An ALARM JUDGEMENT, Or An assay to rouse up all, of all sorts, (before it be too late) to prepare to meet the Bridegroom.  Matth. 25: 6. 
Behold the Bridegroom cometh, Go ye out to meet him.  Heb. 9: 27. 
It is appointed unto men to die, but after that to Judgement.  Eccles. 11: 9 
Rejoice, o young man in thy youth, and let thine heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes. But know thou, that for all these things God shall bring thee to Judgement.  
To which is added a Parable, under the Title of the Minories, with a Preface thereunto.  
ANNO 1678.   

The PREFACE.  
WHat is the chiefest thing that doth or can  
Make perfect happy, or must ruin man:  
A man of reason sure will lay about,  
With all his industry to found it out:  
With watchful heed lest he has been mistaken,  
False objects chose, and best of all forsaken:  
When truth is found, doth use his greatest care  
To draw the shortest line toth' better share.  
Lest that which in itself is chiefest good  
To him prove poison, death, not life or food.  
Heaven, earth, the Scriptures, blessings and the Rod  
Do all consent, the only object's God.  
By which we plainly see, they miss the cushion  
That satisfaction take not in a dozen:  
And divers pitch on each, and some on all,  
And some on 10 times more, yet vex and gall  
Their hearts; their wits they stretch on tenter hooks;  
They tumble o'er their Authors and their books;  
And when they'v lost themselves, and all is done,  
Are farther of than when they first begun.  
Some, Profits, honours, pleasures, this or that,  
Some, human wisdom, and I know not what,  
And Some, their lusts, their dogs, their wills and whores  
Moore than the blessed Deity adores.  
And what's the cause? the man is turned beast,  
He lives by sense, but manly reason's ceased.  
But how comes that? 
Rom. 1: 28.  because the God he knew  
He had no mind to know, but quite withdrew:  
And therefore God, in righteous recompense,  
Doth give men o'er to reprobated sense.  
But since the scripture all concludes in sin,  
By nature's pravity: We must begin  
Upon another foot, by grace in Christ,  
Who by his suffering is our chief high Priest:  
Remit's the sentence of the broken Law,  
Upon condition we to him will draw,  
And choose him for our Prophet and our King,  
As well as Priest, rule, teach, in every thing  
Deny our selus, take up our cross and follow  
Him when he goes on mountain or in Hollow:  
With all our hearts and souls love and obey  
Him and his interest: From him do not stray;  
But if we falter, will not take upon us  
The yoke and burden, on condition shown us;  
Or if we seem to do't in open sight,  
But yet in heart but play the hypocrite;  
Whether we take it well, or though we grudge,  
Of all our carriage he is proper Judge.  
And for that purpose there's a day appointed,  
For which he's furnished, fitted and anointed.  
There's many Judgements pass: But this by Some  
(By emphasis) is called the day of doom.  
Pretend I dare not to define this day,  
This Judge, or Judgement fully to display,  
How Jurys are impaneld, witness called,  
How Some set free, and others are enthralled,  
But this is greatest of my enterprise,  
To stir myself and others up to rise  
From all our formal sleepy drowsy yawning,  
And, most of all, from all deceitful fawning.  
To prove what characters are fixed at heart,  
To have Christ's image clearly stamped in part,  
To found our interest in him as our chief,  
Accounts give up with joy, and not with grief.  
To warn the stubborn, call them to their guard,  
The Bridegroom comes his Trumpet will be heard:  
To be in earnest, cast of jigs and sport,  
All these have done for ay in that resort:  
To have a mind beforehand wholly framed,  
To bear his Image, our corruptions tamed:  
To be in readiness when master comes;  
And found so doing, when we hear his drums.  
This is the chiefest part of my intent,  
The greatest substance (to my knowledge) meant.  
But it has grown upon me, I confess,  
For I propounded (I thought) 10 times lesle;  
And in another form, not to rehearse  
Or spin out time, to muse composing verse.  
Some grounds, why here I thus have been surprised,  
You'll found within, by what is there surmised.  
Wherein 've gone too far, or shot too wide,  
Where come too short, or where 've stepped aside,  
I am not conscious, for if I knew,  
I durst not do't: and somewhat I withdrew  
Wherein I doubted. as for all the rest  
I have exposed, my conscience is test;  
According to my light 've done my best.  
Yet I'm afraid there is both hay and stubble  
Must be consumed; a poor unstable bubble  
I feel myself: yet I durst not withdraw;  
Although both here and there be found a slaw.  
Perfection State, I own, I found not yet;  
And if I stay, till I assurance get  
That all is right, I durst not once impart  
What now and than is set upon my heart.  
But where I found an error once detected,  
Thereof convinced in what I have neglected,  
Or gone beyond the line of Scripture sense,  
I know I cannot make full recompense.  
Yet to retract I think myself obliged,  
Where by just evidence I am besieged.  
I leave it in his hand, who truly can  
The truth from every error fully scan,  
Can heal and pardon what is done amiss,  
In all my whole concerns aswell as this:  
This is my hope he'll throughly purge his floor,  
Leave nothing in his Kingdom lesle or more  
That shall be hurtful (though on fair pretence)  
Till he remove all manner of offence.  
For which I groan, for which I daily pray,  
O, to be ready for the judgement day!   

Errata.  
Page. Line.     23. 31 for tramble read trample 27. 2 found sinned 49. 9 be it be't 54. 3 sense sentence 76. 12 lake lack 86. 15 after altar 98. 30 mondays' noondays 105. 13 stony thorny 111. 19 path pat 113. 2 some same 22 slaverny slavery 116. 37 mirron mirror 130. 4 Judge Judged 10 that sinned unto death that sin unto death 131. 3 is an immortal to an immortal 15 (in God's secrets) must be read in a parenthesis. 134. 10 for left read lost 143. 24 laid lay: 152. 22 bats bail 154. 21 and were Andiver 156. 32 withered i, n withered in 158. 32 reviving recieving 159. 34 exception reception 169. 15 mark Mark 26 on's of men Sons of men 172. 3 godly goodly 25 He He'll 173. 21 may put away may be put away 175. 24 put out: Ah  176. 16 fear him to fear him too 177. 35 after other where, put in the margin, In the Minories. 178. 22 for judge read judas 183. 25 jest test 184. 23 serpents Serps 186. 5 he chose steward he chose his steward 188. 12 he spoke t'her bespoke her 189. 31 But eye But I 191. 10 Serpents things Serpents stings 194. 28 obey Obeyed 196. 19 must most 200 2 course courts 19 sordict sordid 31 arhang-by's are hang-by's 32 what who 206 34 i'th'assistance th'assistance 36 inmediate immediate 209. 19 brins prince 211 5 things hinges 22 host last 212 2 trespass virtually 27 tartars traitors 213 9 he stiff be stiff 24 shirks shirkes 27 though bestial the bestial 31 parth part 214. 8 (contend the lust) (contend who lust) 216. 29 A Tailor A Tyler 219. 3 at last at lest 223. 28 Where's There's 224. 37 not begin now begin 229. 30 recover sadder receive a sadder 231. 8 cleared cleaved 232. 2 far into human for into human   

Some MEDITATIONS on the last JUDGEMENT.  
KIngs, Princes, Judges, Preachers, merchants, swains,  
Husbands, wives, widows, young men, maids, orphans,  
High, low, rich, poor, old, young, awake, attend:  
throne's set, trump sounds, 7. thunders heavens rend,  
Slain lamb revived, sits judge Judas tribe's Lion  
With Vengeance, Zeal and wrath to rescue Zion.  
But to cut of all vain and false pretence,  
Zion's here taken in a Gospel sense:  
Not for that holy mount where temple stood,  
That city guilty of Christ's precious blood,  
Or that descent from Abraham's fleshly seed,  
Or Proselytes (to Moses Law agreed)  
By circumcision Passover and Rites  
By God's appointment served by Levites:  
All these (with all the rest) within the type  
Belong not to John's weeping or Christ's Pipe.  
If taken singly (for 'tis not denied  
All these by faith have often been purified)  
Too low and narrow for that joyful sound  
Where wedding garments, lamps with oil, are found.  
These are all too remote: there's nearer yet  
That can with gospel-Zion nothing fit:  
The purest forms o'th' gospel in the letter  
(Voided of the Spirit will be found not better  
But must be counted with that very sort  
Where Gentiles trample down the outward court.  
Where, for example, lukewarm Laodicea  
Was poor and wretched in her vain Idea.  
This Trumpet makes all such pretenders falter,  
And call for mountains, rocks or Judas halter,  
Thomas all in vain to save them from his wrath,  
Who casts them all into the second death:  
Where endless night gins, and no more day.  
But Zion's night there ends, (who watch and pray.)  
Now comes the change, where tables quite are turned.  
They weep who laughed, and now they sing who mourned.  
Not hopes or fears from hence take place in either;  
Those judged to weep: these to rejoice together.  
How cursed and blest in their respective shares  
Each state shall be, Eternity declares.  
For tongues of men and Angels are too short,  
While time shall last, to make a true report.  
Me thinks, I hear most sorts of men alarmed;  
Some few consent, but greatest part are charmed.  
Profits and pleasures, present reputation  
Make this ; It's quite out of fashion;  
T'increases dumps, the way to make men poor,  
Abused and scorned, with many mischiefs more:  
(If all be true that's said) how ever yet  
Is time enough; hereafter they may get  
Moore leisure to attend when they are old,  
And have disposed of what is bought and sold;  
Their children married; if their wealth increase,  
They'll leave their trades and pastimes; live in peace,  
When Bags and Barn's are full; they'll take no care:  
And youthful pleasures, grey hairs of will wear.  
They make account, they'll than be best at leisure,  
When need not work, and quite unfit for pleasure.  
To mind their souls without so much distraction  
Of riper judgements; to take heed of faction,  
That's incident to hot-spurs in Religion;  
Who turn to sects, to this or that misprision:  
And seldom carry even, without a fall,  
Or turn Apostates (which is worst of all.)  
They hear withal, 'tis better never know  
The way of truth, than after turn therefrom;  
Before they enter: None will be so mad,  
To think they'll turn from that they never had.  
Indeed they often hear they must make haste  
To turn betime, before all hope be past.  
But many ages since, they understand,  
It was than said, the time was just at hand:  
And if so many ages intervene,  
They hope their life time shall not change the scene.  
Lo I come quickly, said our great High Priest,  
Since when is 16 hundred years at .  
Than if the time be short, none can deny,  
IT must be compared with Eternity.  
But what's 7. 10. although it was 20. year  
Compared with so long passed, t' will short appear.  
But they have cast it most to three or four,  
In which (no doubt) their hindrance will be o'er:  
And than they'll put their hand toth' sacred plough  
And by no means turn back; will once allow,  
That they may stand the faster in that station,  
They think the wisest course, deliberation:  
Thus please themselves, build castles in the air,  
Their purpose crossed; and hope turned to despair.  
If all succeed, they'v 20. projects more,  
That fancies feed; till bolted is the door.  
Their day is past; they hardened in their sin,  
They change their mind. Too late now to begin;  
And since they have no hope of heaven hereafter,  
They welter in their sin, like beasts for slaughter.  
But others reckon; all is but a Fable,  
There's nothing true in first or second table.  
For gospel-truths they hold so far from sense:  
It's folly to the Greek: toth' Jew offence:  
The wisest of them both to carnal eyes  
Keep on their course, to Christ turn enemies;  
Learn to dispute, such figments to evade  
Which curb their youth, and profit in their trade.  
Rather believe there is no resurrection;  
Such stratagems but merely wits defection.  
Philosophers, Spinosa, and Tom Hobb's,  
Make nature God. They fear no future Jobs.  
Shall they subsist, when time shall be no more?  
Believe't who list. To gourmandise and whore  
They speak against, for health and preservation,  
Or do avoid for charge and reputation.  
But soul destroying fear long after death  
They turn of with a jeer and stinking breath.  
Let's fearless eat and drink, rise up to play:  
There's after death not more to do or say.  
In Policy they close with Machiavelli,  
To sergeant religion pleases well:  
But Practice is a burden from their schools  
Exploded quite, as fit for none but fools;  
Too womanish, and no whit masculine,  
Unless to superstition men incline.  
With Hyp'condraick passions overlaid,  
Such Principles in earnest make men mad.  
'Tis true, they have been of another mind,  
And to the strictest sort were once inclined:  
Drunk in at first by rigid Education,  
Preachers or Parents strong insinuation.  
But many learned works come out of late  
Have well night put such scruples out of date.  
For since they left the heeding of such notions,  
They found much freedom from such harsh devotions:  
Their consciences at ease, although at first  
In striving with it, it pronounced them cursed,  
And bore them down, their murdered conscience would  
Tender them guilty of a Saviour's blood:  
And more than that the course they did begin  
Left no more hope for sacrifice for sin:  
All this they can remember and rehearse,  
Without regret, their hearts doth nothing pierce.  
And now they found the Benefit of peace;  
Before, could never get a moment's ease.  
Indeed at first they learned but in part,  
To say there was no God; only in heart.  
But that's the part of fools they now confess:  
And now grown wiser they assert no lesle  
Than others think: and therefore by all right  
They can be thought to be no hypocrite.  
But yet mere Atheists they would not be called;  
Have therefore Nature's deities enrolled,  
And now made friends with jupiter and Pan,  
They hold no more on one that's God and man.  
They'v conquered conscience, Scripture, reason well!  
They'v made a covenant with death and hell.  
Regard no wonders, God and Christ have shown.  
There is no God (or one as good as none).  
An Pharaoh-like their own names do extol:  
Who is the Lord? no Lord shall them control.  
Well! since there's no removing their foundation;  
All means prove voided; resolved to hold their station;  
The case is plain, where lies the seat of war,  
Who on Michael's side, who on dragons are.  
But if there be a God, the Scriptures true,  
Their voice they'll hear; and (when too late) shall rue  
Their proud rebellion and unkind despite  
To him that tendered so much grace and light.  
To make it short: If there be no such Judge,  
(To whose almighty power, to stoop they grudge)  
If all the Scripture be a cunning fable;  
They to maintain their bold assertion able,  
If Hobbs, Spinosa, and their learned Crew  
Philosophysed have nothing but what's true,  
The woe' and Vials in the revelation,  
With Trumpets, Seals be mere imagination:  
If Jesus Christ search not their hearts and reinss,  
Nor will reward according to their pains,  
And if all power be not in his hand,  
Nor their loud boasting built upon the sand,  
Than may they stand against his trumpets blast,  
And have the praise of conquest at the last.  
There's others summoned of another size,  
Who think it worth their pains to win the prize,  
T'escape the curse; who do consent i'th' main  
To what is writ: for damage and for gain.  
But here's the cut: they sorely are perplexed  
About the sense and meaning of the text.  
They scruple not, believers shall far well,  
And unbelievers tumbled down to hell.  
They make no pleas of longer standing out,  
Deny not scripture (with the foresaid rout)  
But this is often revolved in their mind,  
There's many seek and yet shall never found;  
(Not seeking right) and many have conceive  
They'v been i'th' right, and after proved deceived.  
The foolish virgins, wanting oil had lamps.  
The carnal Jew his saving hope quite damps  
By resting on the Law: and many feed,  
Themselves with Husks, in being Abrams seed.  
Beside, they hear that many are baptised,  
Receive the supper; In the Church comprised  
According to the form; yet ne'er inherit  
The inward grace and baptism of the spirit.  
Four sorts of grounds Christ's parable makes good:  
Yet 3. came short: the latter only stood,  
Which brought forth fruit for measure and for kind,  
For master's praise, according to his mind.  
And how to know to which they do belong,  
And get it helped, (if they yet be wrong)  
Lest through mistake, they build upon the sand,  
And miss the rock whereon their faith should stand;  
On these inquiries, who will not confess  
There lies the main, if not the only stress?  
And in this search are many Enemies,  
Satan, the world, and flesh against them rise;  
Make such an hurry in the Inward-man,  
And such confusion, who withstand them can?  
Themselves they cannot help: and when they go  
To Soul-Physicians, (who they judge should know,  
To search the core so deep it may not fester,  
In time and measure t' use their healing plaster;  
Moses, John Baptist, Christ, how, when, how far  
To be improved; not to interfere,  
Or justle one another out of place,  
But all agreed to entertain free grace.)  
When such an help, they seek for and expect  
He will be faithful, wisely to direct.  
Too often they meet with one that doth not know,  
Or cares not much, how conscience cases go.  
It's rare to found one faithful, and yet tender,  
Who will not daub or flatter an offender;  
And yet as careful that he may not wound  
(Together with the sore) that part that's sound.  
But yet another grief amongst the rest  
Which frequently falls out among the best  
(As men can judge) of greatest gifts and Zeal  
Whose Judgements differ, how they aught to heal  
Their counsels so far vary from each other,  
Yet both imposed upon their wounded brother,  
Who stands in doubt whose word he shall believe,  
Or whether both do equally deceive:  
Their souls (if lost) the Lord will sure require  
Of such false shepherds, who do preach for hire,  
And have misled them: But will that repair  
Their damages, who once condemned are?  
For they know well that for iniquity  
(Though thus misled) the Soul that sins shall die.  
When Pastors quarrel one against another,  
Renounce on both sides mutual names of brother;  
Pulpits 'gainst Pulpits, Tomes 'gainst volumes pressed,  
What think you? are not wand'ring sheep distressed?  
That travel here and there in heat and cold,  
Can neither sinned a shepherd nor a fold:  
That feign would quench their thirst and feign be fed,  
Yet like to die for thirst and want of bread.  
They meet with water neither clear nor sweet,  
Their pastures trampled by the shepherd's feet.  
They dare not drink, their food cannot digest,  
Can found no place for weary souls to rest.  
O how they long for Gileads Balm, and where  
To found that Doctor that inhabits there!  
To such as these, he's nearer than they think  
With bread for th'hungry, for the thirsty drink.  
O harken Sirs; and you shall plainly hear  
His voice you seek; he calls you: do not fear:  
Come hither, weary souls, come, come to me,  
From all your bondage I will set you free.  
From Jericho towards Jerusalem  
You were set out: I know you'v met with them  
Have robbed and wounded you, and you have bled  
With festered sores; until you're almost dead:  
There was a Priest and Levite passed by  
But never moved their heart, or turned their eye,  
For pity or assistance: For they mean  
You were polluted; by their Law unclean.  
Your leprosy was great: but yet they aught  
Moore narrowly t'have searched: with leisure sought  
What hopes there were, and used lawful means  
To cure your souls and from pollution cleanse.  
I therefore come (that good Samaritan)  
To work that cure, they neither will nor can;  
I'll cleanse your souls and pour in oil and wine,  
Provide you lodging, (let the cost be mine)  
Moreover who befriends you, I will see  
Shall be rewarded; as if done to me.  
And though your fears be many, scruples great,  
Lest for a friend you meet another cheat:  
And lest you should by your own fault miscarry,  
To run too fast; or too long after tarry,  
And by your many frailties and your foes,  
Your greatest treasure (Precious souls) should loose.  
Take but my counsel; follow my direction,  
I'll pass my word to keep you from defection:  
Commit your Faith, your Hope, your All to me,  
To keep it sound from damning errors free.  
And though you may mistake once and again;  
You have my word, you're safe as to the main:  
I'll fit for duty; give you suffering grace,  
Pardon transgressions, will not hid my face,  
Pour out my Spirit, undertake to teach:  
You'll know my voice: when eer you hear me preach,  
(Though through a creature) Help you to discern  
What is my meaning in your chief concern.  
You'll hear a voice behind you: here's the way,  
When you are apt toth' right or left to stray.  
Do not mistake, although I do intent  
To keep my word exactly to the end.  
Do not expect all in an hour's space  
The height of glory; when you first get grace.  
First you must suffer and with patience wait,  
Slack not your duty, nor for love nor hate:  
Yet take heed: trust not there; lay all your weight  
Upon myself; my blood; my word: and fight  
As for your souls; (not giving any truce)  
'Gainst all opposers that would grace abuse  
On either hand: because it doth abound,  
To sin the more. And that you be not found  
To quaestion what I say (not when you are  
In any straight) admit of no despair.  
Be sober always: not to high pretend;  
Be confident and hope unto the end.  
And when you're wronged, do not fret or grudge;  
Do no revenge. Remember I am Judge.  
Your selus deny and than take up your cross,  
Than follow me through dangers, gain and loss:  
And if you be in doubt (as well you may  
Of your own strength) lay hold on mine, and stay  
Your hopes thereon, before you found the sense  
Of full enjoyment and experience.  
Mark well what I have suffered, said and done:  
That will direct the race you have to run.  
Commands, Example, Promises, and Threats  
Which I have left you; (which my word repeats)  
Keep conscience tender in what things you know,  
By careful practice in departing from  
What I forbidden, and do my known command.  
And take my word, you'll further understand.  
Begin and end with me, than ask and have,  
Knock, I will open, seek, and what you crave  
According to my will, you'll surely found  
(In my due time) according to your mind:  
And far beyond all you can ask or think,  
Hid Manna you shall eat, abundance drink  
Of living water which in heart shall flow  
And to a well of living warer grow.  
To this I am engaged by Proclamation,  
Made by myself i'th' greatest congregation,  
I'th' holiest place on earth, 
Joh. 7.37.  Solemnest time  
And greatest day o'th' feast: yet more sublime  
It was at close of that administration,  
Not long before the ruin of that Nation.  
And hastening thence unto my bitter passion,  
'Twas than I sealed this spiritual donation  
To all my followers than, included you  
And all that shall believe: what think you now?  
Such circumstances are not Harbingers  
To which uncertain empty things refers?  
According to that fiction: Mountains throws  
With grief and torment bring but forth a mouse;  
Which is an Emblem of a Vaunting fool  
That's naught but words: Great cry and little wool.  
I have not fobbed you of with air or smoke,  
've died and lived my word, as well as spoke;  
And what I said I took upon my death,  
And stood to back it while I'd life or breath:  
And which is farther, I am full acquit  
From death and grave and curse, and all: and get  
A full release; that all's discharged and paid;  
And nothing false, I ever did or said:  
My resurrection gives you perfect scope  
To  true faith and lively hope.  
Demur not longer, me forthwith receive,  
And be not faithless, doubtful; but believe.  
What can be larger proof, if this be scant?  
Speak out if yet you scruple any want.  
Me thinks I hear these half revived souls  
Reply; what wants? Lord! that in mind still rowls  
Ah miserable Creature! woe is me!  
If thou dost not; who else can set me free?  
I want, and have too much, to take away,  
As well as give. (as thou seest need) I pray:  
I have an evil nature; corrupt heart;  
Body of death, with members in each part:  
All's as a Chaos, darkness is spread over  
This deep Abiss: I can it not discover:  
I want the sunshine of thy gospel light:  
Upon my heart the motions of thy Spirit,  
And acts of grace put forth! The very habit  
I'm apt to doubt, is wanting or invalid.  
I found nor will, nor Judgement, nor affection  
To make a proof of, (but) sincere perfection,  
For legal righteousness I cannot reach:  
Nor can expect it shall be wrought in each,  
(Or any) saint. Than how much lesle in me,  
(For imperfection the epitome.)  
Of Evangelicall thou th'Author art,  
And fountain, whence it comes: Thou must impart,  
To whom 'tis given: Imparted it must be  
Inherently to all coheirs with thee.  
But legal righteousness is never shed,  
Except by imputation from the head,  
To any mortal man, since Adam's fall:  
(From the first covenant) nor ever shall.  
But gospel grace is Evangelical:  
And must be planted more or lesle in all,  
(That are redeemed) by faith, and self denial;  
With fruits according (which must be the trial):  
The spirit witnessing with conscience  
The work of grace, and pardon of offence.  
The wants, or weakness, darkness in all these  
Perplex our souls and rob us of our ease.  
But Lord! Thou callest each distressed Soul  
Upon thyself our burdens all to Roll.  
We venture (though with trembling heart and hand)  
To take thy way; and to thy counsel stand,  
Hope only in thy mercy and thy grace:  
O do not turn away thy pleasing face!  
Our souls, our faith, our all we do commit  
Into thy hand, to work and perfect it.  
Thus have we but in general touched i'th' gross  
How bold and daring, how pervers and cross  
Some have and do stand out; and what they pled,  
What fear's an doubts poor trembling souls have made;  
And yet got o'er these rubs, and hope to stand  
By all sufficient grace, on his right hand  
That comes to judge the living and the dead;  
Who will divide the goats; and throughly shed  
The sheep that know his voice, and have been fed  
With heavenly Manna, and have overcome  
All enemies (struck speechless and quite dumb).  
How they will stand that dare persist in sin,  
Or by their legal works think heaven to win;  
How they will far, that quite renounce them both,  
And trust to Christ alone, the very troth:  
(Without debate, or scruple or contest)  
When Judgement's passed, shall better be confessed.  
But yet the Scripture plainly hath foretold  
The issue of them both in new and old  
Viz. Testaments: Wherein they both agreed,  
Who shall be blessed; who condemned be.  
Moses and Christ agreed with one consent,  
One Verdict's passed by either Testament:  
A Catalogue of both would be too large,  
And would our memory but overcharge:  
Some few of both I briefly will recite,  
That conscience may thereby itself indite,  
And judge itself in time, and so escape  
That final sentence of eternal rape:  
And found its welcome to the father's joy,  
In perfect peace where nothing shall annoyed.  
Had Adam stood in his integrity,  
We may conclude, he'd been from judgement free:  
Or if accused in that pure constitution,  
His sentence must have been full absolution:  
For God is righteous, neither will nor can  
Condemn an innocent and righteous man.  
But he and we have sinned: hear Moses say, 
Gen. 6.11. Gal. 3.22. Rom. 3.9. cap. 6.23. Gen. 3.19. Heb. 9.27, 28.   
All flesh on earth corrupted have their way.  
And Paul (as if he'd of his counsel been)  
Concludes (by Scripture) all flesh under sin.  
God makes sins wages death: Who saith, from dust  
Thou cam'st: to dust again return thou must.  
It is for all appointed once to die,  
Author to th' Hebrews saith (and tell's you why!)  
Death reigned from Adam unto Moses time  
O'er all that had not sinned like Adam's crime,  
And thence till now, all flesh for sin have died:  
(Enoch, Elias only set aside:)  
Whose death we prove not, 
1 Cor. 15: 52.  yet Paul doth imply  
They were both changed i'th' twinkling of an eye  
Though Jesus Christ ne'er sinned, yet for sin died,  
Was under Pontius Pilate crucified,  
Whose heel the Serpent bruised: but Christ his head  
By suffering broke; and rescued the dead.  
As all in Adam die; By Christ all rise;  
To stand in Judgement at the great assize.  
By which it's clear, Christ came not to exempt  
From death man's of spring, for the law's contempt.  
But though we cannot pled (by Christ) exemption; 
1 Cor. 1.30.1 Cor. 15: 22.2. Tim. 1: 10.   
Yet he is made of God to us redemption.  
Christ's death and resurrection do comprise  
The only virtue whereby all shall rise.  
By gospel light the scripture doth descry  
Eternal life and immortality.  
According to which gospel he'll repay  
Both Jews and Gentiles, 
Rom. 2.16. Job. 5.29.1 Tim. 2.4. cap. 4.10.  at the Judgement day.  
They that do well, he'll raise up to salvation:  
They that do ill, shall rise to condemnation.  
For Christ's a Saviour to all men, but chief  
To those, that (through his gospel) shall believe.  
To say that Christ redeemed both alike,  
Against the former text doth plainly strike.  
And those who own no Saviour to all,  
'Gainst the same scripture do as foully fall:  
Of great concern it is than to be clear,  
How far Christ saves, redeem's, how, who, and where,  
Which, if well known and faithfully applied,  
Will give great light how all men shall be tried,  
At that great day (from which there's no repeal.)  
To try our selus beforehand for our weal.  
O righteous Judge, who searchest hearts and reinss,  
Give thy assistance to my feeble pains:  
Deliver me from rocks on either side,  
(I fear to sail too narrow or to wide)  
In this vast Ocean, of thy death and merit,  
Which none can sound, without thy word and spirit,  
To keep good conscience, from shipwreck of faith,  
Which (next thy glory) 's all a mortal hath,  
To be regarded in this vail of tears,  
Amidst our combats, storms, and many fears.  
Nor can a creature (much lesle such as I)  
Seeing so darkly, every waymark spy  
To steer aright: but oftentimes mistake,  
(Though grace prevent both shipwreck & the lake)  
Where Hell and Death is quite cast underneath,  
Which is the portion of the second death.  
From damning errors Lord deliver me,  
Yea from mistakes: (if so thy pleasure be)  
Or if I swerve, recover me again:  
Let not my frailties others hurt or stain!  
Let every soul that looks on what I writ,  
Me overlook: and stand as in thy sight:  
And neither take my word, nor yet reject;  
But as thy word shall plainly them direct!  
If any light shall in my writing shine,  
Help them and me to reckoned, wholly thine,  
And give thee praise, and thereof make right use;  
In heart and life, avoiding all abuse:  
By wresting or mistaking text or sense,  
To humour faction, under fair pretence!  
But where I fail, o give them eyes to see!  
(And me convince) to neither them nor me  
Leave any stumbling-blok that may withdraw  
Our hearts from truth, in love or holy awe.  
And where we differ in our apprehension,  
Direct how far we may by condescension  
Agreed like brethrens, mutually forbear  
Each others weakness, till the truth be clear  
To one and other: till thou shalt impart  
To all thy children one pure mind and heart.  
That Jacobs travellers not longer may  
By heart-repining fall out by the way;  
Each other help, and secure tenderly,  
Themselves in holy faith may edify:  
The point is weighty, and the moment great;  
The dangers many: therefore I entreat,  
The two great errors here may be prevented,  
That often hap, where saints have dissented  
In this main point, some leaning to man's power,  
 and works, which they may use each hour,  
Where turning point, (if saving) is ascribed  
To chance or nature in the Justified.  
Others (this rock to scape) do terrify  
Poor sinners by a fatal destiny,  
And often assert, all God hath said and sworn,  
(That he would not have sinners die, but turn,  
That he hath done enough, and mercy shown,  
That if men perish now, the faults their own,)  
That these are all spoke to our apprehension,  
(Improperly) but not in full intention.  
But say expressly, God appoint's to wrath,  
And to the sin which that condition hath:  
While to freegrace the garland they would win,  
They seem to make God, Author of man's sin.  
And whether human reason ever can  
These reconcile to any mortal man,  
And leave no deep unsounded far beyond,  
What men or angels yet can understand:  
To me's a quaestion: I conclude from hence,  
That gospel truth's are high, large and immense;  
True consequence from scriptur's always good,  
But frequently, by men misunderstood.  
The more we do on consequences pile,  
Without full scripture-warrant, we beguile  
Our selus, and them that do upon us lean:  
Although perhaps far other wise we mean.  
All this praemised (and minded) I assay  
My former purpose mentioned to display,  
Common salvation, and more special grace.  
To touch a little in their proper place.  
That so we may the better understand  
The nature of that Judgement under hand;  
To which the whole discourse is chief bend,  
And all along appears my main intent.  
Common salvation than, is that which all  
Do more or lesle partake of, have, or shall:  
Of which the first, I name, is resurrection:  
Which hath been proved to be without exception.  
That all shall rise all Christians do believe:  
And for an article of faith receive.  
At jest so many of them as indeed  
Consent to what is called th' Apostles creed.  
If any doubt that purchase wrought by Christ,  
Let them re-mind that place before rehearsed. 
1 Cor. 15.22.   
Though many perish in the second death,  
Yet that is gospel sin and gospel wrath:  
Neglecting means, 
Heb. 10: 26.  receiving grace in vain,  
Till no more sacrifice for sin remain.  
But where no actual sin hath been committed,  
Or mean's of grace has wilfully been slighted;  
The scripture seems no Judgement to denounce,  
As gospel Vengeance, for such like offence.  
And yet death reign's upon the first account:  
But as to second death not Tantamount:  
Nor in that case so much as once imputed, 
Rom. 5: 13.   
By virtue of the offering constituted:  
And therefore such as die in infancy,  
I hope, do in the ransom-bosom lie:  
Though, I confess, there's many do descent,  
Disputing how Infants believe, repent.  
And many godly-learned cannot brook  
Such large donation as this seems to look.  
I'll not contend, but yet I judge it best  
To say right out what's in my conscience pressed:  
If this be so, poor Infants will not grudge  
At last, what many godly of them judge.  
The fathers eat sour grapes: the Jews allege  
Their childrens teeth thereby are set on edge:  
But they're reproved, who do that proverb choose,  
For God protest's, that practice he'll not use.  
That Parents sins on childrens score should lie:  
God says, that soul alone that sins shall die.  
And let men speak but after scripture rare,  
Where stands one word for Infants-reprobate?  
Which I confess (though know 'tis counted schism)  
Is much alike to infant's strained baptism.  
Some will allege, God love to Jacob had,  
To Esau hate, ere they did good or bad:  
But some that scan it, found it not i'th' text:  
(If Syntax, grammar, points be not perplexed;  
Coherence, antecedent, consequence  
Unstraind, with other texts to clear the sense)  
Jobb in and out; hail over head and shoulders,  
O'er hill and dale to found some weak upholders,  
To straggle far; a word quite out of sense  
(Or case in hand) to bring for faith's defence,  
Shall not convince, or ever give true rest,  
But leave't i'th' dark, as many have confessed.  
I speak but as the case appears to me:  
For many goldy men dissenters be.  
Indeed what should befall i'th' outward man,  
The elder serve the younger, this we can  
Discover in the Prophecy to th' mother, 
Gen. 25.23.   
