us to Christ, and the Christian being justied, will be sent back again by the Gospel, to walk unblamably by the Law.  
Legal comminations follow our works, and curse us for our deeds: but legal comminations follow our saith, and where that is wanting, tell us we are condemned, and as sure to go to hell, as if we were there already. Legal promises of life depend upon our merits, and tell us we shall be rewarded for our well-doing. But Evangelicall promises depend upon our faith and Christ's merit, and tells us it shall be only well with us in him. Sinnes we have against the Law, and every book entreats of them. Sinnes we have against the Gospel, and it were well every Writer would in these days insist upon them. I have ventured fare into their discourse, and wish all Christians by the example of the jews in my Text, to take heed of them. There is one thing will be admired at, both for the Method and matter; how I come to speak so much; and in such a manner, of the glorious kingdom of the blessed Trinity. My answer will be speedy, having granted me the Commentary for my Text. The holy Ghost comes in the absence of Christ, and by applying his redemption, administers first in the kingdom of God, taking possession of those subjects that God the Father hath chosen, and whom JESUS Christ hath redeemed by his precious blood. The Spirit works for the Son, and therefore returns the Kingdom to him again at his second coming. The Son works for the Father, and therefore so takes the Kingdom from the Spirit, that in the end he gives it up to the Father for the full perfection of glory. This mutual working sends me in my discourse from one person to another, and to all the world, to let them see what may be gained or lost, by obeying or disobeying the Gospel. I have wondered in reading the most ancient Fathers, what they meant by urging so frequently men to Martyrdom, that they might not lose the honour of rising and reigning with Christ at his second appearing. Surely they saw and believed that the Spirit of grace did not in vain persuade them. They shall have honour according to their hope, and as above others they gave their lives for Christ: so before others they seem to live again, Rev 20.4. Let the meaning in that place be what it will, for I will not determine thereof: yet the age of the ten persecutions so conceived of it, as by plentiful testimonies might appear. It is agreeable with Christ's proceed, to honour them that honour him, and as they are before others in their zeal and service; so to be above others in their dignity and desert, though not of merit, and for their works; yet according to his mercy and their works. I could not well leave untouched, with the coming of the holy Ghost, upon Christ's departure, the return of him again, and delivery up of all to the Father, that the Family and Household in my Text, might see their patience perfected in power, and their power consummated in glory. The Kingdom of God in the diverse administrations of it, will be worthy the contemplation, and God's House shall be most happy in their thoughts of it: All their enemies most miserable in the loss and deprivation thereof. Their ends shall be augmented, in misery as many degrees as that Kingdom shall be advanced in glory. But I will stay my Reader no longer in the Preface, but wish him good success in the substance of that which followeth.   

THE SAINTS Sufferings.  1 PET. 4.17. For the time is come, that judgement must begin at the house of God: and if it first begin at us, what shall the end be of them, that obey not the Gospel of God? 
WHen Samuel had finished his speech to Israel, God himself secondeth the Prophet with a voice from heaven; and then the people tremble: 1 Sam. 12.18. we never have our hearers at an advantage till God make their ears to tingle with some judgement: then they stoop with Samuel, and say, Speak Lord, for thy Servants hear. The text I have now chosen, toucheth upon the things, which are both commoda and accommodata, profitable and seasonable for these times; wherein the house of God groaneth under affliction.  
Two purgatories attend and wait upon God's family in this world; one of water another of fire: and no sooner are Gods servants washed with the water of baptism, but presently they are cast into the fire of affliction, and proved and tried as gold. Both are expressed in this Chapter; the first to the 12. ver. and the second from thence to the end. That we may have the mind of Christ, cease from sin, and live to the will of God, the washing of the new birth is necessary: only the second purgatory seemeth uncouth and strange, that fiery trials should befall innocence, and the purity of Saints be persecuted by sinners: but the reasons of the Apostle will quiet this conceit, and comfort them: First, with greater inward joy than any outward sorrow can command, Vers. 13. Secondly, with a greater fullness of glory than any malice can obscure, the very spirit of glory resteth upon them, that the worst of tongues can never wipe off, Vers. 14. Thirdly, with a better cause than contumely can conquer, Verse 15.16. Fourthly, with a sweeter season than sorrows can sour, Ver. 17. And this reason the text allegeth, out of which I will raise these five propositions.  
1. God hath a house.  
2. God judgeth his house.  
3. God in judging makes Choice of a fit time.  
4. God having a fit time, doth but begin with his house.  
5. Where God gins to judge, he makes there an end.  

God hath a house.  
The sense of this proposition is plainly and fully expressed in 1 Tim. 3.15. That thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God. This house than is the Church; a holy, spiritual, living and growing house 1. Pet. 2.5. Eph. 2.21. No house in the world, that is honoured with these properties beside: and therefore fittest for the holy, spiritual, and living God to dwell in. Other houses are all material and corporal; wherein God is neither included, nor out of which he can be excluded, in regard of his infinite essence: though in the manifestation of his essence he resideth ever in his Church after a transcendent manner. Where shall a master most delight to be, but at home? and what home hath God: but his Church? The earth is the Lords and the fullness of it: but the Church is his special possession, and the mansion of his glory.  
The Church is God's house, because he is both owner and maker of it. The Lord (if you mark it) is master of his house, not after the custom of men; who first own and then build; for God should have nothing to own, did he not first make. Psal. 100.3. He hath made us, and not we ourselves, we are his people and the sheep of his Pasture. Beside this grand title, God makes challenge to his Church by other rightful claims; as election, Amos 3.2. by redemption, Tit. 2.14. Provision, Psal. 31.19.84.11. protection, Isa. 31.5.   

Uses in respect of the householder.  
Use 1. To cast our care upon God; who being master of his family will take care for it. 1 Pet. 5.7. Casting presupposeth confidence; for he that doubteth, will scarce rest securely on God: Like as a man that treadeth on the Ice and quaketh at the least cracking, will be loath to cast down his body, where he feareth to venture his foot. But we need not be timorous, when we are to cast our care upon God; but may trust him with our bodies and souls, and then try him; as the master of that household, whereof we are members.  
Secondly, It must also teach us holiness, for holiness becometh God's house for ever. Psal. 93.5. Hence is it, that the Lord lets the wicked lie uncleansed, as habitations unfit for the majesty of heaven, and therefore suffered to drop down in their own rottenness and corruption: but rather than his own house should not be cleansed, he himself will take his fan and purge his sloore; and handle the bosom to sweep out every dirty and noisome corner: yea he will punish it, that he may refine and repair it, Isa. 27.9. Our pollutions in this kingdom must have a sweeping; for the Lord having begun with us, if we be his house, he will not give over until he hath searched every corner and hallowed us to his own use.   

Uses in respect of the family.  
1. It must persuade us to unity, the very sight of two things in the house of God made Paul exceeding joyful, Col. 2.5. faith and order: Faith makes fast God and his house so firm in society, that nothing can divide them. steadfastness of faith makes God's house stand and rest immovable, yet would it be as a confused heap, if order should not beautify it: Order sets God in the family as Master, all other as servants, and teacheth us he must command, and we obey, and happy is the family when it is so ordered. True faith and right order are the two grounded pillars for this house to rest upon, which reeleth and is ready to fall upon their first and least removal. We must therefore take heed to the first and least disjoining of these two; admit error or evil in either, and it will endanger the whole. A house divided in itself cannot stand, our devisions either in doctrine or discipline make a rent in the house of God. By the one we weaken faith, and by the other the beauty of order. Peace which all men call for, must be grounded on these two pillars; no truth, no true peace; no order, no sure peace; neither is it enough to have them in the Laws of the family, but they must be within, even in the heart and souls of all those that will accord in one house.  
Alas, when we plead for peace, we observe not the rule. Mar. 9.50. Have salt in yourselves, and peace one with another. Unseasoned and unsanctified men want the true cement, that should knit them into one building with the Saints of God. As long as we are rotten within we will rage's without, and cry out of the most innocent for the breach of peace. Peace is lovely; but where there wants the true love of God and his truth: (that sanctifieth the heart) there is no room for true concord. The house of a wicked man saluted with peace repels it back to him that offered it. Math. 10.13. He must be a son of peace that will admit the salutations of God's messengers, Luk. 10.6. Filius Ecclesiae, must be filius Dei. He that is a stranger to the Lords tabernacle is most forward to disjoint the frame of it; and will prove in his master's family that unruly servant, that smites his fellow servants, and first complains of breach of peace. Oh let truth and peace kiss each other, and happy shall be the house of God. Let every man say with David Psal. 120.7. I am for peace in God's family, and cursed be they that are for war.  
Secondly, we must learn from hence compassion and mutual pity, as being all of the same household. In a body if one member suffer, all suffer with it; and the tongue will complain of the little fingers ache. Let us commiserate our brethren over-seas, and not suffer the seas more to divide us, than the walls of a house can divide a family. Those cold winds that blow between us must no whit cool the fervour of our love; which we must labour to keep in heart, by our affections to them and prayers for them; every one labouring to express the forwardness of his heart according as God offers ability and means; for in this house Kings may do that, which subjects cannot: the rich may do that poor men are not able: men may do what women are too weak to effect; But all may send prayers to heaven, like fire to fall upon the earth, and consume their enemies.  
Apoc. 8.5. The Lord jesus takes fire from the Altar, whereon our prayers are offered, and casts it upon the earth: which presently causeth voices, thunderings, lightnings and an earthquake: that is, worketh our revenge, and our adversaries ruin.  
Revelat. 11. verse 5. Out of their mouths proceedeth fire; the prayers and prophecies of the witnesses devoureth their enemies. Act. 12. verse 5. upon the Church's prayers Peter is delivered and bailed from prison. Herod's soldiers and chains, the first and second ward of keepers, doors and iron gates, are unable to detain, when the forcible and fervent prayers of the Church pull to heave him out. Oh pray, pray, pray for the peace of Zion; they shall prosper that thus love her. Never did the Church of God enjoy any great deliverance, but prayer procured it. If we cannot pray, we may not hope for any good to God's people. Let us with Peter and john at the hour of prayer, go up to the temple, Act. 3.1. and likewise to the tops of our houses, Act. 10.9. and both publicly and privately importune our Father, who seethe in secret as well as in the synagogue, to have mercy upon Zion. Hypocrites that pray only in public, have their rewards (that they are not heard of God, but seen of men) and do rather hinder than help in prayer; being an abomination unto the Lord. Ye that fear the Lord, both privately and publicly, make your requests known to him, that is ready to hear you: Take unto you words, and say, Spare thy people O Lord, and give not thine heritage to reproach, that the heathen should rule over them etc.   

Last-use in respect of ill neighbours.  
The last use is to show us that the house of God hath always been pestered with peevish, perverse and persecuting neighbours: little love hath been lent to this house by sinners, which are liberal enough in the hurt and hatred of it. Saints in a manner live by themselves, and are seldom kindly visited by this unkind world. If heaven were not more propitious and bountiful, they of the household of God were most miserable. Wars on all sides are waged against this house, and all cry down with it, down with it even to the ground. Rome seeks the ruin of it and runs hastily to such a prey; but we are to know that all the wars of our adversaries are sacrilegious wars; as assaulting the very house of God. If any man destroy the temple of God, him will God destroy. What is more abominable to God and man than to pull down Churches? The holy war of Rome is to ruinated God's houses, and rear up the houses of Baal. Such holiness is hellish; and though it prosper for a time; yet it returns at last upon the hairy scalp of such as go on to supplant his house, and crusheth them under the ruins of their own mine. Zech. 12.2.3, 6. the Church proveth at last a cup of poison, to eat out the enterals of these that devour it: a burdensome stone, to quash in pieces such as lift at it: a hearth of fire to consume the dross and stubble that would choke and oppress it.   

God judgeth his house.  
The people of God drink of the cup, je. 49.12. but not in judgement, that is, the judgement of perdition, 2. Pet. 3.7. judgement (saith the text) doth but begin with them: but where it endeth, it is a judgement indeed: God may bathe his sword in the heaven of his Church, but it will come down upon the People of his curse to judgement, Isa. 34.5.   

How the Lord judgeth his house.  
judgements fall upon this house either secretly or openly, Hos. 12.14. Secret judgements are compared to the moth and rottenness: I will be unto Ephraim as a moth, and to the house of judah as rottenness, Tinea damum facit, non sonitum. Thus God is sooner found in the issue, than felt in the blow. A moth frets a garment secretly; and rottenness eats into a tree unsensibly. As a moth to a garment, and rottenness to a tree: so is God to the proceed of Ephraim and designs of judah: that is, he frustrateth their endeavours and makes their enterprises fruitless. The purest garment is subject to the moth, and the strongest tree to rottenness: so the best and most worthy attempts may in their event and success, for the sins of a nation, prove abortive and unprofitable: As may appear in these five particulars: First in wealth. Secondly, in strength: Thirdly, in Counsels. Fourthly, in courage. Fiftly, in religion: for in these especially may we observe the secret and most hidden judgements of God.   

1. God is often a moth in our wealth and outward estate.  
Wealth is the blessing of God: yet Deut. 28, 16, 17, 18. a curse is threatened against it, and for disobedience often executed: our obtaining, possessing, expending of wealth, are often blasted of God with secret judgements. When we have secret ways to gather, God hath as secret ways to scatter. Pro. 11.24. We learn of an ill master, Matth. 4.3, rather to desire to make stones bread, or raise a living out of lying & other hard and unwarrantable courses, than to make bread of God's Word: we think it necessary, that we live, but how we care not: following the heathens rule, that wealth must be gotten to supply necessity, no matter for right. 
Hor.  Vnde habeat nemo quaerit, sed oportet habere. Thiefs, Usurers, oppressors, deceitful Merchants and tradesmen are resolved they must live, but how, in what manner, and by what means, they weigh not. O that we would never force any stone to relieve us: that every word of God might be our warrant, to take up whatsoever we own or use; and we no more willing to sin against God than not to live.   

2. God is often a moth in our strength.  
Strength of body is another blessing of God, and ●●fitts a man to be serviceable to God and his country. The Church hath now need of able and hardy men, tha● may endure to stand in the open field, and fight for his truth. It is not our goods and lives that our enemies seek for: it is our God and Religion that they thrust at so to make room for their own. Oh how should me● fit themselves for this service, and give over their drunken quarrels, veneries, and other effeminate courses, which have almost enfeebled our English nation, and disabled our bodies to fight or brook the open air. Just it is with God to make us dye before our enemies that will not dye to these sins, nor seek to live according to the ancient discipline and example of our worthy progenitors, who have been ranked with the best and ablest soldiers in the world, when now being soaked in ease, and disused to labour, we are thrust down to the lowest form, and reputed of small esteem amongst our Neighbours.   

3. God is often a moth in our Counsels.  
Counsel and wisdom direct men to the fairest and most hopeful means of their security. Therefore to be smitten in the brain (Deut. 28.28. Zach. 12.4.) viz. either not to see the way, or in the event and issue of good Counsel not to prosper, is one of God's sorest judgements, and the truest forerunner of ruin. Our sins (saith the Prophet) withhold good things. jer. 5.25. Even our best consultations are blasted with the noisome and pestilent breath of our sins. Oh that we were sensible of this judgement, & could mourn for it. Who seethe not in this, this, God's hand against us: & yet (alas) how few lament it. We laugh at our Sorrows, and lay nothing to heart. This is the way to make him that was a moth unto Ephraim, a moth unto us, to smite us even in our Counsels, and make them fruitless in their hopefullest and best proceed: and thus may God make the best of our Counsels & consultations rotten and moth-eaten.   

4. God is often a moth in our courage.  
It was the high dignity of Ephraim to speak with majesty in the midst of all the tribes, and to cause trembling round about him. Hos. 13.1. But when he offered in Baal, he died. Sin is the damp of courage, and the death of the heart, and decay of all excellency. And here we find God again smiting, Deu. 28.28. Zach. 12.4. who as he takes away Counsel by blindness and madness, so doth he take away courage by astonishment and amazement of heart.   

5. God is often a moth in our Religion.  
Religion of all blessings is the greatest, and yet in this we are often secretly smitten of God. This whole land hath great cause to praise God that the truth of the Gospel is so publicly maintained. This blessing we would learn to esteem, if we were in the skins of our forefathers, or neighbour brethren abroad. The time was when we would gladly have served God in Woods and Caves, and secret Cells: and how glad would our brethren abroad be, to see but one of our days: yet we enjoying full liberty of profession & practice under good and wholesome laws, we nothing answer God's goodness unto us, but live as if we wanted these inestimable privileges, and show plainly the secret curse of God upon us. Errors and evils, such as Popery and Idolatry, may steal and creep in at a postern gate: but (blessed be God) at an open and wide gate they find no entrance. The sword of authority like the Cherubims, stands at the gates of our Eden to keep out the rebellious. Would God to our laws, there were the like execution, and happy success in the means. The neglect in these, may cause God to be a moth in the rest, & secretly to withhold from us the blessed influence of a Blessed Religion, and of our blissful laws. Thus much of God's secret judgements upon his house.   