Before the birth of either one or other.  
But there is not a word of love and hate,  
Till many ages in an after date,  
Not to their persons, but posterity, 
Malach. chap. 1.2, 3.   
As plainly may appear by Malachy.  
And yet all that expressed in the letter  
Is merely outward; neither worse nor better:  
And reaches not the everlasting state;  
Which is in truth the final love and hate,  
Not to be measured by things under sun, 
Eccl. 8. ●14. cap. 9.1.   
If we regard some texts of Solomon.  
And yet all this in type is for direction,  
How God proceeds in hardening and election:  
And shows that Flesh, Law, Types, the elder are,  
Grace, Gospel, substance, younger do appear.  
And yet the first is servant to the last,  
And takes advantage of all what is past.  
Hagar's Ishmael with Sara's Isaac strove,  
Jerusalem below with that above,  
Sinai with Zion, letter with the spirit:  
An Allegor' as th' ' Postle doth refer it  
He may be blest that's typed out by th' law, 
Gal. 4.24.   
As Moses was, which in (the type) ne'er saw  
That outward land of Canaan: None dare say't,  
That Moses therefore was a reprobate.  
Nor was Jerusalem, that's in the letter,  
To their eternal state a jot the better:  
Unless they mixed their rites with love and faith, 
Esa. 66.3.   
It was provoking, as the scripture saith.  
Though yet in outward signs of grace and love,  
It was the type of Canaan above.  
It's plain that Moses had a gospel spirit,  
He might not (though) that outward land inherit.  
And many, that were Abra'ms fleshly seed,  
Cut of: and gentiles planted in their stead. 
1 Tim. 1.8. Rom. 9.32.   
The Law was good, if used lawfully,  
But proves a snare, when thereon we rely.  
This resurrection than is not the lest  
Common salvation, which by Christ is preached.  
And how all infants thereby shall be tried  
We leave it to their judge (who for them died)  
To hold them of, he plainly hath forbade; 
Mark. 10.14.   
To such belongs the kingdom of our God:  
Thomas Infants voided of reason cannot take  
Such consolation hence, as men may make;  
Yet shall the fruit be theirs; and they shall prize  
Their Saviour's gift hereafter when they rise.  
And what their happy souls shall do before,  
We can no way express; but must adore  
That sovereign grace that took such tender care,  
That these poor lambs in him might have a share.  
And unto parents, who often loose their young  
In tender years; that they may hope among  
The ransomed to found them by his grace,  
And meet them there, if faith take any place  
In parents' hearts: both for themselves and seed,  
To own that grace by which they both are freed.  
What e'er become of children; unbelievers  
Will to themselves, and seed be found deceivers,  
That ne'er regard which way their children go,  
To heaven or hell: what in them lies, they throw  
Their children souls, together with their own,  
Into that lake, where mercy's never shown.  
And though Christ save the child, he will reject  
The careless father, for his gross neglect:  
And justly may with terror such surprise,  
Lest child's destruction shall in Judgement rise  
Against himself: and both cast down to hell,  
(For aught he knows) where both shall ever devil.  
And though the parent afterwards convert;  
His child's destruction may arrest his heart;  
(For fear it's lost) such anguish he may have;  
The grief whereof, may bring him to his grave.  
O Parents therefore, do not here presume  
To be ungodly; or to take more room  
t' Abuse that grace, that Jesus Christ may show  
To your poor of spring: for you cannot know,  
So long as you cast grace behind your back,  
Whether you children shall of grace partake.  
Beside I must confess; Some godly fear,  
Dead infants are not likely to appear  
Amongst redeemed; if neither parent be  
A living stone, in more or lesle degree.  
And many tender hearts dare not baptise  
Such grace-less Parents-Infants: 
Act. 2.39.  In no wise:  
Because they judge a Parent's covenant  
Such grace-less Parents of spring mainly want.  
Now whether they, or I mistaken be,  
(Or both in part) here in we must agreed,  
That who partake of the first resurrection,  
Shall stand in Judgement, sure of their Election.  
But unbelievers, though they shall arise,  
That second (living) death will them surprise.  
Another fruit this common grace doth bring,  
Is a reprieve from death, which is a thing  
Which doth enfold so many belssings more,  
That can by mortals never be told o'er:  
And if improved well before we die,  
Makes voided the sting of death eternally;  
Makes that a blessing, which was first a curse  
(But if neglected, makes it ten times worse.)  
Restoring part o'th' image which was lost  
By Adam's fall: but now anew indorst  
In second Covenant, by that mighty hand  
Which bear's the pillars where the world doth stand. 
Ps. 75: 3.   
there's not a parcel in the whole creation,  
(As now it stands) but is from that donation.  
And all the comforts that it doth bestow  
On Adam's children, from that fountain flow.  
And (which is more:) all these are merely lent  
(By ordinance) to draw men to repent. 
Rom. 2: 4   
Where Jesus Christ with much long suffering wait's  
(With sad affronts) at sinners hearts and gates,  
For entertainment, as he did for them  
For whom he wept over Jerusalem;  
And ceaseth not while day of grace doth last;  
But cries and calls: O do but come and taste!  
His word, his servants, creatures, Angels, Spirit,  
Are all employed; That man might life inherit.  
I question not, where means are much vouchsafed  
(For any time) in life and power: Who gave't,  
Doth usually his blessing sand withal,  
To testify, there he had sheep to call:  
Where pastoral gifts are plentifully shed;  
It argues, he hath lambs there to be fed.  
Where both together God doth much dispense,  
There's greater hope of fruit in either sense.  
On t'other side: where many are converted,  
Saints walk in love; the truth held unperverted;  
It doth proceed from gifts o'th' Holy Ghost,  
Shed on the Church, as't was at Pentecost. 
Act. 2: 1.   
Yet sometimes, where the greatest outward means  
Of word and institution intervene's  
To single person or a congregation;  
(Preachers endowed with grace for information)  
The means are fruitless; That people, or that man  
Far worse by all, than when they first began:  
Gospel becomes to them a stumbling stone;  
Folly to some, received by few or none:  
God's Judgement here inflicted with a curse,  
Where means abused, men grow from bad to worse.  
Isaiahs' message; Christ's to Capernaum;  
Stephen's words at's death, to children of Abraham; 
Act. 7: 22   
With other proofs out of the holy writ,  
Show, grace neglected leaves men reprobate.  
Cain, Bala'm, Judas, An'nias, and Saphira,  
Make all this good; 
Rev. 2.24. Act. 14.17.  with Some of Thyatira.  
But where the means are lesle, always there's some  
Which God doth bless, to such as to him come  
In singleness of heart, according as they're drawn,  
T'own their desert; the evil fruit and spawn,  
Which conscience shows, 
Rom. 2.15.  (a light that God hath set)  
In every man; a witness to beget,  
Not only of his power, but his grace,  
Which entered in where promise first took place:  
Which was revealed after Adam sinned,  
And had the curse deserved, before we found  
‛ The sentence of the curses execution,  
And interposed before its full effusion:  
Abating much the rigour of its force,  
And speedy current of its furious course.  
As Jacob at his birth Esau supplanted:  
And after got the blessing, (Esau daunted)  
Which was a type, this elder brother (Law)  
Should serve the younger (gospel,) and give way,  
That grace might reign, before, and than, and after  
(The Law came in) more strongly; but yet softer:  
Taking the sceptre out of Moses hand,  
To be subservient to Christ's command.  
Law cannot work, before it be set on  
By grace, i'th'heart and sold of every one.  
Because Christ's spirits doth convince of sin,  
And show the force of Law: thereby gins  
To take the rubs out of poor sinner's way,  
And make him weary on the Law to stay.  
Although the Law a schoolmaster is called,  
To bring to Christ: yet it has always failed,  
When that's supreme; and creatures look not higher,  
Provokes to sin, and breaths out naught but fire;  
Leads us from Christ, to lean upon our selus,  
On our own works, and many other shelus;  
Drives us from grace, by greater separation:  
And, last of all, sinks into desperation.  
But when the gospel manageth the Law,  
The spirit of bondage keepeth souls in awe:  
As it is usherd, in the hand of Christ,  
The soul is waiting, how to be released  
From that hard bondage, how to be set free,  
By th'other Law of perfect liberty.  
The father draw's, by showing us the Law;  
The Penalty; and our departing from:  
And utter weakness how to help our selus,  
Or get relief from any creature else.  
What ever outward means he takes in hand  
Applies'tto conscience; by the Laws command.  
When conscience spurns; and will abide no test;  
Throwsed out o'th'heart; how ever it is pressed:  
Keep's on in sin, and runneth into more;  
Till wrath's incensed and striving given o'er:  
Thomas these had drawings, yet would not be drawn,  
Father's corrections, teachings from them thrown,  
Debar themselves from hearing what Christ says:  
And for their perfect cure thus leave no place.  
If you will know my word (saith Christ) obey  
My father's will: than you'st know what I say.  
If you cast of God's rod, you're none of his;  
If none of Gods, you will his word despise.  
You have not learned of him: are not given  
Over to me: Than neither his, nor mine.  
This seems the substance of that whole discourse, 
Joh. 8.47, etc.   
Which Christ to th'jew so sharply doth enforce.  
By all that's said, it seemeth plain to me,  
God doth not wreak his vengeance, till he see  
His creatures spurn, and tramble on his grace;  
Abuse his mercy; and fly in his face.  
If this be so; than all his creatures must  
Confess he's merciful, as well as just:  
Yea Justice than is in the highest throne,  
When tender mercies have before been shown.  
And if his mercy over all his works  
Be spread and circumscribed: there nothing lurks,  
(That I can found) in Scripture, or in reason,  
Why against Christ it should be counted treason,  
(But rather homage) to own the extent,  
And virtue of that precious blood he spent  
For every Mother's child, 
Heb. 2: 9  without exception,  
Wherein at jest there is a large Protection,  
Reprieve, direction, caution for each soul,  
To leave it speechless, if it these control.  
And I appeal to all experience,  
What can so stop the mouth with full silence,  
As mercy shown and tenderest compassion,  
With timely warning to a man or Nation?  
When all's neglected, and men's conscience know  
Beforehand, whither such a course will grow.  
But what need I appeal? th'expostulation  
Of God himself, appealing to the Nation  
Of judah, and her Sister Israel,  
Against them both i'th' Vine-yard Parable,  
Is so convincing to the truth in hand, 
Isa. 5. Ezech 18.25, etc.   
I think it needless longer on't to stand.  
By what is said before we plainly found,  
God gives a double mercy to mankind:  
One positive, and one conditional,  
And each of these in divers branches fall.  
The first contain such mercies absolute,  
Of which all sorts do here enjoy the fruit;  
Life, meat, drink, clothes, the Sunshine and the rain,  
Health, strength, wit, parts: which serious and vain,  
The best and worst promiscuously enjoy,  
Freed or exempt from mischiefs that annoy.  
To all men some of these; To some men all  
Gives when he pleas'th, and changes therewithal:  
Affliction, grief, pain, trouble and correction,  
Are often times sent by grace to heal defection.  
Precepts, examples, threats, with admonition,  
To teach obedience; (when sinned) contrition.  
Adam thou shalt (that day thou eatest) die,  
Said God (relating to th' for bidden tree)  
The heat, the fury, vengeance in Law's case  
Repriev's not four and twenty hours' space.  
Adam and Eve, (yet) by whose joint transgression  
The curse first entered, (with their best succession)  
Abel at first, Seth, with Methuselah,  
Henoch, Preacher of right ' ousness Noah  
(Abel except) long lived, before the flood,  
By all confessed; reprieved were by Christ's blood.  
Because each single (or most of them) hath  
Obtained good report (we read) by faith. 
Heb. 11,   
But what reprieved so long a cursed Cain,  
Not only  he had his brother slain?  
But afterwards so many cities built,  
Wherein, who knows how many years he dwelled?  
Together with the Giants, men of fame,  
Who, for renown, had got themselves a name:  
For wicked lives had so far overtrod,  
They had defiled the very sons of God:  
God there fore will destroy all that hath breath;  
Reputes that he created man on earth.  
Yet for all this, one hundred twenty years,  
While Noah preacheth, his long suffering bears.  
If four and twenty hours may not run,  
 man his fatal final thread has spun;  
Whence comes these 16. hundred years reprieve?  
 the first flood? nor Adam, nor from Eve.  
If strictest justice could not that admit,  
'tis sure the oracle from mercy-seat.  
Not for a hand-full-remnant of the best,  
But Tag and Rag the Dregss of all the rest.  
This grant read of from 'twixt the cherubs wings,  
Like branch new plucked, our dove returning brings,  
Declares a treaty upon other terms,  
Than pure wrath, which all these gifts confirms,  
That God is reconciling to himself  
The world through Christ, 
2 Cor. 5: 19  (according to the twelve  
Apostles doctrine) not imputing sin;  
(While treaty lasts;) If now they will begin  
To stop, to turn, to harken, and obey  
Our Saviors voice: and hearts not turn away.  
These gifts are absolute; we asked them not.  
To live and move, have means, is naught but what  
Our Lord hath purchased, promised, and will give  
Promiscuously, that men may hear and live.  
These two last words, (that men may hear and live)  
Show soul's immortal (a gospel contrive.)  
On these two words two weighty points depend,  
Duty as means: Salvation as the end.  
Yea with these two, two more are clear employed;  
Neglect the means; salvations quite denied.  
Which also doth this general intent  
Means, as they're used, will have their proper end.  
That means and end, whether to heaven or hell,  
Hearers should know, and Preachers prompt to tell.  
Scriptures hold out to all men, (last of all)  
This end is tendered conditional.  
Which was the second point I first proposed,  
That in this common grace lies plain enclosed.  
But here's a field so large: o who can enter?  
T'extend a line from this established centre?  
Where shall it go, to reach circumference?  
Transcribe the scripture and explain the sense  
Yea! that's soon said: but when shall it be done?  
Or who shall do't? and if that prize was won,  
To what a volumn must it needs amount?  
And who shall read it? (much lesle give account,  
Remember, understand, and practise well,  
And teach it others) mortals must excel.  
What than? Because we cannot reach the heavens,  
Cast we of all at six and at sevens?  
A willing mind's accepted, 
1 Cor. 8.12.  (scripture saith)  
According to the talon each man hath,  
(If faith fully improved,) for if we hid  
Our talon in the ground; it will be spied  
By him that searcheth hearts and tryeth reinss:  
Who pity's weakness, treachery disdains.  
For Ananias, and his wife Saphira,  
I do believe, found worse than Francis Spira,  
(Whose sin was very great, his torment sore:  
Yet divers hope he landed on right shore.)  
They said (but lied against the holy Spirit)  
That all the price laid on th' Apostles feet.  
Far lesle (sincerely done, and spoken right,)  
Will have acceptance, like the widow's mite:  
Which was her all: And all Christ stands upon:  
(Without abatement he'll have all or none.  
In resignation. all that's hid is stealth,  
Though (for the bulk) you offer Croesus' wealth.  
Yet all will serve, and taken in good part,  
(Though ne'er so little) if we give our heart.  
The greatest countries, and whole univers  
Who ever saw together? can rehears  
In all their measures, to a just degree?  
Yet often drawn it to epitome;  
By globes and maps: both large and smaller size,  
(Though with defects) some notions do comprise,  
For demonstration, some what like proportion:  
As smallest drop compared unto th' Ocean.  
We know the heavens vast circumference  
(Compared with th'earthly globe) is so immense,  
That as a point (or rather lesle) by trial,  
The earth is counted (proved by each sun-dyal)  
Which every knowing Artist doth confess,  
Is built upon the same Hypothesis.  
And yet this earth compared with things much lesle,  
(As globes and maps) extends to vast excess.  
The jest of which, used in its proper place,  
Doth represent, (as't were) to open face,  
As much as our short fancies can contain.  
Impossible, by launching into th'main  
And boundless orbs of depths, height, latitude,  
Which those vast bodies round about include;  
Those unto these, (although but typical)  
Yet give great light, when proved concentrical.  
One foot o'th' compass in the common centre  
Rules every Parallel's circumferenter.  
Though various orbs over each other swell,  
The common centre keeps them Parallel.  
Each ection of the jest holds some proportion  
To like degrees, i'th' widest scales distortion.  
In some such sort we mortal creatures can  
Contemplate heaven, by such a narrow span.  
And reach eternity, that's so sublime,  
That cannot comprehended be in time.  
Yet if the centre and the standing point  
Be fixed i'th' heart; And Christ with heart conjoynt,  
We may be helped to expatiate;  
And soar aloft, above mere human rare,  
See things invisible; and get a taste  
Of What's to come; when transient things are past.  
Which glimpse and earnest is of such a kind  
T'inflame the appetite; engage the mind;  
To further pursuit of that blessed chase,  
On sent whereof we may his foot steps trace  
That's our forerunner, guide and our commander,  
Example, comforter, constant by-stander.  
And if we close with, hearty embrace,  
This blessed tender and proposed grace,  
Ransom receive, upon Christ's own condition,  
Without demur or further intermission:  
The knot is tied, that never shall be broke;  
Which for his part he never will revoke;  
But writ his Law so firmly in our heart,  
That from himself we never shall departed:  
And what before was but conditional,  
Becomes now absolute, shall never fall.  
But that's a further measure, None receive  
Till they the Gospel hearty believe.  
We yet upon the former do but enter,  
And to do that I durst by no means venture.  
Considering what a mite, a drop, a taste  
(Compared with treasure, Ocean, and the feast,  
That's typed out by such small point, and line  
As I can reach, at most:) Yet more than mine  
Must be vouchsafed by an higher hand,  
If mite, or drop, or taste we understand:  
I know this Prologue, and Apology  
Is far too large for that Epitome,  
And small diminutive that I can bring:  
But this I'm sure; the substance, and the thing  
That I would point at; (If I was more able)  
It is so vast, so glorious, rich and stable,  
That all the pens and tongues that make report  
Thereof in highest strains come far too short,  
And do but lisp, and use improper notions:  
When all is done, there are no true proportions.  
A drop hath some proportion to the Ocean;  
A minute to ten thousand years' duration;  
A landscape to the largest continent;  
The smallest Ball toth' outspread firmament.  
The Ocean is but multiplied drops;  
Ten thousand years small minutes underprops;  
The continent into small atoms fall;  
The firmament's but an extended ball.  
The soul of man's far larger than all these;  
A thought can step beyond them, when it please,  
This is no fiction or a feigned Romance:  
'Tis proved daily by experience.  
Appeal to any man of contemplation,  
he'll give to each apparent demonstration.  
But all may be comprised in these two,  
What WHEN and WHERE at utmost reach can do.  
WHEN hath its time, but WHERE must have its place:  
NEVER and NOWHERE answers neither case.  
Think back to times beginning at creation:  
Fancy can greaten ten times that duration,  
And ten to that; that done, a thousand more:  
And who can tell, when fancy will give o'er?  
She is a daring, thin, aspiring elf,  
Can put no bounds or limits to herself.  
Suppose I walk upon some River's banks,  
For many miles found footing for my shanks,  
And ground to tread upon: may I not say  
(Without mistake) 've surely found a way?  
A lark that fly's i'th'air, that soars and sings,  
Must there have something to support her wings.  
Though out of sight, she's heaved very high,  
There's no great fear her wigns will touch the sky.  
Now who gives fancy power for such dilation,  
If really there be not aduration?  
Duration than we cannot choose but know,  
Because our fancy still find's room to go.  
It must be endless: that's as clear a case,  
For fancy finds no period in her chase.  
But do you wonder? ask you reason why?  
Time's not proportion for Eternity.  
But WHERE and WHITHER is an other branch,  
An harbour self and large, till fancy launch  
From any where, and every where, yet on  
Fancy will glide: where shall she come anon?  
Who's pilot on those immaterial waves,  
Where giddily and daringly she raves?  
A body must a body have: though light,  
To be conveyed in its respective fright,  
Where it is carried, as the Element  
Through which its drawn, as nature can consent.  
On earth a body fixed to earth is drawn,  
Or moves by vital motion of its own,  
As in a coach or walking on its foot,  
Still weight's applied to earth, or will not do't:  
On water fish, some fowls, and ships can swim,  
And carry men, lead, iron, steel and tin,  
Which of themselves as soon as touch the brink,  
Or surface of the water, strait would sink.  
A feathered wing upholds a bird i'th' air:  
But still some body all these bodies bear.  
But thoughts and fancy rides o'er hedge and ditch,  
Sea, shore, or air; cares not, regards not which.  
To Zenith, Nadir; any of the Rhombs  
At first conceit; she rides, flies, climbs or comes,  
Or rather shoots herself: who can tell how?  
Thomas I appeal to all men! Is't not true?  
And it she get through these, she can go farther,  
Where bodies cannot come, (if angels guard her)  
By mediate assistance: or if God  
Immediately that motion doth afford.  
I'll not contend, but satsfyed di'th'last.  
Where is she than? when elements has past,  
Amongst them all, beyond them, touched by none,  
Not by that body properly her own,  
Though issuing thence in all her emanations,  
And toucheth it in all her respirations.  
Thomas angels may to actions contribute,  
Created power is God's substitute.  
I only put in this for this intent,  
Too high a thought of angels to prevent:  
For though an angel often the soul assists,  
It's God alone by whom the soul subsists;  
And gives it power large expatiated,  
In and beyond all time and place created.  
Created spirits have a mutual rate,  
But lesle or greater, not commensurate.  
An angel far excels an human soul,  
(Thomas both are spirits) counsel or control  
What's their inferior: as wise men may  
Teach or reprove men, not so wise as they;  
And as the weak with wise men have congress,  
So souls with angels sometimes have convers.  
Abram, Lot, Daniel, Peter, also Mary  
Show this from scripture doth in nothing vary.  
But yet the angels somewhat condescend,  
When they appear to man as foe or friend.  
Balams example (with what's said before)  
Makes this assertion good (I say not more)  
I speak it for this end: we may not pray  
To angels, and them worship: because they  
Are but administering spirits, who are sent  
By him who's Angel of the covenant:  
And when they condescend it's by commission  
From his command, who holds them in tuition:  
Beside, an Angel in the Revelation  
Reproved John for thoughts of adoration. 
Rev. 19: 10.   
If God himself alone must be adored,  
Than souls beyond all creatures must be soared.  
As beyond time Fancy found large duration,  
Though never reached the end: so in relation  
To all the confines of created place,  
Beyond them all she has found out a space,  
Where she can anchor, sail, but ne'er get o'er,  
Because on t'other side there is no shore.  
Immensity hath every where it's centre,  
Without diameter, circumferentor.  
Or, which amounteth to the same account,  
They both are infinite, passed finding out.  
Ten thousand sea's, and so many creations  
Put all together with their augmentations  
Upon each other, piled to th'utmost height,  
Makes no proportion to what's infinite.  
Who in duration can eternity,  
And in expansion reach insinity?  
(Which to all creatures plainly is forbade)  
Oh! he's eternal! he's immense! he's God,  
Who doth contain each moment and each point  
Which have their being in himself conjoynt.  
In him therefore we live, move, have our being,  
With all our faculties of hearing, seeing, etc.  
How should we stoop by faith and reverence,  
To him that's so eternal, so immense?  
Who giveth freely what we have and are  
For our Probation: Offers more by far,  
Upon condition, we'll rely on's words,  
And use the means he graciously affords.  
The means and the conditions he doth please  
To lay before us all, are such as these:  
Together with the mercies he will give:  
That we may serve him cheerfully and live.  
We cannot Way how God with Infants deals  
As to conditions; or the use of means.  
The like of Idiots, who show no reason  
In riper years, or any other season.  
How e'er God deals with such, he shows his grace  
Before severity and wrath take place,  
As to their souls and everlasting state:  
(For outward usage proves nor love nor hate)  
But as he talents gives to young or old,  
He first or last takes care they shall be told,  
Or inwardly admonished of his will;  
With light to know both what is good and ill,  
In one or other measure more or lesle,  
As he thinks good, (which shall not want success)  
According to the use (thereof) they make  
They more or lesle for future do partake:  
Wherein he beats oft-times with their abuse,  
Until, at last, they make a better use,  
And by his grace and patience on them shed,  
Are happily unto repentance led.  
But when first drawings sinners long despise,  
God hides repentance justly from their eyes.  
'Tis not to say, how long free grace will wait:  
'Tis best to turn, ere mercy turn to hate.  
Oft-times at first, conviction strikes at sin;  
Persuades the soul's accursed i'th' state he's in,  
By virtue of the Law, that is offended;  
God's wrath will him consume, if not amended.  
I do not think, this all the creature needs  
To show its fault by these and other deeds:  
That only law unto it should be told,  
(And hid the remedy) or to withhold  
Sight of our nature; nature of that sin;  
With divers things, which here might be brought in.  
It is not all men's lot to have like means,  
(Teachers unlike) some on law too much leans:  
Others, unfit to deal in conscience-cases,  
Have got a trick to cite their common places:  
Who know no difference 'twixt the state of souls;  
Take little care what mischief on them rowl's.  
But th'unrenew'd, and ignorant-profane  
Are most pursued, with terror of their vain  
Ill practices, that they have walked in;  
If throughly touched in conscience for their sin:  
But have not light to make right application:  
Think to repent, and change their conversation:  
But take't as't is: the conscience is awake.  
God looketh much how men with conscience take.  
What ever light they want in other matters,  
It is despite, when souls shall break those fetters.  
Here is a means by which the soul is tried.  
The duty is, that it be well applied,  
According to the light men have received.  
For he that's Judge can never be deceived:  
He knows the measure, and can pity show,  
Will heal their frailty; if the heart be true.  
But will reprove those that conviction fly;  
And (it may be) will after grace deny.  
The father's drawings, if they be despised,  
May prove the cause they shall not come to Christ.  
Let none object: they have no drawings had:  
For such will found, 
Rom. 10.  they have not them obeyed.  
There's none can pled, that God doth grace restrain:  
Until at first men take his grace in vain.  
But if the soul sincerely lay to heart,  
This first conviction, though it be but part,  
Cannot be said to reach to godly sorrow  
O'th' gospel kind, unless it go more thorough.  
Yet 'tis a step, that oftentimes preceed's.  
Yea many think (always) in some degrees.  
And if (I say) the heart be found sincere  
In this first step: and cast not of the fear  
Which it hath wrought, by putting out its light,  
(Or daily fight with it in despite;)  
But yielding to the stroke, accepting smart,  
Confessing sin, sincerely from he heart:  
That God is righteous; though it be undone;  
And all this web is but the thread it spun.  
If this in truth proceedeth from the heart,  
God graciously doth further steps impart.  
And lets him see, the nature of the law  
Extends not only to that special flaw  
(Be't one or more) that caused the first conviction:  
(If actually or by sins of omission)  
But that the habit wholly is corrupt,  
Which doth defile the mind, and interrupt  
The words and actions by so great a force,  
That naught but sin can come from such a source:  
And thence appears, he sins in every thought,  
And that his state by nature's wholly naught.  
When this is once not stifled or opposed,  
Conscience cries guilty, and to wrath exposed.  
It sets upòn repentance, reformation,  
And thinks thereby to cool the inflammation.  
But finds the heart so hard, corruptions strong:  
(With more impetuousness upon him throng)  
The very way he hoped to found his cure,  
He finds that stopped: no healing can procure.  
Or if it ease his mind a little while,  
New working lusts do all his hopes beguile,  
Increase his guilt, do but enrage his sin,  
Which now with floods and billows hurry in.  
He finds he cannot pray without distraction:  
And if he could, that makes no satisfaction  
For former guilt: and though he was made clean,  
He presently should be as foul again:  
(If left unto himself:) So filled with Woe,  
He knows not where to rest, or where to go.  
Although this work proceed from Christ by grace,  
By's holy Spirit, yet i'th' present case,  
These workings are ascribed to the Father,  
As the Creator, Lawgiver; the rather.  
That man created was, Law made and broke,  
Before one word of Jesus Christ was spoke:  
And all that while no knowledge of a Saviour,  
Because the law admits not the  favour,  
For sin committed in thought, word, or deed,  
Renders man cursed; never to be freed.  
There's more ascribed to the father yet,  
To souls thus drawn, who see the mouth o'th' pit.  
Now opens he his name, and doth proclaim,  
Thomas he be just; 
Exod. 34.6, 7.  he's gracious with the same:  
Hath found a ransom, that can justice pay,  
And mercy to condemned souls convey.  
Though condemnation's past toth' full intent,  
And meaning of the law's first covenant.  
(For condemnation passed by th' second seal,  
Against new covenant, never gets repeal.)  
The father's work is to reveal his son, 
Matth. 16.17.   
And unto Peter in like manner done:  
Where Christ himself to Peter makes it good,  
It was his father's work, not flesh and blood.  
The father doth poor finners reconcile  
Unto himself in Jesus Christ: mean while  
Their great and many sins doth not impute, 
2 Cor. 5.19.   
While he is striving by his gracious suit:  
And this not only in the outward part,  
But doth reveal his son within the heart:  
Which doth allure the sinner than to come,  
When thus the father hath declared there's room.  
This Mystery o'th' father Paul doth cite,  
When he unto Collossians doth writ. 
cap. 2.   
As Thessalonians letters begin,  
Either Epistle the father's church brings in.  
Some learned men mark first from that relation,  
What first gins from father's dispensation.  
And it's confessed, the working of the son  
Is not excluded from creation.  
For though the father calls himself creator,  
It is in Christ who worketh all together. 
Joh. 1.   
The order than distinguis heath the form,  
Where either dispensation takes its room,  
And where the Spirit work's in making holy,  
Father and Son are not excluded wholly,  
But are co-workers with the Holy Ghost,  
Even in that work, at day of Pentecost.  
Creation and the Law to th' father is ascribed,  
Redemption to the Son is usually applied,  
To sanctify and comfort is commended  
Unto the Spirits work; but not intended  
Quite to exclude the Father and the Son  
In any work that's by the Spirit done.  
But as the Father by creation's known  
Before by man the Son was thought upon,  
And as redemption first the Son brings in  
By revelation, to free man from sin,  
So was the Spirit sent a comforter,  
Father and Son that office both confer.  
The mysterie's great the Trinity hath trod: 
Col. 2. 1 Tim. 3.   
In sum: it is the mystery of God.  
The sum of all that to this point belongs  
Shows but the order, neither witness wrongs.  
The Father first convincing man of sin,  
And next the Son the pardon first brings in.  
The Holy Ghost the work doth perfect make;  
Yet altogether each in all partake.  
Though we distinguish, yet may not divide,  
Father, Son, Spirit as they're jointly tied  
In unity of Essence, operation,  
Sanctification, Redemption, creation.  
Creation first doth unto man appear,  
Redemption next, and comfort comes i'th' rear:  
Which to the Father, Son, and Holy Spirit  
Do all co work: yet unto each refer it.  
According to the order as it's wrought  
By either witness (in the Scripture taught)  
Although it is ascribed to the Law  
(And by the Father) to keep men in awe;  
And sinners see not farther at the first:  
Yet it is also done by Jesus Christ.  
Without his grace there was no more to treat,  
With broken man; though if but one conceit  
In all his life had from his duty swerved,  
An everlasting curs had well deserved,  
And by that Law could never be released,  
Had not Christ Jesus first become high Priest.  
There's nothing stranger to my deepest thought,  
Than to see Christians, who I know are taught  
(For th'main concern) by grace and holy Spirit;  
And make no question, they do life inherit,  
Who yet with indignation do decry  
All such as hold, that Christ for all did die,  
And many of them brought to such an height,  
They seem to show a fierce and zealous spite  
To such a tenet: with reproach and spatter,  
As inconsistent with the root o'th' matter.  
I little value what such men report,  
As by their words and deeds themselves do sort  
With carnal, scandalous, and vicious men,  
(On either side) who godliness disdain.  
But I profess it is some grief of heart,  
Sometimes to feel but such a sharpened dart,  
From such I love, and cannot but respect,  
And judge, unfeignedly they are upright  
And yet all these acknowledge common grace  
Upon the worst as well as best take place,  
Have means of grace, and many mercies more  
Often heaped up, in measure running o'er.  
Whence so much patience from God's blessed Son  
Should day by day unto such men be shown,  
If Jesus Christ did no whit interpose,  
And intercede, even for such men as those?  
I do confess there's  intercession,  
And for believers other kind petition.  
Yet (though not all alike) each hath a share  
Both of Christ's sacrifice and of his prayer.  
To stand upon long proof, I'll not be urgent; 
Joh. 17.9. comp. Luke 23.34. Heb. 10.26.   
Refer you to two places in the margin.  
But there are others, I must needs confess,  
That far more moderation do express,  
Although they differ in the point in hand,  
Yet do not at so great defiance stand:  
As if he was an unregenerate,  
At , if not a sealed reprobate,  
That closes with such doctrine, and do reach  
The summons farther, if we dare it teach.  
But if we look, how Paul to Timothy  
Did him instruct, how he should edify,  
You'll found when he had preached the living God,  
The Saviour of all, he ne'er forbade,  
But straight commanded, to command and teach  
The very doctrine, which he there doth preach. 
1 Tim. 4.10, 11.   
But I return from this too long digression  
Tothth' former work in gradual progression:  
Where we had touched the Father's dispensation,  
(Although coworking with Son's mediation.)  
By which poor sinners feel themselves quite lost,  
Can found no relics left whereof to boast;  
Are by that stinging Law (whereby undone)  
Constrained to quit themselves and flee to th' Son.  
Had ne'er him known, had's Father not proclaimed,  
From's bosom came, and him a Saviour named.  
Commanding him to hear; on's grace rely; 
Matth. 17.5. Act. 13.39.   
From legal fears would throughly justify;  
Perfect the work, by his unstained merit;  
Promised withal th'assistance of his Spirit.  
The sinners touched by Father's revelation  
Confesseth Christ, the rock of his salvation. 
Matth. 16.17,   
As clearly seen in the forequoted place,  
Which Christ explained in Simon Peter's case.  
What Father saith, our Saviour doth confirm,  
Sets hearts at rest; they shall receive no harm:  
The Father you believe; believe in me,  
Let troubled hearts from anxious thoughts be free. 
Joh. 14.1.   
The soul prepared, by terrors of the Law,  
Of Saviour heard: 
Act. 13.48. Rom. 10.10.  Not other refuge saw,  
Do glorify his word: with purpose cleave  
Unto his faithfulness: with heart believe,  
And with the mouth do make a full confession:  
Their conversation answering their profession.  
This knot once knit shall never more be broke,  
Father and Son engage not to revoke.  
The seeming danger lies on sinner's side,  
Lest they should turn away and not abide.  
And, to prevent presumption, there are given  
Some wholesome warnings, lest we should be driven  
Or drawn away, in total or in part,  
From this our hope, by our backsliding heart.  
And thereunto is fixed a straight command,  
To let us see the rock whereon we stand.  
Lest we should sacrifice unto our Nets:  
(All which our foolish hearts too often forgets.)  
But if indeed the knot be truly knit,  
(Without foundation-error to commit,)  
The tenor of the word (me thinks) is passed,  
To undertake to keep our interest fast.  
Because he that believes, receives the Son,  
Hath power given to rely thereon;  
Authority (that never was forbade)  
Now to become th'adopted sons of God: 
Joh. 1.12.   
If sons of God by spirit of adoption,  
I see not (by the Scripture) what corruption  
Can intervene; not nor the gates of hell,  
To altar that relation founded well  
Upon those sure mercies, covenant-rites,  
On which believers place their whole delights.  
The sheep indeed may stray out of the fold,  
And for a time may wander uncontrol'd:  
The shepherd notwithstanding doth not sleep,  
Till he hath brought again the wand'ring sheep; 
Luk. 15.5, 6.   
And by correction graciously doth teach  
Such wand'ring lambs, they make no further breach.  
But who can tell how often (70 times seven)  
Our erring brother is to be forgiven?  
If such as we (by such a certain number  
Put for uncertain) may not souls encumber,  
Who do offend us, if they do repent:  
We may not judge, but he will more relent;  
Whose mercies over all our mercies rise,  
Beyond the distance 'twixt the earth and skies:  
And hath not hid repentance from our eyes,  
Until we cast away his sacrifice: 
Joh. 7.38.   
Which once received by true and lively faith  
Holds fast for ever; as the scripture saith.  
And Christ himself hath put it out of strife,  
That water shall flow to eternal life.  
Beside, such souls united to the Son  
(As he to th' Father) cannot be undone:  
Unless we can suppose, (which I abhor)  
The Father's union with the Son so far  
May be untied, dissolved, and quite made thursdays:  
Which in Divinity is such a Bull,  
And such a contradiction to their essence,  
That cannot be divided from the presence  
Of one and other: were there essence two,  
IT would quite the godheads unity undo. 
2 Pet. 1.4.   
If Saints be well and truly made partaker  
Of Jesus Christ's divine and holy nature,  
Who can suppose it subject to that fate,  
And from itself so far degenerate,  
As (with the Devil) to be reprobate?  
But if you say, they may that nature loose,  
(If thereunto annexed) you do expose  
That fast connection, loser than the Devil,  
Who may so far corrupt men's minds with evil,  
That he may hold them so fast in his chains,  
Till no more sacrifice for sin remain's:  
And till there be no possibility  
To be regained or ever more set free. 
Heb 6.4.   
'Tis strange that Saints (though in their Saviors hands)  
Should be more lose than men in Satan's bands;  
When men are fallen into his condemnation.  
How slippery a thing is our Salvation?  
If Jesus Christ doth not as fast lay hold  
Of every sheep that comes into his fold?  
By what is said, 3. sorts of men appear  
Upon this tiklish earthly theatre.  
The first are all the progeny of Adam,  
Who do not yet the depths of Satan fathom:  
Nor yet can numb'red be with such as those,  
That with a Saviour hearty do close.  
While they are under gospel visitation,  
And therewithal Satan's insinuation:  
It is not yet concluded one or other,  
By which they shall be conquered, or given over.  
But when to either side they are made fast,  
By faith in Christ: Or by Christ overpast,  
And left unto the hardness of their heart:  
The day of grace is out, they have no part  
Nor lot amongst those which are his redeemed,  
How high soever in men's eyes esteemed.  
But they that hearty make Christ their head,  
(And he accepts the close which they have made)  
Are kept for ever by his mighty arm,  
Shall never wholly fall or suffer harm.  
It grieves me often to think how some deride,  
Would head and members thus conjoined divide:  
And judge it may so come to pass, at lest;  
Now Christ's true members; than the limbs o'th' beast.  
So long as we in state of nature are,  
(Some Judge) we children are of Lucifer:  
And that it's all alike, where Scripture saith:  
We all by nature children are of wrath.  
That their condition is no whit more evil,  
Whom Christ pronounceth children of the devil.  
To which opinion I can not more close  
With full agreement, than I can with those,  
Who stiffly do maintain (Alas for sorrow)  
God's child to day may Satan's be to morrow.  
Indeed by nature we are Satan's slaves,  
And he amongst us and within us raves,  
And like a strong man armed, keep's in his hands,  
And holds us fast, yet tyrantlike commands,  
And yet with subtlety, by seeming guise,  
Makes us believe we are in Paradise,  
Until a stronger come that casts him out:  
In places dry he wanders than about,  
But when he's out on's house, he hath no rest,  
Until again he be admitted guest;  
With 7 fold force he comes tothth' house he left,  
But painted finds it, empty, swept, bereft  
Of such a power as cast the tyrant out,  
And forced him to wander round about.  
But that great power not received to devil;  
This enters: makes that soul the child of hell.  
And now this house, become so desolate,  
Is given over to be reprobate.  
Because the evil spirit cast out by Christ,  
Now's entertained: The last end's worse than first.  
The sum is this: That what at first was fickle,  
And not established, but in doubtful pickle,  
Is absolute at last in better or worse state,  
Either praedestinate, or reprobate.  
And thus we see the difference of the station,  
Between the common and select salvation.  
The one hath means that will produce its end,  
Upon condition we thereto attend.  
Th'other enters (at lest when we first know)  
When Christ is entertained, and Satan parted from.  
And I appeal unto experience,  
Who e'er could say, if special grace commence,  
Before he entertain (and cleave to) Christ,  
As King and Prophet and alone high Priest.  
But though upon believing, souls are fast  
For all eternity; yet overcast  
With many clouds and fears; with great desertion,  
Which may at times make such a deep impression,  
That (for their lives) they shall not throughly know  
Whether to Christ they do belong, or not  
And there are more conditions still behind,  
That may with fear and love possess the mind,  
Lest tha refreshing, which sometimes is given  
By just displeasure, be not drawn or driven  
Quite out of sight; or from our inward sense,  
For our backsliding, or too just offence.  
And they that know what's meant by broken bones,  
What depth of anguish, and what bitter groans  
Those who have tasted those refreshing springs,  
In midst of which, the soul that feels them sings,  
And finds itself in midst of great delights,  
And all oppressed souls thereto invites,  
When that's withdrawn and (to appearance) lost,  
Who can imagine how that soul is tossed?  
I dare not say, that all distress that comes,  
Or each desertion to neglect belongs:  
When I consider Job and others more,  
The Sov'rainty of Christ we must adore;  
But that for sin it often falleth out,  
David and Solomon do clear the doubt.  
Beside, the promise runs upon that strain,  
That if God's children shall his word refrain,  
He will chastise them with the rods of men,  
Although (at length) he will return again.  
And if to sense your state's not always clear,  
Be not highminded, but obey with fear.  
The humble awful heart hath clearest sign:  
His evidence is currant and divine  
The more a soul submits its will to Gods,  
Finds greatest peace, and true content by odds.  
Presume not than; or carnally be jolly,  
When peace is spoke, return not more to folly.  
There's ground of hope: be sober therewithal,  
That from your steadfastness you never fall.  
And than the promise standeth not on chance,  
But gives a full abundant entrance.  
Such things as these indeed are more than common,  
(Except believers) promised to no man.  
Though many mercies are dispensed to all,  
Yet all (except believers) short shall fall  
Of that rich grace, which is peculiar,  
Constant, unfading, and without compare  
Who ever miss of this eternal prize,  
They set not God in Truth before their eves,  
And in their hearts, they throughly give no place,  
To those rich mercies shown in common grace.  
Which would have lead, (if heeded) to repent,  
And turn to Christ, by faith, incontinent:  
Though common grace, withoiut peculiar,  
Shall never reach that height and morningstar;  
Yet special grace no creature may expect,  
Who in his heart doth common grace reject.  
This common grace the wicked do despise,  
And thence repentance hid is from their eyes,  
And though they turn it of with vain pretence,  
It stands a witness, in their conscience.  
Which book shall open stand, and well applied,  
Thereby at Judgement-day shall all be tried.  
O preparation for that dreadful day!  
To think how common grace is cast away,  
How long Salvation by long suffering hath  
Stood, knocked, and cried, at every sinner's gate!  
While yet there's time, o harden not your heart,  
Lest common grace (rejected) be your smart;  
And shall extort a witness from your mouth,  
How often conscience hath reproved your sloth;  
And told you plainly you must mend your pace,  
Or be debarred for aye from special grace.  
Yea special grace hath warned you to prefer  
That common grace that was her harbinger.  
That common grace, your consciences shall found,  
Hath told you, special grace but stayed behind,  
Until you used well the grace you had,  
And made you willing, thirsty, and right glad  
To be assisted with that special favour,  
To entertain a bleeding gracious saviour,  
Although 'tis true; whose heart is ever won,  
Must freely own, 'tis special grace by th' Son.  
Yet where it fails no fault is to be laid,  
But on the heart, that hath the soul betrayed.  
Although this mysterie's beyond our reason,  
Yet God will make it out in his due season:  
Mouths shall be stopped, and every creature must  
Confess that God is merciful and just.  
And justice than advanced on its throne,  
Where mercies (often rejected) had been shown.  
Some land or sea-marks set on either hand,  
Like blazing beacons on high mountains stand,  
I mean Examples, whereby hath been shown,  
How Judgement passed in ages that are gone,  
And persons too (though these far lesle comprise,  
Put all together, than the great assize.)  
Which in our present work we solemnize,  
I here present, and set before your eyes.  
And therefore wait for more than man's assistance,  
That to the truth there may be no resistance:  
But be applied close and be discerned:  
For every soul is more or lesle concerned.  
For when we hear that cloud of witnesses,  
Who have by faith beaten down strong fortresses,  
And when we read that sad and dreadful doom,  
Which has on hardened stubborn sinners come,  
The scripture hath on either side set home  
Close application unto all and some.  
Too many instances here I will spare,  
And set you down but of each sort a pair.  
But yet shall only note them by quotation,  
As in the margin you shall see citation.  
The first decision that we ever found,  
After the fall was of a  kind,  
Between two brethrens by first human breed,  
Display the woman's and the serpent's seed.  
For though their common parents were our own,  
And they and we from selfsame stock are grown  
Yet serpent's craft our common root beguiled,  
And our whole nature thoroughly defiled.  
But if we search from first original,  
'Twill into 3 or 4 divisions fall,  
To 3 or 4 said I? nay I'll say nine,  
And to be short, I shall them thus define.  
Although I say not that all these come in,  
In all these cases; or by grace or sin,  
Or that our natures do partake of each,  
Yet this I say, the blessing or the breach  
That to us comes, in some sort have relation  
Unto them all: let's try the observation.  
The first is Adams pure and holy state,  
Thomas not to holiness determinate.  
Moore perfect holiness of mediator,  
Immutable, conjunct with God and nature.  
The third, though loathsome nature of the devil.  
(When fallen) determinate to curse and evil.  
The 4th the serpent's leaven sown in man,  
Before the gospel tidings once began.  
The 5th what grace from Christ did intervene  
Into our nature in the gospel scene.  
The 6th when sinners have that grace outstood,  
And trampled on that saving precious blood.  
The 7th the state in which believersl stand,  
When they have closed with Jesus Christ's command.  
The 8th what souls condemned in wrath endure,  
Before the Judgement-day (in chains obscure)  
The 9th what blessed souls e'er resurrection,  
Enjoy in Christ; with gracious protection.  
Unto these 9 to make it all complete,  
I add 2 more, which all doth terminate.  
The first is that immense eternal glory  
Of souls and bodies met (in Scripture story).  
The second is that curse and misery  
Of souls and bodies to eternity,  
With Prince of darkness cast into the lake,  
Who endless woes and torments do partake.  
Now Jesus Christ doth all his members gather,  
Delivers up his kingdom to his Father,  
To whom and him, Saints, Angels clothed with new-prais,  
Cast down their crowns and sing Halleluja's.  
Ever gins, but never shall have end.  
Why? On eternity it doth depend.  
And if the centre be eternity,  
Circumf'rence hath no possibility:  
For if you can to that circumf'rence climb,  
Eternity would be contained in time,  
Or something must exceed Eternity,  
As far as that doth time in each degree.  
But where's the compass measuring those degrees,  
How long the shanks between the feet and knees?  
Where is that rivet that so fastly joints  
That angle which subtends th'extended points?  
Or where's the hand that shall that compass guide  
At such a distance (when stretched out so wide)?  
Cease! go not farther! fear, and stand aloof,  
Believe eternity, thou'rt far enough.  
I do confess that this amazing theme  
Doth stretch conceit, till't crack: but O to dream!  
We'll swagger, scoff, rebel, despise, stand und'r  
Eternal wrath (composed), this, this is wond'r.  
In some respects (in truth) 've much a do  
To think it not the greatest of the two.  
Mistake e not, I do not mean it so,  
To veil eternity to what men do:  
To wonder at etetnity: (What'tis)  
Cannot be helped: is therefore not amiss,  
But that there's an eternity, 's a case,  
That leavs (in reason) wonderment not place.  
If all this while we jingle in our notions,  
And naught but fancy terminate devotions,  
If we can talk, make faces, weep and cry,  
And beaten our breasts, (o what an heart have I!)  
With watery eyes we lookers on deceive,  
And all this while laugh fleering in our sleev.  
Remember he that tryeth hearts and reinss  
Will balance justly which is loss, which gains.  
Far be it from me, (though 'twas but underhand)  
To cast the  restraint or countermand  
To floods of tears: though with such gestures be  
I sometimes nauseat, and know not why:  
I dare not judge what's in another's heart,  
By all I see disguised i'th' outward part.  
There's many customs, modes by education,  
Nay some have learned such tricks in declamation,  
Like Apes, Baboons to me they often appear,  
And yet my conscience saith: the man's sincere.  
In such a case my ear (and not mine eye)  
Will best affect my heart: weigh when you try.  
But I propose this short experience  
To every soul that would not give offence:  
Lord keep my heart from that false affection,  
That draws it of from thee by ostentation!  
That by no failing signs I judge my brother,  
(By truth myself) and tender love not smother!  
You see I in and out my thoughts rehears,  
And that's the ground I ramble thus in verse.  
We have a maxim: much more licence goes  
To measured lines than my be used in prose.  
Method I dearly love, from such as can  
Their notions regulate, by rules contain.  
But I acknowledge freely for my part,  
It's quite beyond me: I have not that art.  
But I confess there is another cause,  
Wherhfore I chose rather to stand and pause,  
To put my lines in measure, than expose  
My reader's eye to my confused prose.  
And that is this, it somewhat underprops  
My crazy memory to take't as't drops.  
And that's the warmest way it meets my heart,  
And therefore think it best so to impart.  
For what comes warmest in, goes warmest out;  
Before it cool too much, or shed about.  
The more strong liquors breath and take the air,  
(When once distilled) their spirits do impair  
By often pouring into various glasses:  
And thus to me dividing into classes,  
Dividing, subdividing than again,  
It grows too flat, and almost cracks my brain;  
And much is spilt: what's left's another thing,  
Than when at first it flowed as a spring.  
What e'er I eat, I value not the dish,  
If good, and warm, and wholesome flesh or fish:  
Beside cold weather and cold stomaches too,  
With meat as cold doth seldom ever do.  
I caught an ague once: Is't ne'er forget,  
It set me shaking with a long cold fit,  
And held me long before I could be quit,  
(To say the truth) I found the relics yet.  
And I'm afraid some part of what I have,  
Will bear me company even to my grave,  
I speak the truth by sad experience  
Upon my body. In another sense,  
It's much more true, whereof I am ashamed,  
Was't not too long to tell, it should be named.  
If by my fault another might be warned,  
Who is or may be in the like concerned,  
To give this caveat: I'll be somewhat bold,  
In conscience cases: see you catch not cold,  
There's many die of that benumbed disease:  
If I escape, rich grace I must confess.  
Even as we strive dispatch from spit or pot,  
That we may eat our vict'als piping hot,  
Let's take more care for that, that's better meat,  
It paul not on our hand; before we eat.  
Yet in dishing up, make what hast we can,  
In nipping frosts some ice will cleave toth'pan:  
And if you wonder at so strange a fate,  
Know; 'tis for Freeslands climate calculate,  
And I believe, it may for you and me  
(I'th' case in hand) indifferently agreed.  
I fear this comes too cold; I therefore wish  
You'll heat it well upon your chafing-dish;  
If yet so frozen, 'twill not part asunder,  
Renew the heat, and put more fire under.  
You'll found more cautions, promises and threats,  
(To stir you up) than this small piece entreats.  
But once again, I hearty desire,  
You will be careful: use not common fire.  
A burning-glass to kindleed from the sun  
Until it flame: and than your work is done.  
God's gracious spirit may your soul inspire,  
Eat it not raw; but roasted at that fire,  
I dare presume, it shall not do you harm,  
If you nor it be cold, or too lukewarm.  
The main concern o'th' subject now in hand,  
How you and I at Judgement day shall stand,  
Give up a accounts, which joy and not with grief;  
Tell me what's greater? Is not this the chief?  
Here lies our hope, to miss is all our fears;  
Submit to rousing; though pulled out by th'ears.  
There's invitation too, to win our hearts:  
The Lord give you and me respective parts,  
With his full blessing and especial grace,  
That in his mansions we may found a place!  
That's all th' apology for this digression,  
The cause whereof you'v had my large confession.  
I thought now to ge back, and to review,  
And prosecute examples more a few,  
But that those sundry heads, before but named,  
I hope are not amiss to be explained:  
And though it be about; may tend i'th' main  
To helpus out, in what's our loss and gain.  
That we may somewhat clear the point in hand,  
And search it from original command,  
And make some use arising from each branch,  
How all is set by order, not by chance.  
Man first was holy, every way upright,  
But not confirmed in that his happy plight.  
I often think, the nature of that state  
Calls us to mind, to what it doth relate,  
And what's peculiar to that alone,  
What kind of life dependeth thereupon.  
And that we may the matter better trace,  
To set it right, upon its proper Base,  
And not too high; or equal it with those  
Who by redemption do with Jesus close,  
As to their better part, while they live here,  
Much more their crown, when glory shall appear:  
And if the saints, though yet not glorified,  
Have somewhat here, 'bove Adam magnified:  
Than much more short was Adam at his best,  
O'th' second Adam; (where lies all saints rest.)  
On th'other side, to found out Adam's place,  
We must allow that in a various case,  
His state was better, yea much more sublime  
Than any of the saints on earth: In time:  
For he had perfect nature: they have not,  
He had no sin, they stained with that blot.  
No trouble he; the best of them have many:  
He had no want: of them not found by any.  
His pleasure full: they injured with pain.  
He knew not death: they all do death sustain.  
He mutable indeed: And much more they:  
Should teach us all, 'gainst him not to in vey:  
As if had we been placed in his room,  
We should have shunned the mischief that is come.  
And to set home the power of this use:  
I'll tell a story of the like abuse.  
A certain man they say there was of late  
Born or reduced unto a poor estate,  
Though weak was forced to work hard for his bread,  
Cried out: had I been placed in Adam's stead,  
I would have kept myself and others free:  
O Adam! Adam! what hast brought on me?  
A certain Lord o'er heard this poor man chide,  
Called him from work, and said, he should be tried  
With all that plenty, that he could desire:  
If he would but forbear once to inquire  
Into a covered Mess, on table set,  
He should be richly said with wholesome meat.  
Accordingly he did: Some meals had past  
To great content and comfort: but at last  
The man alone (he thought) within that house,  
Peeped into th' dish: and out there leapt a mouse.  
By this mischance the man might easily fathom,  
How little cause he had to chide with Adam.  
His Eden's lost, he must to work again,  
Renew, redouble former grief and pain.  
'Twas bad at first, but this augments his groan,  
Excuse is broke; the fault is now his own.  
But this is but a story I confess:  
And if the word of God doth not express  
A proof thereof in other circumstances,  
Such things as these might seem but like Romances.  
For by this deed the poor man had bewrayed,  
He was the child of him that us betrayed.  
And thus our Saviors check against the Scribes,  
Detects their wickedness in all their Tribes,  
And generation's past from Abel's time,  
To Zacharias for the self same crime, 
Matth. 23.29, unto 36.   
If they had lived in ancient times of old,  
They never would so wicked been and bold  
To murder Prophets: for they build their tombs,  
And make them fine; these stand up in their rooms;  
And who but Abel; with the Scribe and Priest?  
What are these murderers? Ask Jesus Christ.  
'Tis not their painting of the Prophet's tombs,  
But killing him that stepped up in their rooms.  
This makes them murderers; that hypocrites:  
And for both these our Saviour them indites,  
Proceeds to sense, foretells execution,  
Without a remedy or absolution.  
But here's a double knot: no more than so?  
Is Christ so hasty? but a word and blow?  
I answer first: they had no such pretence,  
That great reproach against him to commence.  
They were the first to whom our Saviour came,  
And Some of them believed in his name.  
Disciples also had the first command,  
Amongst the Jews alone to make a stand,  
In all their preaching with a prohibition,  
To go not further in their first commission.  
Not to the Gentiles, and Barbarians,  
Nor to the cities of Samaritans.  
'Twas more than once he strove their hearts to soften.  
Witness his cry! Jerusalem how often  
Would I have gathered thee? but thou wouldst not,  
And therefore is thy house now desolate.  
This desolation had a double sense,  
And also doth contain twofold offence,  
To each of which he renders a reward,  
To each respective fault hath strict regard.  
The first was temporal, slighting outward means:  
The last eternal, quenching inward beams  
Of light let in, upon their conscience,  
Till remedy was past to heal offence.  
One legal is: next Evangelical,  
To each of which they found respective fall.  
Without dispute, i'th' first there's many fallen,  
And yet by grace recovered were from hell.  
For Some that shed Christ's blood, we found at large,  
He prays: O Father! lay't not to their charge!  
And for an answer to his intercession, 
Act. 2.23, 38.   
See but what Peter hath in that expression,  
How first he doth that cruel murder tax,  
Yet afterwards doth wholly that relax.  
On th'other side, 
Matth. 6.2, 5, 16.  there's Some have but regard  
To outward means alone: have their reward  
For all their lamp-profession, never come  
Into the marriage-chamber with bridegroom.  
To close this head, and what it doth comprise,  
Our Parents fell, they died, and shall rise;  
I pray you tell me, which of all these three  
May not be said of their Posterity?  
And for as much they sinned against the law,  
But are not blamed of any gospel flaw,  
We have good grounds to hope, they both are blest,  
And taken up into eternal rest.  
And that's my ground I firmly do believe,  
For simple law-guilt, either there's reprieve,  
Or if not so, remission at the last.  
(For divers infants of the first never taste,  
That suffer death, as soon as they are born,)  
Shall rise again in the eternal morn,  
Were never guilty of a gospel breach.  
What scripture saith, them second death shall reach?  
And if we do but mark this process well,  
It gives great light; what's law: and what gospel.  
The second head as far exceeds the first,  
(I may not say, as best exceeds the worst)  
For what is worst superlatively's evil,  
Improperly affixed; (except tothth' devil)  
Nor can I say, as heaven exceedeth hell:  
For Adam at his best there might not devil.  
But this I'll prove; the difference of their birth  
Has as great Odds, as is twixt heaven and earth;  
The first man Adam earthy came from thence.  
The second Adam by preeminence  
Was heavenly called; because from thence he came,  
From either place each Adam took his name.  
The second Adam as he's mediator,  
Taking our flesh, appeared somewhat later.  
But if we mark his first original;  
He was 'fore Adam: yea, was first of all.  
O'th' mother side, 
Math. 1. Isa. 53.8. Ps 110.1. Math. 22.44.  we know his propagation:  
O'th' Fathers, who can tell his generation?  
By one he's David's son, set on record:  
By th'other Davids calleth him his Lord.  
By one he's man; but by the other God,  
By both together God and man abode:  
By one he's flesh; by th' Spirit doth excel,  
By both together he's Immanuel.  
By one debased, on th'other side exalted,  
By both together rules; when most assaulted.  
This second Adam God-man not divided,  
Neither confused; but really united:  
The second witness, called the Word and Son,  
Assum's our nature: so the work is done.  
We may not think the manhood comprehends  
The Godhead, which to manhood condescends.  
Nor may we judge the Godhead is debased,  
Although the manhood is extremely raised.  
God cannot suffer yet Immanuel  
Humbled himself into the lowest Hell:  
What riddle's this? the Godhead doth not suffer,  
Manhood advanced above itself quite over?  
Yet he that's both together suffers more  
Ten thousand times than any did before.  
Exceeding power's in the manhood put,  
Yet is the Godhead from all suffering shut.  
A mystery; the Angels strive to peep,  
Yet must submit with admiration deep.  
How much lesle man, who came so far below,  
Can fully reach this Mystery to know?  
O height and depth! o length and breadth profound!  
What wonder's this, the Angels cannot sound?  
Made somewhat lower: yet advanced higher  
Than Angels utmost glory dare aspire.  
To which o'th' Angels hath the Father said,  
I have thine enemies thy foor-stool made?  
And till completed give thee this command:  
Come sit thee down upon my righter hand!  
O what is man conjoined to such an head,  
'Mongst or above the Angels numbered!  
This second Adam is we know not what  
In full extent: Perfection, and what not?  
he's rich and full, with thousand treasures more  
Eternity too Little to tell o'er.  
O blessed are they, who know of him so far,  
That their capacities too narrow are  
To know his worth! If inward estimation  
Inflame the heart with love and admiration,  
Blessed be those souls that ever they were born,  
Thomas by first Adam lost, undone, forlorn,  
Who by this second Adam are repaired,  
Received to grace, and from destruction spared!  
'tis he that offers every mother's child,  
How ever stubborn, tempted or beguiled,  
To turn and harken to his blessed voice,  
Renounce themselves, and in his grace rejoice;  
Has done enough, and suffered ten times more  
Than will discharge their debts and pay their score;  
And is so gracious, he will not disdain  
(Though Bankrupt) to set them up again;  
And so advance their state'bove what it was,  
As Heaven doth earth in glory overpass;  
Will be their King, their Priest and Prophet too,  
Will guide their hearts, their enemits subdue,  
Teach them to know, and found the perfect way,  
When to the right or left they're apt to stray;  
Can pardon frailties; all iniquities,  
Yea Crimson-sins that reach above the skies;  
Can ease the Conscience, purge the conversation;  
Give grace and glory by his free donation.  
O do but trust him: Seek to be upright:  
Upon his word you may Probatum writ.  
At great Assize, what think you? will you grudge  
That this your Dearest kinsman is your judge?  
Who loved you here; and you have loved him;  
Hath filled your Souls with comforts to the brim:  
And knows your long: wait until you hear  
The Bridegroom comes, and in the clouds appear.  
But if his wrath be kindled 'gainst his foes,  
Who have despised his grease, against him risen,  
Reject his word, and grieve his holy Spirit,  
Will not regard his blood and precious merit,  
Regard no warnings till it be too late,  
Till given over to be reprobate.  
The lamb beforehand slain becomes a lion:  
And such will hear him roar out of mount Zion,  
Will tear in pieces all his enemies,  
Where none to help shall evermore arise,  
No lamb so meek; no lion half so fierce,  
There's none so tender; yet none more averse,  
Who kills and cures, receives and casts away,  
As he sees good: and men improve their day,  
For  shares he rightly will dispense,  
Now love and hate shall have its recompense.  
The devil (thirdly) meets our meditation, 
3. Jud. 6.   
Who from's Original made deviation,  
And if we heed not his deceitful wile,  
(While we decipher him) will us beguile.  
But heed will not deliverance afford,  
Unless we have protection from the Lord:  
For refuge than let us to him repair,  
Against this Prince of power of the air.  
By faith in Christ may we resist him so,  
That he may fly from us a vanquished foe.  
What ever was the devils main offence,  
That cast him out to his just recompense,  
We do not clearly found: but by his name,  
And what he does, and how he play's his game.  
With what success, and how he doth allure,  
And how torments with rage and malice pure:  
What cunning tricks he daily doth device,  
By seeming slights can paint his foulest lies.  
What accusations framed 'gainst God and man, 
1 Tim. 3.6.   
And pride for which his Judgement first began.  
His hatred, murder, cursed influence,  
Where by his vassals daily doth incense  
To all ungodliness with great excess, 
Act. 13.10. Job. 8.44.   
An enemy unto all righteousness,  
Such as his children are, much more is he,  
As in the scripture we may plainly see:  
Add hereunto the mark at which he aims,  
Utter destruction, bodies, souls and names.  
Take notice than how little strength we have,  
And that that's given, seeketh to deprave,  
And hath depraved us o'er much already,  
Because we are so tottering and unsteady.  
With him's no truch: he'll never cease to fight,  
But at our head he strikes, our heel doth by't:  
And if we fight not daily we're undone,  
Which must be under th' Banner of the Son.  
Or else our fight will us not avail,  
At smallest onset when he doth assail.  
This is our adversary; here's our war.  
If we be conquerors, or conquered are,  
Is not a May-game, nor like Morris-dance,  
If we retreat, with courage or advance,  
All that we have here, or hope to partake  
For all ternity here lies at stake.  
And for this war we have but little time,  
If we loose all this prize it's our own crime.  
We cannot say, but that our Captain's good,  
Nor had we lost, if we by him had stood.  
He never fails a soldier that will fight,  
How weak soever, if he be upright.  
Arm, arm o Christian soldiers! do not slack,  
Your captain does and suffers for your sake,  
And you're obliged for his more than your own:  
You win or loose a never. fading crown:  
And if you fail, you are not only poor,  
But wrath tothth' height entailed for evermore.  
There's not a soldier at that dreadful day,  
(That stands the fight and will not run away)  
Was ever conquered, never forced to yield.  
Not hearty soldier ever lost the field  
But treacherous hang-by's, who could not abide,  
Or had a greater love to th'other side.  
A soldier, that is true unto his trust  
Shall found the issue far beyond his lust.  
There's no Uriah's letter carried here,  
By treachery to leave a man i'th' rear,  
And than wheel of on purpose to betray  
The valiant man that would not run away.  
Our captain scorns such baseness at his heart,  
And will not suffer such a poisonous dart:  
Yea he directs the darts of all his foes,  
That none prove mortal unto his i'th' close.  
He hath this greatest traitor in his chains,  
Hath cast him out already; and arraign's  
The dragon to be bound unto his stake,  
And him and his will cast into the lake.  
Without dispute, such war was never known,  
To say beforehand, all shall be our own;  
And found it true, upon the captain's word.  
Yet this is so, upon his own record;  
Who never yet would eat his word he said,  
But to maintain it hath most dearly paid.  
And that's the issue of the Judgement-day,  
To make all good, what ever he did say.  
For heaven and earth shall pass, before one jot  
Of what he saith shall suffer any blot.  
But here's a caution answering an objection,  
As if we speak too much of this protection.  
Do we not know, that many captiu-slaves  
The Devil holdeth in his darksome caves?  
Where is the man, how well soe'er he fares,  
Who hath not been, or is not in his snares?  
Who are not his before they be redeemed?  
How many left, not minded or esteemed?  
Indeed, when stronger casts the strong man out,  
All this is true: yet suffers many 'bout.  
Is hardly freed, while he draws his breath:  
His perfect freedom comes at point of death:  
And than sometimes he trembleth every joint,  
Because he's doubtful of the turning Point.  
And when he sifts and tries his conscience well;  
Is at a loss: whether for heaven or hell?  
We'd need be careful, lest our liberty  
Do tempt us to licentiousness to fly.  
I answer: that th'abuse of liberty  
So common, catching, specious is and sly,  
That all our Zeal is (mixed with discretion)  
Littleenough for Christian profession.  
But that our zeal may have the larger scope,  
With sharper edge, to cut licentious hope,  
We must as tenderly and plainly show,  
What just encouragement there doth accrue  
To every faithful soul that is sincere:  
Lest weak believers sink through slavish fear,  
Encouraging to duty (not in sin)  
Our captain strives his soldiers hearts to win.  
Although the dog will catch at childrens bread;  
Shall children suffer hunger? not be fed?  