The more open and apparent judgements.  
God's secret judgements consist rather in the privation of good things, than in the sensible smart of positive plagues. But when we are not apprehensive of the moth, than he roars as a Lion, tears and rents in pieces, takes away his prey, and suffers none to rescue. When the good gifts of God want their blessing, when in our estates we become poor, in our bodies weak, and in our souls blind, fearful and unholy; these wants should stir us up to seek God: but if we like senseless people move not, God to make us more sensible, inflicts upon us sorer judgements, and makes us feel our losses in our lives, and our blows in our blood, and smites us as he once smote the Philistines, first a fare of, in laying some Dagon which we adore, flat on the ground: then striking off hands and head, (wherein we trust for help) he leaves it an useless stump. When blockish men regard not this, The Lord draws nearer, and smites their bodies with sharp pains, and yet proceeding farther, he take away their lives with the sword. Easy warnings neglected, end in greater woes, & God that at first would fain be heard, at last will work his pleasure, and will not hear. Ezoc. 14.21. tells us of four sore judgements, the Sword, Famine, Pestilence, and noisome Beasts. Some of these have raged in this Land, and we may fear the rest will follow, unless we prevent them by our repentance. The Lion hath roared: who will not fear? The Lord God hath spoken, who can but prophesy?   

God in judging his house makes choice of a fit time.  
The original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 employeth rather the convenience of season, than the continuance of time. As God knoweth when to deliver his, so he hath his season wherein to punish and chastise them: and that first, to revenge the quarrel of his covenant, Leu. 26.25. It is ill contesting with God, especially for them that are linked in covenant with him. You have I known of all the families of the earth: therefore I will punish you for all your iniquities, Amo. 3.2. Secondly in respect of the Gospel, which cannot be preached without opposition of outward violence, Matth. 11.12. Luk. 16.16, violent men will pray upon God's kingdom, and every wicked man will have ablow at it. Like Kites upon a Carkeise so are Gods enemies upon his Church, Luke 17.37. Thirdly, this season here pointed at, fulfils the prophecy of Christ, Matth. 24.9. For here Peter writing to the dispersed jews, five years before the destruction of jerusalem, tells them that now is the time to deliver them up to be afflicted, killed, and hated as his master Christ foretold before his death. Fourthly, christians are too great strangers in their afflictions, as in an estate unwonted: therefore Peter bringeth this reason to bring Christians to themselves, for the time is come, etc. that is, God hath sent you the fittest season of your trial: and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not strangers in things familiar and seasonable, and wherein you ought to be the best studied. Fiftly, the season bids you expect the harvest: you sow in tears, and shall reap in joy: When others that sow in joy, shall reap in sorrow. Philip. 1.28. 2. Thess. 1.6.7. Little do the jews know their approaching miseries; their perdition hasteneth, and you shall be comforted when you see Christ as good as his word. Upon this ground I verily believe is that to the Hebrews, Heb. 10.36, 37. Yet a little while, and he that shall come will come, and will not tarry. You have a promise that Christ will come upon the unbelieving jews and destroy them: be you patiented and wait: live by faith: and the Lord will come and save you, when that disobedient nation perisheth. james 5.1. Go to now ye rich jews, weep and howl, etc. The Apostle fetcheth his reason from their last days and miseries near at hand, that is, the very period of your kingdom and policy is now approaching, etc. It shall be a comfort to us to see the downfall of Rome according to holy prophecy, as it was to the believing jews to see Christ's promise fulfilled upon jerusalem; he had threatened and in time executed his decree in punishing the ungodly.  
Use 1. To teach us that afflictions should not be strange to the godly, that live at home in their Father's family, and make his word their stay. For what can be strange that falls out seasonably? Ye and Snow in winter, thunder and lightning in Summer, are no wonders: no more can afflictions seem strange, seeing they are always fitted to their own proper time.  
Use 2. Afflictions are not dangerous nor hurtful; (howsoever sharp and bitter) because seasonable. Many a thing is undone, by missing its own season. If sown corn be not buried with winter snow, and nipped with frosts (whereby worms and weeds are destroyed) it will not flourish afterward, no not in the strength of Summer. The want of seasonable correction hazardeth many a soul, & thousands perish, because they know not even this their acceptable time. But those happy crosses that fall seasonably upon us, never depart without a blessing. This makes a Christians chains to be chains of gold, and the marks of the Lord jesus to be glorious.  
Use 3. Afflictions are glorious and beautiful in the eyes of the lord Every thing (saith the wise man) is comely in his season: than it flourisheth and flowereth, and expresseth beauty to every beholder. The scars of a soldier received in the field are ensigns of valour: and the wounds which a Christian suffereth in fight the good fight, are impressions of honour.  
Use 4. Afflictions are profitable; time and season make for the good of all things. The poor woman of Edessa fearing to come too late to suffer with Christians, forgets herself, and with her child in her arines, and her clothes half on, meets the Deputy in the face, and feared not to tell him the cause of he haste, to wit, lest he should have made an end before her coming; who desired as well to dye, as to live with Christians.  
Use 5. Afflictions are changeable. No season will last always, there will be an end of the Saints sufferings, the rod shall not always rest upon them, Psal. 125.3. God knows how to take off, and lay on his own blows, how to bring in and bring out his own seasons. Summer itself would be tedious if Winter should not follow it out, and bring it in. Afflictions should never have an after fruit; were they ever grievous for the present, and had no change. They are but an exercise, which without change cannot be endured.   

God having a fit time, doth but begin with his house.  
In these words is expressed the measure and method of afflictions; the believing jews have the first handsel. Their share is the first and least, but not the last of the cup, Psal. 75.6. The best of good, and the worst of ill, doth always settle to the bottom. Hence it is that wicked men sip of the cup of pleasure before the godly: but the godly taste of the cup of sorrow before the wicked: Isa. 49.12.34.5. Rom. 2.9. Heaven first endures the sword, than the earth, jer. 25.17, 18, 19 All Nations, Egypt, and the mingled people, must pledge in that cup, wherein jerusalem gins. Every soul must smart for sin, but the jew first, and then the Gentile, Rom. 2.9.  
Use 1. Learn God's severity that will not spare sin in his own, no not when he spares it in a wicked man. A master of a family will often wink at the misbehaviour of strangers, but will not suffer his children to look awry.  
Use 2. See God's mercy; that having tempered the bitter cup of his wrath, appoints his own to taste the top, reserving all the dregs for the wicked; who must wring them out; whiles his own servants do but wash their lips, and let down some drops, to know how bitter sin is in the bad fruits of it.  
Use 3. This helps to plead the cause of God's house against the enemies thereof; Papists upbraid Protestants with their calamities, as a curse upon their cause; affirming that our Churches (if true) would flourish, and appear by those visible signs which accompany the glorious monarchy of the Catholic Church. But stay there; Romanists reckon without their host, and take an intruder for the master of the house. Their holy father hath played the false Prophet, and healed the wound of the Roman Monarchy with a plaster of new Idolatry, so that all the world wondereth after him, Rev. 13.3. No marvel then, if their Church flourish, having such a wicked throng to defend it; whose portion is the bottom of the cup in God's hand: and therefore in order of time the last Bohemia, the Palatinate, Churches of Germany and France, have drunk and begun to others; yet never the less precious in God's eye, because the first in trouble. Let others expect that time when the Lord jesus shall arm himself with that power, which as yet stirs not, and reign not only in his own, but over his enemies, by making them angry; when the time of his wrath cometh, to recompense his servants for their sufferings, and sinners for their wickedness; That the one may glory in the perfection of their blessedness, and the other pine under the pressure of their miseries. They that now destroy the earth, must themselves be destroyed, Rev. 11.17.18. The times for persecution, ratified by an oath, Dan. 12.7. are by the oath of the same Angel proclaimed to continue no longer, Rev. 10.6. The continuance of Antichrists' successful tyranny is the less to be admired, seeing Christ hath sworn, that the Roman monarchy in the ten horns, shall enjoy so long a term to do mischief both to the natural few, and to the surrogate Israel of God, Luk. 22.24. Rev. 11.2. But when the time, times and half a time shall be no longer, and the oath of the 42. months shall expire: then the latter end of Antichrist shall be worse than his beginning. Plead therefore the cause of God's people, and let the world take notice, that these judgements begun in the Church, will end in her enemies.  
Use 4. Let every Christian learn hence to plead his own cause, and not to cast away his confidence in the evil hour of tentation; for the Devil will put hard to persuade him, that he is in worse case than other men, and more hated of God because his hand is heavier upon him. But know, that in chastisements, God gins with his best servants; who therefore must take it as an argument of his love.   

Sinners Sorrow.  
Where God gins to judge, he makes not there an end.  
The end of judgement is woeful; and the last lash of God's scourge works the bitterest smart. In the disobedient or rebellious here mentioned, we have a terrible pattern for ungodly men. The jews wished the blood of Christ to be upon them and their children. Read but their end in story, and it will suffice to move a heart of flint, and make us compassionate to desperate sinners. Besides, this their end was eternal perdition: for that is the end of ungodly men disobeying the Gospel. It is noted in story, that when the Romans had slain a great number of them upon the banks of jordan, and tumbled their carkeises into the river, they never left swimming till they fell into the lake of Sodom, where they were buried as in a grave: a type of the sinking of their souls, into the gulf of hell; for St. john living to see their miserable end, turns the style of hell, and terms it the lake of fire and brimstone, Rev. 19.20. where I believe that he alludes to this fearful presage of the jews eternal perdition. The better to conceive of the end mentioned in the text, let us consult with our Saviour, who by the end understands the destruction of jerusalem. Matth. 24.6.13.14. The end is not yet: that is, with the first signs foregoing jerusalems' destruction. He that endures to the end shall be saved, i.e. he that holds out in other signs of persecution, scandal, apostasy, shall be saved even temporally when the end of jerusalem is come; as all the Christians were; being warned by a voice from heaven to remove to Pella. Then shall the end come: that is, no sooner shall the Gospel be preached to the Gentiles, and the jews rejected, but the Roman Army shall come and destroy jerusalem, Dan. 9.26. Messiah being once cut off from the jews, they shall no longer be his people, but another that he will choose shall come, and spread over them the wing of abomination: Notwithstanding with many shall he confirm his covenant, and by seven year's labour gather a Church amongst the jews, which he will save, when he suffers the rest to perish. This is likewise the end which Peter mentioneth, vers. 7. before the text; by consideration whereof, he exhorteth the Christian jews to sobriety, watchfulness, and prayer. john out living this Apostle, points it out by an hour, 1 john 2.18.  
This example of the end of the jewish Nation, must become a rule to all Nations, to take heed of rebellion against the Gospel: God that spared not the jews, will spare none, that long provoke his patience. And here let us observe four things.  
1. All the wicked must have an end; and that first, of God's patience: 2. of their pleasures: 3. of their lives. God will not always bear the reproaches of sinners, neither shall they always enjoy their pleasures, which at the best are but pleasures of sin for a season; and with their natural lives all their jollities in this world come to their period.  
2. The end of the wicked is miserable; for when it cometh it lasteth and continueth; one misery overtaketh an other, they must drink, and be drunk, and spew, and fall, and rise no more; jer. 25.27. Neither can they refuse to drink, because God's people have drunk before them; And if they drink whose sins are pardoned, than such as have no pardon, must needs have judgement endless, easeless, and remediless. Now the misery of this end of the wicked consists, 1. In the extremity of it; hence compared to unquenchable fire, utter darkness, the never dying worm, and everlasting perdition.  
2. In the place, called hell, a prison, tartarus, gehenna, and bottomless pit. Hell is beneath all comfort: a prison is a straight custody of the soul; tartarus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a place of horror and fearful spectacles: Gehenna, a valley, where Idolaters burned their children with fire, and to prevent all pity, drum● were beaten up, to drown the horrible hideous cries of Infants. No pity in hell, for all the yelling of damned spirits: a bottomless pit, out of which the damned shall never be able to creep or crawl.  
3. In their lamentation, they shall weep their bellies full, and be never the better. To weeping they shall add wailing & wring of hands: and the height of their lamentation shall be gnashing of teeth. Their teeth shall chatter, as if extremity of cold chilled them: much weeping cools the heart, daunts the spirits, and sets the whole body in a shaking. Such cooling shall the wicked find in the hottest fire.  
3. Though the damned feel exquisite torments, yet they shall never know their full extremity. Peter stands amazed in expressing their end, and smothers the terror under a question, as unutterable: What shall the end be? Good men can fathom the depth of their sorest calamities, and Peter here determines their crosses with a beginning; but when he cometh to decipher the end of the wicked, as being at a non plus he stops the currant of his discourse and conceals the rest under a cloud of admiration. A wicked man's end is unknown, from the capacity of the subject: he shall never know, what his strength is able to bear. He might count himself happy, if he were as a stone in a rock of flint, which as it tasteth no joy, so feels no pain. 2. It is not to be expressed for the extremity of the torment; So that a wicked man shall never know his worst. 3. It cannot be known for the perpetuity of it, whence we may say of their torments, as of the joys of heaven: The eye of man never saw them, yea, such as the ear hath not heard; nor (which surpasseth the highest strain) they never entered into the heart of man; which of all things created, approacheth nearest to an infinite nature.  
4. That which shall be known, shall be enough to crush and confound every wicked sinner. He shall not know where to appear or hide his head. Happy man, if the mountains would overly, and the rocks crush him in pieces: no burden would then be too heavy, no weight or pressure too painful, no punishment too great, that would shelter him from the piercing eye and revenging stroke of his angry judge. Alas, how can men living contest with the Almighty, outface his word, outbrave his justice? who when they are dead, cannot brook the frown of his countenance, nor put to silence the voice of despair. I should now conclude this point with the counsel of Christ, Math. 5.25. Agree with thy adversary quickly, whilst thou art in the way, least at any time, (for thou knowest not when thy appearance shall be) he deliver thee to the judge, the judge to the jailer, the jailer to the prison, where thou must lie for ever.  
But in the close of this verse and that which followeth, mention is made of the true cause of all this misery, & that is especially the disobedience of the Gospel. The Law is added as a light of former sins, consisting of impiety against God, and cruelty against man. The jews crucified Christ, a legal sin, but they crucified themselves in rejecting his blood, and the Gospel that offered them pardon for that sin and all others. The fault was foul enough to murder Christ, but to murder their souls in denying salvation by his blood, was of all sins the greatest. They are branded for ungodly persons by the testimony of the Law, and their own wicked actions, of Idolatry and obstinacy. They are sinners deep seized in singular bloodshed and butchery of Christ and his Saints: but the transcendent sin is here fairly characterized by a special act, and by a special object. The act is Evangelicall disobedience; and the object, the Gospel itself.   

The Gospel.  
In giving the Gospel to a Nation, it is more than he does to all Nations: where the Gospel is given, faith and obedience are but given to some in that Nation. The Gospel distinguisheth Nations; faith and the gift thereof, the men that profess it. Grace is given where it is not received. Given to a Nation, of which it may more easily be rejected than embraced. Psal. 147.19, 20. here the Word is not revealed alike to all. Psal. 81.11. here rejected by them to whom it was given. Psal. 119.70. David's heart being pined with want, taketh pleasure in the Word; others having their hearts fat and greasy, despise it. Isai. 6.9, 10. Men have hearts too fat to believe, ears too heavy to hear, and eyes closed up from seeing. The Gospel is as strange to some that hear it, as those that never heard it, Hos. 8.12. Christ came to his own, and yet was not owned by them, john 1.11. Some received him, vers. 12. when the nation rejected him. These 1. had power to believe. 2. to receive. 3. to be sons. In the mysteries of the Gospel, prudent men come short of Infants, Luke 10.12. and receive in parrables, what others receive in power, Luke 8.10. yea, find that savour death unto death, which to others is life unto life, 2 Cor. 2.15, 16.   