Though special care upon the pastor lieth,  
To rescue childrens crumbs out of the teeth  
Of dogs and swine, that will but vomit up,  
Or else abuse each morsel and each drop,  
And yet there's somewhat, both for dogs and swine,  
That suits their natures: (not such precious wine)  
And with each bit must often have a knock:  
Commands with threats, and stripes laid on fools backs.  
But yet the greatest doubt is left behind:  
In what respect, All grace with Christ do found?  
And there's another that doth thence proceed,  
How every soul from Satan's chains is freed:  
Of both which points there is relation made,  
In former part of this discourse: I add  
(As brief result of that) there's common grace,  
Takes hold of every person in each place:  
That common grace doth more or lesle unlose  
What Satan binds: and further doth dispose,  
And teach the conscience how it may be freed;  
Both from the serpent and his cursed seed.  
But who so doth not listen to that grace,  
And where those warnings never do take place,  
Till day of grace be out: it's than too late,  
And than the man is rendered reprobate,  
Goes on in sin, is wholly sold to evil:  
Moore than a slave: a perfect child o'th'devil.  
But till this visitation-day be ceased,  
There's hope for any soul to be released.  
There's two examples seem to give some light,  
How long there's hope against the fiend to fight.  
By one there's hope: though in a dangerous case,  
The other shows repentance had no place,  
They both were sorcerers, who did bewitch  
The common people with their devilish tricks.  
The first believed (named Simon) was baptised,  
Yet clearly showed he had but temporised.  
And had not yet a portion with the saints,  
In Satan's bonds (by Peter's just complaints)  
And yet he leavs him not as quite forlorn,  
Exhorts to prayer, repentance, and to mourn.  
Whence 'tis employed that Peter must confess,  
He might attain unto forgiveness:  
And who can tell the issue at the last?  
For Simon sought their prayers for what was passed. 
Act. 8.20, 24.   
And so it's left at lest twixt hope and fear,  
Because not farther is recorded there:  
Although in Satan's bonds he still was held,  
Yet Peter doth not call him Satan's child,  
Which gives a glance at lest, that what was done,  
Made him the devil's vassal, not his Son.  
Second example called Elymas, 
Act. 13.8.   
Paul roundly proveth was another case,  
Who strove to turn away the Deputy  
Fro'th ' faith (withstanding Paul:) Paul makes reply.  
O full of subtlety mischief and evil,  
(Gods righteous ways perverting) child o'th' devil!  
No word of exhortation to repent,  
As little sign he did at all relent.  
And thus Christ branded some o'th' stubborn Jews,  
That did his own and father's word refuse.  
Though once believed will by no means own him, 
Joh. 8.44, 59   
But in rebellion take up stones to stone him.  
I cannot say but that a devil's child  
Co-heir enrolled is, and on record filled: 
Psal. 69.28.   
Now razed out o'th' book of common grace:  
See what the margin notes, and look the place.  
Crossed out of one, and not put into th' other,  
Doth argue that there's two, which often we smother,  
Or do confounded for want of clear distinction,  
Because we do not mark the true precinction.  
Each of those books, which by the Scripture's don,  
So far as I can see, as clear as sun.  
The first doth show that each one hath a share  
By common grace, for what is written there.  
And if he do receive the purchase made, 
Rev. 3.5.   
He's never blotted out, as Jesus said:  
But if he cast it of, he'll purchase strife,  
For Christ will blot his share from book of life. 
Rev. 22.   
But than there's one, where righteous ones are writ, 
Rev. 17.8.   
Whose names are there shall life and glory get.  
What Jesus is, hath suffered, and hath done,  
Invites us all forthwith to him to run.  
But (Satan painted in his proper hue)  
Calls loudly him and 's nature to eschew.  
Coheirs with one or other we shall be,  
In heaven or hell to all eternity.  
What diligence becomes us to beware,  
With which of these we finally shall share?  
Our fourth head shows the state of every soul,  
While conscience doth the devils works control,  
With in vitation to the better part:  
Satan's suggestions too withdraw the heart:  
Thus fight, striving, struggling, Pro and con,  
Until the soul be either lost or won:  
Though strictly looking what we have proposed,  
I found this head, i'th' fifth to be enclosed.  
I rather therefore will return a while,  
To show how serpents leaven doth beguile  
Each mother's child; before the news of grace  
Doth touch the heart,  conscience giveth place,  
(Though by constraint) to hear the joyful sound,  
From whence (accepted) grace doth more abound.  
But here I have a Theme so large and full,  
To me't appears, somewhat a doubtful pull,  
Where to begin, or where to make an end,  
Or how to circumscribe this crooked fiend  
In all his workings in the heart of man,  
Before the gospel tidings first began.  
Or till the Spirit somewhat doth impart  
Of gospel grace within unto the heart.  
But that we may correct our methods-growth,  
Take notice henceforth, this is but the fourth:  
And that we may these steps the better fathom,  
We must look back again tothth' state of Adam.  
Where first the Serpent with his wily tricks  
Prevailed with man to kick against the pricks.  
When man was innocent, and knew no sin,  
Than did the serpent first his craft begin  
To vent his poison: feigning that the Lord  
Had much deceived man by his threatening word,  
To keep precisely to the given law,  
And that he needed not to stand in awe.  
And if we mark his crafty footsteps well,  
It is the method which he useth still.  
There's not a man that lives, (that acts his reason)  
But still the serpent tempts him to this treason.  
For as the Law before the Gospel came,  
There is that order in the very frame  
That God hath placed in each man's conscience,  
That is a witness 'gainst the Laws offence.  
Nor is there one that e'er you heard or saw,  
But first hath conscience of a righteous law,  
According to the means and dispensation  
That God doth use in every place or nation.  
Whether they have the written word or not,  
They have a law, by which they aught to go.  
And as the means are given and applied,  
So have and shall their consciences be tried.  
Take up a child; and you shall often hear,  
He'll yield, 'tis bad to cozen, lie and swear.  
To do to others, as we would to us  
Should be intended: and men living thus  
In heart and life; without deceit and guile  
Is one great part of duty to fulfil.  
There is another part which is the chief:  
Duty to God, from whom we have our life,  
Can help or hurt us, as it pleaseth him.  
Commands and threats reach consciences betime.  
And if there were no false insinuation,  
To tempt us from our duty, in relation  
To God and man; we should our maker love,  
Worship and serve, sincerely and above  
All other things: and do our neighbour good  
In word and deed; as our own flesh and blood.  
Now look what hurt us first, doth hurt us still,  
This serpent did and doth our fancies fill  
With great deceit; obtrudes, upon us lies,  
Rides over conscience; tempts us to despise  
The checks it gives: as if it was a babble,  
And told us nothing but some lying fable.  
And hence we found, we usually commence  
Against the Lord himself our first offence,  
(As well as greatest:) Almost every sin  
Doth with some slighting thoughts of God begin.  
Let us but mind, how sin doth first deceive.  
The case is plain: as Satan cheated Eve.  
Haddit God stood sovereign in the woman's heart,  
(Untainted there:) It was not Satan's dart,  
Nor his alluring her to hear and see,  
That would have touched her with the fruit or tree.  
But once cast of that awe, than every thing  
Will to this kindled fire fuel bring;  
Than what we see, hear, taste, feel, touch, or smell,  
Will presently infect; and stink of hell.  
Let's take a trial in a known example,  
Where't will appear to sense more clear and ample.  
Suppose a servant, thief, or any child  
Should by some tempting baits be so beguiled,  
To covet something that is none of his;  
And knows, in taking, he shall do amiss.  
What ever stops him (if that do appear)  
The case is plain: he dares not take't for fear.  
But if he think there's none who can him see,  
And none shall know (when stolen) that it was he.  
When fear is conquered, does he cares not what.  
As drunkards do; when they have got a pot.  
'Tis Satan's work fearless to make of sin,  
And that he may his purpose better win,  
While sin is baited he will hid the rod,  
To make the sinner cast of fear of God.  
And yet his methods are fear to created,  
By sundry fancies cast into man's pate.  
Never so senseless, foolish, vain, and odd,  
Fear every thing; (and what you will:) but God.  
For fear is good; as God did it created:  
It's only bad as 'tis inordinate.  
Most hurtful than and most of all debased,  
When on wrong objects set: not rightly placed.  
When man hath sinned, and conscience called to trial,  
Than Satan tempts to make a flat denial.  
In Sarahs' case; when God conviction gave,  
For laughing: said right out; she did not laugh.  
The like did Saul: when Samuel reproved  
Neglect of duty; which to him behoved,  
With Brazen face, did flatly to it stand,  
He had obeyed Gods righteous command.  
At other times when conscience should be tried,  
Than Satan strives and tempts the man to hid.  
Makes him believe, in such a case 'tis best  
By any means to keep himself from test.  
When man's reproved: rather than he will hear,  
Like the deaf adder, he will stop his ear.  
Those wicked men were poisoned with this leaven,  
That stopped their ears, just when they stoned Steven.  
But when that fails: To cover sins abuses.  
There are a thousand shifts and vain excuses,  
Thus Adam Eve: and Eve the serpent blaimed,  
Fig-leaus must serve, least naked parts be shamed.  
But God is righteous, sinners shall be dumb;  
Have no relief, until the gospel come.  
And Satan (by man's fault) brought in that flaw.  
There's none upright: if judged by the law:  
The Law accuses; but did never quit  
A soul from death, in Adam's days: nor yet.  
And therefore I proceed unto the fifth,  
Where man condemned by law may get a lift.  
‛ E'er I proceed, these two heads us advice  
To think of Satan in a double guise.  
The last declared his nature what he was.  
This; what (in all depraved men) he does.  
And what he doth in man is also double,  
I hope to search, it may be worth our trouble.  
The first is disobedience to the law,  
By which he wounds the conscience, makes it raw:  
Which if he cannot wholly cauterize,  
Dawbney, mince, excuse, extenuate by lies,  
He'll followed close; gall, lash, scourge, chide and tear,  
Make conscience feel the fruit it cannot bear.  
And for the Law-transgression the Lord  
Himself doth back it by his holy word,  
Yea God and Satan (though in opposition)  
Make conscience feel the fruit of sins commission.  
But God and Satan have quite  ends:  
Satan, destruction, God, humbling intends:  
That sinners may prepared be for grace,  
Which Satan strives in man may take no place.  
And that's the second work by Satan used,  
By which his venom (in our hearts infused)  
Doth operate against the gospel light,  
With more enraged subtlety and spite.  
But in the present head we that adjourn,  
Until we come tothth' next, for there's its turn.  
Meantime we see, how Satan seeks the doom  
Of outlawed sinners:  the gospel come.  
And when once cast he gives no space to breath:  
Because he knows they have deserved death.  
But all this while, so long as 'tis but law,  
It can beyond first covenant terms not go.  
As Adam's case (before the gospel came)  
The law offended, judged by the same.  
Look what the law had threatened, he incurred,  
His punishment was equal to the word:  
And that was death, I freely do confess,  
With each appurtenance, and nothing lesle.  
But 'tis the first, and not the second death,  
Which is inflicted on all souls that breath.  
The second death is quite another thing,  
Which gospel wrath denounceth and doth bring,  
When gospel ties are broke and cast away: 
Heb. 10.28, 29.   
There's no compare, see what the word doth say  
Since Adam's time: it is another case,  
Gospel as well as law now takes its place.  
You hardly can detect a sin that doth  
In one or more degrees not touch them both.  
For every sin doth violate the law,  
But many sins tothth' gospel do not so.  
The gospel pard'neth every sin, but one:  
Doth pass by many: but indulgeth none.  
The gospel pard'neth every sin to many,  
But unto some it doth not pardon any.  
But than the sin is come to such an height,  
It hath to grace done uttermost despite.  
Sometimes the sin is died so in grain,  
That what was pardoned, impard'ned is again: 
Mat. 18.27, 34.   
Because 'twas pardoned upon condition  
Of faith in Jesus Christ and true contrition.  
The gospels pardon or severity  
Divides 'twixt falls hood and integrity,  
Or (which is one) 'twixt faith and unbelief:  
Which fits for Judgement, or vouchsafes relief.  
Which two i'th'issue doth determinate,  
Who are elect, and who are reprobate.  
But he that writhed man's nature thus awry,  
Is judged already to eternity.  
Which Jesus Christ i'th' Gospel doth proclaim, 
Joh. 16.11. ver. 8.   
As one main end, why into th' world he came.  
And to convince of sin and righteousness,  
Which in the following head I'll farther press.  
And thus at last I come unto the fifth,  
Which gives to outlawed sinners such a lift,  
That naught but wilful final unbelief  
Shall hinder sinners from the best relief.  
And that's what grace from Christ doth intervene,  
Into our nature, in the gospel scene.  
I thought I had an open field before,  
But here's such plenty, filled and running o'er,  
That men and angels here are at a loss:  
One of a thousand but to touch i'th' gross.  
But for particulars; to mention all,  
And to explain each parcel to the full,  
Exceeds an angel's power, human reach,  
Though altogether should both writ and preach.  
But that will not excuse to leave it so,  
We must the scripture search, and take therefrom  
As grace instructs: depending on the Lord  
To pardon faults: and needful light afford.  
But if you'll ponder what was said before,  
We shall not need here to repeat it o'er.  
The general import o'th' whole discourse  
Doth here and there this subject reinforce.  
We shall a little recapitulate,  
And briefly touch, what's largely said of late:  
That means of grace, and common resurrection  
Reprieve from death, supplies, with free protection,  
Do often invite the sinner to recall,  
What are the fruits of his rebellious fall,  
Of which the sinner hath a feeling sense.  
(If he regard it) in his conscience.  
There had no place been for remorse for sin,  
If sudden death had forthwith usherd in.  
But that reprieve (That sinners may regret)  
Declares, the sentence Christ doth mitigate.  
And that longsuff'ring leads man to repent,  
Confess his sin, and turn incontinent.  
But if he yield not, it shall be much worse,  
And him involve into a gospel curs: 
Isa. 30.33. Rev. 20.14.   
A lake of fire kindled by the breath  
Of God himself: which is the second death.  
And if the door of mercy once be shut,  
Eternal woe will seize upon him: but  
If they will turn to him; renounce themselves,  
And not depend on any creature else;  
Let him but rule and pardon, cleanse and teach,  
He'll give his spirit, that shall daily preach,  
Bless instruments; and institutions too;  
Thomas sore afflictions may increase their woe,  
Yet all shall be for good; i'th' issue tend  
To everlasting glory in the end.  
This is the sum of what the gospel treats,  
'Gainst which the devil striveth with new cheats,  
To circumvent the gospel; as he saw,  
He had prevailed, for breaking of the law.  
He knows there will not be a sacrifice,  
Again renewed to those that this despise.  
Yea now he knows conviction by the law  
Is wrought by Christ, for humbling and for awe:  
Not for man's ruin: But his preparation  
For present holiness, endless salvation.  
Which way soever grace comes to convince,  
By Law, or gospel: this old Airy-Prince  
Strives to evade: to make it voided and null:  
That he may show his malice to the full.  
He knows if Christ be hearty embraced,  
He shall for ever from the soul be chased.  
A soul restored from sin, from loss to gain,  
That is the devil's torment: this his pain.  
Because I spoke so much of this before,  
I shall at present strive to do not more,  
To what is said already: But incline  
Myself tothth' Sowers emblem to confine,  
As to the highway, stony, thorny ground,  
(Which to this head belongs) wherein is found,  
How both's at work, to parley with the soul:  
How Christ and fiend each other do control:  
And where there's plainly laid some signs to know,  
I'th' process how the case at last will go.  
The order shows how sinful man's inclined,  
When Jesus Christ doth first declare his mind,  
And how the devil watchful labour shows  
To steal the word, as cat doth watch a mous.  
This parable I rather stand upon,  
Because our Saviour makes so much thereon;  
Although he taught them not in any case,  
Without a parable: this in first place,  
(And as the chief) he lets them understand,  
That all the rest doth upon this depend: 
Mark. 14.13.   
For if they knew not this (which here is pressed)  
They could not clearly understand the rest.  
This seed the sower casteth into th' earth,  
Doth plainly show the progress of new birth,  
And where the danger lies: and who the foes,  
That intercept the birth in bearing throws.  
Beside he doth convince, 
vers. 11.  that therein lies  
The richeses of his kingdoms mysteries.  
That sloth might not their understanding darken,  
He solemnly invites them all to harken. 
vers. 3.   
As he began this needful parable,  
To raise their hearts, they might attend it well.  
He shows it first in nature as it's grounded,  
And afterwards how spirit'ally expounded, 
Job. 3.12.   
That from such earthly things we know we might  
(By his direction) see some heavenly light.  
Here first of all we see the sowers part,  
He taketh care the word shall reach the heart, 
Mark. 4.15.   
If it abide; or let be stolen away,  
There's not a soul that shall another day  
Make that excuse: (the word reached but the ear,  
And never touched the heart with love or fear.)  
'Tis hearts and reinss in Judgement shall be tried,  
Which could not be, if this could be denied.  
When Moses spoke to Israel from the Lord,  
Because they cast behind their back his word, 
Deut. 30.11, 14. Ps. 19 Rom. 10. 2 Cor. 4.2.   
God personates th'accuser and maintains,  
'Twas in their language, reached their hearts and reinss.  
David and Paul with Moses do consent  
In Law and gospel, heavens and firmament,  
Look every quote, conjunct and than apart,  
You'll found them all directed to the heart.  
But here's a knot which needs must be untied,  
Before the use hereof can be applied.  
How many do object in general,  
That this cannot be said of each and all,  
For though there's here and there an heart attacked,  
There's 20 thousands, whose hearts never akeed.  
Nor were delighted with the joyful sound,  
Even where the outward preach most abound.  
How can I say than; 'tis our Saviors part  
To carry home the word unto the heart,  
And that no gospel curse shall e'er betid,  
But what in conscience-court is clearly tried?  
I answer here (and hope it may conduce  
To rectify a very great abuse)  
I must distinguish how the point is meant,  
Not further than it hath the words consent.  
Nor you nor I may licence take to strain  
The word to further breadth thaned doth contain:  
Nor make it shorter than its precincts show  
It's Author hath commissioned it to go.  
For if we knowingly subtract or add  
To revelation that's already made, 
Rev. 22, 18, 19   
The Judgement's greater than we can suppose,  
As we may found in revelations close.  
To come to th' purpose, here I do not say,  
That every time I hear, or read, or pray,  
Do hold discourse public or underhand,  
That always in all this I understand,  
If any man shall take it in such part,  
He cannot say, it always comes tothth' heart.  
Nor is this outward ordinance alone,  
(Nor yet the main) by which the work is done.  
When Judgement comes, it comes not in debate,  
(So much at lest) how under th' sound you sat,  
Or how you always minded what you saw,  
To carry't home, to gospel or to law:  
Thomas all this well comes in at second hand,  
And shall be tried when the heart is scanned.  
But here's the resolution of the case,  
Christ holds his visitation in each place,  
Knocks at our door, convinces when he will,  
To know when th'heart is touched, hath th'only skill.  
'Tis not his will that mortals take the pains  
The conscience court to hold: (try hearts and reinss)  
Except within the compass of our own, 
Mat. 7.1.   
Where we may judge by light which there in's shown.  
But (for a close) Christ useth th'outward part,  
To that intent to carry things tothth' heart,  
And when it comes at heart, (how ere't comes there)  
The heart shall answer when it doth appear.  
'Tis known to God how long men trade in sin,  
 th' heart is touched conviction to bring in:  
For though God hath his day till that appear,  
Man cannot listen, understand or fear.  
What e'er they hear, they cannot once apply,  
Until by grace the heart he do untie.  
But to convince they're under Satan's claws, 
Hos. 11.4.   
Men cannot eat till he unlose the Jaws.  
But when his light shall scatter Satan's mist, 
Act. 6.10   
He speaks with power men cannot resist.  
And that's the day man's called to act his part, 
Heb. 3.15.   
To hear his voice, and harden not their heart.  
For though man cannot than gainsay conviction,  
Brought by the word some providence-affliction.  
The former sample shows men (if they list)  
Obedience to that light may yet resist. 
Act. 7.51.   
And here's the case, when Sower first began  
To sow his seed within the heart of man:  
And that's the first beginning in relation  
Toths working of the day visitation.  
Grace that appears to all men shall impart  
Both law and gospel (in its time) toth'heart.  
A second thing that comes in this first branch,  
When th' word's i'th' heart: what is the first mischance,  
And that is double too. It open lies  
By highway-side for every fowl that flies:  
The seed that lieth by the highway-side  
Can take no root; but rot, be parched and dried,  
(Not stolen away) ne'er like to come to good,  
To bring increase for either seed or food.  
So 'tis with word, although it were i'th' heart  
Wholly unbroken: whole in every part,  
No softness or no moisture can be shown,  
The seed but falls upon a rock or stone,  
And that's the plague that grace would take away,  
If hearts rebel not always, and say nay.  
Sometimes it's found that hardness will not yield,  
Nor can be ploughed up; cannot be tilled;  
Breaks all the ploughshares: all the harrow-teeths.  
A heart that smarts, here's Judgements, ruin seethe,  
Abides no discipline, will bear no yoke,  
Wild heifer-like, or colt will ne'er be broke. 
Jer. 6.29, 30.   
Like knotty timber, neither axe nor saw,  
Or wedge can enter: so hearts under th'law  
Endure threaten, Judgernents, desperate  
Are sold to sin, denounced reprobate. 
Jer. 6.28, 29, 30.   
Bellowss are broken, lead consumed in fire,  
The founder cannot melt, doth striving tire.  
Reprobate silver when it is detected  
Is given over, of the Lord rejected.  
But lest the heart should soften, melt or bleed  
Satan's at hand to steal away the seed,  
And fills the mind with trifles, other things,  
That for a time some mitigation brings.  
Thused was with Saul, when with the devil vexed,  
Must have an harp, to ease his mind perplexed.  
And some have oxen, farms, their wives or whores,  
That turn all serious warnings out of doors.  
But how much pains this heavenly husbandman  
Will take with such course ground, how long wait, when  
He meets with such repuls, so scornful, high,  
They kick against the pricks that dare but try.  
Nor men or angels know, nor inquire may,  
It is a secret locked till Judgement day:  
But yet in general we may be sure,  
Christ is long suffering, and will much endure,  
He often waiteth long, and visits often,  
Before he leavs a soul (striving to soften)  
And that the sinner may not justly grudge,  
‛ E'er all be done, he'll make the conscience judge.  
To speak expressly, (after scripture phrase)  
He tries all means, he useth all the ways,  
That's possible to use; Yea all he can,  
(saving his justice) 'ere he leavs one man.  
For patience long, for means he useth store, 
Ifa. 5.4.   
Asks sinner's verdict what he could do more?  
He doth not only work till men deny;  
But bears their manners till they grace defy: 
2 Chron. 36.6, 15. cap. 24.1.   
The means all cast away will not apply,  
Until in truth there be no remedy.  
And thus by Satan's juggling, and our own,  
(Neglecting and despising grace) undone.  
Yet some there are, who, after hamm'ring long, 
Stony ground.   
Come to some feeling of their for mer wrong,  
Begin to hear his voice; (that doth invite)  
And hark with joy, contentment and delight:  
Ne'er comes to good: like stony ground they prove,  
Doth show itself, there was not earth enough:  
Not root i'th' heart: it lasts but for a time,  
While interest goes along; when 't' counted crime  
To stand for Christ, our goods and lives forsake,  
Than stony ground at bottom finds a lake.  
To keep our former method: here are parts  
Of sundry kinds, that might employ our hearts,  
How Christ and Satan and the creature acts,  
What leaning either way, or what compacts  
We treat about; with Satan or with Christ.  
Before I come to stretch the point tothth' highest,  
(For when it comes to that; it is a case  
Our order makes the sixth and seventh place)  
There's one thing which I minded not before,  
Which Christ performs i'th' emblem of the Sour:  
Which has relation unto all 4 grounds,  
That must be preached, where e'er the gospel sounds.  
Which reaches each as well as all the four,  
For which we must his faithfulness adore.  
Because I missed it first, I take it now,  
(Although the method do not well allow)  
And that is this, what ever Christ rehearsed,  
He always lets us know the worst at first.  
He tell's us what's the fault of every ground,  
That in that error we might not be found.  
He tells us also what's the rubs and lets  
Which prejudices in our hearts begets,  
And plainly too's employed the Author, which  
Doth all along our hearts and minds bewitch.  
I'th' former ground the hardness of our heart  
By th' highway ground, he fully did impart;  
The devil's craft stands ready to assay  
To rob our hearts, and steal the word away.  
Now in this stony ground he doth declare,  
What several motives urge us to beware.  
The first is this we think we're passed the worst,  
If we get o'er the mischief of the first,  
If hearts be touched, and affections raised  
By law and gospel, we would than be praised.  
Receive the word with gladness and with joy:  
We think naughts left that can our fouls destroy.  
Nay; saith our Saviour, all this may be done,  
And yet you have not closed with the Son,  
You're not resigned to lie at his foot,  
And therefore in your selves you have no root,  
Christ is not fixed in the heart by faith,  
No due regard to what he doth or saith.  
If you were thorough, neither foe nor friend  
Can hinder from enduring to the end.  
You seek your selus; but make no count of him,  
All your profession lasts but for a time.  
They that take him must suffer when he calls,  
Be well content though loss or death befall's.  
Now persecution first or last will rise,  
For Jesus sake; the world will you despise;  
And if you count not thus, you'll him betray,  
Rather than suffer; you will fall away;  
When Christ rides triumph you'll Hosanna cry,  
But led tothth' high-priests hall, bid crucify.  
Just as Samaritans once dealt with Jews,  
When under hatches, did them most abuse;  
But when they prospered, that they might bear sway,  
Professed them brethrens, Jews as well as they.  
That's no new thing to turn the cat i'th' pan,  
How many since play right Samaritan?  
Since Christ was born 'twas Epidemical,  
Infecteth still, and I fear ever shall.  
The Crown, the Sword, and mitre bear the bell,  
What these establish passeth gaily well.  
Religion, when it's worn but for a cloak,  
Will eat the fire, very shy of smoke.  
Hot service suits not with the feigning ape,  
That counterfeits both colour and his shape,  
Will wear men's clotheses, and feign deportment so  
As they are taught; for persons seem to go.  
butthrow but nuts amongst them: than they'll scramble,  
And quite betray their specious preamble.  
There lies an interest will not be forsaken,  
Though skin betorn (that's nearer than a cloak)  
Yet those most dextrous in this wily game,  
Have 20 tricks (a while) to hid their shame.  
But all too little: he that Christ forsaked  
Will loose his change of raiment (shamed and naked)  
If any covering left, it will be so foul,  
He'll eat the daylight, play the bat or owl,  
Flutters in twilight, screetches in the night,  
But dare not come abroad in open light.  
(In for mer like) these fearful birds of prey  
Lurk with dark lanterns, others to betray,  
Play under board, like moles work under ground,  
Till all their baseness hateful shall be found. 
Psal. 36.2.   
This fear of suffering many do undo,  
To save themselves make others suffer too.  
They're such as these, that forward have appeared  
For Christ in show: when threatened and jeered,  
By human power turn apes and fawning spanjels,  
To curry favour, ruin their companions  
That first they owned, and truest trust pretended.  
But 'tis another whom they have offended,  
Who takes all treacheries, done for fear or pelf  
Unto his servants, as don to himself.  
To clear this point in hand a little more,  
Had we but time church-hist'ry to look o'er,  
There is a catalogue from age to age,  
That may be found almost in every page,  
That shows how fear made some  in and out,  
And wheel to either hand, and round about;  
Go like Antipodes by chance anon,  
Seem bolt upright upon our horizon;  
Just like the wind, unlike the weathercock:  
For though they change as often, you'll found their back  
To stand i'th' wind; which is another case,  
The weather cock hath always wind in's face.  
There is a story of the last Queen's Jester,  
When some hard matter did her musing pester,  
And doubting the result or bad event,  
No arbitrators found indifferent.  
But when the Jester found where th' shoe did pinch,  
He told her he could fit her to an inch,  
She should confess herself those men he meant  
In all the world were most indifferent,  
Not feigned storied was (fable of Esop's)  
Those he advised, were divers learned Bishops.  
I heard not what her Majesty replied,  
(Or have forgot): its like she said; he lied.  
To make it short; the Queen seemed much displeased,  
Until the wily Jester some what eased  
Her heavy dumps; which was his chief design:  
His office lay her grief to undermine;  
But ne'er intended to presume so far  
From Jester's place; to start up counsellor;  
To make her merry was his chief intent,  
And thus the Bishops proved indifferent:  
Remember Madam; in your father's days,  
Your learned Bishops held to Popish ways,  
But in your Brother's time were Protestant,  
And in your Sisters back tothth' Pope they went,  
And now you're come tothth' crown, (the Pope cast out)  
They'v done't so often; they roundly face about.  
I beg your gracious suffrage in this matter,  
If I belie them, or their name's bespatter:  
If't be a slander, as the matter showeth,  
Your Majesty will grant I speak the truth.  
I than appeal unto my sov'rain Queen,  
Were evermore indifferent persons seen?  
Can you not judge these arbitrators safe?  
I have my end: I'm sure 'twill make you laugh.  
It seems ridiculous, I do confess,  
As it is stated in the Jester's dress.  
But think o'th' other side how many sheep  
Those Pastors have misled; you'll rather weep.  
Read Bonner, Gardner in Queen Mary's days,  
How they revolted from their former ways;  
And yet with fire and faggot fell upon  
Those that refused to follow these (foresworn.)  
If't was so than; experience may convince,  
All is not gold that glisters ever since.  
What Laud and Wren and others more have done,  
Was not in corners, but i'th' face o'th' sun.  
Our subject shows, how in the sharpest trial  
Unstable minds are tempted to denial  
Of what before they boldly did maintain,  
I'th' twinkling of an eye turn back again.  
And if with care we take another round,  
Wouldst round about found hard and stony ground.  
When Roman Bishops felt the Heathens rage,  
No human power could their grief assuage.  
How many Martyrs freely lost their lives,  
And seldom had release; but few reprieus.  
Thus under th' cross the gospel flourished,  
Until a christian Emperor was head,  
To force religion by an human law.  
Take heed, I fear, there is the devils claw,  
Where Bishops go in pomp and earthly glory,  
Till Godliness was banished from memory.  
I'th' Marian days our worthy Latimer,  
Crammer and Ridly Bis hops: also Hooper,  
Than Christian Bishops carried with some fame,  
(Of Godly Pastors still there is the name.)  
But when the Bishops got into the saddle,  
They crushed the power of godliness i'th' cradle.  
Let Presbyterians, Independents too,  
But look about what some have striven to do:  
When on the rising hand Smectymnuus,  
Compared with Saltmarsh groans, shows still it's thus:  
That outward glory and prosperity  
Hath ever turned to grace an enemy,  
It is an omen of a stony ground  
To eat affliction; with state to be found.  
But here's a foaming gulf must needs be shot,  
(To stop a cavil) may not be forgot.  
Let be to Zealots, Objection. as themselves would have't  
(Saith turn-coat-tyrant Julian th' Apostate,  
To's forlorn hope; lifeguard, harnessed from hell,  
Led by fieldmarshal subtle Machiavelli.)  
They'll not admit the magistrates defence:  
Fiat: content: let them be banished thence;  
Kill, break, destroy, make havoc count it laughter,  
These men rejoice, they're sheep prepared for slanghter.  
It is their glory, triumph, heavenly crown,  
They get advantage, while we knock them down.  
Although th' objection hardly goes skin deep, Answer.  
(A perfect jeer) a child may through it peep:  
Yet I'll endeavour by the help of God  
To sift it out, and spread it all abroad.  
Not that I think such hell-apostate Jearers  
Can be reclaimed by sober men (God fearers)  
He that is filthy let be filthy still,  
Cast pearls'fore swine, we know how't issue william.  
Be't known unto them, 'tis not for their sakes,  
That any Christian in their dunghill rakes. 
1 Job. 5.16.   
Are there a crew, for whom we may not pray?  
(Their sin is such) why? doubtless these are they.  
But to lend help, assistance, and to arm  
The faithful soldier'gainst this cursed charm,  
Yea to give warning to such lose companions,  
As tread the steps of these devouring carrions,  
Before they get toth'height of such as these,  
That blood and marrow with a jeer outsqeez.  
I dare not say (what ever doth appear)  
Who sins so high: though many flout and jeer,  
And persecute, I know there was a Saul  
Did persecute: at last proved preaching Paul.  
He conscience made, and thought himself fast bound  
'Gainst Jesus Christ, and followers to impound,  
And put to death: and so did Steven greet,  
While murderers their clotheses laid at his feet.  
'Twas ignorance, which after he confessed,  
That led that dance, while he the saints oppressed.  
But Julian was far worse an Apostate,  
That fell from Christ by malice, rage and hate,  
With through conviction of his dreadful doom  
Cried Galileon! methou'st overcome  
Much like those Scribes, who knew their conscience crossed,  
Their sin which Christ proved was 'gainst holy Ghost. 
Matth. 12.32. Mar. 3.30.   
But I return to answer the objection,  
Wherein I must distinguish by direction:  
And in what sense we seek not man's defence,  
Upon religion: 'tis not in pretence,  
And if we could cast of the magistrate,  
As divers do accuse us, (both of late  
And former times) has had sufficient proof,  
(What clamours have been raised) more than enough,  
We are persuaded that the law of nature  
Agrees with scripture wholly in this matter,  
That in ur civil deal towards man  
The magistrate should freely us maintain,  
So long as we behave our selus upright,  
Not doing wrong against their lawful might.  
But there are  cases interweaved,  
Jumbled confusedly, imposed, received,  
Inverts all order, 
Rom. 13.1.1 Pet. 2.13.  altars too the state.  
Let's view commission of the magistrate  
By these two places, nothing is more clear,  
Than that those magistrates did not adhere  
In their religion with the Christians;  
And thence their ordinance is called man's.  
Now so far as they did not that exceed,  
The Christians in subjection were agreed.  
But if the heathen would impose their Gods  
Upon the Christians, there was too much odds  
Between the Christian duty and condition  
Of heathen magistrates, by their commission.  
And let men stretch commission to the highest,  
No Christian magistrates in days of Christ,  
Nor his Apostles time: Than their commission  
(In case religious) makes no decision,  
Although religion differed, there was no man  
Durs● uncondemned beaten or scourge a Roman.  
The Roman governors once made a pause,  
Although provoked to violate those laws.  
And told the Jews, commission would not reach  
Upon their human laws to make a breach.  
We know that Paul did freely make appeal  
To Cesar who was judge o'th' comman-weal.  
In fine there's 5 o'th' ten commandments,  
That lie within the magistrates contents  
Without dispute. (and somewhat may be said  
For some o'th' other) but I am afraid,  
There is such mischief done with th'other five,  
That magistrates or subjects cannot thrive:  
They burn their fingers with what is forbade,  
When magistrates usurp, what unto God  
Only belongs. For gross Idolatry,  
To worship stocks and stones all Christians flee.  
Yet such forbidden Idols men advance,  
And pled their right by human ordinance,  
To worship Images Gods law forbids.  
But Popish laws that ordinance derides,  
And he that will not fall down to the beast,  
Or to his image (prostrate to the east)  
Must neither buy, nor cell, nor hardly live,  
Except he'll worship to these trangams give,  
To take the name of God in vain by swearing  
Is not a Christians part: yet in our hearing,  
How many oaths on Christians are imposed,  
And for default to prison are exposed.  
How many Christians Sabbath dare not break!  
Yet I have known, when Preachers durst not speak,  
Or say a word against those vain resorts,  
That were allowed by a book of sports;  
And read in churches in full audience,  
Polluting some, and grieving others conscience.  
Yet such as those must judge what's blasphemy,  
The only men to punish heresy;  
Will muzzle zealous preachers in derision,  
And call their faithful witness superstition.  
On Sabbath-days men might be drunk and swear,  
But if a godly man went out to hear  
A mile or two; to prison had away,  
Under pretence they break the Sabbath-day.  
And thus they bind and loose; as if the keys  
Of heaven were at their girdle: whom they please  
Let out and in: and after such a rate,  
They will absolve and excommunicate.  
Thus have we seen how Magistrates are able  
At all adventure to expound first table,  
Which are the 4 first precepts of the law,  
Which God hath set to keep proud flesh in awe.  
But I confess the fifth, 6th 7th 8th 9th  
Moore properly tothth' magistrate inclin'th,  
As proper judge: when honesty and parts  
Busy their heads, and exercise their hearts.  
But when't is otherwise, what shall we say?  
Blessed be God: there is a Judgement day.  
When children Parents honour and obey,  
Or contradict, that Parents should bear sway:  
When wrath and anger's up, Proceeds yet further  
To blows and wounds, and oftentimes to murder.  
For fornication and adultery  
Tothth' Magistrate belongs: I wonder why  
The Priests have got it: and, to make a sport,  
How often is it called the bawdy court?  
When goods are stolen the thieus might well be banged,  
Yet that the magistrate will have them hanged,  
Is more than Moses knew: and how't will stand  
With him that made the law, we'll leave in's hand.  
False words and oaths, by which men are forsworn,  
Also in case there be falls witness born,  
The Judge is bound without partiality,  
(For gain or loss or bribes) throughout to try.  
But in the last and tenth commandment,  
How can the subtlest magistrate invent,  
That he's concerned to try another man,  
Unless he heart and conscience rifle can?  
For that command relates not to the action,  
Or what men speak, or hear in any faction:  
But that's alone between the soul and God,  
(Prerogative tothth' proudest man forbade)  
There have not wanted many Commissaries  
Imposed heart-searching interrogatories.  
Some magistrates, I freely do confess,  
Have conscience made for fear they should transgress,  
That durst not meddle with those wily tricks,  
Where others boldly kick against the Pricks.  
've known some magistrates that conscinece made  
Of hurting any man, in name or trade,  
For conscience sake alone, in any sense,  
Where he could found, it was pure conscience,  
And where he knew not, in such things forbade,  
Has rather left the trial unto God:  
And yet was zealous in the second table,  
(The tenth excepted) as he was but able.  
And though in conscience cases he was shy,  
Yet when presumption grew, both hot and high  
In conscience case, hath often found enough  
Within his sphere, to found just cause and proof  
To execute the law against offenders,  
Maugre the wily craft of such pretenders.  
If any man pled conscience to offend,  
Or God or man, 'twill have a dreadful end.  
To put an end to this so known a point,  
I say when earth and heaven shall be conjoynt,  
Jumbled together in the former chaos,  
Than may we see a scripture to dismay us.  
But while they stand distinct in element,  
Their globe's distinct in either continent,  
While Jesus Christ his members doth direct,  
And human laws to their foundation kept.  
And scriptures may but judge the rules of either,  
That so confusion might befall to neither,  
But each might move in their respective orb,  
Not interfere, and one another curb,  
How fully would man's conscience stand in awe,  
Both of divine and of an human law!  
To neither add, from neither law relax,  
We should not make the law a nose of wax.  
But though we change the measure, after weight,  
Our standard in the scripture stands upright.  
False weights and measures (by the law) betoken,  
By clerk o'th' market, they must all be broken:  
So shall all laws, though screwed up to their highest,  
Made (or adulterate) by Antichrist,  
How broad it spreads; how high so  it shoots,  
What Christ ne'er planted he'll pluck up by th' roots.  
Shall man usurp Christ's crown from's head to tear?  
Scare followers? leave none that dare adhere?  
O God forbidden there is no reason why;  
If God give strength (though none but you and I)  
If any human magistrate shall please  
To constitute a law that may give ease  
(According to the scripture) that what's done  
(Against the same) upon religion.  
Which might but vindicate our common right,  
Against the lawless fury and despite  
Of cruel men (though sometimes ignorant)  
Who are against the laws of nature bend,)  
Defend our persons, and secure our goods  
'Gainst little john's, and brainless Robin Hoods,  
That rise in tumult, full of mutiny  
Against the peace and truest sovereignty  
Of human convers, who would not comply  
With such a magistrate to live and die?  
In such a case the magistrates defence  
We may relinquish upon no pretence.  
But if the magistrate should seem to favour  
One single sect, or order, or behaviour,  
On that account to that indulged mode,  
Though cross to scriptures, conscience, and to God,  
In such a case if basely we comply,  
We give our conscience and the truth the lie:  
On this account, for neither love nor hate.  
We may not seek the help of magistrate,  
The tender conscience of another man  
(Distinct from ours) basely to trappan.  
Although we aught to love a Christian best,  
Yet we are bound to cherish all the rest:  
In common right not bring them into snares,  
To save our interest, how so e'er it fares.  
But it's objected, had we so much peace,  
'Tis doubtful we should grow far worse by ease;  
'Tis better God should keep us under th'cross,  
Lest life of godliness should suffer loss.  
We dare not say a word to this contrary,  
And therefore God doth our condition vary.  
But yet the instrument that doth us wrong  
Shall not be guiltless; that with hand or tongue  
Abused our persons, plundered our estates,  
Though God hath gracious ends; to what relates  
Unto his glory, and our best account,  
That shall our present sufferings far surmount.  
As far as suffering makes men leave profession,  
So far from stony ground is no digression,  
But as I intermix the magistrae,  
I do digress: but if we mind the state  
Of what's our chiefest point we have in hand,  
How all mankind shall in the Judgement stand;  
Are all concerned, both mean and men of place,  
Princes and peasants there: 'tis all a case.  
Shall poor be called? and rich be let alone?  
Nay; there's the most complete catholicon:  
Shall all be judged? than all should know their duty,  
And practise it: each work in 'tis time hath beauty.  
When sentence once is passed, our bravest gallants,  
Though they would give an hundred thousand talents,  
Shall never purchase half an hours space  
(To all eternity) to sue for grace.  
To live and die, without a saving faith,  
Will usher in an everlasting wrath.  
To live in holiness, and die in faith,  
Insures glory: secures from fear of wrath.  
Moses example, and the stony ground,  
Like Arctic and Antarctic Poles are found:  
And makes the difference full as great as those,  
'Twixt our Horizon and Antipodes;  
And from each other oppositly leaneth  
As lowest Nadir from the highest Zenith.  
The stony ground afflictions doth refuse,  
Which Moses on the other side doth choose.  
The one prefers their ease; but Moses glory.  
The stony ground, things merely transitory,  
And what can here be seen, felt, tasted, heard?  
What's Moses choice? unspeakable reward.  
How far doth stony ground from Moses differ?  
As far as number can exceed a cipher:  
Nay I'm mistaken (if you mark it well)  
'Tis more than so, for 'tis twixt heaven and hell:  
Between which two (if you will rightly come)  
Cifer from number is a medium.  
For twixt the highest integer fabric  
And fractions (negative Arithmetic)  
As any artist easily can spy,  
There is a pure impossibility:  
Yet it is common (though I grant 'tis loathing)  
For spendthrifts great estate to bring to nothing,  
And worse than nothing: but yet we can tell,  
The difference is more twixt heaven and hell.  
Ask you the reason? I'll give't in a type,  
Which to our case I think will givea wipe,  
And possib'ly some clearer illustration,  
I almost think it will reach a demonstration.  
The earth you knows in compassed between,  
And in the midst of heavenly orbs is seen:  
The spacious and the highest firmament,  
How far exceeds our earthly continent?  
What though you measure from the east tothth' west,  
From north to south, and cast up all the rest  
In calculation; solidly i'th' cube,  
How many inches squareth in our globe,  
O what an act you'd don! (if that could be)  
To reach proportion in the  degree,  
To that concentric orb we highest see,  
And justly call the Primum Mobile.  
Can that be done, o how far doth excel  
Th'analogy twixt highest heaven and hell!  
Between the blessed, who have got their crown,  
And souls, that's into th'lake in wrath cast down!  
Me things I'm forced to take another round  
About the confines of this stony ground,  
Which chooseth sin, but doth affliction eat.  
We'v seen what in the outward part is done.  
But there's affliction deeper and more high  
Than what is seen or felt but outwardly,  
The stings of conscience, and the rage of lust,  
Satan's temptations intermixed, thrust  
Arrows from God, for sins just recompense,  
And sometimes but for trial, exceed sense;  
And do all earthly misery excel,  
As far as earthly sorrow's short of hell.  
Yet such as these do now and than arrest,  
Yea more than seldom exercise the best.  
Job, David, Heman, and that chosen pair,  
(
* Luk. 22.31, 62.  Peter and 
† 2 Cor. 12.7. cap. 7.5.  Paul) have had abundant share.  
And many times, when outward troubles cease,  
The faints are vexed with such things as these.  
Who ever will not lie at Jesus foot, 
12 Matth. 16.24. Jam. 1.11.   
To bear such inward sufferings, wanteth root.  
And here l found fit opportunity,  
A little fully for discovery.  
Some sad revolts succeeding hopeful shows  
Of some that l have known; the joyful news  
Of peace and pardon by a Saviors blood  
Seemed to relish, both as true and good.  
Raised with joy; transported too with zeal,  
Yet afterwards did all this work repeal.  
Though some (such like) l hope, recovered,  
Yet it is worth to mark, where th' error bred.  
For there's examples some have proved vain,  
And some backslide prodigiously profane;  
Our great apostates, turncoats, base informers,  
Setters, decoys, trappans, pimps, meeting stormers,  
That sneak among sincere would ne'er have had the face,  
(Nor trusted) had they not had shows of grace,  
With grave deportment and due reverence,  
They had been punies else in such pretence,  
To preach and pray, with great affection weep,  
Appearing saints, experience so deep,  
That many honest Christians durst impart  
The inmost secrets of their very heart.  
Thus Judas-like their Saviour with a kiss  
To th'high priest's-hall betray; 
Matth. 26 48, 49.  pretending bliss:  
Hail master, and a kiss, were marks to see,  
Whom he betrayed: Now take him, this is he.  
You see sometimes some flowers set in water  
Shall hold their colour, keep their savour later  
Than those that's foiled, crushed with the hand,  
Or bundled together in a band:  
But all the water and earth added to't,  
Will not help long, except there be a root.  
Than what's this root? if there it doth depend  
(Not having which we're lost at latter end)?  
This root, 
Isa. 11.10.  or that which is equivalent  
(Where many words are used, the same thing meant)  
In Scripture we shall found to come toth'high'st, 
Rom. 5.5.   
To be the root is first meant Jesus Christ,  
And other scriptures do agreed with this,  
If we have none of Christ we're none of his. 
Rom. 8.9.   
But than again the doubts redoubled,  
How shall we know that Christ in us is bred,  
Or form (to expressed in scripture phrase)  
For this will scruples in our conscience raise, 
Cal. 4.19.   
To be new creature and regenerate,  
Have faith in Christ, elect, praedestinate.  
That all these have the root it is confessed,  
But what's all this to make it manifest?  
Unless we know what each of these words mean,  
We act a player's part upon the scene,  
To be content to hear, and see, and prate  
Is no true sign of one regenerate.  
I'll undertake who ever doth take part  
With Christ (as root) his grace must reach the heart,  
And that it may: but if Christ do not devil,  
As well as knock, the soul may go to hell,  
For th' word doth reach the heart i'th' 3 fold ground:  
Thomas each of them be proved falls, unsound,  
I know'tis tedious work; the flesh disdains,  
To make such scruples; be at half the pains,  
Remove all lets and every stumbling stone,  
Yet must be done in earnest; else we're gone.  
You know it is a company of fools,  
That will be always just with edged tools.  
How much more dreadful; if it be professed,  
We are in earnest: yet do all in jest.  
I do profess sometimes I am afraid,  
Jest paint for substance to my charge be laid.  
I hope I hate it, as I do the devil,  
Yet feel I'm tainted with that very evil.  
I must be debtor to especial grace,  
If in my heart it take not further place.  
But if it more defile (which God forbidden)  
Nothing but grace can purge it out indeed,  
IT were worth our pains (a blessing added too't)  
To found what 'tis to have and want a root.  
It is a greater task i'th' full extent  
Than I can reach to search what here is meant.  
For in our case we take not root apart,  
But as'tis fixed savingly i'th' heart,  
Which must respect the nature of the soil,  
And application of the root tothth' moul.  
Christ in the word's the root, the moul's the heart,  
If not conjoined, but remain a part:  
Who thinks a tree can grow that is not planted,  
And fixed i'th' ground? 'tis sure, that man's enchanted,  
Or if he thinks to plant it on a stone,  
And have no better soil: the case is one.  
Indeed that stone may have its nature changed,  
And so far from its hardness be estranged: 
Ezech. 11.19. cap. 36.26. Gen. 5.2.   
By a superior hand it may be wrought  
As soft as flesh, and than to earth it's brought.  
For Adam's flesh, when God first gave him breath,  
Is noted (by his name) to be read earth.  
Yet that's a metaphor, and doth imply  
The stubborness of mind to millifie,  
And make it fit to listen and give heed  
Unto the word of grace, that precious seed.  
The ploughing up or breaking fallow ground, 
Jer. 4.4. Hos. 10.12.   
Applied tothth' heart the same sense doth expound.  
Two things we must consider in this matter,  
How far the heart is changed in this nature.  
And next how far we clasp and do embrace  
That heavenly seed, th' engrafted word of grace.  
Although these two do always go together,  
Where one is wanting truly their is neither:  
Yet in the present parable we found  
That first there's preparation of the mind:  
And how far that is wrought, what done unto't,  
Before the word can in the heart take root.  
Before the word did ever touch the heart,  
It shows depraved nature in each part.  
What ever outward means we do embrace,  
It seems to me, it altars not the case,  
If not convinced by word or education,  
Or otherwise: the day of visitation  
Has yet no place: and is not yet begun,  
What ever force tothth' outward man is done.  
Although I think 'tis rare to found a man  
Endued with common reason, but he can  
(If he speak truth) in one or other sense  
Give testimony from his conscience,  
That he hath had some checks for doing ill,  
And eat his light to please his crooked william.  
Although I question not there are too many,  
For shame or pride will not acknowledge any.  
And such as these, that therein do persist,  
May common gracious workings so resist,  
That God shall never more to them impart,  
But leave them to the hardness of their heart:  
And such as these shall evermore be found  
With hearts arrested: though still high-way-ground:  
And they shall found it was a visitation:  
They would not hear; resolved to keep their station,  
Thomas may go farther; be convinced of sin,  
At jest in part; and further may begin  
To entertain the news of gospel grace,  
And in his heart with sweetness may embrace  
The precious tidings preached unto all,  
Upon condition they'll embrace the call.  
Two other things will certainly be found,  
That do not reach beyond the stony ground.  
Partial conviction first (or rather, that  
They partially but own convictions state)  
The other is, they partially embrace  
The offered tenders of renewing grace.  
In both of which (if throughly searched) I fear  
They're so far partial; that they're not sincere,  
But carry flaws of conscience in them both,  
That will betray their treachery and sloth.  
If all the nature of the high-way-ground  
Had been removed, and so far conscience sound,  
It would not stay, when but another step  
Removed from the former, it had leap,  
There is some Rimmon, Idol, Achans wedge,  
That is indulged as reserved pledge,  
That was the relics of the high-way-ground  
Unbroken up, though as a secret bound,  
Like Ananias and Saphira's gift,  
Where their Zunechdoche did make a shift,  
To serve the turn, yet said it was the whole,  
Leaving one hoof (when known) destroys the soul,  
Highway and stony grounds do differ here,  
One part's with nothing, th' other out of fear,  
Or other ends will never tender all,  
That bane doth to the stony ground befall.  
But in a word, the want of self-denial,  
In all 3 grounds that's naught, will be the trial,  
Are unresolved to part with every lust,  
Thomas conscience now and than doth give a thrust,  
Nor will endure the terrors of the law,  
Nor by the gospel to be kept in awe,  
Ungroundedly think comfort to apply,  
Would have eternal life; but will not die  
To sin, and self, and their own righteousness,  
On some or all of these, there lies the stress,  
Love exaltation: but to bear the cross,  
And in themselves to suffer utter loss,  
That Christ should pardon wholly, govern, teach  
Without reserve; o here lies all the breach.  
Would have their pleasures and their profits here,  
And heavenly glory too: but not a jeer  
Much lesle these inward conflicts which attend  
The best of saints not seldom to the end,  
When grace is offered, they will somewhat bid,  
But think the price too high, if they be chid,  
They'll dodge a little more, and somewhat rise,  
But ne'er resolve to come up to the price.  
And yet suppose that they have bidden fair,  
And think they're wronged: they may not have a share,  
And pled it hard; Lord open unto us,  
For we have done, and suffered so and thus.  
For all their lamps there wants that precious oil,  
That should maintain the lamps; there lies the foil.  
've light, & gifts, & works, they think o'th'best  
On such as these, (but not on Christ) they rest  
For all this furniture, (and more than that)  
Departed from me (saith Christ) I know you not.  
One great mistake is further to be found,  
That oftentimes befal's this stony ground,  
They hear the gospel powerfully displayed,  
Sometimes with great assistance, (spirits aid)  
The grace that Jesus Christ doth thereby tender,  
(If sinners freely could themselves surrender)  
They are convinced, it is the spirits work,  
(Thomas still they have some hidden Idol lurk)  
And thereupon they needs will take't for granted,  
They are in Jesus Christ already planted,  
Although there want the inward resignation,  
That should comply with that divine donation.  
And hereupon they think themselves believers,  
Deceive themselves, to many prove decievers.  
Now that's the use, that every mother's child  
(That would at Judgement-day stand undefiled)  
Make of these warnings; but to tender all,  
And part not stakes; but hark to conscience-call,  
But than the conscience must to Jesus Christ  
Be given up, and from our great high Priest  
Receive its dictates by his holy word,  
And wair for cleansing wholly from the Lord.  
But yet me thinks there is another caution,  
That I persuade myself here fit to motion,  
If persecution rise; they fall away,  
And leave their first profession: (that's to say)  
They turn with time rather than stand toth'test,  
And suffer persecution with the best.  
But of the outward part I'v spoken large,  
But yet me thinks there is a secret charge,  
That reaches merely to the inward part,  
Relating to backsliders in their heart, 
Prov. 14.14.   
Who shall be filled full with their own ways,  
Who prostitute themselves to such decays,  
As eats out all their savour at the last,  
Destroys their faculties, their gifts lays waste.  
Yet all this while can well enough comply,  
In formal ways exactly outwardly,  
And are so far from losing their profession,  
Or standing to their tackling by cóncession,  
That they will sufferings to themselves created,  
And oftentimes persist too obstinate.  
The reason why I introduce thus much,  
Because the danger of this point is such,  
That if it be not warily applied,  
The inward work is thoroughly denied.  
And if the inward fail (though th' outward stand)  
It shall receive a dreadful countermand.  
As for the outward part; o who can tell  
How far an hypocrite may truth excel!  
The faith of miracles may superadd,  
Give all unto the poor that e'er he had,  
And to all this may suffer martyrdom,  
And yet tothth' prize, (he aims at) never come,  
And make a noise, not more than sounding brass,  
Or tinkling cimbal. 
1 Cor. 13.  'Tis an heavy case,  
And yet th' Apostle clearly doth it prove,  
All this may come to pass for want of love.  
And if you mind the church of Ephesus,  
Christ charges home his threats because 'twas thus.  
But Laodicea, 
Rev. 3.13.  if you look that place,  
There's no defect in any outward case  
Look well the context; than try (if you can)  
If any outward thing was in the wain.  
The great defect laid in the inward part,  
They wanted zeal, and were not hot at heart:  
Yet were not cold; 'twould now be thought no harm,  
Rather a virtue, if we were but warm.  
And yet lukewarmness was the great disease,  
For which that church so greatly did displease.  
Ephesian heed well: and the Laodiceal;  
One wented love, the other was not real.  
If this be so: o with how strict an eye  
Should we intent, what is christianity!  
The gross apostate lost profession first,  
The close apostate unto that's accursed.  
The gross apostates first do wheel about,  
But painted sepulchers are spewed out.  
Religion is a mystery, because  
It and its opposite hath both such laws,  
Though very like, yet clearly opposite,  
But Christ's competitor doth sergeant,  
To be the same on purpose to betray  
The truth itself: and lead it out o'th' way:  
Of Godliness there is a mystery,  
A mystery also of iniquity.  
The former mystery unfolds the other,  
The latter strives the former quite to smother:  
They're both so deep, of each we know but part,  
But each o'th' mysteries doth reach the heart.  
But it is clear, there is no living man,  
By all his wisdom, either fathom can.  
But there are signs a certain kind of dress,  
Whereby a prudent man may shrewdly guests  
At ht ' outward court (for either hath his temple)  
For illustration take a plain example:  
When Solomon had reigned some certain time,  
He was detected for notorious crime, 
1 King. 12.26, to the end.   
God rend ten tribes away for Jeroboam,  
Who feared greatly lest he should forgo'em,  
Because of worship at Jerusalem.  
He therefore wrought a sinful stratagem,  
He made two calus in Bethel and in Dan,  
And made a feast in imitation than,  
Of that same feast in Juda, and did shape  
His offerings and his altars like an ape.  
But changed times and place and persons too  
Did all God's worship utterly undo.  
In Paradise Eve's tempted by an apple,  
Where Christ his church, the devil hath his chapel.  
the nearer truth what ever is in name  
Hath some resemblance, but yet not the same,  
Is commonly the greatest enemy  
Unto the truth, by its conformity  
In outward show: but yet the inward part,  
At greatest odds with enmity at heart.  
But now the inward court on either side  
Is that result, 
Hab. 3.13.  which always will abide,  
When all the outward dress is taken of,  
And from foundations to the very roof  
Is all unbar'd, and throughly broken up,  
What's done in secret, 
Luk. 12.3. 2 Tim. 3.9.  published on house top,  
When antichrist shall than proceed not farther,  
Jannes and Jambres like with all that guard her  
Shall be detected cast into the lake,  
With all that with her sorceries partake.  
O'th' other side, when all that are sincere,  
And in their hearts to Jesus Christ adhere,  
And all their filthy garments ta'en away,  
(They following the lamb in white array)  
And vindicated from those calumnies,  
That in this present world upon them lies. 
Matth. 25 34. Ps. 37.6. Heb. 11.26. Eph. 1.14. Rom. 6.23. Ezech. 35 8. Heb. 12.27.   
Christ owning what th' have suffered and done,  
Bring forth their righteousness as mondays' sun,  
And state them in that blessed inheritance,  
Which Moses called reward or recompense,  
Which Christ hath pruchased: but th' Apostles drift  
Is to convince: to us it is free gift,  
When all those shake both of earth and heaven  
Has filled valleys up, made mountains even.  
What can be shaken, quite away is ta'en,  
That what cannot be shaken may remain.  
This is the only garland, this the prize,  
That will be perfected at great assize.  
Beside the highway and the stony ground,  
The thorny also is defective found.  
Now Christ these thorns sufficiently explains,  
By richeses, pleasures, cares, in loss and gains,  
And though we may his warning well regard,  
He shows these hap after men have heard,  
And gives the reason how it comes about,  
Becauss we keep not In: too soon go out, 
Luk. 8.14.   
Which shows the want of serious meditation,  
To devil upon the word by rumination,  
And that the heart was fraught with this before,  
Thomas to conviction cannot shut the door.  
Yet doth not like such news to entertain,  
That breaks the league with that accursed train.  
The former ground shows plainly what deters,  
But this discovers what the soul prefers.  
The former shows our nature's aversation,  
But this bewrays its sinful approbation.  
The former shows what sinful nature shuns,  
This, whither it inordinately runs.  
The former casts of that it would not have,  
This intertains what vain desires crave.  
The former shows what happened unexpected,  
This all along how ill the minds affected,  
That seemed to love the word, but shrunk for fear,  
But this doth stiffly to its lusts adhere,  
That grew a little while but wanted root,  
But this is choked and hindered to sprout,  
Or if it sprout a little absolute,  
It's crushed i'th' bud, but bringeth forth no fruit.  
And yet this ground is one degree thought higher,  
Than that at first I greatly did admire,  
How that could be: although me thought the order  
Did testify it must go somewhat further,  
And nearer to the mark what's to be found  
In good and honest hearts; (the better ground)  
Me thinks 'tis thus resolved: these lusts before  
Were in the heart: but carelessly looked o'er.  
The sinner knew not how his heart was tainted,  
Which by profession was a little painted.  
Hazal knew not what was in his heart,  
Nor would believe when th' Prophet did impart.  
Yea partly so with honest Hezechiah,  
And David in the matter of Uriah,  
And Peter in presumptuous confidence.  
Not wonder those remain in fuller sense,  
In such as at the heart are still unsound,  
Which is the farthest of the stony ground.  
It further shows those objects which we love  
Stick closer than those whence we would remove:  
For hearty love extenuates the fear  
Of dreadful objects: just thus is it here.  
The soul convinced is much afraid of hell;  
But yet because it loves its lusts so well,  
This fixed love doth strain a point with fear,  
And makes it lesle, and somewhat disappear:  
And this I think it teacheth by gradation,  
That fear gives way, where love will keep duration.  
This thorny ground is not accused of fear,  
But what affection to its lusts doth bear:  
Again it showeth when the soul hath light,  
Although its subject much to be affright,  
Because of persecution for the word,  
And dare not therefore with the same accord;  
Or if it do: yet when it corn's tothth' nick,  
It turns again, and doth in terror stick:  
Yet by its conflicts fear shall not detain  
The sold so long as love to lusts regain.  
Where ever love is set if't be intense,  
It leaps o'er hedge and dike and breaks the fence,  
And many souls that have out-dared fear  
Gone out i'th' van; by love's turned intoth'rear.  
Let Balams case be throughly pondered here,  
And we shall see it was not Balaks fear  
That did restrain his message forth to bear,  
Because he had a greater fear of God,  
(Though't was but slavish) in what was forbade:  
Yet love to wages of unrighteousness  
Stated his doom: the text bears full witness. 
2 Pet. 2.15.   
What fear did ever Samson captivated,  
The Bars of Gaza, and its massy gate,  
The troops of Philistines which he mowed down,  
Like grass hoppers almost in every town,  
And yet how hamp'red with an whorish love,  
That lost his strength, and doth this doctrine prove.  
'Tis true, the fear of God (if it be right)  
Doth far axceed the greatest man's despite,  
And makes a Joseph whorish love disdain,  
But that's because true love doth fear maintain.  
As Samsons love unto his Delilah  
Did press him so, he could not disobey.  
So is the love of God with holy awe,  
A conqueror o'er every sinful law.  
We're never fixed Denizens above,  
Till Jesus Christ devil in our hearts by love.  
If in your love you would not be mistaken,  
Search narrowly how much you have forsaken,  
Why, by what means, and also to what end,  
And look about you lest you but pretend:  
For he that seethe all your care and pains,  
(Thomas you neglect) will try your heart and reinss.  
Who ever thinks, he always hated sin,  
And loved Christ, did never well begin.  
The high-way-ground in truth hath naught to say,  
Yet none so loud and confident as they:  
The grossly ignorant most impudent,  
To kick against each messenger that's sent,  
They'v got a trick to call him hypocrite,  
That dareth plainly wickedness indite.  
To which they add: (and such are all the rest,  
Who make such shows, as if they were the best.)  
With large encomiums of their good hearts,  
Thomas they make no such shows for their parts,  
Blind Byard-like, that in the mill goes round,  
But knoweth not a foot of other ground.  
The wisest charmer faithfullest exhorter  
Shall do not more, than bray a fool i'th' mortar,  
They're far more wise to know their time and season, 
Prov. 26.16.   
Than 7 such zealots who can tender reason.  
And such as these do too too often grow harder,  
Judiciously staked down, and go not farther.  
Never expect a searching will be found  
By th' heart itself; (while in the high-way-ground.)  
But here the stony ground takes up the plea,  
It's not so hard: true! hardness it did see,  
When it was high-way-ground it cared not  
For sin or Christ, or either this or that,  
But since its joy and some reforming fruits,  
It makes no question with the gospel suits.  
But we have seen before what fallacies  
On several hands within these limits lies.  
And if you would in trial throughly pierce,  
You may look back again, and those rehears,  
And take advantage of the other two,  
For in the third you'll have enough to do,  
If you'll be thorough: (and thorough you must be,  
Or th' face of Christ with comfort never see.)  
Well than suppose a thorny hearer passed,  
What spoken was o'th' first or in the last.  
But who can number all the pleas that's born,  
(Like multiplying fruit upon a thorn)  
When figs of thorns and grapes of thistles grow,  
Than may good fruit from thorny buse hes flow.  
The thorny ground will say: it takes not up  
Without a sight o'th' baptism and the cup,  
That it must drink, and be baptised with,  
And yet mistake the marrow and the pith.  
It presupposeth to abide some trial.  
Of which the stony ground made flat denial.  
It may encounter all that is without,  
With seeming grace appearing round about,  
A conqueror of all apparent sin,  
And yet be wanting most of all within.  
Suppose it can acquit itself of ends,  
That mainly to the present world attends.  
(Which is not very likely at the heart)  
Or if it be, it shall be but in part.  
It cannot be an universal choice,  
(What ever may appear i'th' outward voice.)  
For choice is made alone, where love is born,  
But that admits not of a will full thorn.  
Why doth a thorny heart cleave to profession,  
And suffer for the truth without digression,  
And yet have lusts by no means will forgo,  
Although his conscience knows that it is so.  
In such a case it may be reputation,  
For popular applaus and approbation.  
The like did Jehu in his furious zeal,  
But what's his end? to scripture I appeal.  
Another man, t' appease his conscience,  
May do and suffer with a fair pretence.  
Felix and Herod, also Balaam:  
But look their stories, there you'll found what's lame.  
See by what means they undergo their task,  
You'll found it indirect, or under mask.  
Cam offered sacrifice, but did not well,  
Which made his brother's sacrifice excel.  
Balam is forced full sore against his will,  
Although of israel he could speak no ill.  
Pharises and Scribes would be seen of men,  
The inside foul but made the outside clean.  
Again, Agrippa had but half persuasion,  
The youngman wanted one thing to salvation.  
A thorny heart hath not a full intent  
To have respect to each commandment.  
But either richeses, pleasure, reputation  
is fixed in his heart to admiration.  
The love to one or other thing forbade,  
In's heart doth quite exceed the love of God:  
What eve steps he takes, this is the main,  
He's always fett'red in his fatal chain:  
Even as the law by love is best fulfilled,  
And in the gospel sweetly is instilled,  
So want of love, above offences all,  
Doth break the law: and from the Gospel fall.  
To close the point in hand; (and so this head)  
Omitting other things, what might be said,  
Amongst the generals ever there's one chief,  
That leads the van, and is the archest thief,  
That robb's our hearts, and steals away our love,  
O'er other lusts do tyrannize above.  
The master-sin so easily doth beset us, 
Heb. 12.1.   
Which, if it be controlled, doth chief fret us,  
In some 'tis one, in others it doth vary,  
And sometimes changes to a quite contrary.  
There is a sin we call Original,  
Which all men have contracted by the fall.  