God's free Grace.  
Shall we say this is the work of our own wills, and the good use of our own freedom? This were to render more than we receive, and to glory in our own power and praise. Thus to differ were to disgrace the Gospel, that grants unto us deliverance from enemies, and obedience unto friends, Luke 1.74. Our good friends in heaven mutually conspired our victory and obedience. God the Father, Son, and holy Ghost, bond not up the hands of our enemies, but gave us also hearts to obey for this gift.  
1 Cor. 4.7. presseth upon the pride of us all, Physically, Politically, Theologically. Who made man, or man to differ from a beast? He were a beast, that would not acknowledge God for the Author of both: Who raiseth man to honour or distinction of civil order? Surely the same God that made him prefers him. But above all, grace is least in our command, and most in the power of God; nay, wholly from him, as appears by the gift of faith, a new principle, nature never acknowledged; by righteousness, a purchase, that never came out of our virtues; by holiness, a work, not of our wills, but the sanctifying Spirit.  
Faith is a firm principle of the Gospel, and keeps us by the power of God, and not our own, unto salvation, 1 Pet. 1.5. I know what advantage is taken, jer. 32.40. by turning the text from They shall not departed, into They may not departed. Loath the words should be more peremptory than possible. Possible they would have it run, and then raise their answer against God's grace, that faith or fear is not so certainly placed in the heart; but as it may stay, so depart, if we will forward either. God puts in our hearts a new principle, and that for this end, that we might be assured of the new Covenant, and of our cleaving to God; and therefore fuller assurance than of a possibility and power in ourselves. The Legal and Evangelicall principles of well living, (as we shall afterwards declare) differ much in nature, office, and end. God by original righteousness left man to the trial of his own power. But by Faith or the new principle, hath cast man upon himself, and a holy and happy dependency upon his power for salvation: The Gospel is his best law for life, and surest power of God, Rom. 1.16, to save him; yet with this caution, that we believe. Promises are general, and must be received as they are propounded; Faith makes them particular to us, and in our deeds and determinations we may presume no further than the general evidence applied; we must silence all search of further secrets, and Gods will revealed must be our rule, and to reach higher by his decrees, is to outreach ourselves and rove about the truth.  
If any say, why have some the Gospel and not Faith? I silence his presumption with God's freedom, and say, why hath he either? His Gospel is a pledge of his love, and thy faith of his favour, thou hast no wrong when he counts thee worthy of neither. If he have a list to leave thee an Infidel, thou art but thyself. His Law contains wonders, and works them daily in preaching. All hear the same word, yet have not the same affection. He speaks too boldly of God's counsels, that will reason by our dispositions. O the depth of the riches, both of the wisdom and ways of God His judgements must be past our finding, and fathoming: We must fear to search too much, and take heed of an evil eye, because his is good. He calls and commands by his word, and of them he chooseth as few or many as he pleaseth. He makes some last in Vocation, first in Election, & some he calls first that he never chooseth. The jews by Peter in my text are divided, and the nation differenced in receiving and rejecting the Gospel.   

70. Famous years.  
Four things would further be unfolded: 1. the time of this end. 2. the persons. 3. the judgement. 4. the cause. The time is the last year, or at least the last week of the 70. weeks of Daniel, Dan. 9.24, The Gentiles, Luke 21.24, have times to fulfil, and from former times they come to latter times, 1 Tim. 4.1. which divide themselves, Dan. 7.25. & 12.7. Rev. 12.14. into a time, times, and half a time. So the jews have the like account and computation, and falling upon their last times, have them by Daniel determined in the number of 70. weeks. These make seven points or periods of their time, every period containing 70. years, and six of them are to be held for the expectation of the Messiah: The seaventh is the most famous and illustrious of all the rest. First, for the incarnation of our Saviour. 2. For his doctrine and death. 3. For jerusalems' desolation and destruction, which is the end we have now in hand. 70. years take up this time; the first year gins with Christ's birth and blessed coming into the world, and for 30. years, Luke 3.23. he lives in obscurity, save his disputation with the Doctors at his age of 12. years: 18. years more he spends in labour and subjection to his parents. This time puts well on the 70. years, and for one week, counting from 30. to 38. is Christ most famous in publishing himself Messiah, Dan. 9.27. and for 7. years confirms the covenant with many. He preacheth by himself for half of this week, he dies in the midst of it, and chargeth his Apostles to continue the rest and remainder of it to the jews only.  
A wonderful mercy to this nation, if there had been any good nature in it: never man spoke like him, did like him, or suffered like him. He will neither off the Cross, nor out of the Pulpit, till he have accomplished a week of extraordinary mercy to an ill deserving nation: but this week ended, in the 38. year of his incarnation, he comes to Peter in a voice and vision, to persuade him he may freely preach and converse with the Gentiles, Act. 10. Paul takes this for another argument of mercy in the beginning of judgement. Rom. 11.14. He provokes to emulation and salvation by the Gentiles; and thus continued the Gospel between jew and Gentile a long time: But this obstinate people would be moved by nothing, and therefore in the last week, if not the last year, are destroyed.  
The desolator Christ, or the Romans, (it mattereth not,) now executeth the words of him that in the days of his flesh uttered them, Math. 22.7. Christ the King sendeth forth his armies, and destroys the murderers, and burns their City. I have received it from the Oracle of God, and learned Expositor, M. joseph Meade, the best Delian diver that ever I found in these mysteries; that S. james Chap. 5.7, 8. means by the coming of Christ, his coming in the Roman army: So Zachary hath it, Zach. 14.4. his feet in the Romans stand upon the same mount he prophesied; and this wary Expositor takes further warrant from an Ancient Writer, and allegeth Oecumenius so clearing the text before him.  
Brethren, the Bible is the best History in the world; it triumpheth over all humane knowledge, and carrieth our minds and memories over the vast and devouring space of time, not only passed, but yet to come. It makes us live now, as if we had lived with our dead Ancestors, or were to live with our surviving posterity. It gives us piercing eyes, & makes us see into the very depth of darkness, and to foretell deeds that are yet to be done.  
Only much wisdom, and much watchfulness are required of him that will apply for good such secrets. The pure oil, Exod. 27.20. for the lights to cause the lamps to burn, must be beaten; for with much labour and affliction the light of God's word must be prepared, and with patience preached, and made to shine in the Church. Would God this national example of the jews, might be the instruction of our nation: we have had better than a 70, years continuance of the glorious Gospel; if we provoke God like these stubborn jews, it is our duty from the like danger to look for the like punishment. I will say no more, I see the patience and punishment of the same God: take him whilst he offereth mercy, lest he leave thee, when thou would be glad to find his favour.   

The persons.  
The persons here punished, are the jews, and must be an example unto us, of obstinacy and wilfulness against God. They are bold to sin, and must bear with baseness the mark of God above all people.   

Their end and misery.  
Their end is the very tragedy of all miseries, and compendium of the last woe. They are punished as if doomsday were come upon them. God it is that will be the Author of all tragedies, and write out all men the parts they are to play in this world. He is not partial to the greatest, when they grow insolent against him. Darius of a great Emperor is put to play the poor beggar, and in the drought of death to call for drink from an enemy. Bajazet the grand Signior of the Turks, turns the stage of his honour, into a footstool for Tamberlane to mount on horseback. Valerian, by Sapores is commanded the same service, and thousands more of examples might be brought. The greatest Worthy, and the least worm are subjects to God, and without wrong, must be made to serve his providence. Fortune (we say) on the great Theatre of the world deals with us, as we do with ourselves in the change of our garments in our lesser Chambers: when we have unclad ourselves, every man weareth but his own skin: and so the proudest, and most presumptuous are of the same nature with the meanest, when they are stripped of some few rags they wear: we are to meet with an hard master, that will not pardon us farthings, Math. 5.26.  
In the way we might have done well, but now being come to the end of our journey, we must abide both our pay and pain. Hell fire will be the hotter, by how much God in patience hath been the cooler: Tarditas supplicij gravitate pensatur, the calm of God's mercy, ends in the tempest of his justice. Men shall see now how to sorrow, but not to solace themselves. Isid. l. 1. de sum. bon. Ad aggrevatum ut videant unde doleant, non ad consolationem, ut videant unde gandeant, they have played with those things that now will not please them. When they come to number with God as well for magnitude as multitude of sins, they shall perceive themselves burdened as well for conscience as memory. There is sin (saith a Father) both in weight and number, etsi non timeas quando expendis, time quando numeras. The many seventies enjoyed by the jews, became severe in the count, and for short weeks they have now sharp miseries. Cum illis ludunt quae illis laedunt, They sport with that which will not spare them. They become careless of their evils, and then carelessness, sadness & suddenness will overtake them. The time was when God called for that, which they would not give, and now may call for that which God will not grant; like Dives they deny morsels, and want drops when they need them. Would they give their souls to God, when they have given them to the devils, he will none of them but commands (as the text hath it) the devils to fetch them without their wills. It is small happiness that concludes with so heavy news. Some say he is a happy son whose father goes to the devil: but an heir of such happiness may have as heavy an end. Abraham remembered Dives of pains in hell for pleasures upon earth.  
Men that have despised the Gospel were blessed, if they might die like beasts, and be buried like worms. A Toad is touched with less misery in the hatred of man, than men that for sin are hated of God. A bitter cup that is in Gods keeping, and though vengeance be not poured out of it, yet it neither sleepeth, nor resteth there for ever. judgements do not follow crimes as thunder doth lightning, neither is a wicked man's pang always superscribed in his forehead. Wickedness hath Sugar in the mouth and sorrow in the heart; wantonness like oil shineth in the face, and is festered in the soul: worldly things upon the best terms are vain, but vile with sin: men may up and be rich with injury, grow great by secret evils, and not know their woeful end. If these things had better conditions they were no great friends to us, but as they are by us to corrupted, they are no less than torments. A gay coat will not always bear out a corrupt heart, nor high title a hell in the conscience.  
Sophar in the book of job poureth out curses upon the head of an impious man, te les him he shall suck the gall of Asps and be slain by a Viper's tongue. The sun that shineth fair six days upon a wicked man's tabernacle, may be clouded the seventh, and then for delay he comes to pay the interest. Surely when the heavens shall shrivel as a scroll, and the Mountains move like frighted men, than no Cave shall be found to receive, or mighty Mountains to fall upon them. Count them miserable who for a while are made fortunate by impiety, fools are at no time happy: if wicked men were wise they would cease to be evil. Iniquity is an undoubted proof, both of folly and misery. Grieve not at the sinner's impunity and prosperity, because rightly discerned they even then neither prosper or go unpunished.  
Vulgar people for their names lie buried with their bodies: but great persons and kingdoms stand upon record. We are marvellous blind in their use, men think such and such persons miscarried not by sin, but simplicity. They are dare hazard the same way, and look for better success. Let me never be credited if they far better than their neighbours. Their Chronicles will come out with the same edition and addition of better wits. It is no working against God's works that hath always cursed ill courses: man's end in this world, ends not his misery in hell. He stands for a time upon the slippcrie ye, and being in darkness knows not when God's Angel shall push him into hell, Psal. 35.6. Three aggravations of his misery, first, the place of his standing, this is slippery. Secondly, it is possessed with darkness, and therefore being in the way to fall, he cannot have the wit to place one foot for safety. He that walks upon the ye in darkness must needs have a downfall as deadly, as a break-neck.  
God is angry every day with sinners, and could find in his heart to cast them into hell, that he spares them is his patience not his pardon, for he will punish in the end. He will one day breath fire upon those coals that in mercy he breathed into us. His fire shall fall as rain, catch them like snares. To sire he will add brimstone, and to both an horrible tempest, Psal. 11.6. The stream and current of God's wrath shall run like a River of brimstone, the very pile of the pit is fire, and that fire hath also much wood to work on, Isa. 30.33. This after-clap of hell is the worst, and should have our greatest care of prevention before it be too late, and we have lost both our lives and him that is unto us both life and length of days.  
One hand by the pulse asks the other how we do, and our eye is on our Urine to divine in what danger we are: why is there not a pulse panting and beating within to admonish us of our inward estate? With what presumption do we daily provoke God to blow these Souls into hell that once he breathed into our bodies? The Lord teach us Wisdom to think of our end, that when we are taken of our feet to fall on our beds, and from them to the cold earth, we may not be raised off our foundation, but rest on him that will sustain us, if we obey his Gospel. Let the good departure of my Soul to salvation, be always evident to my faith, and I shall be the less curious to care how dark and deadly it entered into my body. It is the going out more than the coming that concerns every hearer of God's Gospel. This was St. Augustine's meditation, and shall be mine for ever; that my end may conclude my sorrows, and begin my joys.   

The true cause.  
For the cause of this end we are taught by our Text to be sin, and in special the sin of the Gospel. Irreligious honest men, and civil insidels know not this sin, they have no light and leading unto it: Conscience applies no such fact to the Law, as to disobey the Gospel, neither does the Law trouble any man with accusation of this sin. It is solely and solitarily the Gospel's office to convince of this fault. To want faith in God is reproved by the Law; but in a Mediator, by the Gospel: To want personal righteousness, is the crime the Law will charge us with; but to want the righteousness of another, must come to be evinced by the Gospel. Holiness of nature is what the Law requireth, and condemneth the contrary; but holiness of Grace infused by the Spirit, is the light of the Gospel, and to be destitute thereof is the greatest condemnation, john 3.19.  
This must teach us first to distinguish the sins of the Law and the Gospel, & how to aggravate them. Secondly, seeing faith and the Gospel are free gifts, we must neither be close friends unto nature, nor open friends unto grace. We have no power to reach so high as the Gospel, or call for faith at our pleasure: we are more ready to reject both, and reason against them with the stubborn jews, than convinced and yield them our obedience. Thirdly, we must look to our danger. Turks and Tartars that never heard of the Gospel, shall escape better than Christians: They shall be beaten with few stripes for that little they have received, we with many for our great and graceless neglects: In stead of rods God will lash us with Scorpions, who have neither answered the utmost of our power, or greatness of our means, Math. 11.15. and 13.12.  
Civil & moral men under the Gospel are in greatest danger, because they oppose their own righteousness to Christ's righteousness, and will not be moved to master themselves, in a mean conceit of their best proficiencies: These are in danger to want faith, because it is needless for those that have thoughts of fullness in themselves. Their virtues and good actions are all they boast of, and therefore these men prove barren under the Gospel. With these full Pharisees we have another sort of people in as great danger upon a contrary ground; faith is their glory, and they sear not to ●ee found with the best in God's favour: Ask th●se 〈◊〉 in good earnest, 〈◊〉 they were convinced of sin, and they will be brief with you, that they scorn but to be less holy than the best, and to reprove them is audacious slander: Why, but are you not sinners? yes, for fashion sake they will not deny that, Are we not all sinners?  
But what say you to want of faith in Christ; to this they have a vulgar and gross answer; marry, God forbidden I should be so bad as not to believe in Christ; I thank God I love him with my very heart, and so have done ever since I was borne. But were you never sound convinced by the Gospel and God's Spirit, of this great want? What? would you make us infidels? we abhor to think of such questions: go and ask them the Turks, for we by the grace of God will never turn Turks, and take part against Christ. But when came this persuasion into your hearts, and by what means was it wrought? I find, john 16.8, 9 a Spirit of conviction; what say you? Have you heard of this Spirit since you were baptised? how and in what manner hath this Spirit wrought in you? Truly we believe there is such a person in the Trinity, for so we were baptised; but for such a gift, it is all one to us, as if there were no Spirit at all. Now (poor souls) you have put them besides all their divinity, and convinced them of that for which they give God thankes, blessing God they never wanted faith, which assures them they never had it; for to want it, is the way to have it, and to believe the contrary, an undoubted testimony of their dangerous presumption. God open their eyes, and bring them to a better trial by the truth of his word.  
I will therefore descend into a more strict examination of the sin and the judgement in my text, and deal right down in the whole work of the conviction, john 16.8. and then again repeat the judgements, and summon up as many particulars as my memory and God's mercy shall suggest unto me. I will read this text alleged, and deal by fair and capital titles, for the more firm and faithful remembrance of my Reader, in all that followeth.   

A glorious Kingdom.  
john 16.8, And when he is come, etc.  
There be two great Doctors come from the Father into the world, by whom he will convince the world before he judge it, and these two succeed the one the other; the first absents himself, and the other comes in his room. To find Christ a successor in man, is the crime of the Church of Rome, of which they are now ashamed, and by correction mend their Authors and bid them say, the Pope is the Vicar of Christ, and Successor of S. Peter. But by their leave, they yet want an Index expurgatorius, to expunge and wipe out the Pope, and put in a more equal for Christ, left by himself, when he left this earth, fit to be both Christ's Vicar and Successous. These two excellent Teachers undertake the conviction of the world before the condemnation of it. So dealt jesus Christ with the jews. We will enlarge ourselves in the work of the Trinity, and be ample in the view of their Kingdom.   

The excellent and admirable administration of God's Kingdom.  
There be three persons in the Divine nature that worketh all things, yet are all things wrought in a wonderful and most distinct and unconfused manner. The Father of himself and to himself worketh all things, and so is the beginning and end of every action, 1 Cor. 8.6. The progression from this beginning, and regression to this end, is the rarest and sweetest mysteries in the Bible. In the progression the Father goes on by the Son, and both Father and Son by the blessed Spirit; and here begins the immediate administration of the Kingdom within, the Spirit always taking the possession of it. I will open clearly this Divine and ravishing secret, and set men on work with no new notion, but an old truth; for I abhor to deflect from the ways of Antiquity.   

Of the progression and regression of the Kingdom from and to the Father.  
St. Paul settling true religion upon the surest pillars, plucks down the rotten and ragged pillars of Pagans and Papists, 1 Cor. 8.6. To us there is but one God, the Father of whom are all things, and we to him. etc. Many gods confound themselves in their beginning and end, and therefore if creatures were from them, they should be confounded in their original, & this confusion would breed a greater, they should not know whom to serve: But we (saith the Apostle) have this error corrected in one God, neither need we be confounded with many persons, for they are our best help in religion. Take the first person, make him the beginning of all creatures, and our end in special, and we shall know both to whom we are beholding, and to whom we own our thankes. The Heathen have no such knowledge, they neither know Author nor end of their actions & praise.  
In this we agree with them, that to go to God without a mediator is presumption in both, and therefore they have their many lords to go by to their many gods, and are here again confounded in their prayers, not knowing to what Saint to turn. Friar Teitis, made a sermon that Saints might be served with the Lords prayer; for that it was a common question with the Roman Chanters to demand, to whom do you say your Pater noster. This is a strain of the old religion, and many lords of the Heathen, and therefore Christ being put out, or shuffled in with the multitude, it was no marvel such a question should be raised; for to God must we go by a mediator: but Paul in the progression of our religion hath given us better direction, that as the Father by one Lord jesus Christ hath made all things; so we, if we will proceed aright, must by the same Lord jesus Christ, and no other, go to the same Father, and so in conclusion, after a long and glorious peregrination upon earth, we shall be brought to the Father, that he in us (as Paul witnesseth, 1 Cor. 15.28.) may be all in all.  
Of the Son's mediation in this Kingdom.  
It was expedient for us that the Father should send his Son; for we which are the best of his creatures, being lapsed, cannot without Christ serve our end. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 8.6. Ephs. 4.5. 1 Tim: 2.5. and 6●15. etc. the alone mediator, and powerful potentate with God for us. For this end he is incarnate, and to this purpose he lives and dies, riseth from the dead, conferreth forty days of this Kingdom, Act. 1.3. and so departeth into heaven, and makes further way for progress in this kingdom, and to perfect this, sends his Spirit, telling us of a truth how expedient this is for them that are now to be left to preach his kingdom, to have him departed that the second Doctor may come. Expedient and necessary for all that are to be saved; for Christ being risen again, had all power and judgement from his Father, Mat. 28. etc. The present execution of this power, had been a woeful thing with the world, being both unrighteous and unholy. Christ redeemed it, and therefore will not presently destroy it, but commands in the same place, that proclamation of his power be made; and being with his Heralds unto the end, will in the end call the world to an account, and show both his power, & their judgement. This great Embassage into all the world had need of some noble Agent to lead the way, and be present with the holy Apostles and their successors: and this honourable person is the third person in the blessed Trinity, in whose hands and administration God's Kingdom is for this present age, and of which we are now to speak.   

The Kingdom of Grace.  
In the Lord's prayer we petition, Thy kingdom come, our understandings at this day abbreviate this petition, and are defective in the expression of it, and so consequently our prayers come short of their duty, & deal with God for no more than they know. We will (God assisting) enlarge our thoughts in the regression of the Kingdom, from the Spirit to the Father again, and show, First, the administration of the Spirit. Secondly, of the Son. Thirdly, of the Father; and so teach you plainly to pray for the Kingdom of grace, Kingdom of power, and Kingdom of glory when all is returned to the Father.   

The Kingdom within and seated in men's hearts.  
Luke 17.20, 21. The Pharisees would have a Kingdom by observation: but Christ knowing the Kingdom's administration, first to rest in the Spirit and grace thereof, takes away that error, and according to the nature of the Kingdom sets and seats it within; for such as is the government; such must be the Kingdom. The government spiritual, therefore the kingdom spiritual. Grace and the Spirit of grace, carry no outward pomp and external state; but are all glorious within: And this is that kingdom that suffereth violence without, and is oppressed by rebels and traitors to the Lord jesus, and their own souls.   

The Kingdom of violence.  
The Kingdom of God's Spirit is the most pious and peaceable Kingdom in the world; yet suffereth more than all kingdoms, as shall now appear, Math. 11.12. Luke 16.16. God's kingdom under the Law and the Prophets suffered violence, and so shall it under john, Christ, his holy Apostles, and Ministers, do for the time of the Gospel. I know these texts are strained to another sense, and so myself have been a follower of this violence, till that man of God M. joseph Meade, cleared my sight by his industrious and judicious observation of the text. It may be we are both deceived, & it becomes humble men not to be peremptory in crossing and controlling others. We all agree of the violence offered to the Kingdom of grace, and disagree in the proof of it by these texts. Hear then mine arguments and reasons which I subject to the spirit of the Prophets.  
1. Christ's answer by the Law & the Prophets, showeth the conformity between the old and the new Testament; the ancient and surrogate Israel of God. Violence waited upon the Church before Christ, and so will it now, and after him. It is your error (O foolish jews) to look now for a kingdom by observation, and to see yourselves more redeemed from the Romines and men, than from devils, & your sleves, more deadly enemies: You have more need to have Satan displaced, than yourselves placed in a temporal Monarchy: I am come to save your souls from sins and not your bodies from bondage. Secondly, john that now preacheth the new Kingdom is in prison, Math. 11.2. and must lose his head: I look for no greater favour, my Apostles will succeed me, and by succession it will last till I come and take the Eagles off the carkeise, Luk. 17.37, 3. The Kingdom is preached, a thing that the world hateth, and therefore will every man have a blow at it, and violent men will pray upon it: this reading the texts will render, without all renting and tearing the phrases. 4. The word signifying violence, or violent men, was never taken by any Author for inward violence, or motions free and voluntary, but for outward force and external power, putting others to be patients of their persecutions and punishments.   

The Spirits conquest.  
God is not wanting to his poor servants, but gives courage and consolation in all their oppressions. The Spirit sets up such a Kingdom in the heart and souls of God's people, that no pain or peril can prevail to conquer their faith and confidence. They are resolved to carry their lives in their hands, & rather dye than deny that truth that the holy Ghost hath taught them. This spiritual I Kingdom subdues all Kingdoms, yea, more than all Kingdoms, for it gains that victory over ourselves which is more than any earthly conquest.   

Conquest by convict on.  
The greatest opposition to the Spirit of grace, is in ourselves. It were easy to ruin all the world, and in such conquests and conversions men have showed their might and manhood: but to enter the house held by the strong man, both of corruption in ourselves, and suggestion of Satan out of ourselves, is a potent and powerful work of grace; God's Spirit alone is able to beat down these holds, help in the conquest of ourselves, and subjection to the Kingdom preached and offered us in the Gospel. He it is that brings in faith to believe, and excludes infidelity; That raiseth up in us the comfort of Christ's righteousness, and rejecteth our own; That teacheth us holiness, and how to deny all ungodliness, and every worldly lust, and to live soberly in ourselves, righteously to others, and godly to our King and Commander: of the several branches of conviction, we shall entreat afterwards, and show what sins are convicted and controlled in us, and how we ought to see them, and sorrow for them, etc.   

Conviction by supportation.  
The Spirit in this Kingdom of grace, worketh & effecteth another strange work and operation upon the world, in giving his subject's power of conquest in trials, and to triumph over the world, and all its workings and mischiefs, Rom. 8.37. In all these things we are more than conquerors: What things? even the worst that the world can do unto us, and that is to make us Martyrs, and themselves murderers, yea even to murder themselves to see us so little affected with their torments. We stand still and do nothing, and see our salvation of God. To conquer by passion is clean contrary to the world; for so the world is conquered, and he that suffers becomes subject to another: but we are slain (saith the Apostle) and our slaughter is our victory; nay, more than victory; in so doing we conquer the conquerors, and command our oppressors. More than conquerors, is more than any Caesar achieved unto, or ever Monarch effected in his greatest victories. Who can say so, but Christians? Emperor's have conquered with difficulty, and lost with greater facility all their kingdoms. They have been less than conquerors, and never gotten victory, but left it to others to gain it from them. O the honour of this spiritual kingdom, and excellency of grace, that even thriveth best under oppressions and worldly violence.   

The regression of the Kingdom.  
All the honour of this Kingdom redoundeth unto Christ, and shall then appear when he appears to take his Kingdom & great dominion. He should have had no subjects but for the Spirit, and none so victorious, but for Martyrs, who as they have first honoured Christ by death, shall of him again be first graced with life. Those that are alive and converted, shall be a glory to Christ, as he will be a glory to them. It is for the persons in the sacred Trinity, mutually to raise glory one to another: We are therefore ordine retrogrado, come from the kingdom of grace to the Kingdom of power, from the administration of the Spirit, to the administration of the Son, and seek after three things as glorious as the former, and yet more outward, but not less spiritual; for perfection in the Trinity, is both ways observed and effected in progression, the Father perfects his work in the Son, and the Son in the Spirit: so in regression, the holy Ghost perfects grace in power, and the Son perfects power in glory. We will speak of the Sons taking, ruling, and delivering up of this kingdom of power.   

Christ's taking of the Kingdom of power.  
Heb. 2.5. mention is made of a world to come, and the subjection thereof to Christ. This we see not (saith the Apostle) as yet accomplished, but we see jesus Christ crowned and made a King in heaven. His presence on earth as yet we have not, save in the holy Ghost. But he will appear in his body, and take this Kingdom and whole world to himself, and turn out of it all the ungodly in the earth. His enemies that would not suffer him to reign over them by his Gospel, are then to be brought before him and slain in his presence.   

The taking of his great power.  
Revel. 11.17. At the last trumpet, and the last woe, all Kingdom's fall to Christ. But how I pray you? mark the text, He shall take to himself his great power, and reign. To himself immediately, to himself for form and manner of government. He left it in the hands of the Spirit, and now takes it again to himself, no more depriving the Spirit of the honour of it in the reassumption, than he did himself, when he deposed it into the hands of his Spirit. Now the question will be how this is done? The answer is, with great power; greater than ever before; for it destroys them all, that now destroy the earth.   

How is it taken?  
Daniel assoi●es this doubt, and makes it glorious and wonderful in his extraordinary description of it, Dan. 7.9, 10. etc. First, the Lord jesus takes it from his enemies, and casts down their thrones, and makes them seats for his Saints. Rev. 20.7. he takes it from the last beast, even because of the little horn, and his blasphemous and bloody words. Secondly, he takes it from the Ancient of days, who in a glorious and most illustrious manner installes the Lord jesus into his kingdom. Thirdly, he is attended and waited upon by the innumerable company of Angels, by whom he is brought to the Ancient of days. Read the rest and admite at this inauguration and solemnisation of the day of Christ's coronation upon earth, who now in heaven is crowned with glory and immortality.   

When it is taken.  
2 Tim. 4.1. At the Epiphanie of his kingdom, Mark 13.26. Luke 21.27. when the powers of heaven are shaken, and the stars that shine in them are humbled to the ground. Earthly potentates that are advanced above others shall be made low. The fall of such stars will not hinder the sight of Christ, but honour it. Other stars being bigger than the earth, would overly it and men, and suffer no man to stand upon earth to see the Lord jesus come in the clouds of heaven with power and great glory.  
He must be seen of all eyes, and therefore it is most safe to give the sense of the Scriptures by the Scriptures, and to say of this day as of the former shadows of it in Babylon and Egypt, Isa. 13.10. and 14.12, 13. Ezek. 32.7, 8. The stars of heaven and the constellations thereof shall not give their light. The Sun shall be darkened in his going forth, and the Moon shall not cause her light to shine, the bright lights of heaven are put out, when Pharaoh falleth by the Babylonians, and Lucifer son of the morning, ascended into heaven, above the heights of the clouds, and stars themselves to be like the most High, comes down to the ground; when by the Medes and Persians Belshazzar is pulled from the orb of his height and honour. Christ the bright shining star of jacob, and the advanced Sceptre of Israe, is risen, and shall rise to smite all corners, and subdue all Nations. Let us therefore advance him from the taking of the kingdom, to the ruling of it.   

Christ's ruling and reigning in his kingdom.  
Dan. 7.14. On this day dominion is given to Christ, Zech. 14.9. One Lord, one name, and that over all the earth. In this day will he reign in and over all mankind. Rev. 11, 15. Now the world does not acknowledge him for one Lord, as being ruled by many; neither does it worship him by one name, as being distracted into many religions: but this will Christ remove at his day, and rule by a more equal power, and uniform worship. Paul is our witness, 1 Cor. 15.24, 25, 26. etc. that the end and delivery up of this kingdom to God, even the Father, cannot be, till rule, authority, and power of devils in hell, men upon earth, and even death, the last of enemies be fully vanquished and subdued: and for this purpose, I might produce all the Prophets and holy Apostles, speaking glorious things of Christ's reigning and ruling at the sound of the last trumpet, and coming of the last woe, Rev. 10.7. All the Prophets are witnesses; and St. Peter speaking of the same thing, adds to them all the Apostles, 2 Pet. 3 2.  
They have ill done, that have muzzled up the mouths of the Prophets with a Consummation and conclusion in Christ's incarnation. The jews dispute, Dan. 2.35. and 7.11. That Messiah must come when the Monarchies are as chaff before the wind, and quite blown out of the world: When the feet and foundation, even the ten divided toes in the bottom of that terrible image are crushed, and conquered by the victorious stone, whose kingdom becomes a mountain, filling the whole earth. He must then take place when the last beast is slain, his little horn (having eyes to watch the ten horns, and to speak blasphemies against God) is consumed. Utter ruin must befall all Christ's enemies before he take from the Ancient of days his dominion and universal command over all the world. Hence they would conclude against Christians, that their Messiah is not come, for they urge us by our own confession, that he came in the days of Augustus Caesar, when the last beast flourished most, & was fare enough from chaff or clay: it was not then come to the ten toes, or ten horns, in which it hath held to this day, and therefore as yet Messiah is not yet come.  
Stay (stubborn jews) we will not take these texts from you but grant them, and yet deny your consequent: for Messiah by the testimony of the same Prophet must first come to redeem, Dan. 9.24. Your weeks are gone, and might assure you Messiah is come, and hath made reconciliation for you & us. He is gone to heaven, and hath left his kingdom in the hands of his Spirit; against him you have rebelled, and brought upon yourselves the end in my text: repent and he will return to you, and you shall see him, as Daniel hath delivered unto you, and witnessed by an Apostle of Christ, Act. 3.19, 20, 21. and is the only and last reason of the stay and slackness of his coming, and performance of his promise to you in special, 2. Pet. 3.9. Would God you were at as good agreement with our holy Apostles, as we are with your Prophets, we should soon and suddenly both meet in this kingdom of power.   

Balaams' prophecy, Numb. 24.15. to the end.  
Of this kingdom Balaam is forced to speak, and by a star and his shadows gives in parables an excellent prospective for the view of things a fare off but not nigh, at a great distance of time, but not present in this age. The star smites Moab in the shadows of it: but it shall unwall all the sons of Seth, immediately by itself and last appearance, Amalecke the first of Nations is destroyed by the prayers of Moses, and sword of joshua, true types of Christ; and Chittim the last of Nations shall by Christ himself immediately perish. Of both these it is said more than of all the rest, They shall perish for ever. The reason is plain, Amaleke was the first that fought with the ancient Israel in the wilderness to hinder their passage into Canaan; and therefore must be smitten for ever. Now is the surrogate Israel of God in the like wilderness, Rev. 12.6, 14. and Chittim only makes war with it, and therefore as Amalek of old, must perish for ever.  
To Ashur all Nations were smitten by the shadows of the rising star: but from Ashur to Chittim, the star Christ, by conjunction and secret influence, makes one Star smite another, and as he sets the. Egyptians against the Egyptians, Isa. 19.2. so be sets Ashur against Ashur, & Chittim against Chittim, & both against Heber, till his honour come by Christ. Ashur is the land of Assyria, Chittim is put for the Isles of the Gentiles. Ashur gins with Nimrod, Gen. 10. a son of cursed Cham. He is the first mighty hunter after honour, and gins his kingdom with Babylon, the building of confusion, both for religion, language, and love. From Babylon he hunts into Ashur or the land of Assiria, and builds Nineveh, and at length fills the great Continent of the world with his Monarchy. The Babylonians take it and hold it, till the Medes and Persians become Lords of their kingdom and Continent. Thus the Lord dasheth kingdom against kingdom, and like a potter's vessel breaketh them one upon another.  
From the Continent to the Isles of the Gentiles, the same Christ translateth the Monarchies, and ends them in the Sons of laphet. Chittim a son of japhet, Gen. 10. being divided from the Continent by the Seas, finds posterity in time to pass the Seas, and by ships from his Coasts carrieth Alexander the Great, Dan. 2.32, and 7.6. and 11.3. 1 Maccab. 1.1, with his Army; who killeth Darius, and from Ashur to Chittim translateth his kingdom. The rising star knows how by his secret operation to stir up Chittim against Chittim, and to punish the Isles for Idolatry and tyranny; he sets the inhabitants thereof together by the ears for their sins, and by the Romans at length brings the Monarchy from the Grecians to us, and settles the glory of it in Rome, where it slourished to the birth of Christ, and long after. At length this massy monarchy drenched in blood, even the best blood, the blood of Saints, began to reel and totter, and from one Caesar falls to ten Kings, from iron legs strongly united to ten toes weakly divided; they hang upon the same feet of the Image, but their division is fatal to the Empire.  
These toes in the Image, and ten horns on the head of the last beast, are the last of Chittim, and remain to this day for perdition by Christ, as fare as japhet is not persuaded to dwell in the tents of Shem, Gen. 9.22. what now remains but that the third Son of Noah always chosen of God for his chief servant, should obtain the kingdom, and that Heber hitherto afflicted by Ashur and Chittim, should be made glorious at the coming of the Lord jesus? The promise of the new heavens and the new earth is made to them, Isa. 65.17, 18. and 66.22. this quoted by S. Peter, 2 Pet. 3.13. applied by him to the jews, and by them to be expected in the day of judgement, when he takes his great power to reign. The same is repeated, Rev. 21.1. and applied to jerusalem, vers. 2. of this as a mystery, S. Paul speaks, Rom. 11.25. and quotes Isaiah, who Isa. 59 18. brings it in with the subversion of Chittim, or the Lands. What shall I say more? let Peter expound Isaiah, and Isaiah, Peter; and we, shall quickly resolve of this mystery.   