Which doth not show itself in all alike,  
But doth according to our humours strike:  
There's great variety in men's complexions,  
Which doth to various objects turn affections.  
The sanguine person hot and passionate,  
The melancholy sluggish more sedate,  
An airy fancy light and full of vapour,  
The earthly minded is a money scraper,  
Childhood to toys, the young man unto pleasure,  
The middle age for plots, the old for treasure.  
In city, country, University,  
In court; the gentry, and nobility,  
In clergy, laity, soldiery, and swain.  
There's many darts, wherewith are divers slain,  
And some are wounded with a mortal stroke,  
Yet here and there th' imposthumation's broke,  
By blood of Christ applied, which so wrought,  
As daily by experience is taught,  
That by its influence it hath withdrawn  
The canckredst poison of the sharpest thorn.  
From highway, stony, thorny ground is free  
Each that in truth applies that remedy.  
And here I thought quite to remit this ground:  
But hold! there's somewhat more i'th' confines found.  
Me thinks I spy: and spying I must tell,  
Else truth I shall betray, and conscience cell.  
I stand the longer here upon this point,  
Because I think it is the special joint,  
And farthest stratagem of Satan's wiles,  
Whereby he hundred thousand souls beguils.  
I dare be bold: break through the stony ground,  
You're safe for ever from the devil's pound.  
It is like natures Primum Mobile,  
It is the first that lives, the last will die.  
Than 'tis the heart of all rebellion,  
That holds out longest, and the first begun.  
Well is't so dangerous if once it sprout, Objection.  
What symptoms are there left to found it out?  
For if you found not this; all other's voided:  
And when once found; how shall it be destroyed?  
Destroy'ded must be: or else you are undone,  
It's not a compliment it stands upon.  
Indeed here is no ordinary task,  
And would more time and greater talents ask,  
Than I am able, while I live to answer;  
Yet found the chief, that is the first advancer.  
You're than i'th' way to rout the regiment;  
And further growth of thorns i'th' heart prevent.  
To found the Achan now, there lies our work,  
It may be hidden, in excuses lurk:  
Than here is work in earnest: you and I  
Must seek at home, and sand out hue and cry  
The eye, the ear, and all the senses may  
Be instruments this traitor to bewray;  
But let us have a care: they'll all assay  
T' indulge the traitor, and our hearts betray.  
I think it's best by all experience,  
To seek at first through heart and conscience,  
There lay such watch (imploring special grace)  
That if once found in that retired place,  
No bribes be taken, and no favour shown,  
But instantly be dragged before the throne,  
And there arreigned as our mortal foe,  
That seeks our precious souls to overthrew.  
The word of God by faith's the only broom,  
To sweep the corners of that darksome room.  
For that alone (when blest) can give us light  
To bring this lurking traitor into sight.  
Let's common with our hearts, and throughly mind,  
Unto what object they are most inclined.  
For Luther did in searching often profess  
No inclination to covetousness.  
(But could not say so for his hasty passion,  
For which undoubtedly he made confession.)  
The youngman in the gospel there miscarried,  
Balam and Judas in that mischief tarried.  
Zacheus had been taken in that snare,  
Which by confession clearly doth appear.  
And some think Demas was recovered, 
2 Tim. 4.10. Phile. 2, 4.   
Out of that snare to which he had been led.  
And if the Pharises had conscience tried.  
Would that not witness that their sin was pride?  
Why did they stand in corners of the street  
To pray? and in the market place to meet?  
And lovd to see, when others did them greet,  
And fall with reverence prostrate at their feet?  
IT was David's snare, 
2 Sam. 24.10. 1 King 15.5.  as scriptures truly quote him,  
Until he was reproved, and conscience smote him,  
Although I can not say 'twas Davids chief,  
Uriahs' case was sure the greatest grief.  
For other things he merely was surprised,  
That shameful act deliberately devised.  
And that's another thing attending pleasure,  
(As well as all the rest) it asketh leisure.  
The heart is plotting hidden out of sight, 
Job. 24.15.   
Th' adulterer premeditates twilight,  
This shows how Samson mainly was betrayed,  
And fleshly lusts too clearly was bewrayed,  
'Twas too too plain, it was his reigning sin, 
Judg. 14.17. cap. 16.18.   
Which his destruction finally brought in.  
Although the story showeth plain enough,  
yet in the margin see a double proof.  
Nothing doth more our reigning sin detect,  
Than when we meditate, and do project  
How to accomplish, also how to hid;  
To have its company and not be spied,  
Although the conscience knew it is forbade,  
And yet convinced it is not hid from God,  
And still 'tis greater when we do device,  
To hid our sin by offering sacrifice,  
Although by doing so we make it more, 
Prov. 7.14.   
And brazen faceed; like that audacious whore,  
But since to every sin we are inclined,  
By further characters we yet may found,  
Which is the chief, by taking conscience-voice,  
To testify of which it maketh choice.  
And for this cause I make a supposition,  
That if we prove't shall often make decision.  
If richeses, profits, pleasures'fore us lie,  
Which would we choose? and which would we deny?  
Supposing also, as it may befall,  
We can have one, but may not have them all.  
Who could not tell (if asked) which he would choose,  
And which he would (for th' others sake) refuse?  
And though he will not dash'gainst such a shelf,  
To tell another let him try himself.  
Thus to be rich, but toiling out of measure,  
Will utterly destroy my hopes of pleasure.  
I can have both by open defamation,  
But loose for ever honest reputation.  
Which of the 3 now shall I pitch upon,  
Knowing before hand I can have but one?  
Suppose my name be dearest, (though I'm loathe)  
To loose the other; yet I'll leave them both,  
Because I feel that this is such an one,  
That upon choice I set my heart upon.  
I'd rather suffer poverty and pain,  
Than on my reputation have a stain,  
Were this for God; it was a precious choice.  
But let me ask again my conscience voice,  
If't answer rather than I'll suffer shame,  
I'll turn apostate and deny Christ's name.  
Conscience thus pressed, (having true witness born)  
Where lies the danger, which the chiefest thorn?  
Though every sin hath rooting in the heart,  
Yet in the practice frequently doth part,  
And somewhat differ sometimes do contest,  
As wide as north from south, or east from west.  
How can the miser be a prodigal?  
The drunkard thirsty; (having bear or ale)?  
There is in sins a great antipathy,  
In branches, though in root they all agreed.  
An other way to found this monster out,  
Try what doth meet your hearts at every bout,  
Will follow, fawn, be mingled, and would close  
At church, exchange, at table interpose,  
And do but mark in each religious action,  
You'll found a thorn i'th' flesh will 'cause distraction,  
And there's some one will vex you more than all;  
Twenty to one it is the principal.  
Suppose in youth you harbour wantonness,  
And yet convinced religion to profess,  
You go to church and set yourself to hear,  
But watch your heart you'll found a minion there,  
Hark but to conscience, you'll hear it make a rout,  
I cannot hear: o cast that minion out!  
The same it true of every sinful pleasure,  
Ambition, fraud, or any worldly treasure.  
Go you to bed? rise up? nay when you dream,  
That Idol will be sending up its steam;  
And if in secret you but go to prair,  
If than it foil you not: accounted it rare.  
If yet your conscience further witness press,  
(You cannot be too sure I do confess)  
Mark your observers: it may be you shall found,  
There by more throughly, how you are inclined,  
These are distinguished into two kinds,  
Your greatest enemies and chiefest friends.  
Your enemies perhaps may do the best,  
To start your Idol from its hidden nest,  
And let you see where lies your greatest pest,  
By drivinged home; till't come to conscience test.  
From whence no creature can its power wrist.  
And till you do submit you'll found no rest.  
Thomas malice may your enemy provoke,  
And do you wrong: look further than his stroke,  
Look up to God: and than search well within,  
See if your foe has launched your bosom sin.  
I knew a man that had a wen on's cheek,  
That many able Doctors could not break  
For many years. He went to edge hill fight,  
An enemy him met in raging spite,  
Wounded him sore: he lay for dead: but when  
His wounds were dressed, the man had lost his wen:  
Lived many years: I knew him after that,  
And (save a scar) his cheek was very flat.  
Think well; how Shemei railed; how David took't,  
What use he made; how patiently he brooked.  
He looked higher than what he had done,  
Death and despite of Absolom his son,  
Acknowledged that all was sent from God,  
And in submission stooped to his rod.  
When e'er you found a faithful bosom friend,  
Which will not flatter friendship to pretend.  
But where he finds you subject often to halt,  
Will plainly show the danger of your fault.  
Remember than you have a precious balm, 
Psal. 141.5.   
That is applied your stubborn heart to calm;  
And not abused may prove as great renown, 
Job 31.36. 2 King 5.10. to 14.   
As if you purchased an earthly crown.  
When Naaman went chafing in a rage,  
Because the Prophet did slight means presage,  
Had not his servants had more wit than he,  
He might have gone to's grave with leprosy.  
Think you he saw not (after he had tried)  
His servants help to show and heal his pride.  
Had Ahab kept the counsel that he had,  
He had not fallen at Ramoth Gilead.  
Though it was causeless, therefore seem more strange,  
Yet Ahab fell to gratify revenge.  
The greatest instance in the present case  
Was Jewish malice forfeiting that grace,  
Which Jesus Christ so often tendered,  
Until destruction came upon their head.  
They might have seen the case, but they withstood,  
Till they incurred the guilt of precious blood.  
I knew a man as famous in his time,  
As e'er I heard of in the Brittish-clime,  
Who did the warnings of his friends despise,  
And therefore fell by rage of enemies,  
Was often told what surely would befall,  
'Twas all a case he nothing would recall,  
Until his foes did freely o'er him vaunt,  
And than I heard him shamefully recant.  
How hard it is to strike i'th' master vain,  
Let's prove't once more though in an other strain.  
When you have guarded conscience with a fence, 
Act. 24.16.   
Paul's watchword left therein (voided of offence)  
Than walk the rounds to every outward sense,  
To circumvent th' appearance of pretence.  
'Tis very like (with heed) you may espy,  
Egress and regress of the enemy,  
At every out-port leave a sentinel,  
With strictest charge to mark each motion well,  
To every sentinel distinct leave words,  
Let nothing pass but what therewith accords.  
At either ear-gate. (Take heed how you hear, 
Luk. 8.18. Job. 31.1. Eccl. 10.1. Matth. 12.36. )  
Upon eyelids (jobs covenant) look it there.  
As to the smell. (I take't in moral sense)  
Let every stinking breath be banished thence,  
Before the door o'th' lips this canon mount,  
For every idle word thou'st give account.  
The other sense that's left I now should touch,  
According to its name: but I avouch,  
The subjects and the objects are so many,  
In all the Scripture can't remember any.  
That's so contract to serve a word for th' guard,  
Which to all touch-ports may be fully heard.  
Yet take't in moral sense (for so I mean)  
Than that will reached. 
2 Cor. 6.17:  (touch nothing that's unclean)  
If to insist on all, I should intent,  
I know not where to enter, where to end,  
Respect to all these passports which occur,  
Must be intended, waving all demur.  
Examples path for most part you may found,  
If in your conscience you precisely mind.  
Now all these senses usually bring in,  
Corruptive objects, which entice to sin:  
Except the tongue (the only outward sluice.)  
Which others, (with our selus) doth most abuse.  
This one (as well as th' other) may bewray,  
Which is the lust in which our Idol lay, 
Matth. 12.34.   
And frequently to others doth impart  
What issues from th' abundance of the heart.  
The outward sense (defiled) becomes so foul,  
That it corrupts the faculties o'th' soul.  
Darkens its light, and doth corrupt the will,  
The memory with trash (that's sinful) fill,  
altars the course of all innate affection,  
The mind and conscience here take their infection, 
Tit. 1.15. Rom. 8.6.   
Doth carnalize the mind by sense's breath,  
And if it be not cured, that state is death.  
That's our great work these senses to control  
In every case, where they corrupt the soul.  
Th' Apostles word a general rule affords,  
Good manners are corrupt by evil words.  
What doth fro'th ' mouth of one corruptly slide, 
1 Cor. 15.32, 33. Act. 12.23. 2 Pet. 2.18.   
Comes in at ear upon the other side.  
And such a blast fomenting Herod's pride  
Inflicted present Judgement that he died.  
And some Professors do entangled lie,  
Allured by words of swelling vanity,  
And strongly prompted by such verbal thrusts,  
To irritate inflaming fleshly lusts.  
When Balam heard what proffers Balack made  
Of great promotion; forthwith he assayed  
Totempt the Lord (though answered before)  
The love of richeses; 
ver. 15.  proved his deadly sore,  
The same holds true in divers other cases,  
In various persons, and in sundry places.  
Now what an eye sore, outward objects are  
Of every sort affections to ensnare,  
Is every day proved by experience,  
And witnessed by frequent scripture sense.  
How Achans heart by looking on a wedge,  
And David's peeping o'er Uriahs' hedge.  
The Pharises by loving to be seen,  
And Hamans' pomp invited by the Queen,  
Did all discover what they mainly loved,  
And by quotations clear enough are proved.  
With Hamans' rage, because he scorned to see  
That Mordicah would bow nor cap nor knee.  
These show how richeses, honour, carnal pleasure  
Detect the heart by th' eye, and where's its treasure.  
Such fruits as these do grow upon a thorn,  
But figs and grapes on better trees are born.  
And when our Saviour doth the Jews confute,  
He shows the tree is best known by its fruit.  
Thomas touch and taste may sinfully be used,  
Bad in unlawful in lawful things abused.  
And in one parable are put together. 
Luk. 16.   
For his last doom; the text shows plainly whither  
He was conveyed; But there is yet one more,  
Which did no lesle than he halt o'th' some sore, 
Ames 6.   
Lived in excess without any remors,  
Yet were professors: read what was their curs.  
There's yet another case more sad than that,  
Which was foretold should be in gospel state,  
As to profession, but power deny, 
2 Tim. 3.1, to 6.   
And did with beastly lusts wholly comply;  
With these are mixed smells, costly perfumes,  
Which (in both senses) whore's proudly assumes. 
Prov. 7.17. Isa. 3.18, 25. cap. 57.9.   
Mystical harlot, and the fleshly whore,  
Amongst their gorgeous and voluptuous store,  
Where touch, and taste, and smell are all united;  
For such excess those harlots are indicted,  
But shows to others; (rather than themselves)  
How they are shipwrackt: and upon what shelus.  
But doth not show; (so far as I can see)  
What did allure them to this high degree.  
The ear and eye much led their heart to this,  
And might to them have shown what most displeas,  
But slighting warning from the ear and eye  
Are now involved into slaverny.  
For none of these examples seem to shape  
Any direction, how they should escape.  
I will not say what God by grace may do,  
But sure the case doth dreadful danger show,  
While Eve did partly harken to the devil,  
And looked upon the fruit; showed th' heart was evil.  
But when she tasted, eaten, and did persuade,  
Adam to eat: the sin did more invade,  
When come to this: 'tis not so hard to found,  
Where lies the fault from reprobated mind.  
It's now by far the harder task o'th' two,  
(If possible) those fetters to undo.  
I would discourage none; but waken all  
To rise, but rather to prevent such fall.  
Let be the worst: if sinners can repent,  
And turn to Christ by faith: he will relent,  
If men can be in earnest there is scope  
To look to Christ, and to renew their hope,  
Thomas almost lost, for aught that they can tell.  
But truly here's no trifling, (mark that well)  
It is no jesting in so sad a state,  
It's mercy to the highst: (if not too late)  
But I'll suppose a soul engaged to found,  
What is the great corruption of his mind.  
And I'm persuaded (if't be so indeed)  
He shall be taught as much as God sees need,  
For his eternal good and present state,  
What ever's truly done, ne'er comes too late,  
But if perhaps some lusts are interwoven,  
Thou fearest they'll never be insunder cloven,  
And know'st not which is greatest of the two,  
I think 'tis best, without much more to do,  
Take them together; if canst not get them parted,  
But seek to Christ thou mayst not prove falls hearted,  
How e'er they're mingled, thou must part withal,  
And cast thy burden upon Christ withal,  
The jest offence without his special grace  
Will not be conquered, stare thee in thy face,  
That's not the end, (in finding th' greatest sin)  
That smaller should be hid, but better win  
The conquest: when Goliath first was dead,  
His army's easily wounded, scattered, fled.  
Take here this caution: little sins neglected  
Will quickly show the soul is much infected.  
Avoid that fond conceit. (the greatest thorn  
By Christ is cleansed, and by him is born.  
And hope to help thyself in smaller things,  
That no such labour no such sorrow brings:)  
I hope 'tis almost needless to inveigh  
Against this monster, at this time of day.  
But I should fear thereby the danger most,  
As leading to the sin 'gainst holy Ghost,  
If any think that's but a forged fable,  
Yet so to die will be unpardonable,  
Or leading too't, for if thou dost despise  
The grace of Christ, though but in jest degrees,  
Who knows but that it may come to that height,  
To bring the soul at last to th' great'st despite.  
All this premised I take it now for granted,  
The sinner knows what sin hath most enchanted.  
And than his care must be how to apply  
With most advantage such discovery.  
But yet take heed, lean not too much upon  
The outward means, by which this work is done.  
But own it all to come from Jesus Christ,  
It may be yet thou art not come to th' highst.  
Commit thyself to him, by grace adhere,  
And he will show thee yet a great deal more,  
And will not leave it in a ungle matter,  
Till he convince thee of thy sin by nature,  
And by his grace (that is the only way)  
To make advantage of thy known decay.  
Begin, go on, and only end in him,  
And wait for grace, to perfect all in time.  
But lean not to thyself (what thou hast done)  
And so resigned by faith and love go on  
To all the duties that thy conscience knows  
Without respect to either friends or foes,  
And watch against that sin, as for thy life,  
That by experience thou hast found the chief.  
Nor that alone; but that it serveth best,  
(By using means) to conquer all the rest.  
If that together be the course thou tak'st,  
It is the use that our Apostle makes,  
Upon that word 've stood so long upon, 
Heb. 12.1.   
And for this head and thorny ground have done.  
The sixth head is a case as read as blood,  
To all that have the day of grace outstood.  
And as to them; 'tis bootless to insist  
On means of help: they have no share in Christ,  
For all our pains and care cannot prevent  
Their utter ruin, who cannot repent:  
But stand in admiration, and adore  
Gods just severity, that strives no more  
Eternally with those, which hitherto  
(Though all in vain) he's had so much to do.  
If you object: than lost is all our labour?  
I am about to prove it (with your favour)  
That's a mistake: there's many other ends,  
That to God's glory very highly tends,  
And to admonish those that have not yet  
Their hearts with spite against redemption set.  
Why do you see a gibbit, as you ride,  
Corpse of offenders, hanging by way side.  
Why are assizes (too) in open places,  
With greatest concourse in all such known cases,  
Whose execution done is at noon day,  
Where greatest throngs do and assemble may:  
And why must present be a Shrieve at jest,  
And in some country's Chiefest of all the rest,  
Of magistrates, that take it as no scorn,  
By those that have the highest honour born,  
To be eye-witnesses of what is done,  
Not in a corner but i'th' face o'th' sun.  
've seen myself, (which others is forbade)  
The chiefest magistrate holds the black rod,  
Till execution's past than by and by  
He gives it o'er again to's deputy?  
And why such crowds where prisoners roar and cry,  
And wring their hands; when sentenced to die?  
When I was very young I found a vers  
In English rules; as proverb we rehears,  
And such in use of speech is now become,  
Felix quem faciunt aliena pericula cautum.  
That man is happy who is so ware  
Of others loss; that with them doth not share.  
But if we turn our thoughts to scripture test,  
To prove the point, you'll always found it best.  
There in a mirron we shall clearly see  
The great design of such severity.  
When God commands to stone th' Idolater, 
Deut. 13.11.   
IT was, that thereby he others might deter,  
And keep them from the plagues, which otherwise,  
For such like sins would surely them surprise. 
Rev. 18.4.   
Two things herein I think are most of use,  
(That of this point we may not make abuse)  
To show the sin, that is so desperate,  
And what's the plague of every reprobate,  
I do not think that I can do it right,  
(In every point) but if I might invite  
Some gracious heart (to precious souls a friend)  
To do it better I shall have my end.  
If God afford it I should count it sweet,  
To grant me favour that I might but see't.  
I bless the Lord, 've heard and seen already,  
That somewhat helps to make my Judgement steady,  
Though godly men in many cases vary,  
And in their Judgements seem to be contrary  
To one another. I dare make no speed  
When to conclude, that all shall be agreed.  
But as the steel and flint together strike,  
Some sparks do issue; which are somewhat like,  
(When't falls on tinder, that is throughly dry)  
To make a flame that no man can deny,  
By running to and from; (we found rehearsed)  
Knowledge in latter times shall be increased. 
Dan. 4.12.   
Good subjects strive to know their Prince's laws,  
And what's the penalty in every clause,  
To frame their carriage: better to recent  
The just extent of each amercement.  
Thomas every trespasss be against the King,  
And not the  without its suffering;  
Yet treason is the greatest crime of all,  
The sorest death on traitors ever fall.  
Thomas heretofore i'th' present work in hand  
I have related what's the great command,  
As the condition which the gospel asks  
In truth of heart (though but as smoking flax)  
And also shown what is the guilt and pain,  
Wilful transgressors shall at last sustain.  
And when the day of visitation's past,  
The wilful sinner not more grace shall taste;  
But sealed up to dreadful expectation  
Of utter ruin, final desperation.  
Although his life that sentence may survive,  
Yet all that while 'tis merely a reprieve.  
His heart mean time resolved is to harden,  
But shall not have nor shall expect a pardon,  
Because he did the day of grace despise,  
And trample under foot the sacrifice.  
Yet I'll assay (as in its proper place)  
Here to illustrate somewhat more the case,  
And take a simile, which doth contain,  
If not the whole, yet (as I think) the main.  
With this proviso there's no shadow may  
A full proportion to our minds convey.  
Admit there be a famine in the land,  
Where not a bit of bread doth come to hand,  
Nor any food, which may man's life preserve,  
But all with hunger are exposed to starve.  
The ground of which was total insurrection,  
Against their Prince, who held them in protection,  
And justly has withdrawn all that supply,  
On which before they always did rely,  
And had enough to eat, and much to spare,  
But now to penury reduced are.  
This Prince gives over to his eldest Son  
For what he should and had already done,  
That famished land, with all the whole arrere,  
Whereof they guilty stood, (and did appear)  
The son accepts, by mercy striveth rather,  
To reconcile these rebels to his father  
And to himself, by offering such grace  
And terms of pardon, (if they might take place)  
That they might live in favour with the son,  
Repenting of the wickedness they'd don,  
Against his father's righteous commands,  
(Being chief sovereign of all their lands)  
And if in truth they will the son obey,  
Swear homage to him, not stand out their day,  
Their former faults shall all be blotted out,  
And far more liberties be brought about:  
And though they do not all to this consent,  
Yet they that do shall have their full content,  
But they that will not close, while terms do last,  
Shall pay the forfeit for arrer's thats past,  
And suffer ten-times more for this despite,  
Into perpetual dungeon without light,  
(With grievous torments added) shall be thrown,  
And never mercy further shall be shown.  
How sinners carry while these treaties last,  
We have already seen by what is passed  
In highway, stony, and the thorny grounds,  
And what from each of these (as such) redounds,  
Our task at present is to found the pitch,  
And full extent of that rebellion, which  
When men arrive at, there's no more to wait,  
But staked down as vessels reprobate.  
And than to touch a word of that condition,  
(Even in this life) which never finds remission.  
'Tis God alone who only can decide,  
When sinners have withstood their utmost tide,  
No creature can determine fast and steady,  
That all is past nor further is remedy.  
Nor can he say the height and just degree,  
I'th' utmost compass what that sin shall be,  
But yet'tis sure, that there is such a sin,  
And such a gulf, where multitudes fall in.  
Which serves for wholesome warning unto all,  
To eat the brink o'th' pit lest in they fall.  
And when once in, there is no getting out,  
Shall ne'er be helped, how loud so  they shout.  
Yet there are generals to the conscience preached,  
Which first or last have every conscience reached:  
That in some measure doth that sin define,  
Although men do not know the utmost line;  
Whose conscience is there sometimes doth not scar,  
Jest he should cell himself to sin so far,  
That Christ himself (who's true unto his word)  
Cannot in Justice farther grace afford?  
We all agreed against the holy Ghost,  
There is a sin, that none could ever boast  
He was set free: Nor shall not while men breath,  
The Scripture saith, it is a sin to death.  
How to distinguish that amaseing crime,  
That by that sin is meant, and what's the time,  
And how it differs from such other sins,  
Which yet at last eternal Judgement wins.  
It is too much for me; I know not whether  
The Scripture lighteneth any creature thither;  
Whether that sin in Hebrews (chapter sixth)  
With that i'th' gospel be so justly fixed, 
Matth. 12.31. Mar. 3.28. Luk. 12.10.   
That this and that are all together one,  
Or differ in some cases (or in none)  
Or if they differ in some circumstances,  
I'th' sin itself, or in appurtenances;  
Yet clear itself, that both do so much harden,  
That neither this nor that admits of pardon.  
It's also clear, that they that miss of grace  
Never repent: (where pardon takes no place)  
It seemeth probable: all that fall in  
To condemnation committeth such a sin,  
Somewhat for kind (if not in full degree)  
Which pardoned cannot be by Christ's decree,  
And that decree in Scripture is revealed, 
Matth. 12: 31.   
(In the forequoted place) never repealed.  
Admit that every hardened sinners case  
Do not amount to that i'th' Hebrews place, 
Heb. 6. Mar. 3.28.   
And that it doth from that i'th' gospel differ,  
Yet certainly it stands not for a cipher.  
But there is some specifical proportion,  
Though individuals differ much in notion.  
As for example those in th' Hebrews case  
Had raised gifts: did gospel once embrace,  
And more than so, had uncoth gifts o'th' spirit,  
Which for a time they largely did inherit.  
But that i'th' gospel spoken of the Jews,  
Who all along the gospel did refuse,  
Had never heard, there was an holy Ghost.  
'Tis very like: (how ever they might boast)  
Which Christ on earth (convincing now the Jews)  
Had not than promised, that he would infuse  
Into disciples, till he was to leav'em,  
Of which the devil never shall bereav'em.  
And yet some season after his ascension,  
To some disciples Paul speaks reprehension.  
O'th' holy Ghost if you were not advised,  
Into whose name than would you be baptised?  
If those disciples never heard that name  
O'th' holy Ghost, no wonder if the fame  
Thereof did never come to Jewish ears,  
As in quotation by the word appears.  
This argument must needs convince you soon.  
The Jews, and Hebrews case, midnight and noon  
Do represent in form particular,  
But as to th' kind; they both alike infer,  
To make it plain (if possibly we can)  
Of either sort let's single out a man.  
Caiphas for one, and Judas for the other,  
That a chief-Priest: this an Apostle brother.  
They both were eminent in either station,  
But yet compared to gospel dispensation,  
There's as much odds by true preeminence,  
As twixt the earth and firmaments expance.  
This praelate bound to th' law i'th' outward letter,  
The false Apostle knew things that were better,  
And might experience as much as those, 
Luk. 10.18.   
By whom the devils were cast out as foes.  
The one is held in darkness of the night,  
The other turned like angel of the light.  
Caiphas denys, judas doth Christ profess,  
Yet both are enemies to righteousness.  
Caiphas will buy: (and bids a worthy price)  
judas will cell both Christ and Paradise,  
They both did evil to their utmost might,  
But judas had (o'th' two) far greater light.  
Now as in mercy, so it is in wrath,  
Talents of each are judged by what man hath  
Caiphas cast in his all: (though as two mites)  
judas could do no more by all his slights  
I'th' outward action judas was the worst,  
And in proportion suitably accursed,  
And may perhaps a lower place in hell  
Be cast into; because he did excel;  
For as in heaven, there's difference in glory,  
As doth appear by pregnant scripture story;  
So we do found upon the other side,  
That Capernaum should far lesle abide,  
Their dreadful Judgement and abundant sorrow,  
Than Tyre and Sydon, Sodom and Gomorrah.  
We search not yet comparative degree,  
Which damned souls (compared) shall taste and see.  
Our present work is in the positive,  
Who are excluded grace without reprieve.  
We do not say, who have despised most,  
But who it is blasphemes the holy Ghost.  
Some of the Jews did this, our saviur saith,  
And were entailed to everlasting wrath.  
And by proportion whether gentiles may  
Be guilty of this sin as well as they.  
I'th' positive degree it must be light,  
With resolution, hatred and despite,  
And may not heathens (think you) come to this,  
That neither Christ nor Moses do profess?  
And if you doubt of this see what Paul says, 
Rom. 1.21. to end.   
(But more at large) of such like men as these,  
To search the core of that condemning sin,  
What is the jest degree that brings it in,  
Which locks the door, and makes the sinner fast,  
And writes upon't: The day of grace is past.  
Whether the talents be 2, 5, or ten.  
But as they're misimproved how, where and when.  
In this inquiry there are two clear cases,  
Which well may serve i'th' room of common places.  
One negative, and one affirmative,  
And both to one you may at last contrive,  
One what is chosen, th' other what forsakeed,  
Drawn into one by mutual contract,  
Which both together evidently prove,  
What is the choice and object of our love,  
That shall be judged for uttermost despite,  
When men reject the measure of their light,  
Of which no umpire can be constitute,  
But he that knows how cavils to confute.  
Now by this scheme let's overlook again  
Our two examples, which before were drawn:  
Judas and Caiphas each one in their state  
See what they love and also what they hate,  
And how far light had shined in each breast,  
Which by their contract they did both refist,  
And we shall found however they were twain,  
Yet both agreed together in the main,  
And either did with resolution fight  
Against the measure of received light,  
And both alike did fully constitute  
Their conscience to murder and confute.  
If Caiphas had obtained as much as jude,  
His fixed hatred might all that elude,  
Which point is proved by what our Saviour said,  
Thomas one was sent that's risen from the dead,  
To preach to sinners, if they would not hear,  
Moses and Prophets which already were,  
The means that God appointed for their warnings,  
They would not hear for all the raised man's charming  
Which he (and mates) when Jesus Christ was raised  
Made good to th' full by slanders which they blazed.  
Their conscience knew Christ was not stolen away,  
That was their shift their conscience to betray.  
The case was different twixt Caiphas and Saul,  
Thomas both alike to prison saints did hale. 
Mar. 3.30. Joh. 15.24. 1 Tim. 1.14.   
For Caiphas and some priests knew well enough,  
But Saul was ignorant: (of both there's proof)  
They both knew they blashpemed the Son of man.  
The priests did see the Father with disdain,  
As well as Christ in flesh, which made the height  
Of that great charge, because of known despite.  
Now from the former Jesus doth redeem us, 
Mat. 12.32 Joh. 3.   
And further proved i'th' case of Nichodemus.  
That precious blood which man's redemption cost,  
Excepts the sin against the holy Ghost.  
Nor is it known according to its kind,  
By any outward act, but bend o'th' mind.  
In outward show was Peter's sinful act  
Moore scandalous, than cursed Balams fact.  
Peter committed that against his light,  
But far surprised; it was not done in spite.  
Although the damsel made him change his voice,  
Yet certainly he never changed his choice,  
Though Peter did in's strength too much rejoice,  
Proffered too largely: yet it was his choice.  
But Balams choice, when put to th' greatest stress,  
Went after wages of unrighteousness.  
And so did Judas in pretending grief,  
Because he kept the bag, and was a thief.  
What will you give me? that did lead the way  
To work designs, his master to betray:  
His love to money made him hate his master,  
That was the cause he plied his work the faster.  
From thence it came in whole or greatest part,  
That Satan made an entrance into's heart.  
When choice is fixed i'th' heart, resolved upon  
Twixt Christ and Belial: the castle's won,  
One way or other; only Christ can tell  
When that's at height; (or yet is to repel)  
It seems to me 'tis like a market day,  
When grace is tendered: if we'll close we may,  
While to be had, so long as we forbear,  
Will neither leave, nor thoroughly adhere,  
Is our probation. But at last are pressed,  
Either to take't, or set our hearts at rest,  
And to conclude; we'll have not more to do  
With tendered, purchase (solemnly say not)  
When't comes to this, the witness than is born,  
We'll have our lust; keep our beloved thorn.  
This is the issue of the market day,  
The margin shortly doth it open lay.  
And to this pass (I think) it comes wilthall, 
Jer. 2.25.   
That do itno eternal ruin fall.  
The highway ground may be so resolute,  
When first his sin the gospel doth confute,  
That he may shut the door 'gainst further grace,  
And thence be turned away to his own place. 
Act. 1.25.   
Another breaks through that, while grace is preached,  
By some awak'ning, (by affliction reached)  
And yet resolve against the painful cross,  
And there take up; (unto his endless loss)  
Yet some go farther; greater things have born,  
But pierce themselves with some mischievous thorn,  
Although they suffer many things in vain,  
Lick up their vomit (by contract) again,  
Be't here or there; when Satan is cast out,  
If by conviction (or profession to't)  
Again returning to that house that's swept,  
And entertained with all the heart and kept.  
The latter end is like to be accursed,  
And ten times worse than  it was at first.  
I stand on this the rather to prevent  
A sly conceit: in what sense it is meant,  
When scripture speaks of sin 'gainst holy Ghost,  
And what's unpard'nable, as if't was most,  
Or only to be found after profession  
Admired gifts: (and to the truth's concession.)  
And so the sixth o'th' Hebrew's stood upon  
That's short of that; we may suppose there's none,  
That can commit that sin, and thereby take  
Moore liberty with sinning to partake,  
If you reprove them by the curse therein,  
Why? theirs is not th' unpardonable sin.  