Of the length of the day of judgement.  
Zech. 14.7. Having spoken of jerusalems' desolation as Christ did, Math. 24. comes in the like manner to their consolation, and says, The Lord my God shall come, and all the Saints with thee; then describes the day of judgement; 1. by light, to manifest all deeds of darkness. 2. by the purity of this light, it shall not be clear and dark, that is, one part light and another dark, like a day of creation, but it shall be light without darkness. 3. the unity of this day, it is to be one how long soever; Christ will not be interrupted in his kingdom, or stayed in his judgement. 4. the knowledge of this day, both when it shall begin, how long it should continue, and when it shall end, is only belonging to the King that shall rule in it. 5. to take away all doubt of a day, it shall not consist of the parts of a natural and created day, not night and day, which by the ordinances of heaven are perpetual: but this shall be a voluntary and arbitrary day, depending upon the will and motion of Christ, and no measure of stars. 6. contrary to all the days of the creation, this shall be light at the evening, yea, then shall be the greatest light in the regression of the kingdom triumphantly from Christ to his and our Father.  
The light of grace breaks forth into the light of power, and the light of power into the light of glory. What then shall be the glory of this day, called the great, notable, and terrible day of the Lord? joel 2.32. jude vers. 6. Rev 16.14. etc. shall it vanish in the twinkling of an eye, and that mystery, Rev. 10.7. pass in a moment? No assuredly, we are resolved by Christ, that it shall be a day comprehending days, Luke 17.22, 26. many days that shall afford times of refreshing and restitution, Act. 3.19. days and times shall be upon this great day, and reason is fair to favour this sense. Christ, takes his kingdom and power upon this day to reign and rule, and therefore it is reasonable to yield him some time before the delivery of it up to his Father, to show the glory and the excellency of it. It agrees well with the regression to perfection, that some stay should be made, for the honour of Heber, and glory of the King.  
Shall I offer other texts, and tell you what they teach you to believe? I will not command your faith, where it is fit for me to suspend my own. It were presumption to resolve before the issue, and read the riddle before it be plain in the action and event, as well as in the prophecy and prediction. Zech. 14.8. the Prophet seems to describe unto us the day of judgement, and to compute it by a day in summer and in winter, and then the great day will mount to a year at the least.  
Isa. 65.20. If the new heavens and the new earth, fall out upon this great day, as Peter seems to expound it, 2 Pet. 3.13. then Isaiah will seem to speak of an hundred years at the least, 2 Pet. 3.8. Rev. 20.4. If one day in Peter be a day of judgement, as the verse upon which it is inferred seems to speak plainly; then such a great day with the Lord Christ, or to the Lord Christ (as Zechary phraseth it) is as a thousand years, and a thousand years, as such a day: One day, says Zechary; one day, says Peter, and both seem to say one thing.  
But a thousand years will be put for eternity, and so no time is expressed, but that which waits upon God, and showeth him to be eternal: but yet S. john will answer this, and by an invincible argument take it from us, if his thousand years have relation with Peter to the same day; for after eternity there is no history of time, or relation of any succession; but S. john placeth a little season after the thousand years, and that wipes out the opinion of a thousand years to be put for ever. I will neither dispute nor relate any more, we have too many new opinions, this is old enough, and by carnal Chiliasts made both odious and erroneous. It is fittest we be silent, and prepare for this great day, let it be of what sength the author pleaseth; for to his liking must it last, not in living to carnal lusts, but heavenly joys. God give us grace to look for it, and enlarge our petition, with calling for the perfection of grace, in the perfection of power. We live (God knows) as if we were some seven months' birth, vital, but weak. The kingdom of power will rouse us up; for Christ takes it not only to destroy our enemies, but to stir up our graces. In the new heavens and new earth righteousness shall dwell; it is now banished from kingdoms, Chittim oppresseth it, and a few sons of japhet are persuaded to embrace it: but the time shall come, when it shall possess mankind plentifully, and not Shem, but all the sons of Seth shall embrace it. Numb. 24.17. Moab as an enemy perisheth: Sheth as a friend is subdued, that Christ may have subjects. I will touch the great change that Christ's kingdom shall make in the world at his coming, and so hasten the return of it to the Father.   

Alterations by Christ's coming.  
Isa. 32.15, 16, 17. etc. The Spirit that now is come to the Gentiles, and departed from the jews, must again be poured on them, & then is wrought in the world: wonderful change. 1. The field of Chittim that now flourisheth in the hands of wicked men, shall be turned into a forest, and made as barren and desolate as the wilderness. 2. The forest of the jews shall alter into a fertile field, and by Christ himself shall be made giorious. Thirdly, this goodly and flourishing field shall be planted and sown with judgement and righteousness, they shall even dwell in it; and take up the whole possession of it. Fourthly, the fruit shall be peace and quietness, no war, no molestation shall disturb them. Fiftly, this Harvest of happiness shall be with assurance for ever. When Christ takes his power to reign, none shall any more rule over him or his. Both he and his Saints have suffered of this wicked world, but the woe thereof cometh quickly, and speedy vengeance will pay for all delays. Be admonished (my brethren) you are by the consent of Divines, come to the second woe, Rev. 9.13. above 300 years ago. The next is the day of judgement, and is ever delivered with this Item, Behold it cometh quickly, Rev. 11.14. add to this, Luke 18 8. Revel. 3.7. and 16.15. and 21.12. Other woes linger and last long, as being executed by men: but this will be speedy, as being immediately done by Christ himself, who will not stand long about his enemies, though his friends may enjoy a longer time of rejoicing in his presence.   

The delivery up of his Kingdom to his Father.  
1 Cor. 15.24. compared with 2 Tim. 4.1. teach us the Epiphany and end of Christ's administration, and we have heard what falls out between these two terms. I must needs conceive it absurd, till better reason convince me to conceive of an Epiphany of a kingdom and an end together: let who will so conceive and conjecture, I am not as yet of their mind; some duration and succession of time will be from the Epiphany to the end, when the end is come (best known to Christ) he will return all to the Father: but you will object, Revel. 11.15. He shall reign for ever and ever. I answer, the delivery up of the Kingdom, is not an exclusion of Christ from reigning, for as the Father reigneth in the Son, and both of them in holy Ghost: so in the regression, the holy Ghost reigneth in the Son, and both of them in the I ather. O ravishing Society, and blessed Communion we shall enjoy in our Father's house, when all is given up unto him, and yet in him all to be enjoyed. In him we enjoy Christ, and the blessed Spirit; we are no losers but gainers by these ways of Divine and deep wisdom.   

The regression of the Kingdom to the Father.  
1 Cor. 15.28. That God may be all in all, v. 24. God even the Father. God essentially shall bless us, but the Father in special shall be glorified in us. This was Christ's prayer upon earth, john 17.21. That we might be one in the blessed Trinity, as they are one in themselves, and have all conspired to make us happy. Christ prayeth they may be perfect in one, that they may be where he is now, etc. The holy Ghost and the Son conclude in the Father, and so must we for our full happiness, Zech. 14.16. Why not the Passeover to be kept in the great day spoken of before? this was the greatest feast in Israel: but the feast of Tabernacles hath a more apt allusion to those times. Our Mansions are in heaven; as long as we stay upon earth, though under assured safety and freedom from danger, yet we are not at the best. In the Kingdom of Grace we are well and happy. In the Kingdom of power we are better and more happy: but in the Kingdom of Glory we are best of all.  
We have thus fare digressed, and I hope transgressed no rule in Religion. We can easily recall ourselves to our first intention, concerning the coming of the holy Ghost. And when he is come, he shall convince the world of sin, and of righteousness, and of judgement.   

Of Sinne.  
That is, want of faith in Christ, the sign of all sin, for we can expect no discharge without it. All sin in one sin is convinced of the Law, we are guilty in Adam, and of this sin we are guilty in the Gospel. The sins of the Law are strong enough to condemn us, but this firm brings in our great condemnation, joh. 3.19. the Law is not that light that contains life in it, that light is Christ, joh. 1.14. He came into the world both as the light and life of it, and yet men loved darkness more than light, not only because their deeds were morrally evil, but because they esteemed not to have them mended by this new principle of faith in Christ. Infidels come not to the light of the Gospel, because that does most convince them of sin. The Law is more sparing than the Gospel, for it chargeth man no further than of original and actual sin. But the Gospel extends to his wants of such faith, righteousness and holiness as the Law leaves at liberty. It commands us faith in God, and is silent of faith in Christ. It bids us be righteous, but not in another. It bids us be holy, but that is from our own virtues, and not spiritual graces.  
The Spirits light is too strong for weak eyes to look upon it. It blunts and blinds him to think his deeds so ill, as God does not approve the best of them. It is strange to him to believe, that without faith in Christ, nothing that is done by him is accepted of God. He conceives better of himself, and trusts that his good meanings, and virtuous actions are not so out of request with GOD, but he shall gain some favour and friendship at God's hands, to be esteemed of better then of the worst and most wicked man. He must therefore know that if the Gospel prove him guilty of the want of faith, no sin is spared or pardoned any more to him than the lewdest liver in the world. He must therefore learn to love the truth of the Gospel, and come to the light thereof, that his deeds may be made manifest, that they are wrought in God and the power of his Spirit, and not in or by any of his good dispositions.  
Let us in the holy fear of God look to our lives, and never applaud ourselves by our own virtues. The whole world is guilty of a sin it hath no sense or feeling of, and even the best are in worst case: let them come to trial, and by a conviction more than legal, see what the Gospel reproveth, let them thus reason with themselves; It is too gross and sottish to say I am a sinner, I am worse, I am an Infidel and wrapped up in the world's condemnation. It is high time for my soul to be dealt withal, and that by a more powerful cause than the moral Law or mine own conscience: I must to the Gospel and conviction of God's Spirit, and never rest till I find the Spirit present and come home to my heart.  
I shall afterwards entreat of all the heads of this first conviction. I will first open the sin: secondly, who are guilty of it. Thirdly, how they must be dealt withal. Fourthly, by whom. Fiftly, in what manner. The same method shall be observed in both the other convictions, that by the instance in my Text of the jews disobedience and judgement, we may learn to tremble and fear to live either without Evangelicall faith, Evangelicall righteousness, or Evangelicall judgement.  
Three things in the Gospel inseparably linked together: He that believes in Christ, hath righteousness imputed; and he that hath righteousness imputed, hath holiness infused to reject Satan and his service, and receive the true judgement of the Spirit to be at his command and Kingly government. I shall wish every head propounded, may have its use and application.  
Use 1. Let the want of faith in Christ, and righteousness from him, and an holy subjection to God's Spirit, more perplex us than all earthly wants. Let such especially as are profane think of it, who beside the burden of the Law grossly abused, have the Gospel to beat home their condemnation, and bear them down headlong to hell for contempt of great salvation tendered them in their sins. But especially let the more moral men mark themselves, & if they were as forward as Paul to know none, or little evil by themselves, yet to think they are not so justified: but the Gospel can bring upon them a greater condemnation than the Law, and challenge them for more than ever was dreamt of by their own account and reckoning by the Law. Lastly, let carnal Gospelers descend and see their presumption, that will be sure of faith without conviction. They suppose it is soon gotten and lost, and that to play at fast and lose with God, is no danger. They will have faith when they list, and easy convictions lead them any ways. It is time for them to learn a better lesson, and to be sound lashed from our Text, that the convictions of God's Spirit are no easy and moral persuasions fitted to our inclination, but sound convictions taking from us all excuses, be they never so witty, and laying us low before God to be dealt withal at his pleasure.  
Use 2. These wants are common as well as dangerous; thousands die and are never sensible of any hurt this way. The world is to be dealt withal to take notice that these wants are the greatest poverty of it.  
Use 3. It is pity the danger being so great and so common, but that Ministers should faithfully preach and convince these sins before all others. Sins of the Law light more clearly upon men's consciences, but these sins find conscience not only asleep, but liveless, as never stirring in any thoughts that such evils lie at the door, more to watch us with damnation than any other.  
Use 4. There is no preaching or means effectual but that is accompanied by the Spirit. There is a difference between Preachers, as there is between an Infant and Giant, drawing the same Bow. Yet the Arrow of a Giant shot against the stone wall, pierceth not, but reboundeth back again with the greater violence. So the most happy and dextrous Preacher, flocked after for his gifts, may shoot as unprofitably as a weaker Teacher; his arrows and errands to the soul speed no better for the hardness of it, than if he had never lost his labour, or spent his strength in vain upon so stubborn spirits. Christ and all his Apostles were resisted by the unbelieving jews: their stiff necks would never bend to the yoke of the Gospel, or uncircumcised hearts believe it.  
Use. 5. Must be for true trial and examination of ourselves, whether the Spirit be come and hath convinced us to give over all opposition, and yield to live by a new principle, rest upon a new righteousness, and be ruled by a new Law. I shall give the trial in my further search unto this Conviction. Luther's three School masters have helped me in these thoughts. Afflictions and accusations have set prayer on work, and both have put forth Meditations. Humble repentance, said that worthy Chancellor of Paris, is the first stair of the Ladder of Contemplation. I will not complain of my wrongs, yet if they had never been, thou mightst never have had my thoughts so legible. I thank God, I never found the hands of Authority so ready to smite, as evil tongues to accuse.  
1 Pet. 4.17.18. What shall be the end of them that obey not the Gospel of God? Where shall the ungodly and sinner appear?   

The great sin and endless sorrow of God's household Enemies.  
HAving discharged myself of the first part, concerning the sharp and strict government of God's Family, I come to the sharpest and severest of his judgements upon their enemies. Peter instanceth in the jews, for to them he writes both his Epistles, and in both he aims at three things; 1 the consolation of believers; 2 the destruction and just punishment of their enemies. 3 the future promises made to the Nation of the jews at the coming of Christ. Believers had strong trials when S. Peter writ his Epistles, and even their own Nation was worst to their profession. This Nation Christ threatens with an end, and Saint Peter now applies it, and by the accomplishment of signs, gives assurance that it is now at hand. judgements are begun at his own house and family, and therefore will end suddenly upon their enemies. This was the year when Nero made Bonfires of the bodies of Christians, and to extinguish the ignominy of his own setting Rome on fire, fireth Christians as Faggots, and makes their flames to give light the whole night. This is the fiery trial believers are told of, verse 12. and deserves to begin the first persecution. It shall not be long before it bring an end upon the jews and their Nation, for obstinacy and cruelty to their brethren. It is supposed Saint Peter and Saint Paul suffered in this first fiery trial.   

Their sin and disobedience.  
They are taxed in this Text for the violation both of Law and Gospel, neither justice nor Mercy affect them. They disobey the Gospel, and against the Law they are found guilty both of impiety and uncharitableness. They are cast in both Courts. In the Court of justice they are here arraigned for ungodly persons under the charge of the first Table, and sinners and unrighteous under the charge of the second Table. In the Court of Mercy, they are branded with the Gospel, as a rule disobeyed, and a remedy despised. justice's might be pacified by Mercy, and the Law taken off by the Gospel: but these faithless and fearless wretches care neither for rule nor remedy. They neither are mindful of that which is against them in the Law, or might do them good in the Gospel.   

Of the Gospel sins.  
To disobey the Gospel is by Saint john, Chap. 16.8. summoned up in three particulars; First, in the want of faith. Secondly, in the want of righteousness. Thirdly, in the want of holiness. The disobedient jews found no want of faith in Christ. They supposed they were full of righteousness in themselves, and that they wanted no spirit of grace to displace Satan in his government, and set up the government of Christ in their hearts. I will from the instance and example in large myself in laying to the charge of the whole world this Gospell-sinne here applied to the jews, and by way of warrantable explication follow St. john as a Commentary upon Saint Peter.   

Three Gospel Controversies.  
john 16.8. And when he is come, He will convince the world of sin, and of righteousness, and of judgement. Here lie three great Controversies between God and the whole world. First, what that sin is which the world counts no sin. Secondly, what that righteousness is which in the esteem of the world is no righteousness. Thirdly, what that judgement is that the world reputes for no judgement. There is a Law from God, and conscience in man, that tells the world of many sins that it yields unto, that gives information of righteousness applauded in the virtues and actions of men; and it takes from both a form of judgement and government, that for it own safety it allows and likes well of: but alas, in these three there is neither Law nor conscience to inform us; nay, to both they are ridiculous, conceiving nothing reasonable in all these, but that which is moral and natural to our condition in the state of innocency, and remainders thereof in our corrupted natures. Adam in Paradise was not apprehensive of these disputes, neither were such doctrines agreeable to his insight. These are for new creatures, conquered and convinced by God's Spirit.   