O have a care that sin may you undo,  
Although you reach not gifts with many more.  
Let's view the simile we urged before,  
How those inhabitants serve and adore  
Their gracious landlord, promising release,  
With sweetest terms of everlasting peace.  
If you will search 'tis done unto your hand.  
In such a parable none can withstand: 
Mat. 21. Mar. 12. Luk. 20.   
A vineyard was let out to husbandmen,  
To dress and reap the fruits, and reckon when  
The landlord would appoint, or order further  
By deputies: which (when he sent) they murder.  
The landlord could not this unkindness brook,  
Sent nobler friends this fault to overlook,  
But when they came, were served with same sauce  
The husbandmen had broken all his laws,  
Well! (saith the landlord) I will sand my son,  
Sure! him they'll fear, repent of what 've done.  
These miscreants having got a taste of blood,  
(There with so fleshed) that now they think it good,  
To call a counsel straight to kill all heirs,  
That so the vineyard wholly may be theirs,  
To kill their landlord's son would not refrain:  
(Maug'r their malice he's alive again)  
Their sin is made appear and brought to light.  
Which issues in their uttermost despite,  
The steps they took, they would no justice have,  
All means of cure they (resolute) outbrave.  
And fully show to what their minds addict,  
They'll have the vineyard, none shall contradict.  
To make all sure: all what they did they backed  
By counsel, by their seal and firm contract.  
The question is, what is the winding up,  
Look to the bottom you'll found dregss i'th' cup.  
Read on i'th' parable, there lies their doom,  
And what they are to wait for till it come.  
If any will object, these were the Jews,  
That did the gospel and their lord refuse.  
It is not so with us, we own them both,  
Either to reject we should be loath.  
It doth appear that we are none of those,  
That have behaved themselves professed foes,  
For we have drunk and eaten at his table,  
And many sermons very profitable  
In our streets often we have heard him preach  
Will you twixt him and us now make a breach?  
Let all be true, yet if no more than so, Answer. 
Luk. 13.27. Mat. 25.   
Let him be judge how things are like to go.  
Compare that place with foolish Virgins five,  
The want of oil such pleaders do deceive,  
To sit at table, or to hear a Sermon,  
Will not avail without a wedding garment,  
What oil and wedding garment do contain,  
In part was said before, and may again,  
In the next head to which it doth belong,  
For thereunto belongs the chiefest song,  
That saints can sing, when that's put out of strife.  
(Their names are written in the book of life)  
Which is the state in which believers stand,  
When they have closed with Jesus Christ's command.  
But at the present there's another theme,  
The state of such as fall in that extreme,  
Grace to renounce, hearts wholly obdurate,  
Without recovery sealed reprobate.  
What may befall to such before they die,  
When all together past recovery.  
 we proceed, there is another motion,  
I dare not overpass (by way of caution)  
've said before, there is no creature can  
Pass such hard sentence on another man.  
Nay may too deep into God's secrets delve,  
To fix it wrongfully upon himself,  
Though doubtless unto some; it may be known  
That they rejected are: (quite overthrown)  
First 'tis (to judge another reprobate)  
Moore than to judge him unregenerate,  
Yet that's too much for Judgement absolute, 
Mat. 7.1.   
(Without clear proof) our Saviour doth confute,  
Gather by context what's meant by Christ's assertion,  
You'll found it reaches not doubt of conversion.  
He has two arguments; which if you mix,  
I think you (fairly) may your Judgement fix.  
Keep that in mind: add thereunto this note,  
The case in hand concerned but a mote,  
And doth admit to each the name of brother,  
As well unto the warned as the other.  
Look if it mean not: Be no rash dispenser  
Of private grudge, or publicly church censure  
To vex thyself, him, or the church from thence,  
For every trifle to pretend offence.  
Nay let severity begin at home  
By true repentance search and sweep thy room.  
O that would make thee fit to help thy brother,  
This is our duty towards one another.  
Petty conceits between the man and wife  
Hath sometimes kindled much inflamed strife.  
There was a quarrel, who should mend the fire,  
Who have the tongs! this babble flamed higher,  
Disturbed the bed, the house, and church: at last  
To reconcile all differrences past,  
And to prevent all future jars and wrong,  
The church did vote to each a pair of tongs.  
O what a trisle's this! It is not feigned,  
But might be proved, (if it was constrained)  
In weighty cases 'twas our Saviour's course,  
(Which he did constitute to gain remorse)  
When there should hap some real offence,  
Not strife and censure straight way to commence.  
But the offended should privately warn  
Th' offender himself in each such concern;  
If he would hear it, than it went not further:  
And if that would not do, than comes church order: 
Mat. 18.15. to 19   
If that would not help: than note such a man  
To be like heathen or a publican.  
When you are forced to excommunicate,  
You must not count him as one reprobate: 
2 Thess. 3.14, 15.   
But be so friendly one unto another,  
Him to admonish even as a brother.  
Two things may be so circumstantiate,  
A man may be judged unregenerate,  
And in the bondage of iniquity,  
But not judged reprobate thence (by and by)  
Although the case be doubtful here enough, 
Act. 8.22, 23.   
Yet to admonish such; (there is proof.)  
Still to repent, pray for pardon and grace,  
Thomas it be doubtful if it shall take place.  
Some cases here occur, I freely do confess,  
Which (construed) importeth nothing lesle,  
And plainly sometimes in words do express,  
No hope is to be found for full forgiveness,  
But in such case it is mere revelation.  
How few to that can make their true evasion?  
Our Saviour Christ knew fully each man's heart,  
And he sometimes such secrets did impart. 
Mat. 26.24.   
That Judas also wholly was forlorn,  
an't had been good, he never had been born.  
When Pharisees strove to catch him in gins,  
They sought, ne'er found, but died in their sins.  
This he declared plainly to their faces, 
Joh. 8.21. Mark, 3.30.   
Maug'r their malice and scornful disgraces.  
To this effect he did elsewhere pronounce  
No lesle in import to many at once.  
I cannot remember, expressed at large,  
(Except by Paul once) men made such a charge, 
Act. 13.10.   
Which I have also mentioned elsewhere,  
In this present work, and thither refer.  
've heard and known some that durst undertake,  
As from revelation such Judgement to make  
But how they'll come of in that enterprise,  
I leave to be Judge at that great assize.  
I tremble to think such secrets to seek,  
Where God in the scriptures vouchsafes not to speak.  
I will not deny such symptoms there may  
Be openly-shewed, that saints dare not pray  
For such and such persons, while they have breath,  
For fear they have sinned that sinned unto death,  
Who cannot have hopes to ground faith upon,  
And therefore (in conscience) must let it alone.  
Yet lest they should miss, what is their own part,  
I count it the duty of each tender heart,  
In general terms, (with humble submission)  
To pray that the worst may come to contrition,  
(Who are not rejected) of whom there are none,  
Can safely determine, but God alone.  
What is more arrogance and pride complete,  
Than men to rush into Christ's Judgement seat?  
Thus far for others. Now for our selus,  
(Sylla, Carybdis like) there are two shelus,  
(Without safe pilot) souls are apt to split,  
And shall to harbour never safely get.  
The one presumption th' other is despair,  
(When in their height) of equal danger are,  
Who ever split eternally o'th' first,  
Is ever more i'th' end, o'th' latter thrust.  
But yet there's diverss suffer loss on both,  
But are fetched of by grace to say the troth.  
It's rare to found a soul that comes of clear,  
And doth not dash on both, now here, now there.  
Presumption usually doth lead the van,  
And gives proportion to despair again.  
The higher lift up, the lower cast down,  
In such vicissitudes, now smile, than from.  
But I shall now to th' case in hand confine,  
How either rock danger doth combine.  
It is not rare to found a young professor,  
Who bears himself in hand he is possessor,  
Of thorough right is an immortal crown,  
And afterwards to be as much cast down.  
Wrongful conclusion upon either hand,  
Puts many souls to plunges, at a stand,  
Often comes to this (which terrifieth most)  
They think 've sinned against the holy Ghost,  
With such conclusion so fixed and steady,  
As if they were cast into hell already.  
Once David thought his mountain was so strong,  
Nothing could move him, when he found that wrong  
He was as confident that he should fail,  
One time or other by the hand of Saul.  
In each of these had in God's secrets pride  
Without a word: (and so without a guide)  
O how unstable; when we act not faith,  
Which from the word it's sure foundation hath.  
To keep from th' first sobrieties a friend, 
1 Pet. 1.13.   
And from the last to hope unto the end.  
O blessed word, that can maintain in both,  
And (where it's trusted to) most surely doth.  
The word's a rock, that eclipse the wings of pride,  
And keeps from sinking on the other side.  
Presumption and despair doth ' word deny,  
And each resuse (with heart) thereon to lie.  
In all our partial failings (let's record)  
They have their rise from th' disesteem o'th' word.  
And they that leave it wholly are undone  
For evermone, to wove the thread they spun.  
This is the portion, this the dreadful state  
Of final unbelief. It's reprobate.  
There's but another branch o'th' present head,  
To which our method hitherto hath lead,  
And that's to show how reprobates survive  
The sentence past, while here on earth they live.  
For many years God may prolong their days,  
Though cursed in their hearts, cursed in their ways,  
E'er death remove them from the present stage,  
And is to Judgement infallible presage.  
Thomas sinners live an hundred year he's cursed  
In all his ' projects, 
Isa. 65.20.  latter end is worst.  
The word is clear by positive expression,  
Balam and Cain do prove it in progression. 
Jud. 11.   
There divers steps the Scripture doth relate,  
That's trodden by a cursed reprobate.  
Between the time that God hath cast him of,  
And when death proves he's lived long enough.  
He may be rich or miserable poor;  
In great esteem, or credited not more;  
May live in pleasure, tormented with pain;  
May seem a saint, or openly profane,  
Friendly and fair: his sales know how to furl,  
Dogged and clownish, a cankered churl.  
Admired gifts, stupendious for parts,  
From all fallen of, bereaved of all his arts.  
May hap to rise, and fall by turns; none can  
Observe much odds'twixt him and better man.  
Those things in gen'ral Solomon doth prove,  
Do not determine endless hate or love. 
Ecl. 9.1.   
Look over Israel's kings: the first of all  
What has been said, which was not true of Saul?  
Rich, poor, admired, scorned, in pleasure, pain,  
Seemed good, proved bad, both friendly and cross grain.  
But single out the kings of Israel,  
Since the ten Tribes from Rehoboam fell,  
Where (by the Scripture) may be understood,  
There was not one, amongst them all, proved good.  
Their bel-wether, that led them all to sin  
Ran strange divisions much out and seldom in.  
And will you see the angle where he turned?  
His heart against the true religion spurned. 
1 Kings 12.26.   
And all he did from that unhappy time,  
Became to him and Israel too acrime.  
O what advantage Jeroboam once  
Had in his hand, when God did that pronounce,  
That he should have ten tribes (after his heart)  
If from his statutes he would not departed. 
1 Kings 41.38.   
This prophecy engaged him to rebel.  
And had he gone no further had done well.  
For hitherto God did him light afford,  
To steer his course according to the word.  
But see the baseness of his wretched heart,  
How far the Prophet pleased him, he took part.  
But where his unbelief did truth excel,  
He fights against the word, (than far it well.)  
The word should be a stalking horse to gain,  
The promised kingdom. but (which was the bane)  
When carnal reason looked round about,  
He kicks against the word, and turns it out.  
Jehu and Ahab should we parallel,  
(With all the rest) to what a bulked would swell.  
And some o'th'kings of Juda not much better,  
But that they had the privilege o'th' letter.  
The Temple worship, sacrifices, and  
Such institutions, as God did command.  
And yet all this through sin became far worse,  
And did involve them further into th'curse,  
Than if they'd never known such gracious means,  
Which unto none but to themselves partains.  
Amongst some others do but cast your eye  
Upon the margin, what saith Malachy. 
Mal. 2.2.   
For outward richeses, subtlety, and craft,  
I do not wonder he enjoys that's naught.  
But that's the greatest mystery of all,  
That such in gifts and grace seem principal,  
And that that pestilent infernal sect  
Should often deceive the choicest o'th' elect.  
Two cases here, I think, may be of use,  
For every sober christian to peruse,  
When chance to meet with eminentest gifts,  
Lest they be snared with some of Satan's shifts.  
Impart their secrets too of any nature,  
Without due knowledge of the hidden matter.  
The first case is a sad experiment,  
Of such like wolus in soft sheep clothing sent.  
With greatest show of zeal displayed their banners,  
Some found it to their cost it were trapanners,  
Who with their prairs, their gracious shows and tears,  
Banished from simple meaning men all fears.  
But not so wise with prudence to prevent  
The subtle malice of the old serpent,  
Were caught by guile, had not God sent relief,  
Some scores of persons there had left their life.  
It's like you know the case aswell as I,  
There's some alive that will it not deny.  
The other case was of another kind,  
A single person of aspiring mind,  
That loved pre-eminence to be damired,  
To so much accuracy he acquired,  
To preach, to pray resolve the knottiest case,  
That in distressed conscience taketh place.  
Was by the wisest sought too far and ne'er,  
And they that could enjoy him happy were.  
And in this lustre flourished many years,  
Thomas at the last there were some secret fears.  
All was not gold that glistered, glow worms bright  
Glitter like stars in darkness of the night.  
Some roots of rotten wood 've seen like fire,  
Which when I was a child I did admire.  
This gilded post after some years were passed,  
Made some discovery that he was not chaste,  
Made some attempts upon a gracious matron,  
Which turned her stomach from so vile a patron.  
She would not flatly say what was the cause,  
But by her hints some few began to pause.  
It came to rumour she was much accused,  
That such an holy man should be abused.  
And by the most the woman overvoted,  
They on his glorious gifts so highly doted.  
The woman was constrained to recant,  
That she had greatly wronged an innocent.  
This cloud blown over, many now adore  
This painted Idol more than heretofore  
But at the last: this man was sick to death,  
And than the poison, that lay underneath,  
Began to rankle, and gave such offence,  
It boiled up into his conscience.  
He needs no witness now to prove his sin.  
One (like a thousand) roared out from within.  
She, who before he did so much defy,  
Now justified more righteous than he.  
Through torment, anguish, horror, (and what not?)  
He did confess the core of all the plot.  
And that was this: (the depth of all this evil)  
His soul he had made over to the devil,  
By deed (I will not say of gift) but sale,  
That for some certain years he might prevail,  
To have assistance from infernal aid,  
When he discoursed, or preached, or when he prayed,  
This clause precisely binding and commanding,  
He might not kneel, but ever more pray standing,  
And divers yet alive remember we'll,  
In all his prayers they never knew him kneel.  
Lived so far northward (as relaters tell)  
That (we'll) to them, to us importeth (well)  
He kept his bond so firmly for his part,  
That now it sunk him overwhelmed his heart,  
The more to ratify and make it good,  
He sealed the bond, subscribed it with his blood,  
Much prayer was used and godly exhortation,  
Nothing availed he died in desperation.  
For aught that man could see, yet who dare say't,  
That (for all this) he died a reprobate?  
Although no symptoms ever did appear  
Of any faith, or hope, but only fear.  
Put case we may not judge yet we must fear,  
By such examples learn our course to steer.  
I question whether any did exceed  
(In circumstances) such an heinous deed.  
Read ages-records, you will hardly found  
So daring sin, with such an hellish mind.  
The Scriptures must be owned, the lightest torch,  
And after that the History o'th' church.  
And than come down to human and profane,  
And try if you found such another strain.  
True; Balam, Ahab, Judas, also Cain  
Did cell their souls their humours to obtain,  
This for revenge, and all the rest for gain,  
Our case unparallelled doth still remain.  
'Tis true; there was another socerer,  
That gifts o'th' holy Ghost seemed to prefer,  
And would have bought them for a little money:  
His name was Simon, hence the sin Simony.  
'Tis true he showed he had a carnal heart,  
But in converting grace had yet no part.  
But I suppose the wisest cannot know,  
Whether at last he got true grace or no.  
I cannot found by all that I can see,  
That ever Simon would to that agreed,  
To cell his soul, but rather purchase grace,  
(But money in that bargain takes no place.)  
If Symons prair to th' saints had any scope,  
I cannot found he's quite shut out from hope.  
Alas this case doth plain enough agreed,  
To cell the soul for painted peity.  
And that's the scene now acting on the stage,  
The very Idol of the present age.  
But whether yet there's any sunk so deep  
In such a bond God doth in secret keep.  
Although our age doth testify enough,  
(As far as men can judge) to give a proof.  
But let's take heed how rashly we surmise,  
But rather leave it to the great assize.  
Let every tender heart be circumspect,  
And not the search of smallest sin neglect.  
The smallest leak sprung in the greatest ship  
May sink it (if not stopped) into the deep,  
And may enlarge its wideness more and more,  
Till pilot shall despair to bringed to th' shore.  
A great leak if presently be taken  
May be repaired, (the vessel not forsaken.)  
And for encouragement I shall relate  
Another case that seemed desperate,  
Of which there might be more examples shown,  
For here and there (though rarely) such are known.  
Some years ago a person discontent,  
The devil did his careful thoughts augment,  
In human shape appeared with gravity,  
As if he pitied him, demanded why  
His thoughts were so perplexed, and why cast down?  
He seemed in doubt, but knew't was fortune's frown,  
His mind was much too big for's present state,  
Looked not to God, and so grew desperate.  
This Grave Impostor promised full supply  
And present riddance of his misery,  
And for so many years without control,  
But he must bargain with him for his soul.  
The contract's made, the paper signed and sealed,  
But by the grace of God in time repealed.  
Conscience grew hot, and checked for what was done,  
But knew not how to break the thread he'd spun.  
Some Christian friends by searching much about,  
(With wholesome counsel) came to found it out.  
To make it short: they chose a day of prair,  
And divers godly preachers gathered there,  
This captive in the midst, good part o'th' day  
They prosecute their work without delay.  
Towards the close they heard a grievous noise,  
(Do not remember if they heard a voice)  
The roof was broke, the signed bond thrown in,  
The man repent of his grievous sin,  
And (as I heard) was after circumspect,  
And durst not more the word of God neglect.  
He might be one of many that escaped  
The jaws of hell, that here so widely paged.  
You may be tempted, take heed  you fall.  
And for your help, tow cases I'll recall.  
The one I heard of, with the other spoke,  
To show how God both these two enenies brake.  
The man I spoke with told me he was sick  
In grievous torment, tried him to the quick.  
Some length of time lay in excess of pain,  
A shape with voice, articulate and plain  
Promised him ease, if he would cell his soul:  
His heart and voice did strait that vote control,  
And rather chose in God's hand to expire,  
Than purchase ease with everlasting fire.  
Within a while the Lord afforded ease,  
But breach o'th' snare did comfort much increase.  
What use this person made for after time,  
I cannot say, I somewhat feared him.  
The other case was told me by a friend,  
(Affected much with such a gracious end)  
Against so many dangers, (and the devil)  
That God afforded from apparent evil.  
My author saith: there was an honest man  
Of good repute, both pious and urban,  
To make up reckon, and to buy more cloth,  
(Which was his trade) provided was for both.  
So riding (with his charge) took up at night,  
Did clokebag to the host himself commit.  
The landlord showed a cupboard in the wall,  
With lock and key, that well migth hold it all.  
And prayed his guest to keep the key, that when  
He saw his time, mgiht take it out again.  
(They both agreed) he lodged there all night,  
And hasted thence i'th' morning when't was light,  
Took up his charge, paid costs, and went his way.  
The wicked host did treachery bewray:  
Sent after him, prepared with hue and cry,  
Laid to his charge not lesle than felony.  
The man (amazed) was to a Justice brought,  
The host confessed that was the thief he sought,  
And said he robbed him of a sum of coin,  
And that by fraud he did the same purloyn.  
The guest replied: he took what was his own,  
Which by it species might well be known.  
The host rejoined: such species were not his,  
For such and such was money he did miss.  
The bag was searched, and there the guest did found  
His money changed, quite another kind:  
The very same the host had mentioned,  
Which further danger (unavoided) bred.  
The guest was innocent, had done no wrong,  
Suspect before, now cast by his own tongue.  
The case so plain in prison he was laid,  
(until th' Assize,) and of his life afraid.  
Yet had within a special good defence,  
His peace with God and purged conscience.  
Before th'assize were many letters sent,  
And some returned: Pious men relent,  
And did the Judge his special favour crave:  
Most knew the host to be an arrant knave.  
In th' interim there came a lusty fellow,  
Clothed in a waistcoat either blue or yellow,  
(Which 've forgot) desired to see  
and speak with prisoner words two or three.  
This fellow asked the guest what he would give  
To be set free, and without fear to live.  
The prisoner said: in any honest case  
He would requited, to free him from that place.  
This man replied: let me but have thy soul,  
I'll fetch thee of without the jest control.  
Nay: saith the honest prisoner: God forbidden  
My soul's in safety with my Saviour hid.  
The fellow went away, came there not more.  
Th' assizes came, the prisoner brought before  
The Judgements seat (the Judge himself affected)  
That such an honest man should be detected,  
Made an oration in the open court,  
If any man can truly make report,  
To help the prisoner in his just defence,  
He shall be freely heard in fullest sense.  
A youth stood by, who came to see and hear,  
Called out: my Lord! I heard one say or swear,  
That he the Prisoner quickly could release,  
And say enough to set him free with ease,  
Described him by his clotheses of blue or yellow.  
The prisoner knew it was the deulish fellow,  
That had been tampering to betray his soul,  
But cast him of, (his language was so foul)  
The Judge enquired, if that man could be found,  
Another said, as I came by th' church ground,  
I saw just such a man, is somewhat tall,  
And now sits stridling, on the church yard wall.  
God call him (said the Judge) he was not far,  
But presently appeared at the bar,  
And asked what he had for th' man's defence,  
Let me first hear (said he) the host's pretence.  
Things were related as we heard already.  
This fellows answer was as round and speedy;  
You host, have you not there a double door  
On backside of the wall, and one before,  
And by that door, that is on the backside,  
Ta'en out his money, yours in's clokebag tied?  
That by that means the man might be betrayed?  
After some pause the host cursed, swore, and said,  
The devil take my soul and body hence,  
If there be truth in this unjust pretence:  
I'm therefore come, (says th'other) I am he;  
Thy time is come, and thou shalt go with me,  
And presently he takes him in his arms,  
Can not be hindered by force or charms.  
Away he goes, or rather with him flew,  
And with a crack down part o'th' house he threw.  
What is become o'th' wicked host we wave.  
But thus it pleased God the man to save,  
From both impostors, who went both together,  
We will not take upon us to judge whither;  
But if't be true (and true 'tis said to be)  
Relations of this kind to hear and see,  
May do more good than comedy or play,  
Where wantoness throw their souls and time away.  
But here me thinks it would be some abuse,  
To let this pass without some farther use.  
The use is double, that doth plain arise  
To those that fear the Lord, and him despise.  
Clothier and host do each contain a branch,  
As representatives of either chance,  
To be fulfilled in each respective kind,  
Proved to our face what in the word we found.  
Clothier oppressed: the host doth domineer:  
He at his rest, but this is God knows where.  
He in the mouth of greatest danger put,  
Th' host from the reach of human justice shut.  
One cannot swear to give his soul to th' devil,  
Th' other volunteer, near scruples at that evil.  
One is respected, pittyd, loved by th' good,  
The other cursed by his own brotherhood.  
What brotherhood I mean I think you see,  
Are such like mates that's full as had as he.  
For love they do not, cannot, though they flatter,  
True love they know not, 'tis an higher matter.  
That eag'r pursuit, which sometimes they bear  
To one another, mutually adhere  
In one another's votes: Is that true love?  
Or like that wisdom, which comes from above?  
'Tis easily tried: throw but a cockleshell  
Between their interests, (they that love so well)  
Achitophel with his admired pate, 
Dan. 11.27.   
Their hidden feuds shall never calculate,  
Just like that love spoke of a royal rabble,  
Where two or three dissemble at one table.  
But (to be short) like means will have like end,  
Not to wrong conscience for life, goods, or friend.  
On th' other side, let truth and conscience pack,  
And conscience set by Satan's aid o'th' rack.  
Look but the story o'ré (I'll not repeat)  
Whether o'th' too ddi prove the greater cheat?  
Mine host no doubt looked for agolden ball,  
Thomas lost his life and gold, got devil and all.  
The clothier would not list to devils charms  
To save his life, yet freëd from all harms.  
Mark the upright, and well behold the just, 
Ps. 37.37. ●. 38.   
Their end is perfect peace that on him trust.  
But wicked men shall be destroyed together,  
Both soul and body: no escape for either.  
O what an emblem's fixed, as on a post  
In both concerns, the clothier and mine host?  
In those examples hitherto 've shown  
The devil's contract, or his aid made known  
With human voice and human apparition,  
Which he hath shown to men by God's permission.  
There is another case, where providence  
Did show itself for one poor man's defence,  
Which with the former I dare not compare,  
Nor can I yet such witnesses declare,  
To make it manifest to all the world,  
How this poor man was into danger hurled.  
Yet was preserved, and from his fears set free:  
But vindication from his foes that be,  
(If yet alive) could never yet obtain,  
But ill the day of Judgement must remain.  
But I relate it to this proper end,  
That such examples may poor men befriend,  
Who are accused by sinister pretence,  
And have no other test than conscience,  
To bear them up against the scorns and wrongs  
Of wicked hands, falls hearts and lying tongues.  
'Tis true the man was freed and set at ease,  
(After full search) by Justice of the peace.  
And in this world there is no more to say,  
Although his enemy doth since inveigh,  
That notwithstanding he was overborne,  
And hath endured both scathe and scorn;  
But will maintain unto his dying day,  
The man's a thief, and must a reckoning pay,  
And says and swears to make good his defence,  
He has the witness of his conscience.  
And this is more than twenty years ago,  
Since first debated whether so or no.  
This man was riding once into the west,  
His way unknown, and therefore thought it best,  
At Basing-stoke where Tawnton carriers lay,  
Moore fully to inform himself o'th' way.  
(And since our subject doth of Judgement treat,  
(And this refers to that) we will repeat.)  
These carriers servants did belong to th' Bell  
In Tawnton where the carrier did devil,  
And kept an Inn, to which this traveler road,  
And for one night to lodge made his abode.  
Next morning, though 'twas somewhat late o'th' day,  
Took horse, and paid his charge, and went away.  
About half way, 'twixt that and Wellington  
Was set upon by servants and a son,  
That from the Bell were sent him to invade,  
And charged him with a thievish trick he'd played,  
And threapt upon him that he basely stole  
From chamber where he laid a silver bowl.  
For he and friend had drunk in't over night,  
Since he went hence it never came in sight:  
And to make fast the Justice of the plea,  
O'th' chamber where he lay he had the key.  
The prisoner thus enclosed, had by his side  
An hawking-bag, not very deep nor wide,  
Who thought in's heart (though nothing of it said)  
Alas! I fear (like Joseph) I' me betrayed,  
Although he knew not, who should come to pack,  
That drinking bowl into his little sack,  
He did his papers and his linen rifle,  
There was no bowl: these hunters further stifle,  
And (freely let) one of these mates outreaches,  
His hand to feel and search into his breeches,  
Pockets and knees and further round aboút,  
But all this while they nothing could found out.  
The man was glad, courage began to take,  
And to these searchers somewhat roundly spoke:  
Sirs you beset me here, I know not why,  
Without aughority, or hue, and cry:  
Where is your warrant why you me oppose?  
In truth by law you are but high-way-foes,  
Whether I'm guilty, or be proved guiltless,  
Your selus as enemies to peace profess,  
And make your selves no better (if not worse)  
Than high-way-thieus, that hunt to take a purse.  
Come, I'll propound a motion that is fair  
To keep both you and me from further snare,  
And if you'll take it, you may than commence  
A suit in law to take of all pretence.  
Let one of you (who are in number four)  
To Wellington (that's my way) ride before,  
And take an officer or known constable,  
To bring me to a Justice, that is able  
To make demand of what you can object,  
And you or me (as we deserve) protect.  
Thus you and I the law may now fulfil,  
And let the issue fall out how it william.  
They took this counsel, pleased them very well,  
And now you'll see what afterwards befell.  
Just in this talk, there came a magistrate,  
That (as they said) to Tawnton did relate,  
By accident who was but riding by,  
The prisoner hearing that did to him cry.  
Sir to preserve our common rights and laws,  
Be pleased to stop; consider well my cause.  
I'm thus accursed; let these men tell you why;  
've searched me once, will you be pleased to try,  
And search my , or any thing I have,  
Be witness for the truth, that's all I crave!  
The man was civil, searched, but nothing found,  
Demanded questions just, and somewhat round:  
And when had done, had nothing more to say,  
'Twas not his work, and so he road away.  
The prisoner and his keepers still road on,  
And as they entered into Wellington,  
A Constable (with him that road before)  
Came back to meet them, gave the prisoner o'er  
To one, they said was Justice of the peace,  
who could detain him, or (if cause) release.  
(If I mistake not) it was Major Covern,  
I think was master of Crown or George tavern.  
The prisoner doth confess a civil man,  
And yet at first austere; (but no disdain)  
He can vased over all, that could be said,  
Searched, found no fault, released him well apaid.  
The prisoner hopeed now all the stir was passed.  
But e'er I tell you how it fell at last,  
I will refresh the reader with a story  
As ne'er as can contain it in memory.  
This Mayor Covern, after he had seen  
And heard what could be said each side, between  
The prisoner and accusors, and believed  
The charge was vain, with sympathy relieved  
The man oppressed, with such a like relation,  
That happened to himself on like occasion,  
And to this purpose," Sir I can take part  
" With what you suffer, lay it more to heart,  
" Because of late it was my very case,  
" Thomas somewhat  circumstance and place  
" That in Wilts-county (the prisoner thinks he said)  
" I was not little of my life afraid  
" By accusations, offered to be sworn  
" For theft or somewhat like. IT shall be forborn  
To make progression in the Mayor name,  
Jest through mistake his wrong or mine own shame  
(Through prisoners forgetfulness) befall,  
But this the prisoner doth aver withal.  
The Major's drift was both to underprop  
The drooping spirits, and to raise the hope  
Of this poor man, himself to recreate  
With comfort of escape he had so late  
Said other words of standing at assize  
And many witnesses, before whose eyes  
He was exposed, (with danger of his sife)  
His innocence, and how God sent relief:  
But fearing to relate forgotten case  
To substance stand, (not circumstance or place)  
Though if I knew to th' full as well as this,  
A full relation had not been amiss,  
But there's another cloud that overcast  
This sunshine, pleasing, and refreshing blast;  
For as this Prisoner was taking horse,  
There was another storm, that proved far worse  
Than all that went before: the Carrier came,  
His horse on foam, the Prisoner loads with shame,  
Said: This a Major, not a Justice is,  
And Trial cost what will he will not miss.  
To Tawnton back again, he must be hailed,  
Lie till assize unless he could be bailed,  
But this he took upon his very soul  
The Prisoner could not choose but have his bowl;  
The Prisoner was a stranger in the place  
Not any friend, that there could pled his case,  
And Mayor Covern was not much beloved  
By Tawnton Carrier (as the sequel proud)  
The Prisoner's horse was feeble, weak and small,  
Was not in case to tauntle so withal,  
He told the Constable if that would do't,  
He must go easily as he could on foot,  
His horse was not in case now back to ride,  
But with the Major's Ostler should abide.  
To make it short. Another horse was got,  
And up the Prisoner set, thus back to troth  
Before him, went at  one Halberdeer  
Half pikes and forks i'th' flanks and in the rear  
The carrier, servants, and his son assist  
Lest for all this, the Prisoner should be missed,  
They make a shift to guard with so much care,  
They suffered no repulse: but when they were  
Now entering Tawnton, Floks of people crowed  
To see the thief, and some cried out aloud:  
O welcome Sir, your way is somewhat foul,  
I'll drink to you out of a siver bowl:  
Another said: Why Sir! you asked the way  
To Wellington; how are you gone astray?  
Another cried: Look yonder, that's the thief.  
What shall the Prisoner do now? die for grief?  
've heard him say with greatest confidence,  
He never felt the peace of conscience  
In all his days, more than that very time,  
(No creature known, and laden with that crime)  
And that the comfort of that present state  
Was far more sweet, than sad and desolate:  
O conscience, conscience, art thou such a vial  
To make such music in a petty trial,  
Where but a little shame some loss and strife,  
Or at the most the loss of human life,  
Can make disturbance? What will be thy worth  
At great assize, when thou art called forth,  
When everlasting glory shall attend,  
If thou be kept unspotted to the end?  
When by thy test all matters shall be tried  
Thy Judge, thy friend, and standing by thy side?  
Where Tawnton, Carriers are petty things  
To those great foes, which accusations bring,  
That strive to rob thee, of thy precious soul,  
Amongst the damned, would thy name inroul.  
This is the combat, this the greatest strife  
To blot thy name out of the book of life.  
All those to this, is but a very game,  
And not to be insisted on for shame:  
But I return to what I said of late  
That in this march our Prisoner brought to th'gate,  
And entrance into Tawnton, did not cease,  
Until they found a Justice of the peace.  
The witnesses prepared, the wife and maid  
And tapster-tailor who would swear (they said)  
The prisoner had the bowl away from thence,  
And that it ne'er was seen or heard of since.  
The Justice carried sharply, (as became him)  
(Although I have forgotten how to name him)  
But yet with tenderness, without offence  
Unto his office or experience.  