The unknown Sinne.  
All the world is ignorant of faith, and would so perish but for the Gospel. It was not the Law (the jews so much insisted upon) that could reach or resolve their reason in discovery of this secret; and because they would know no more than Moses Law, they perished in this sin. This fin is expounded to be want of faith in Christ, verse 9 It is either the root or sign of all other sins. He that wants faith in Christ is discharged of no sin. Convince him of this, and convince him of all.   

How great a sin it is?  
Want of faith in Christ is of all sins the greatest. it denies the mercy of God, and makes a man the murderer of himself. It tals for justice, and refuseth a pardon. It convinceth of sin, and rejects the remedy. It casts a man into the jaws of death, and cares not for help or hand that should pull him out. Moses Law is not without punishment, but this without escape. If the Gospel deny us mercy, our misery is irrecoverable.   

The neglect.  
Heb. 2.2, 3. The Law of Moses in every transgression and disobedience, is repaid with recompense and reward. All the benefit is that an escape is granted from the rigour of this justice: but if we neglect the great salvation of the Gospel, we have no way to avoid vengeance and wrath to come. Lose the opportunity of the Gospel, and all is lost. We may recover the losses of the Law, but if we look not to the Gospel, our case will be desperate.   

The Contempt.  
There is no mercy, Heb. 10.28. to the despiser of Moses Law; and yet ver. 29. there is sorer punishment to him that despiteth the Spirit of grace, speaking in the Gospel. No mercy is the height of misery, and yet Moses Law cannot be strained so high, as to deny all mercy. It may inflict death, but the Gospel may take off the eternal punishment thereof: but alas, if the Gospel be abused, and mercy denied, what Law shall remove that curse, and be able to release the sinner?   

Evangelicall Apostasy.  
We are all fallen in the first man, and are for our Apostasy to be loathed and left of God without pity: But the Lord dealt not so with us for our sins. He had mercy upon us, in the Mediator, and made him a means to reconcile us again, and bring us into favour: but read with trembling (all Apostates from the Gospel) and see with horror your dreadful, doom, Heb. 10.38. If any draw back, my soul shall have no pleasure in him. Woe unto us if such words had been uttered against us for our Apostasy in Adam. The Lord never set his soul against us, but even with it pitied us and pardoned us graciously: but now to Apostatise and forsake his mercy, his very heart riseth against us, and we are most loathsome and abominable in his eyes. He abhors for ever to cast a favourable look upon us, or once to vouchsafe us acceptation again. Christian Apostates are the worst of men, and shall have wages with the greatest vengeance. Matth. 12.31, 32. Blasphemy against the Gospel cannot be forgiven: All legal blasphemy is pardonable, the Father pardoneth it against himself, the Son will remit it for his part: but if it proceed to touch the Spirit, it passeth all mediation. I will not be peremptory, and yet I presume never any man committed this sin against the Law. I conceive it only to be a Gospel-sinne that will admit of no pardon in the rejection of mercy. The jews committed this sin in the Scribes and Pharisees, and I fear all this rabble here condemned in Peter, were not fare from it, having had the Gospel so long continued, and so violently and wilfully opposed. It is enough that I have touched it as the height of disobedience against the Gospel, and have wished men to take warning of this woe and wickedness.   

Evangelicall despair.  
The preparation of the Law, is to bring the sinner to despair in himself and all worldly help, and so is a means to bring him to Christ: but Evangelicall despair of mercy after the means of the Gospel offered and contemned, is deadly and dangerous, and few ever went out of it. Men lie long under the sense of their own misery without comfort: but they may with confidence wait and expect to the last, and rest in hope they shall not always be denied their suits and supplications. Only desperate contemners of the Gospel when they fall into some extraordinary judgement of God, and the horror of their own consciences, are little better than Devils, waiting for the damnation and utter perdition of their souls. Satan will be sure to persuade men first that God will not punish, and then that GOD will not pardon.   

The world is guilty of this sin.  
Want of faith in Christ is as common as it is dangerous; for Saint john sticks not to charge all the world with it, and truly either in the penalty or the sin, we may judge no man exempted. Where the Gospel is not preached, it is the punishment of their first rebellion. God is not tied to give faith to any, or to afford him his Gospel. These mercies are transcendent, and of no mutual right between God and his creature. The Gospel was preached in Paradise, but Adam had no Covenant that it should be hereditary, and follow him and all his posterity. The Law was entailed, but the Gospel is the free blessing of Almighty God.   

Want of faith, the penalty and punishment of all Mankind.  
Faith in a Mediator, and faith in God, are of a large difference. The Law in commanding, threatening promising, is to be believed, and the want of this faith brought Adam into sin, and it is the root of all sin, and deserver of all judgement. What GOD commands, that the creature must believe to be his duty; what he threatneth he must in faith and fear yield unto, and what he promiseth, he must likewise with the same faith embrace. Now this faith is an affection or rather a piece of God's Image, framing the affections in a conformable power to all God's commands, comminations & promises: but Evangelicall faith is no part or piece of the created image of God: but a new principle put into the soul in place of original righteousness to bring forth actual obedience, both in the inward and outward man. The want of this faith (as I said before) is not the root of all sin, for where there is no Gospel, the want of this faith will never be imputed for a sin. The want of that other, is truly and indeed the root of all sin, and original of all punishment. Not to believe in God was the sin of Adam and all his posterity. But want of believing in Christ, is not of the same extent. It is a sign that no sin is discharged, & we may safely say, it is the desert of all men, for the want of the first faith to be deprived of this. Negative Infidelity condemns no man for sin; take away the means of Conviction, and the sin ceaseth. Non positis medijs, etc. Deny men the Gospel, and free them of the Gospel-sinnes: but positive Infidelity is a sin, and where God affords his Gospel he looks for obedience, and condemns the contrary.   

Want of faith the sin of the Church.  
To want faith where the Gospel is preached, is an heinous and horrible sin; better such men had never heard it, than that the sound of it should pass away without sense and sanctification. This is that, that truly makes the world guilty. Legal sin may bind us to the penalty, and want of faith in God may punish us with want of faith in Christ: But want of faith in Christ, in Christians and Professors of the Gospel, is a guilt above all guiltiness.   

The world's conviction by the Gospel.  
joh. 15.22.24. The jews had been without the sin of the Gospel, if by the Gospel Christ had not convinced them. This Conviction takes away every cloak from sin, and leaves no covering to cast over a sinner, joh. 9.41. If the jews had remained in their blindness without the Gospel, they had in comparison been without sin: but saying we see better than thou canst teach us, therefore Christ concludes against them that their sin remaineth, that is, their sin against the Gospel. But here comes in the great doubt and difficulty, what power have men to be convinced by the Gospel, and how is God righteous in these Gospel-punishments? I shall answer as followeth.   

Man's capacity of Conviction.  
That man is capable of Evangelicall Conviction is by no man to be denied. We are not stocks and stones under the words of reproof. We have understandings and wills, and by the same created understanding, I apprehend the Law, by the same I apprehend the Gospel, and by the same will, I obey the one and the other: but these powers are too remote to remove the doubt, we must not speak of faculties, but their obediential and conformable power to the Laws given them by their Creator.   

Man's conformity to Conviction.  
God having made man the free beginner of his own action's, besides the faculty of will and understanding, gave man original righteousness, to further him in the production of actual obedience, that if he pleased, he might in all things conform himself to his Creator's commands. If God had done no more for Adam than made him reasonable and free, he had wanted the obediential power, and had been unable to conform himself to the commands, comminations and promises of the Law; Therefore God to perfect his work, added a further help needful for obedience, in placing in man his own Image, and printing upon his soul a perfect pattern of all that he was to follow, and to imitate his Creator in. Having lost this Image, yet there still remained sufficient for conviction and condemnation: But we are now to try whether this will teach the Gospel, of the law no question is made.   

Of power to believe in Christ by creation.  
Many learned and godly Divines have asserted and assured us, that Adam in his innocency had power to believe in Christ. Of the capacity no man doubteth: but that will not solve the difficulty; for all the question lieth upon the obediential and conformable power of Adam. This he had not to the Law without original righteousness, and I believe we shall be puzzled to find it in Adam without a new principle in the place of his first righteousness, being expulsed by sin. Without faith itself, I fear no man can conform himself to the Gospel; not that faith which was a part of God's Image by creation: but that faith which is the principle of the life and obedience of the new man. Such a principle as never came within the ken or cognisance of Adam, upon the best day of his creation and perfection. I will press but three arguments, and leave them to the answer of those that are wedded to this opinion.   

The principle of life and Religion.  
No power is obediential and conformable to GOD without a principal, as well as instrumental causes. The faculty is subservient to the principal cause. It may livide from it, but without it 〈◊〉 cannot do well. Man had reason and will to know and obey God, and to both was added by the Almighty, his own Image or original righteousness, that both reason might be directed, and the will ordered to obey and serve him. Man had power to separate his understanding from true knowledge, and his will from a holy and righteous impression of God's Image in special upon it. He might refuse to do well, but to attain that end without such grace it was utterly impossible. The like must be understood of man in his lapsed estate, he is not deprived of will and understanding: yet such faculties are not sufficient without faith infused, that may as a principle help us to action and pleasing of God. Not faith in God, for that turns the mind to legal obedience: but faith in Christ, which serves us to obey Evangelically: contrary principles cannot produce the same effect, or bring to the same end; we cannot by the same faith live in Christ, and live in ourselves.   

Contrariety of commands.  
There is no obediential power that can yield at the same time to do contrary things. The Law commands us to do and live, the Gospel to believe and live. He that must conform to the one, cannot by the same power immediately conform to the other. Whiles Adam stands bound to the Law for life, he cannot stand bound to the Gospel for the same. It is impossible for any man to have power (in believing his duty is) to be saved by his works, and at the same time to be saved by faith. It were a strange subjection to command the creature to live by his deeds, and then at the same time to cross it, and say, not so, but by the same power, Believe and thou shalt be saved. Such teaching we may suspect, and seek for better satisfaction by some more reasonable, fair and even resolution; for in truth this is rather subversion than subjection of will and power.   

A power needless and needful.  
Adam in the estate of innocency, had no need of faith in Christ, and then ●e give him power to believe in him: Man fallen, hath need and necessary use both of power and faith, and then he hath lost both. Poor creature, God abounds in goodness, when thou hast no need of his help, and forsakes thee in the extremity and greatest necessity. Are these the ways of God's wisdom, to be lavish of power where man hath no need, and to leave him where his help is of use: no certainly, God does nothing in vain, but gives man what is useful, and reserves himself to give more when, where, and to whom he pleaseth.   

A power to believe in Christ by Redemption.  
Faith is the free gift of God. It was necessary by creation that man should not want the sanctified affection of faith to believe in the Creator. It was debitum naturae, Nature's debt to engage God to make his creature holy and righteous: but now it is of grace to give him the new principle of life to fetch from Christ both righteousness and holiness for the whole man. Hear is nothing hereditary or natural, the Gospel is free when, where, & to whom to bestow it. It was given in Paradise to all the sons of men, yet descended not by propagation from fathers to children. Adam might have propagated original righteousness, as well as original ●inne. But be neither propagates Evangelicall faith, or the want of it to his posterity. It is personal both in the habit and privation. No man is saved but by his own faith, or condemned but by his own infidelity. The want of faith in Christ is every man's proper sin, and can be imputed to none without the Gospel. We make it the Church's sin, and not of all the world.   

God's preparation and donation of faith.  
Leaving the power of Man's innocency, and universal freedom to believe legally or Evangellically, we fall into the safe way, and say, that wheresoe●●● the Gospel is preached, God gives or is prepared to give faith in Christ. He mocks no man, but is serious in the salvation of every soul, to which the Gospel is sent. Every hearer in the Church is zealously persuaded to repent. The Minister's mind and Gods meet in his holy ordinances, and the Word is earnestly spoken to every ear. God himself goes with his message from seat to seat, and from man to man, with true and hearty desire of his conversion; yet notwithstanding he gives not equal grace to all, as shall appear in our distribution thereof.   

The donation of faith.  
Act. 13.48. As many as were ordained to eternal life, beloved. To the Elect he gives faith. He is not only prepared to preach unto them his Gospel, but he prepares their hearts to receive it. He gives unto his chosen ones, the blessed Gospel of peace and reconciliation, and he gives them faith to believe it. We have all the same capacity: but not the same conformity. Our powers are alike in understanding and will: but that obediential and filial subjection to God and his Gospel is peculiar to some.   

God is prepared to give faith to all that hear his Gospel.  
Matth. 23.37. I would, ye would not. It is the will of God by the Gospel that all should be gathered unto him. Man's will resisteth God's will, and makes that Gospel of none effect that should be effectual unto all. God may add further grace and give men hearts to receive as freely, as his Gospel is offered unto them: but such grace is a royal prerogative, and reserved for some of many. All are beholding to God, but some find and feel the very riches of his grace, and are never able to be thankful enough, that they above others should receive so much.   

Of the righteousness of God.  
To require performance, and give no power, is as unequal in the command to all, as it is in the gift to some. To seek where he sows not, and to reap without labour is unreasonable, if not unrighteous. Man never had power to obey, and therefore a heavy and harsh command is imposed upon him.   

Man's power to obey the Gospel  
There is never a man but is guilty of that power that God hath given him, and does less than he is enabled by his own freedom. There is no man, but he may frequent the means, and come to the place of God's worship. Secondly, being come, he hath ears to hear. Thirdly, he hath an understanding to know the logic and language of the holy Ghost. Fourthly, by that knowledge to come to an historical faith. Fiftly, to affect, reverence and regard both Ministers and message. Sixtly, to bring forth some fruits. Seventhly, to attend and wait daily for the regenerating Spirit, that may convert and turn him truly unto God. This power man useth not, and is justly condemned for the abuse of it.   

Want of faith in Christ simply no sin.  
If condemnation were absolutely and originally from faith, a power were necessary to believe: but in diverse cases faith is found to be no sin in the want of it. Adam in the estate of innocency, had no faith in Christ as a Mediator, and was blameless, because no Law enjoined it. Secondly, men that need this faith and yet want the Gospel to convince them, are guiltless of the sin, though in some sense they may be said to be guilty of the punishment. Every curse and want of favour being due to every son of Adam. It therefore remaineth that they only are to be taxed that have the Gospel.   

Sins of the Gospel are aggravations of the Law.  
It must be presupposed that a man is guilty of sin and death before the Gospel charge him with a greater measure of evil, and make him worse both in sins and sorrows. It is not the want of faith barely that turns a man into hell; for find payment in thyself, and satisfaction to the Law, and God will challenge thee no further: but that is impossible, and therefore the Law casts the first stone at thee, and bears thee over with the blow of death; then comes the Gospel and buries thee under that stone without all hope of mercy. A man is blind and rejects a cure: his wilfulness hath made him the worse and more worthy of greater woes: so the Gospel tenders thee a pardon, thou contemns it, and for contempt deserves the sorer punishment. It is not therefore necessary for God to give every man power to believe, but it is necessary for every man to be careful he abuse not the power he hath, and so double his terments and punishments in ●e●l.   

Conviction is the work of the Spirit.  
The Father gives over the administration to his Son, the Son to the Spirit, and he is the first that argueth and disputeth with men of mercy and salvation. In his hands is now the kingdom of the Father and the son, and this kingdom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reggum violentiae, the Kingdom that suffereth violence, Mat. 11.12, 13. Luke 16.16. In this kingdom, the Saints in suffering are more than conquerors, Rom. 8.37. This is more than ever any Emperor could utter, who have gained and kept their conquests with hardness and hazard. Matth. 28.18, 19 the power of Christ is to preach and proclaim that he will take his power, and reign in and over all men. He is merciful in giving warning before the execution, and leaving his Spirit to make preparation for his kingdom, which shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kingdom of power, Rev. 11.17. ruling and overruling all the world. Christ having ended the subjection of the world shall give over his kingdom to his Father, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 15.24. O the divine administration of the Trinity! The Father the first person, passeth all to the Son, the Son makes it descend again to the holy Ghost. The same is the order of regression, that was in the progression, as formerly we have declared. The holy Ghost the first possessor of the kingdom returns it into the possession of the Son, and the Son leaves it in the hands of his Father where he first had it, that he may be all in all. From him was the proceeding, and by good reason it must be to him again.   

The coming of the Holy Ghost.  
The Gospel convinceth no man in the absence of the Spirit. We must pray in hearing of the Word, Come holy Spirit and visit our hearts, bring home the convictions of Grace, that we may not with these stubborn jews disobey thy Gospel, and bring upon us and our habitations, their end and misery. And thus much of their first sin, I will speed on in the rest, and spend less time in my discourse. It was needful to beat this sin home, and make the greater stay, because the greater stir hath been made about it.   

The denial of righteousness.  
Moral and civil men never knew the meaning of Evangelicall and Christian righteousness. What Law acknowledgeth a man just by another man's justice, or wise by another man's wisdom? Papists deride it, and the world hath not learned how to conceive of it. It is a great sin to live in this ignorance, and an assurance to a man, he wants wisdom to know his own justification. He rests in hope he is righteous, and wanting the knowledge of Christ, perisheth in his own pride and presumption. Christ is both righteous in himself and for us, and so is no man in the world.   

A world of unrighteous men.  
We have a world of wicked men that are destitute of common honesty: but if we add to them even another world of honest men, that know no more than good neighbourhood, what a vast heap and confusion have we of men and women unrighteous before God, and destitute of jesus Christ? A world is here condemned for want of righteousness: and alas how did the blind jews oppose this righteousness, and seeing themselves just by another Law than the Gospel, are now frying in hell for their disobedience.   

Conviction of righteousness.  
It is pity the world should perish without reproof of this sin. It is that which Christ and all his Apostles laboured to bring the jews unto. They condemned Christ for a malefactor, and by his resurrection and ascension he proved plain that he was both just and the justifier of sinners. Here is strong conviction by reason and force of argument. No man can go to God the Father that is unrighteous. There is no acceptation of such into heaven. Now I have many witnesses (saith Christ) of my ascension. You shall see me ascend, and see me no more upon earth. You are my faithful ones, to you I make demonstration of my righteousness, that you may demonstrate the same to others.   

The office of the Spirit in this conviction.  
The world lies in sin and is held by Satan in strong condemnation. It was a lie at the first that murdered himself and all mankind, john 8.44. He stood not in the truth, it was that which he opposed from the beginning. First, by a question, Hath God said, etc. Secondly, by a contradiction, Ye shall not dye at all, etc. Thirdly, by disputation, God knows, and ye may know, that to eat and fear no death, will make you wise and worthy to be like God himself, etc. Thus was man murdered and by a lie deluded of his happiness, and became a loser of that righteousness that God imprinted in his soul, when he first breathed it into his body. This loss can never be repaired by another of the same stamp; and therefore the Spirit of God beginning with fear to put a man beside himself and his own presumption, openeth unto him his bondage and baseness in sin, and from the very bottom of hell recovereth him by the righteousness of Christ, and puts into him a more ingenuous Spirit to look up to God in Christ and call him Father, and by adoption and grace to find himself the child of God, heir of righteousness, and inheritor of the Kingdom of God, Rom. 8.15.   

His coming for this end.  
The great Doctor CHRIST JESUS absenting himself, sends another to be present with us, both for counsel and comfort. He counselleth us to seek the best righteousness, and comforteth us with the fruition of it. He persuades us to deny ourselves, and make sure to be found in Christ clothed with his righteousness. I wonder not to see civil honest men to wander naked of this clothing in the nasty rags of their own rotten righteousness; they have no better spirit, than the spirit of the world to teach them a moral lesson, and to grow proud to see themselves before their neighbours in the honour of their own virtues. This is the applause the best men of the world seek for, and rest in it as their summum benun. Such were the Pharisees & the jews here in my text, that disobeyed the Gospel, because they saw in their own thoughts, a better way of justification than Christ by his Spirit taught them. But all their supposed comfort is a poor and beggarly payment in the praise and applause of men, with their coming short of heaven. I disgrace not morality and civility in the world, I wish there were more of their rank, so they rested not in that righteousness, but reached at an higher price, even the invaluable treasure in Christ, willing in humility to let all go for the gain thereof. Yet I must conclude against the underlings of moral honesty, that all such as are inferiors to them must needs come short of heaven, because they come short of them, that by Christ's verdict are before them. Now the best moralists come short of heaven, and therefore must they needs come short, that are left many leagues behind them. Gain the Spirit, and grace, that in holiness we may exceed them all, as we shall do in righteousness by Christ.   

Want of judgement.  
This is the great sin of the world in advancing against Christ Satan's sovereignty and superiority. He reigneth, and ruleth the world, and is a special enemy to Christ's kingdom. Holiness is the companion of righteousness; we may not grow wanton, because the grace of justification hath abounded. God hath not left us to our liberties, as if by the way of hell, we might advance to heaven. judgement and spiritual government is appointed to order us in our ways, and to waft us by safe conduct over the Sea of this world to our harbour and haven in heaven.   

A world of people without grace and sanctification.  
The subject that the Spirit is to season, is the unsavoury world. Holiness is a byword amongst men, and derision hath banished it by the conceit of precise and strict walking with God. A Saint is the world's spectacle and a very gazing-stocke, as if he were as much run out of himself and mad, as he is run from the world and his merry company. But the wonder is in the world itself, wild in wickedness, and wretched in the hands of Satan. His judgement is followed, and government extolled in all places and persons. We can but exempt a few from being followers of him, no more than Saint john exempts the world from guilt in this place. He is plain, and chargeth the world with the Devil's government, and freeth none but by the Spirit from this misery.   

Conviction of the best government.  
The setting up of the Lord jesus in the hearts and souls of men, is the best Commonwealth. It was that the woman travailed for Rev. 12. She lives in the Pagan Empire, and is pained as much to make it a Christian, as she is pinched by it. The strong argument of persuasion is, that Christ by his death and resurrection hath judged the prince of the world, and defeated him of all judgement. He held a right in the world till Christ removed it. He is a Father of all that he murdered by his lie in Paradise, and therefore challengeth a right in his children. Christ to be partaker with these children, takes their flesh, and by death subdues the murderer, and delivers them from bondage, Hebr. 2.14, 15. It is therefore good reason that the children should be subject unto him, leave the liar, and live in conformity to the new Law of the Gospel.   

The Spirits application of judgement.  
It is just, Satan should be expulsed and cast out by Christ, and he confesseth against blasphemers, that his command over Devils was executed and effected by the Spirit, Matth. 12.28.29. He enters into the strong man's house, and being stronger than he, binds him, and spoils him of his possession. He casts down in us the strong holds of this adversary, and brings us into subjection and obedience to Christ and his rule and regiment; and for this end also must the Spirit descend and dwell with us. Thus have we the sin of disobeying the Gospel in want of faith, righteousness and holiness, the use followeth.   

The world's insufficiency and danger.  
First, I look upon the world, and wonder at pride and arrogancy. Men neither know their debt nor danger. They see not the charge of the Law, nor discharge of the Gospel. They live as men set at liberty by their own lusts. They look up and fear no account: Faith they mind not, neither do they feel or find any want of it to get them a discharge. Insufficient to believe, and yet confident all is paid. Trusting they are righteous, and yet scorn to be beholding to any for justification. They will barter with God and by commutative justice give him as much as they receive. They plead innocence, and yet implead holiness. They will be honest and yet hate sincerity. But seeing the guilt is most where the Gospel is preached, let us see our professors, and pry into their sufficiency. Many we have less moral than Turks, and more ignorant than Heathens of their own Religion. They hear the Gospel, and understand nothing. Better these men had lived Turks than Christians in name, to incur all the guilt of the Gospel. Others presume they have faith, and never knew they wanted it. They were never acquainted with the conviction of God's Spirit, whose office is first to persuade men they want faith in Christ, before he work it in them. They would loath be such Infidels, as once to know or acknowledge the time when they believed not. Ever since they were borne they have had a good faith, and they hope they shall dye so. God help them by his Spirit to search their deceitful hearts, and to change the time of their untimely belief, and learn to know that the first of convictions is to find faith wanting in the heart. Either conviction of the wat must precede, or the gift will never follow: but this was touched before, though never too much.   

The Spirits sufficiency.  
Second Use is to see how well Christ hath left us, not to an insufficient and deficient Teacher: but to a complete and perfect Doctor armed with all arguments of conviction, to bring us from infidelity to faith, from condemnation to justification, and absolution from all our sins, from uncleanness to holiness, and from the thraldom of Satan, to the liberty of sons. God be blessed for his Spirit, hasten his kingdom that we may be prepared for Christ to reign and rule in us when he destroyeth the world, and triumphantly having ended all his victories, he may bring us bodies and souls to his Father's house. Amen.   

The Christians trial.  
Third Use. Disobedience to the Gospel is a fearful sin, and brings a fearful end: we may by degrees make sure our safety, if we search and seek to climb to heaven by these stairs or staves in jacobs' Ladder, Matth. 5.3. First gain poverty of Spirit, labour to be an indigent beggar, Know thou hast nothing but what must come from Christ. Secondly, be sensible of thy poverty, be no sturdy beggar that will not stoop and stir from his flashes and flourishes in a bold and impudent seeking, as if the giver were as much in his debt for the receipt, as he will be in the givers for the gift. Verse 4. learn thou to mourn and to grieve that ever it was thy hard hap to fall into such misery as to incur God's displeasure, of all plagues the greatest, greater than Hell itself. Mourn to have that taken off more than any judgement. Say not with Pharaoh, take away the plague of my Land, but the hardness of my heart. Say with David, take away the trespass, and for the rest, say no more but this, here I am, Lord, do and deal with me as thou pleaseth. Thirdly, ascend yet higher, and be possessed of a meek spirit, even to the Lord, as well as to men. A man may mourn and remain stubborn and unbroken, but verse 5. be thou blessed with a meek and mild heart. Mourn till thou be meeked and tamed for the Lords use. Fourthly, raise up thyself to hunger and thirst, verse 6. even for that righteousness that will satisfy thy meek and mournful spirit. Empty thyself first with sorrow and subjection to Gods will, and then be assured thou shalt be filled. Fiftly, bless thyself with a merciful heart to others. Say unto God, if thou hadst mercy in store, thou wouldst bestow it liberally; say thou art so eager for it, that it would do thee good to see God, in denying it thee, to give it to others. It is that above all, thy hunger and thirst is bend upon, and by the want of it thou knowest the worth, value and price of so rich a commodity. Certainly it cannot be long before the Lord will reach mercy to thy heart that art so merciful to others, and even fill all thy desires, verse 7. Sixtly, having obtained mercy to pardon all thy sins and to justify thy person, forget not the third conviction in studying for holiness, gain a pure heart, for that will bring thee still nearer unto God, to see him in his Ordinances, in this world, and in his glory in the world to come, verse 8.  
Seventhly, being at peace with God, thyself become a peacemaker for others. Study that all may be partakers of thy peace, both with God and man, verse 9 Eightly and lastly, take in the last beatitude, and think thou hast made no ill bargain to suffer persecution for righteousness sake. Thou thyself art at peace with heaven and earth, and desirest war with no man. If they make war with thee and falsely, smite thee with their tongues, be patiented and rejoice, that heaven is and will be more propitious and favourable unto thee than this vale of misery. And so I end the Gospel's disobedience, and come to the punishments, leaving the legal sins untouched, which every man's conscience will touch without an interpreter. The jews were unbelievers, that was their great sin: but their own Law of which against the Gospel, they made their boast, was transgressed in every branch.   

The punishment of the Gospel.  
Consisteth in an end in this world, misery in the world to come, ignorance of that misery, and shame unsupportable as you have heard. The unbelieving jews are now within five years of their end, and yet I know not (saith Peter) what their end shall be. It were well with them, if their end here did end their torment hereafter: but I stand amazed and confounded to think what torments wait upon them living, dying, and dead, such as they shall never be able to know or understand. They shall never see their worst, or what woe may further be laid upon them: yet so much shall they see and sorrow for, as to be confounded for ever, and not to know where to appear, or how to look up to behold his face, whom they can neither avoid or abide.   

The temporal end of the jews.  
Matth. 24.6.13.14. The end is thrice repeated and appyled to jews, as may appear by the signs, v. 5. I came in my Father's Name, and could not be admitted. Others shall come in their own, and be graced of you with an us recipietis. But this will ●ell you roundly in both ●●ares, of what you feared to lose by me and might have saved: The Romans will come and take away your kingdom verse 6. No marvel rumours of war rise in all places for rebellion: but these two signs will not bring the end, for others are to follow, these are but the beginnings of sorrow, v. 9 Persecution beginning at God's house, will be another sign and sure token of an end upon Rebels, more against God than men. verse 10. Apostasy will follow persecution, and cold Christians will soon shrink with the first affronts of evil: but the promise is if any will ride out the storm at a safe Anchor of hope, when the end comes, he shall be saved and not perish with Rebels. Verse 14. The departure of the Gospel is another evidence of the end, Dan. 9.26. & non ei, is a short and sharp speech, as abrupt for jerusalems' ruin as they sense: To Messiah shall the jews be longer a people. Matth. 21.43. The kingdom goes in effect when the Gospel departs, Dan. 9.27. One week is granted for the stay of it, that is, as before we have delivered, seven years, beginning when Christ began to preach to them, and so held on all his days, and three years and an half after, that is, from the thirtieth year of his Incarnation to the 38. And in that year was the Commission enlarged, Act. 10, 11, 12. etc. a vision and voice from heaven assures Peter he may go to Cornelius the Roman, and preach the Gospel. This vision is alleged often for confirmation of the passage of the Gospel to the Gentiles, and is further confirmed by the gifts of the holy Ghost, bestowed upon them with the Gospel. I take it for certain, that our Saviour in the related places, spoke of no other end but this of the jews, which in four things I will express as followeth. The history of their calamities upon earth, may be as an instance for all people to be warned by it, and take example of rebellion against the Gospel.   

The loss of the Gospel.  
Matth. 21.43. The jews rejected the stone that God laid in Zion for salvation, and all to rest upon; for this rejection they are rejected, and the first thing that removes from them is the Gospel, and then falls the stone Christ heavy upon their Nation. They first stumble at it and stir it by their strength and rebellion, and then it rebounds upon them, and grinds them to powder, Ezek. 9.4.18. and 10, 22, 23. Divers removes before God's glory departed, and enemies draw nearer.   

The loss of their Kingdom.  
The Kingdom of God goes first, and then their Nation perisheth. The Gospel moves from them slowly. Seven years it stirs not though they ill deserved it. It gins with Cornelius in a private house, passeth more publicly to Cities and Regions of the Gentiles. God still provoking the jews to recall it: but they rather persecute it and all that profess it; and therefore judgement and the end hastened; and within less than the doubling of thirty eight years the jews perished. In the first of the last of seventy years Christ came, in the middle he died, and in the end destroyed jerusalem, Dan. 9.24. Seventy weeks contain seven times seventy years. Every seventy is famous, but the last excelleth all the rest, as being the time of Christ's birth, passion, and perdition of Rebels; but we repeat our former notes. The jews might have been wise out of Daniel, and dealt better for themselves: but prophecies are of none effect to those that are devouted to ruin.   

Epistles to jews that give warning of this end.  
It is observed by a learned Divine, that I am to honour with all respects of love and friendship (Master joseph M●de) that Apostolical Epistles written to the Gentiles, express nothing of an end at hand: but rather upon mistake of Epistles to the Hebrews, give warning to the Gentiles of the contrary, 2 Thess. 2.2. I will by his directions point out some passages, Heb. 10.37. The Apostle exhorteth believing jews to patience, because sudden vengeance is ready to fall upon their enemies, the unbelieving jews. Christ had threatened their ruin, his long stay and lingering was tedious to flesh and blood, especially being tired by troubles: Paul therefore cheers up the hearts of the hearers with assurance Christ will not tarry long, but come quickly, and revenge his own blood and the blood of his Saints upon that persecuting Nation. It shall glad our hearts to see Christ as good as his word in the ruin of Rome, james 5.7, 8. Be patiented, etc. The same exhortation, and the same argument, 1 Pet. 4.7. The like theme and disputation, 1 joh. 2.18. We have an Advocate, etc. and not we only that are jews: but also the whole world, etc. the Epistle is general, yet may have special direction, and that to the jews in my apprehension. He tells them it is the last ●oure, for he lived to see it 〈◊〉 the destruction of jerusasalem, and gives one of Christ's signs, Matth. 24.5. in false Christ's flocked after by the jews.   

The calamity of the jews.  
Dan. 12.1. Matth. 24.21. never greater, 1 Pet. 4.7. the end of all things, as if it ●ad been Doomsday, as many understand Peter, who should be cross to Saint Paul, 2 Thess. 2.2. except he were thus understood. I writ to you jews to be sober and to watch unto prayer, for our Nation is ready to suffer and lose all. Weep and howl, jam. 5.1. ye rich jews, for your miseries ready to come upon you. You have but gathered your wealth for your enemies, and such canker and rust of sin cleaves unto it, that it will witness and work against you. Your pleasures, profits, preferments and wantonness have fed and filled your hearts for the day of slaughter. You have killed the just without resistance, but by their patience and your persecution, you are now to perish, and the Lord is nigh to execute the same upon you. I touch still what I have taught before, because I would be remembered, and made fruitful to my Reader.   

The loss of their lives and liberties.  
Never died people more desperately, and the market they had made to sell the blood of God's servants for nothing, is now made for them. The Romans buy theirs as cheap as ever they sold Christ's. Never Tragedy more lamentable; and if jesus Christ had not taken some pity upon them, there had not been left one piece of their flesh untorne in pieces, Mat. 24.22. Neither was captivity better than death, jer. 22.10. That was never more verified than now, for to this day have they lived in their remainders, as the most remarkable wretches in the world. Let this end of the jews be our instruction and admonition, that we may be wise, and not perish for the contempt of the Gospel.   

Their misery in the world to come.  
The blood of Christ pursues them to Hell. It is not satisfied with the blood in their bodies, but deservedly makes them a prey to Devils as well as men. It were an harsh censure to say they went all to Hell that perished by the Romans. We will examine their case by Scripture, and a fearful presage thereof in the Revelation.   

The eternal end of the jews.  
Matth. 24.13. He that shall endure to the end, the same shall be saved. Men even amongst you will apostatise and fall to the jews again: but whosoever shall hold out till their end come, shall not perish with them; v. 15. Men are bidden read with understanding: An Item set upon no other sign but this: When you see the Roman Army placed in the Mount of Olives, escape for your lives. But how shall they escape when the Army lies in their way, and a watch against them on every side the City? I answer, God raised the first Army, and gave liberty to all that would read and understand, to be gone: and now went the Christians to Pella, as I have showed, this prophecy for their safety being seconded with a sound from heaven, saying, Go to Pella, go to Pella. The promise is that Christians sound and sincere in faith to the end, shall escape. History tells us they escaped: who then perishes but rebels to the Gospel? The Text tells us, that the believing jews had the beginning, and that the end was for all those that obeyed not the Gospel. It give men leave to be charitable, but I desire sin may have his due, and especially Gospel-sinnes. Let men tremble that have a mind to treat more favourably of this end, and see what it is to call for the blood of Christ to be upon them.   

The presage of their eternal woe.  
Saint john lived to see it, and penned his Revelation after the destruction of the City. He altars the style of Hell, and gives it a name that no Prophet or Apostle did before him. He deserves to be named that helped me to this knowledge, Master joseph Mede, whose praise, to God's glory be it spoken, I can never blazen too much. I shall recall what I quoted in one place for the style of Hell, Rev. 19, 20. The Lake of Sodom, or fire and Brimstone. A new appellation of Hell upon this accident, as that judicious and industrious man relateth it. Multitudes of jews being met withal by the Romans, upon the banks of jordan, are miserably slaughtered, as formerly was touched, and their dead bodies buried in the River: But GOD will not suffer them there to rest, but by the strength of the stream tumbles them from place to place, till he plunge them into the Lake of Fire and Brimstone for their burial and graves. A sad spectacle in my judgement, and no small conjecture that their souls were buried in hell. Saint john seems to intimate so much to me. I will not bind any man to the strict observation of it, still my desire is to press the punishment of disobedience to the Gospel. Such notes I am sure thou mayest credit better than Popish legends and fables to make men fear hell, into which by Idolatry they teach them to leap, and never listen after any legend or reading to prevent that. I will now wholly leave the instance of the jews, and teach all the misery of Hell, in the lamentable extremity of it, and extreme lamentation. Matthew 13.42. A furnace of fire, there is the lamentable extremity: wailing and gnashof teeth, there is extreme lamentation. The extremity we will express in four terms; first, fire; secondly, darkness; thirdly, worm; fourthly, perdition.   

The fire of Hell.  
Fire and water as they are of best use, so we say of them, they are without mercy. It is their nature to do what they do: but it is the nature and property of God to have mercy, and therefore most unnatural to be without mercy. It is just with God to change his mercy into justice, and kindle for the damned an unmerciful fire. We can quench our unmerciful fires with water: but in hell no water, no not a drop will be allowed, not to quench, but not so much as to cool the heat of that flame upon the tip of the tongue. The fire is a fearful extremity that nothing can allay it. Spirits are agents too subtle to be patients in our fire, they are more quick in avoiding than that element can smite them. It hath been much questioned by Schoolmen what we might deem hell fire to be. If corporal, how shall it torment spirits and souls of men? If spiritual, how bodies and the flesh of men? It were easy to answer, by adding to fire the breath of the Almighty, who is able to extend or contract any creature to touch bodies or spirits with what torments he pleaseth I had rather rest in some lively example, than busy myself with rules of uncertainties. Our blessed Lord and Saviour is best able to tell us by experience, what fire that is that God kindles against sin, and with what extremity it scorcheth and scourgeth the poor soul that must buckle and bend under it. I will present unto you, for an example, jesus Christ in the Garden, and upon the Cross.   

Christ's agony in the Garden.  
Fear and sorrow begin his Passion. The objects that fear Christ, and work him to sorrow, are no easy scarecrows and spectrums of men. Nay, all the Devils in hell are not able to put Christ into a Passion. To make him heavy in heart and soul, is no small weight of woe; to complain it presseth him to the very death, is a sad symptom of some severe and unspeakable sorrow. Pass we to his prayer, and see with submission how he intreateth for the departure of it. Father, if there be any possible means to redeem man without me, and save me from the sorrow I am in, let the bitter Cup escape my taste. It is not a thing I sue for once, but again and again I continue my fuite, and seek more earnestly than ever formerly in any prayer I expressed myself unto thee. It was no small burden that Christ would have shifted from his shoulders, and settled upon some other means and mediation. He will not shrink to have man saved, but it would glad him to see himself eased. If it be possible, my will is to be eased: but thy will be obeyed, what ever I suffer. From sorrow Christ falls to prayer, from prayer into an agony, and then he prays more earnestly as the burden is increased. Now he sweats and drops with blood. It passeth through the veins, flesh, skin, not like some thin dewy sweat by an ordinary transsudation, that Physician's discourse of for cause and cure: but it breaks violently out by great lumps, and leapeth forcibly from his veins, and with a strong current is cast from them to his upper garments, rumbling to the ground. To talk of diseases when veins burst, break open their mouths, or have their coats and containers thinned to sweat out the blood, is idle, to tell us of examples of the like, blasphemous. Never was there sickness, sorrow, or example like this, merely from apprehension and true consideration of his own sufferings to be thus perplexed, no cause antecedent or conjunct, but what passed between Christ our Saviour and Surety, and his Father angry and displeased for our sins. This first combat had been enough to have annihilated or swallowed up a mere creature, Angel or Man.   

His Passion upon his Cross.  
His preparation in the Garden brings him better armed to his Cross, he passeth by the wrongs of men and Angels: yet the one with the power of the hand, and the other with the hand of power, do to him their worst for diverse hours. The power of darkness, after man's malice was ended, laid at him, and left him not for many encounters. He that in the Wilderness assaulted him thrice, and often afterwards in the course of his life, brings now all the power of hell, and for his farewell to the world, hopes to have success in his and all our ruins and destructions. But these are light skermishes and mean affronts to that which followed. All these are not worth the speaking of he never opens his mouth to complain of such dealings and deeds of darkness, enough to plunge the best of us into hell: but after these troops of wickedness shaken off, he falls to the greatest shock and meets with his match. His Father now takes him to task, and turns him to another tune. He is compelled to cry out, and utter words of complaint, fearful for despair, if that word My Father, had not supported his faith; My God, my God, why hast thou forsaken me? here is apprehension of dereliction and desertion, there is nothing that keeps Christ to God but faith. On his Father's part he complains of desertion, on his own he will not despair, as long as God is his in application. The Father leaves; the Son cleaveth and claspeth close about him. Suppose the case had been man's in either of these assaults; he had upon the first apprehension been, not only dismayed, but confounded. Yet this would have put him into desperation and despair for ever. He had not been able to lisp one word of a better life, or laid the least of his thoughts upon God. In stead of my God he would have blasphemed and gnashed his teeth at his tormentor. Dear Christians, dread this fire that fastened upon the Innocent Son of God, and think what extremity it would be to you, but to touch the most utmost flame. Learn for ever to obey his Gospel, and be thankful for his mercy and deliverance.   

Viter darkness.  
The greatest comfort of the fire is light, heat without it is an hell in our bodies, and we see a burning Ague how it scorcheth us and sends forth nothing but smoke and poison. It distracts men with rage and madness. Poor souls, we never felt such a fire in the sharpest Ague, as we shall find in our souls when hell fire entereth us, and we it. Utter darkness is but a privation, yet the loss will make it a sensible torment. The Father of lights is God, that will be gone. The Fountain opened to us is Christ, but he will not visit us. The light of Grace and Glory vanish with the Spirit. No inward or outward light to comfort us will show itself. Heaven and earth will curse us, we shall be blind in ourselves, and burn without sight of our own miseries. Sense shall not be wanting, nor sorrow to our senses. Let darkness dismay us to disobey, and let the light, whiles we have it, stir us up to follow it.   

The neverdying Worm.  
The worm that gnaws upon the living man, and eats him up being dead, may both be killed and consumed with us: but this Worm is as immortal as ourselves. We may desperately send our souls from our bodies: but sin and conscience cannot be dismissed. We may sooner part with ourselves than with our tormentors. It were well a man might be as a flint in a rock of stone, which as it finds no pleasure, so it feels no pain: but this will not be granted, his wounded Spirit will never leave him, Prov. 18.14. A man sustained by the Spirit of God, may bear any infirmity: but when his own spirit is as much wounded by God as himself, what man shall bear it? Once again remember the Gospel, and let it help and heal this misery.   

Utter perdition.  
We often pity men when we hear Briefs of utter undoing, and we commonly complain of lamentable losses, as if all were gone when we have parted with no more than our worldly goods. Never think men of being undone in spiritual losses. There is not the poorest Beggar in the world, but in losing his soul, he leaveth more than a King that is cast out of his kingdom; nay, his loss is greater than to lose the whole world. Better the soul be saved, than a world purchased; and yet sottish sinners to seek wealth upon earth, will hazard their souls. I lose my goods, yet I am not utterly undone as long as I have friends. I lose my friends, yet I am not utterly undone, as long as I have myself. I lose my life, yet still I am fare from being undone, as long as God stands by me. But then I am undone indeed, when I have lost God, then have I lost myself. And all good Christians, once more hear me friendly and favourably: fear God, love his Gospel, live well, and never fear to dye ill. Many wretches fear to suffer ill, that never fear to sin, and of evils they ever fear the least, looking to their temporal life, and never regarding their spiritual. Thousands fear to dye a corporal death, that never heed what it is to die an eternal. Fear were better placed upon sin than sorrow. If we would fear to sin, we should not need to fear to suffer; and in suffering we were better place our fear upon the second than first death. Utter perdition is not in this world, that is reserved for the day of death, and dungeon of hell.   

The misery of the place.  
It is sometimes called a prison, and judge what an hell it were to live and lie in a dungeon with Monsters of men in this world. It is Tartarus of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Pagan name, for fearful and formidable Spectacles. They have imagined hell full of horror for such shapes and shadows as they have fancied and fabled by their Poets: but those are poor affrightments to the dreadful and terrible face of God and his frowning countenance. Conscience will scar them more than shadows, and darkness, than doting dreams. It is Tophet or Gehenna, a merciless place. Infants yelling in the fire of Gehenna, had their voices, cry and shriek drowned by Drums from being heard of their parents. The brands of Hell may roar in the Lake, and none will be found to pity them. They cry too late, the door of mercy being shut against them, and God of heaven turned their irreconcilable enemy.   

Extreme lamentation.  
They shall weep their bellies full, and to weeping add wailing, and wishing they had never been. They shall wring their hands and curse the day they were ever borne. And when sorrow shall do no good, gnash their teeth and grind them against God for their excessive plagues. Tears shall not be taken for repentance, but serve to cool the heart and daunt the spirits, so that extremity of cold may make their teeth chatter and gnash together. Heat and cold with all excesses and aggravations of sorrow may meet together. We have but lightly touched what they must deeply taste; would God it might teach us by so miserable an end to make a happy beginning of our salvation and subjection to the Gospel in this world. I will now dispatch the rest more briefly and wish thee the benefit in the whole.   

Unknown misery.  
Peter questioneth what we quarrel withal, and say hell is not so hot as Preachers make it. Peter knows not how to make it hot enough. He had rather ask the question and say, What shall the end be, than determine. It were some comfort to a subject of hell to know his worst. Men so solace their souls upon earth, with a stubborn resolution to their tormentors, do your worst, I know what you can do, and there is an end: but it will not be so in hell, their sturdy stomaches must come down, and not dare the Almighty to the trial of his strength. The reasons why in hell men shall never faddom the bottom of their woes, are these; first, he that smites is infinite, and therefore can augment every blow he gives. We whip our children often till they be senseless and careless of the rod: but God will work them feeling, as well as whipping, and if need be, by an unwonted blow fetch blood out of another vein. Men shall sooner be weary with suffering, than he with smiting, and every touch shall dear them more than other. Secondly, man shall never know his own capacity. He hath enough to day to fill him to the brim, his vessel shall be stretched and strained to hold as much or more the next day, and so for all eternity he shall be enlarged to receive torments. Thirdly, eternity of extremity can never be brought to light; there is still behind, whatsoever the measure be for the present. We only that obey the Gospel know our worst, and what can be done for us in this world. happy time we suffered for God and his truth, that we may never suffer for sin in hell.   

The confusion of unbelievers.  
Where shall they appear? Sinners and ungodly persons shall be ashamed to be seen, and shall find no place where to hide their shame. A marvellous alteration shall befall them, and it shall be a wonder to see what a change is made in all their behaviour. Impudence and boldness did attend them in all places, now fear and shame shall accompany them where soever they are. I will touch them in two things here related, their appearance and place: as no ground can hold them from trembling; so no sight but it will put them to shame.   

The appearance of unbelievers.  
It can hardly be credited with what audacious boldness, and bold audacity, men and women, dare appear before God in this world, not once thinking that they are either in his debt or danger. They prepare not for their audite and account. They are like that impudent Ruffian that pictured upon his Target God and the Devil, with an inscription under both. Under God was written, si tu nolis, if thou wilt not have me, I am at a point with thee of defiance, etc. Under the Devil, directly opposite to God, iste rogitat, I am for the Devil and his service. God must take them as they are; for they mean not to mend, and if he like them not at their worst, take them Devil. Men live as if they were either to be happy here, or without hope hereafter. To gain the world, they count all things lawful, and judge they have nothing to enjoy when they leave it. This makes them appear empty before God, and ashamed of their madness and misery.  
Our speech and language might learn us the lesson of our folly. We say when we would be credited for certainty, It is as certain as death, and then like fools we cross ourselves, and alter the style when we have forgotten ourselves, I did no more think of it than my death. I judge you by your own mouths, and manifest your madness. You believe there is nothing that is more certain than death, and confess there is nothing you less think of. As God shall judge me, is as ready as words, and yet by works you deny it, fearing nothing less than his judgement. To contemn his Law, and despise his Gospel, is your ordinary practice. He may command, you will not obey. He may threaten, you will not fear. He may promise you will not believe. His justice you dare affront, his mercy control, his anger does but provoke you, his goodness emboldens you to sin. You resist and rebel against his Spirit, outface and disgrace his Ordinances, rage and rail against his Ministers, scoff and scorn at your brethren, and there is not any wickedness you blush at, or once check or challenge yourselves for the wrong you do to God and men, Law and Gospel.  
But tell me what you will do, and how you will deal at your appearance and meeting with your judge: you have made others tremble defore you, and according to your authority have lorded it over your inferiors. Think seriously of your standing before a greater Lord, and gain an Advocate to plead with him. You shall not be able to show your faces, or open your mouths without him. Laugh no longer (ye impudent sinners) at your audacious practices, take counsel betimes. Be afflicted, and mourn, and weep; let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the fight of the Lord, and he shall lift you up, jam. 4.9, 10. Lift not up yourselves and browbeat his Ordinances, but bear down the stout and stubborn heart to be ashamed betimes, and the Lord will encourage you in the evil day. Presumptuous persons will prick on in their pride, and perish in the end. It will be terrible for them to appear before God, that never appeared before him in prayer, but always against him. Think of this appearance and by the Gospel make your preparation.   

unbelievers have no place free from fear.  
Where shall they appear? They may not hide themselves, and yet no place shall be safe for their appearance. They will be calling to rocks and mountains to fall upon them and cover them from from the direful and ireful judge: But no hill will be entreated to hide them, no rock to rush upon them. Miserable wretches that can bear their sins with ease, had rather lie under hards rocks and massy mountains, than the least touch of God's wrath. Samson took the Gates of Gaza with the posts and bars upon his shoulders, and bore them to the very top of the hill; such stout Sampsons' are our sinners that stick at no sin, break open the floodgates of all impiety, pull up all posts and bars that should shut them up, and carry all down before them, and raise up to the very top of the hill, the height of their horrible crimes. All places are defiled with their uncleanness, and they leave no room in the earth for righteousness to dwell in. Such as they brew, such must they drink, and God will not leave them a place where to show their heads or shelter themselves from danger. No Cave shall cover them, no den of darkness keep them from eternal darkness. I will conclude with Saint Paul, 2 Cor. 5.11. Knowing therefore the terror of the Lord, we persuade men, but we are made manifest to God, and trust also, are made manifest in your consciences. If the terror of the Lord (as we have touched it) were made manifest unto men they would be persuaded: but, alas, it will never work till men apply it to their consciences: in them have I laboured to fix this work, and have found ill hearers of it. My comfort shall be with assurance that to God we are made manifest, we deal sincerely, and wish it may work kindly in all for their timely conversion, and holy conversation to the end, Amen.   
FINIS.