The troop, that came the prisoner to defend,  
The Justice from his presence out did sand,  
And heard both parties fairly face to face,  
What could be said or answered in the case.  
Searched once again, and when he found it not,  
Demanded reasons, where fore and for what  
This accusation grew: their answers were,  
That ever since the prisoner was there,  
Which was from night before until that morn,  
The key o'th' chamber had in's pocket born,  
And more than that, when just he went away,  
He did not tell his hostess of the key.  
'Tis true he left it in the chamber door,  
But should have told or spoken on't before.  
And that the bowl was in the chamber used,  
And that he drunk in't could not be excused;  
And that he drunk in't for his morning's draught,  
Since when they never found it, though they sought.  
He was the last that had it in his hand,  
If it had not removed there it would stand.  
He made his charge for fellonies-suspition.  
The prisoner cast i'th' Jail without condition  
Of any favour, bale or of main prize,  
And there to lie until the next assize  
In August, now ten days drum March were passed,  
(Not over twenty since assizes last)  
The Justice asked what prisoner had to say,  
To save himself from Jail without delay.  
The man replied, that accusation large  
Hath nothing in't, contains a legal charge,  
Thomas all were proved what ever they can say,  
Unless they prove he took the bowl away.  
For he came there to lodge, to drink and eat,  
Bed for sleep, bowl for drink, dish for meat,  
He did expect, an not to be abused,  
While all the three he moderately used,  
And he must now appeal, if moderation  
Was not the greatest cause of accusation?  
Which sometimes in their scoffs they mingled, when  
They cast it in his teeth. These are your civil men.  
But was it ever heard, to make a plea,  
That stranger-guest should keep his chamber-key?  
He came no prisoner, though he now so be,  
And never dreamt his host should keep his key.  
He hath that practice in his travels known,  
A guest to have his key locked up alone,  
Why did he not his key to th' host surrender?  
But where's the law for that makes guest offender?  
There were both serges and some other wares,  
Lay in the chamber, who should make repairs?  
If any slippery fellow stole away,  
(Before or after) what i'th' chamber lay?  
If th' host had made a perfect inventory.  
When guest came in to satisfy memory,  
And called them out in presence of his guest,  
And an account thereof at parting pressed.  
The guest might choose whether he would or no  
Take such a charge upon him e'er he go.  
Although this guest did keep his key from strangers,  
(To keep his own and landlords goods from dangers)  
Yet when't was wanted gave in to the maid,  
When she fetched out, or any thing in-said.  
Who could suppose the master, who was chief.  
Would suff in his house a maiden-thief?  
That would not try, before they so far trust,  
To search all rooms, which trusty servants must.  
Who ever bears the name of chamberlain  
Should such a charge wholly on them sustain.  
If otherwise, it clear enough infers,  
Guests may come free, but there made prisoners,  
As to his cost it happened to this stranger,  
That never thought to meet with such a danger:  
But ever since, where 'ere he comes doth toul  
The chamber-bel, gives warning of the bowl,  
And frequently, this story doth repeat  
To warn all Travelors of such a cheat,  
So much the rather: as you hear him tell,  
This danger came upon him, at the bell,  
Two things were wanting in their affidavy,  
The Justice marked them both with special cavy,  
They could not prove, he took the bowl away,  
Add that he used it there, he ne'er said Nay,  
Another fault, there words did not agreed  
As by the following reason, you will see  
The two beforehand, both resolved to swear  
He had the bowl that very morning there,  
And if there had not come, another chance  
Might have agreed in every circumstance;  
But doubting that a caveat was started  
That ere they swore, the witness should be parted,  
One said i'th' chamber, the other in the hall,  
Just as it did Susanna, once befall.  
The Justice saw't, and put them both in fear,  
Nor one or other durst i'th' issue swear,  
And if they had, their oath had been contrary,  
And from each other testimony vary,  
The Justice found by such apparent view,  
That one or both must needs be found untrue:  
For if they would known circumstance forswear,  
Who could to th' substance (by their oaths) adhere?  
In one they were agreed, i'th' tother caught,  
And by that means their purpose brought to naught.  
Our proverb saith, a liar must foresee,  
That nothing fail in plotted memory  
But truth will never falter: firmly stand  
Against the greatest storm or countermand.  
This engine broke: the Prisoner put a side,  
He heard the Justice with this belman chide;  
The carrier loud did peremptory crave  
That he mgith Justice in this matter have,  
And stoutly did persist, that for that season  
The man might be committed to close prison.  
The Carrier put out, the prisoner called in,  
The Justice very friendly did begin  
The case to open, that he clearly saw  
That in exactest rigour of the law,  
He must be forceed to sand him to the goal,  
And doubted if he might admit of bail;  
But yet perhaps; he might bring that about,  
And (for the present) from the goal kept out,  
Damanded than, from whence the Prisoner came,  
And what to do, acquaintance, and his name:  
All which were answered: and some letters shown  
Whose hands and names were to the Justice known.  
The Prisoner farther, shown his commission,  
Wherhfore he came, and upon what condition;  
Which was confirmed by the hand and seal  
Of Parliaments committee of appeal:  
The Prisoner freely granted his commission  
To such injustice giveth no permission,  
Or wrong to hinder any living soul,  
Much lesle to steal away the silver bowl,  
he knew the persons names some of their hands,  
What his commission there withal commands  
Not to be hindered, but in right assisted,  
On which the Prisoner somewhat large insisted.  
Well! (said the Justice) you are now half spent,  
Go into th' town; and take some nourishment  
Two hours hence; come to me without fail,  
And for that time myself will stand your bail.  
The Prisoner thanked him (as he had good cause)  
But as he went, was some what in a pause,  
And said, Sir since, I found it is your pleasure,  
I am engaged to attend your leisure,  
I'll go to Mayor Rogers, whom I know,  
And with your leave inform how matters go.  
And if I start, or strive to run away,  
Let me be guilty Justice on me lay.  
Why! know you Mayor Rogers (said the other)?  
But by one letter (said he) from his brother,  
By which I am empowered to receive  
Some money, if I need, or do it crave.  
Thus, with his leave, he went unto the Major,  
(Opened the case) who would have laid a wager,  
The carrier durst not be so peremptory  
For certain reasons (I omit the story.)  
Come, come, (saith he) is carrier so carows,  
He knows what will him tame (mute as a mouse)  
He took his cloak, and went with man again,  
And chafed so; he hardly could refrain.  
The prisoner doth not think it meet to say,  
What he related to him by the way.  
But when he came to th' Justice went alone.  
What they two said unto themselves is known.  
But in a while they both came out together,  
The prisoner discharged, bats or bonds had neither.  
But one knot more (though slackst of all the rest,  
Rather untied than broken was thought best.)  
You heard before; the prisoner road a horse,  
Was either lent, (or hired by carriers purse)  
This horse and guard stayed waiting in the town,  
To know what should be with the prisoner don.  
The prisoner durst not ride this horse alone,  
Which might be seized; (being not his own)  
The Justice undertook, he (without force)  
Might freely ride upon the carriers horse.  
And thus it pleased God to bring about,  
He came bound in, but freely was brought out.  
The only use to make in such a sense,  
How good it is to trust to providence.  
Good conscience will maintain at better rate,  
Than any law of parliament or state.  
How easy is it censures to endure,  
If truth be on our side and conscience pure.  
But here we aught to have a special care,  
We must in all things honestly beware,  
The test of conscience; not in this or that,  
In other things make no great matter, what  
We do or say, where interest shall lean,  
That's but a sign we unsincerely mean.  
All things, all times, and that before the Lord,  
O than our conscience comfort will afford.  
And for example, 
Ps. 119.6. Act. 24.16.  Paul's and David's case  
Is as a glass. For each you'll found a place.  
And then's the time to keep us free from shame,  
And thence good conscience chief takes its name.  
But that's a bulwark, firm as any steel.  
The votes of creatures we shall lightly feel.  
For let the conscience truly be upright,  
I may not think to eat all human spite.  
With this narration see in this appendix,  
Malice and envy is on truth attendrix.  
And breaks its heart with grief, when't cannot kill  
The witness which convinceth it of ill.  
Our stranger could now prisoner be not longer,  
Blessed God in's heart, his bonds were made no stronger.  
At Wellington he took his own fresh nag,  
And towards Tiverton did fairly jag,  
Lodged there all night, i'th' morning, when't was day,  
Gave warning of their plate, and road away.  
That day to Barum there was to abide:  
There told some friends what to him did betid.  
Those friends (impatient) stir our traveler up,  
To seek repairs o'th' Belman for that cup,  
For false inprisonment, like high-way-rogues,  
No hue and cry, but by their ranting vogues.  
This guest unto this Belman wrote a letter,  
He hoped that he had deserved better,  
Than meet with such unkindness without cause,  
Quite contrary to Justice or our laws;  
And looks that reparation should be sent  
For his unjust and wrong imprisonment,  
He scorns the motion, bids him do his worst,  
As like a Bellman as he was at first.  
Some other friends persuade him to be brief,  
He swear's the travelor's an arrant thief,  
Here's room enough in law, to bear an action,  
And thus provoked, it may be some detraction,  
And 'tis no wonder if some people think  
There's somewhat lies i'th' bottom or i'th' brink,  
It is no wonder if men be divided  
Our Tawnton guest, condemned and derided,  
Some say if Justice, on his side, he'd had,  
He would have thrown, good money after bad,  
And thus our travelor to hold his ease,  
Runs through all censures as each party please,  
Some year's thereafter, ('tmay be three or four)  
All this was hushed, and (as forgot) blown'ore,  
These two Antagonist's by accident,  
As one came back, and as the other went  
From, and to London, met near, and were,  
From any town, or village somewhat far  
In summer heat, there was a drinking tent  
Upon the road, which travelors frequent,  
Our stranger, with his friends (some five or six)  
To quench their thirst, there half an hour six,  
As they were set to drink, within that booth,  
This carrier came in, with language smooth,  
Next to our stanger was an empty place,  
But I suppose he knew him not by face.  
Your Servant, Sir, said carrier to our stranger:  
Not said the other, I'll run no such danger  
Your service I have proved to my cost  
The Lord deliver me from such an host.  
Truly said he, me thinks you are uncivil,  
Why! can you say, that 'ere I did you evil?  
Evil? says totherother: I care not for your grudge,  
But I'll appeal, let company be Judge.  
Friends to relieve in each of your memory,  
This is the man of whom I told the story,  
This is the Carrier of Tawnton Bell:  
I know him and his house, but over-well,  
This is the man that took't upon his soul  
That I had stolen away his silver bow'l.  
Are you the man (says t'other) do your worst,  
I'll swear and stand too't, as I did at first,  
So in a chafe he mounted and put on,  
He stayed no long debate, up and be gone.  
Some of this company were Law Attorneys  
Urged to spend money, and make further journeys  
Some others said, his charge was but suspicion  
'Twere betterwait on God in true submission  
Ne'er vex his mind, spend money, loose his time,  
Let God alone to vindicate the crime,  
And that our stranger doth acknowledge best,  
Till great assize shall set his heart at rest.  
This liberty he takes, sometimes to knell,  
And many times ring out the Tawnton bell.  
I can assure you, it hath such a sound,  
Herd far and near, in compass very round,  
And you may hear it plainly if you please,  
In some transmarin parts beyond the seas,  
But now it is refreshing, not more pain  
To make it towl, or ring it out again,  
To this our travelor doth set his hand,  
He dare not wish him hurt, ever to stand  
In so much danger by an enemy  
So bitter, wrongful, furious as he;  
But in his heart is bound to do him good,  
If his necessity in's power stood  
Should hearty rejoice and be content  
To hear the carrier did indeed repent.  
For what his conscience knows, for his relief,  
Although it put him to some present grief,  
And prays with all his heart this never rise  
Against his enemy at great assize.  
(It yet alive,) he hopes not so far lost,  
As in our former case the clothiers host,  
Nor (blest be God) our stranger never brought  
To such a straight, as once the clothier caught.  
God saw this stranger's weakness could not bear  
Such sharp temptation, as appeared there,  
And mixed such mercy in this stranger's cup,  
Might well allure him thus to drink it up,  
And that his body, liberty or purse  
suffered not more, not longer, nor far worse.  
The seventh case: In what state believers stand,  
When they have closed with Jesus Christ's command,  
Of which 've spoken somewhat here to fore,  
Most part of which we now shall pass quite o'er.  
But touch a little what is to be found  
I'th' former parable of the good ground.  
We have in order touched all the rest,  
And here's the proper place to note the best.  
Three things are noted in the explanation  
Of every one, that standeth in this station,  
He hears the word, receives it, brings forth fruit,  
Where all the three are mixed, none can confute  
That ground for bad, according to its kind,  
But is accepted to the dressers mind.  
Although the measures do not equal hold,  
Some 30, 60, some an hundred fold.  
But here we must take heed and not divide,  
By which the nature of this ground is tried.  
For all did hear the stony did receive,  
Some kind of fruit brought forth, but did deceive  
The expectation, for it was not sound,  
But whithered'i, n a while not more was found.  
But here is altogether holding out,  
Until the time of harvest came about,  
And holds its standing to that time of year,  
When corn is full and ripened in the ear.  
Although the tryal's mainly in the last,  
Yet there is odds in both the former past,  
They neither hear, receive, bring forth alike,  
But on some rock one way or other strike.  
The first doth hear, but never cares to harken,  
Which doth the conscience very greatly darken.  
The second hearkens to some partial things.  
The third attends to all that conscience brings!  
This kind of hearing scripture calls an act,  
The other forced attention is forsakeed.  
We justly say that those refuse to hear,  
That ne'er regard, and will not bend an ear,  
Although they know the language and the sense, 
Deut. 30.11. to 15. Rom. 10.6.   
And have a witness in their conscience,  
That hearing's good, that seriously attends  
To conscience voice, to which the scripture bends.  
And not the scripture only, but the rod,  
Or what to conscience bears the mind of God.  
This hearing listens to reproof and blame  
What threatneth Judgement, or what causeth shame  
As well as mercies, and more pleasing words,  
Which only joy and pleasing things afford.  
This hearing sp●ke of (of the better sort)  
Even when it hears the pleasantest report,  
Attends as well unto prescribed condition,  
Upon what terms such preaching hath commission.  
Attends the duty thereunto an next,  
With every circumstance that's in the text.  
It dare not pick and choose to please its humour,  
But must give heed to every secret rumour.  
It opens willingly its naked breast,  
When th' word goes deepest, ever likes it best.  
It speaks like Ely unto Samuel, 
1 Sam. 3.11.17.   
Hid not a jot o'th' word that God doth tell.  
Although it doth such heavy tidings mingle,  
That makes the ears of him, that hears it, tingle.  
It hearkens to its miserable state,  
And thereupon doth weigh and ruminate.  
It goes to th' heart, and there it lets it stick,  
Although it's cut unto the very quick.  
And if it stick not in the heart, it fears,  
It is for want of circumcised ears,  
It watches hearing, that it let not slip  
And soon recovers, where it finds a trip,  
It wrestles in its hearing with much strife,  
It here's the word: at one that knows 'tis life.  
It doth not swallow all that comes to th'ear  
Nor soon reject what sometimes it doth fear;  
But proves and ponders whether it be right  
By balance of the Sanctuaries weight.  
It fear's to take, and feareth to let go  
Till it be sure, 
Mar. 4.11.  whether so or not,  
And when it doubts, it prays and cries a main  
To him that can the parable explain,  
It takes regard to what, 
Mar. 4.24. Luc. 8.18.  and also how,  
It doth attend, and only doth allow  
That which is written with an holy awe,  
With due respect to Gospel and to Law  
It duty bear's, to god, itself and man  
Each strives to understand the best it can;  
It here's the gospel, as its only hope,  
It here's the Law, and seek's to know its scope,  
It here's the difference there is between  
The use of one or other, to be seen:  
It hearkens what to th' Gospel doth belong,  
And to the Law: that it may have no wrong,  
Such kind of hearing, never yet was found  
In high way, stony, or in thorny ground.  
Look how it here's, receiving bears proportion,  
(For without that the fruit would be abortion)  
It's not amiss; to see if we can found  
What's meant by this reviving, in its kind.  
For I suppose, it's somewhat more than all,  
That hitherto we strictly hearing call.  
Thomas I believe it well may be denied,  
That hearing from receiving can divide.  
I mean such hearing as we last defined,  
(I meddle not with any other kind)  
But yet we may distinguish, though not sever  
One from the other, and observe to whether  
Such acts of one or other do belong,  
And by some Scripture proofs to make it strong.  
First, in the gen'ral notion of the word  
Both hearing and receiving do afford  
Action's distinct; the one is by the ear,  
The other by the hand; we do adhere,  
And sometimes by the mouth, as case doth serve  
In spirituals: from faith it must not swerve,  
And if we hear the word; we must believe,  
Or else we never truly can receive.  
Although I hear: as for my very life,  
And seek to understand with greatest strife,  
Although I strive for truth, to hear it all  
In all its parts what ever may befall  
With greatest care, and duest reverence  
With greatest caution to eat offence  
Thomas such an hearing's with receiving mixed  
Yet different acts, though both together fixed.  
Before goes hearing, receiving comes after, 
Rom. 10.14. Joh. 1.12. Heb. 4.2.   
One is the mother, t'other is the daughter.  
Receiving and believing is the same,  
(Receiving him, believing on his name)  
Thomas one with other, savingly are mixed  
Yet there's two actions, properly prefixed,  
It's clear in saints, they go in company,  
But yet do always different acts imply.  
Nay: there's an other action comes between,  
And that is Judgement, which is clearly seen  
In course of nature, for first I must hear,  
And than my Judgement tries (if witness clear:)  
After my Judgement passed determination,  
Than comes exception in its proper station,  
When Jacob knew in Egypt there was corn,  
One son a Prisoner, it would not be born  
To go for more, without his Benjamin  
He heard at first, it was thus but who knows when  
His Judgement cast the scale? till biting need  
Did force his Judgement quickly to proceed.  
It may be that was passed in Jacobs breast,  
Before he did declare it to the rest.  
And when determined there must be space  
To make things ready  they moved fro'th ' place.  
Thomas acts are quicker in the case in hand,  
Yet every step must needs the heart command.  
Let's see than how our Judgement follows hearing,  
Where resolution's fixed without fearing.  
Than (if determined) when we do close,  
Till when there's room for intercepting foes,  
Although (i'th' case) the Judgement's hardly settled,  
Until a thorough closure be outwrastled.  
And I believe we cannot judge of those,  
Until (point blank) we come unto a close.  
For in this case the matter is so weighty,  
All Judgements and resolus are found too slighty,  
Which do admit demur to make a close,  
Because delay to danger doth expose.  
Can one resolved admit delay so foul,  
That may perhaps at last destroy the soul?  
The end doth crown the work, and prove it too,  
That (wrong) at last the whole frame will undo.  
This is a thing of greatest consequence,  
Without this close religion's but pretence;  
Though you can close in very many cases,  
If't be not right ne'er look for Christ's embraces.  
Let's think a little on the prodigal,  
When husks enough would to his shares not fall.  
O'th' famished stranger David took and fed,  
When Ziglag burned, and wives were captived.  
And than how Joseph tempted by a whore,  
And after that in prison two years more.  
And than of Abraham's hand stretched out with knife,  
To give away his dearest Isaacks life.  
How Isaac his Rebecca did receive,  
And she her father's house content to leave.  
With what a mind Jacob to Egypt went,  
When Joseph had him corn and chariots sent.  
Was not the Prodigal pleased with the calf,  
(Hungry for bread) when famished more than half?  
Was there no difference twixt Josephs throne,  
And straitest bonds in darkest dungeon?  
Was't all a case, when Abram bond his son,  
And when those cords by Gods command undone?  
When Jacob saw the party-coloured-coat,  
Came dipped in blood: and heard from Egypt vote  
His son had sent? It is no hard presage  
To think what odds did each his mind engage  
We cannot think the Prodigal had slept,  
When's father fell upon his neck and wept.  
Or David's captive dreamt when almost dead,  
When David promised, and gave him bread.  
And was not Abram (think you) well awake,  
When he the cords (that bound his Isaac) broke?  
When joseph sent, jacob had sooner done  
To go himself, than first to sand his son.  
Did Prodigal ask whether yea or not  
His father gave that calf, rings, bracelets too?  
Or once demur, and say he would not have them,  
Or rather leapt for joy, thanked him that gave them?  
Did joseph (called to th' King) say, I'll not go,  
For I am doubtful, whether so or no?  
Or rather did he not wash hands and face,  
And cheerfully with joy the news embrace?  
How long stood jacob,  he did revive,  
When first he heard that joseph was alive?  
Has not thy soul eaten husks (which are thy lusts)  
And felt the knife, that law and conscience thrusts?  
Has brought thee to the sense of utter ruin,  
(Thine own spun thread & drank of thine own brewing)  
When thou hast been thus in this bondage pound,  
Hast ever heard Christ's voice and joyful sound?  
To satisfy thy hungry soul with bread,  
And quench thy thirst when thou wast almost dead?  
To free the from thee bondage of the Law  
To liberty that mortals never saw?  
To take the knife of Justice from thy throat,  
And save thine Isaac (unto death devote)  
And offers marriage terms to Jesus Christ?  
Consider well how all this grace thou pris'dst,  
And what's thy Judgement, what thy resolution,  
And most of all; how put in execution.  
I'll put two parts (for speed Zenechdoche)  
For all the rest that can related be:  
But yet I think these generals do contain,  
What can be said to any that remain:  
To try the working by the Law i'th' heart,  
And how it carries to the Gospel's part  
From which you may in special's frame proportion,  
Where conscience doth comply, or make retortion,  
When God doth visit conscience by the Law,  
He showeth man that which he never saw.  
And first or last, his miserable state  
That by his corrupt nature's desperate,  
His conscience tells the man, he is undone,  
Until he hath an interest in the son.  
At its first visit, shows the man's unfit,  
And has not closed, with Jesus Christ as yet,  
It shows the spirit of the Law of God  
By in ward lustings in the heart forbade.  
It shows the man is poor, and blind, and nakeed  
Of divine nature, never yet partaked,  
It shows the man; he must lay this to heart  
Convinceth him, 'tis not his human part,  
Or any creature, that can set it home,  
But power and strength from Christ alone must come  
With these or such like things: and many more  
The heart's instructed (as we said before)  
I stand not now, to speak o'th' three first grounds,  
But presuppose such hearing hath been found  
As what before, we mentioned of this,  
And now desire to see, it doth not miss  
In what comes after hearing, (understood)  
The next thing conscience doth aver. It's good.  
Mistake me not: I mean the word not state,  
(When conscience says, it's unregenerate)  
But says its good that it should be revealed,  
(For that's the way appointed, to be healed)  
The conscience is submitted to the smart,  
And more or lesle, is pricked in the heart:  
But for the measure (if it be sincere)  
I dare not say for limits here or there,  
Nor how long time, it labours in the dark,  
But in the issue; it doth always hark  
From whence 'tis possible to get relief,  
And turns to Christ, which is the All and Chief,  
When that's in truth, it hath a farther scope,  
And more or lesle it entertaineth hope  
Is very fearful, lest it be unsound,  
Some way defective of the better ground,  
And there it finds it hath the greatest care  
Because so many false impostos are,  
And how long there it sticks is not to say,  
But if the ground be right; the heart doth pray.  
In this anxiety, and doubtful fear  
I have known some, have been assisted here  
From strength that from that very place doth flow, 
1 Pet. 5.7.   
Cast all your cares on him, he cares for you,  
And now it enters into gospel lists  
For all it seeks to have, or where resists,  
It aims to cast its burden on that rock  
Although it suffer many bitter shock.  
'Tis like the needle by the loadstone touched  
Thomas shaking up and down it hath avouched  
To settle no where else, but on the pole,  
And there, in all affairs, commits its soul.  
However, there's its heart, and there's its eye,  
Although it finds it often goes awry  
It is solicitous to use the means,  
And yet as fearful how thereon it leans,  
It loves religion in the very form,  
But knows the lest temptation will that storm,  
If't want the kernel and the saving power,  
Which only blessing on the heart can shower.  
It strives, to be'rather than to appear,  
And to sincerity doth most adhere.  
It dare not make a bulwark of its works,  
Nor pled for liberty where mischief lurks.  
It's very tender in its conversation,  
And thinks religion lies in each relation.  
It's most at home, but when it goes abroad,  
It fears the snares that's strewed in the road.  
I mean it's most within: but when't looks out,  
It fears the dangers that are round about,  
At home, within, I mean i'th' in ward part,  
It's chiefest care is what becomes o'th' heart.  
It finds there's snares in all the outward senses,  
And oft deceived through various pretences,  
And watches what it can, its trust it keeps  
On him that slumbers not, or ever sleeps,  
Afraid of choosing sin rather than cross,  
To wave its duty on pretence of loss;  
Yet dare not run to th' cross, till it be called,  
If called as doubtful how from thence it's hailed,  
It feels or seeks the cause of every rod,  
And hath its greatest eye at hand of God.  
Dares not avenge the wrongs done by a creature,  
But found his heart too often proves a cheater,  
And hath pretences in the lawful ways,  
To right itself (when ever it assays.)  
It dare not pin its faith upon man's sleeve,  
Or eat the lowest step, that  relieve.  
Respects all God's commands and seasons, when  
To put in use (in private before men)  
If divers seem to clash, he chooseth which  
Gods word and glory to his duty pitch.  
He thinks to hear a sermon: But one sick  
Requires his company at present nick;  
Although he doth the word sincerely prize,  
Mercy prefers before this sacrifice.  
The preacher, subject, season, be appointed,  
Friends and occasions all on purpose jointed.  
Thomas with reluctancy he loose this season,  
Yet yields submission to the scripture reason.  
He hath a special care to eat extremes,  
In stormy blasts or in clear suns hine beams.  
Faithful to warn, and yet is very tender,  
But dare not dawb to flatter an offendor.  
Kind, yet speaks home; , not austere,  
Unless a scandal in his friends appear.  
He longs to conquer all his hasty passion,  
But (if surprised) reflects with indignation.  
If difference hap with a known professor,  
He strives to have christian intercessor.  
You'd rarely found a very honest heart  
Camp for his will, and not refer his part.  
He's tender of offence togive, or take:  
Had rather suffer than offences make.  
Careful on's time, painful in his calling,  
Avoids excess, and takes great heed of falling.  
He's very circumspect about his faith,  
Nothing concerns him, more he doth or hath.  
The author, object, acts, the rise and fruits,  
All which the dead and barren faith confutes.  
He knows his faith (if right) comes from above,  
Is nothing worth, if't doth not work by love  
To God and man and holiness at heart,  
Aims universal, not content with part,  
Glad of a crumb: yet presseth for a crown.  
Shamed for jest fault, at great'st not quite cast down.  
There's nothing vexes half so much as sin,  
Yet hopes to th' end it shall the conquest win.  
The garment spotted with the flesh doth fly.  
It's most abhorrence is hypocrisy.  
Closes with Christ, as Prophet, Priest, and King.  
Afraid to take the notion for the thing,  
Looks through what's visible, to him unsseen:  
Looks forward to the mark (not what hath been)  
Learns to die daily,  death come indeed.  
Death's not so much as from sin to be freed.  
Upon things present dare make no result,  
Doth with the present most of all consult.  
To be unclothed, and for that state made fit,  
Doth most desire, yet to the Lord submit.  
It's very fearful of a carnal mind,  
(It's nature is to sense so much inclined)  
It strives to deal in what is pertinent,  
To know and do its present duty bend.  
In all its duties to believe and watch,  
It is convinceed, doth make the best dispatch.  
Although he fall, yet falling cannot rest,  
But up again, and strives to do his best.  
To hope, endeavour means, (in his probation)  
He always longs with earnest expectation.  
If God afford a gale of influence,  
He's very careful what he draws from thence.  
Some food for faith and hope cannot deny,  
But on the hand, that gave it, doth rely.  
It dare not lay its stress and confidence  
Upon his great enlarged in fluence.  
Experience shows that calls for self denial,  
And to prepare for some approaching trial,  
Which frequently he meets with after such,  
That doth perplex his weary soul as much,  
Which makes him search mixed with pride:  
His elevation, too much mixed with pride:  
And God may leave him for a while in part,  
That he may know what yet is in his heart.  
He sometimes finds, when influence was fresh,  
He has ascribed too too much to flesh.  
He finds it certain he shall fall and stumble,  
Unless his heart be kept exceeding humble.  
Compare himself, by not means dare accord,  
Except by Christ's example and his word.  
And yet doth emulate such as excel,  
But shuns the course of them that do not well.  
He's like a be that honey strives to suck,  
Where spiders poisonous fruit do daily pluck.  
Each thing is changed from its native matter,  
By such concoction, as it meets in nature.  
Unto the pure all things are well used,  
But by th' unclean the conscience is abused, 
'tis 1.15.   
And all things are unclean of every kind,  
And doth defile the spirit of the mind.  
Thus figs from thistles, grapes may from a thorn  
Well be extracted, (although never born)  
Light out of darkness, from the eater meat,  
Things bad (divided) thus made good (concrete)  
It might be endless to define the frame,  
Where this good ground from honest hearts takes name  
These various fruits do some what better clear,  
That Jesus Christ by faith is fixed there.  
But do not think each honest heart shall found  
All this, that's said always i'th' highest kind.  
But I believe will freely give consent,  
And longs for these and more in full extent.  
What ever are its fruits it's right for kind, 
Joh. 1.12.   
When Christ by faith's received in the mind.  
Where resolution's fixed to venture all,  
Upon himself and word, what  befall.  
If that be right fruits will be th' consequence,  
(Maugr impediments) issue from thence.  
But here's another point that's joined to this,  
Which in the former grounds was all amiss.  
First bore no fruit: the latter never ripe.  
But here let's be removed, ground ploughed so deep,  
Here's fruit and ripe, abideth to the harvest,  
Neither of which the other did at farthest.  
The ripeness of it we have touched a little,  
Now we must try whether it be so brittle,  
That all it hath may vanis quite away,  
If some have done so  the harvest day?  
For aught I see in this our parable,  
The case in hand is proved very well;  
For there is no perfection to be found  
In any other, but this only ground:  
And that perfection it doth never miss.  
The case is plain and manifest by this.  
It always brings increase, it's also reaped,  
Shows the proportion; (the measure heaped)  
If 3060 and a hundred fold,  
Why than! 'twas thresht, was measured and told.  
Now that it may be freed from all abuse,  
'Tis plain: because 'twas dressed up for use.  
The other reached not harvest, if it eared,  
For stony scorched, the thorny choked appeared.  
Will any say that either brought forth fruit? 
Math.. 13. Mar. 4.   
Which Christ himself expressly doth confute?  
Or will they say the good grounds fruits declined,  
When 30, 60, 100 fold we found?  
Because this ground, 
Heh. 6.7.  which brings forth fruit, is blest,  
As meet forhim by whom it was so dressed.  
The field that God hath blest doth grow up thither,  
Where't shall be reaped. The figtree cursed doth whither,  
And there we may severity adore,  
When never fruit shall grow upon it more.  
Which represents the doom, that's understood  
By those, that said: upon us be his blood.  
Beside the union, cleared in that matter,  
Where saints partakers are of divin nature.  
Doth make it (if't be lost) to be absurd,  
And stands at greatest distance from the word  
For by that union they invested are  
In his complete and premissery prair. 
Joh. 17.20. to end. Luk. 22.32.   
Unless we judge that nothing, when he saith:  
That he would pray to maintain Peter's faith.  
Although objections are by many hurled,  
That Jesus Christ ne'er prayed for the world.  
Which I cannot receive (he praying so)  
Father forgive! 
Luk. 23.34.  they know not what they do.  
Some reckon: this and former prair affords  
Both one sense, though differing far in words.  
Some godly men I know approve this sense,  
Let me descent, show why, without offence.  
The latter prair (Forgive, &c) is universal  
Aconfirmation; also a rehearsal  
Of positive assertions, which he preached,  
All sin except 'gainst holy Ghost there reached, 
Mateh. 12.31.   
And by comparing word and parable,  
The one explains the other very well.  
Without constraint or wresting of the text,  
What went before and what there follows next.  
In Matthew every sin shall be to man forgiven,  
Against the Son of man; when only driven,  
And mark explains the subject of forgiveness  
Somewhat more fully: yet with clearest evenness.  
Children of men shall have all sin forgiven,  
Against the Son of man, where they have striven.  
If't go no farther: but those men are lost,  
That have blasphemed against the holy Ghost.  
Put altogether these axioms or these notions,  
May be propounded in various motions.  
All sin save one is in the pardon-graunt.  
Explains how far: (the Son of man may taunt)  
And who they are whom Jesus meaneth; when  
He speaketh of the subject (sons of men)  
But if't reach farther, than the Son of man  
Asgainst the holy Ghost ne'er pardoned can;  
Or if it be the children of the devil,  
That do commit the sin, 'tis the same evil.  
The son's of men against the Son of man,  
(Although they sin) our Saviour pardon can.  
Preaches that doctrine, confirms it by his prair,  
And both together full agreement bear.  
Forgive them Father, for they do not know,  
The Princes of this world were in this row.  
Who (if they'd known) by scripture is confessed  
They would not crucified have Jesus Christ.  
It's clear by this: these were the Sons of men,  
And not the devil's children: were forgiven.  
Again what sort forgiveness is this,  
To be explained; would not be amiss.  
There is forgiveness; but upon condition,  
Repealed may be; by future sins commission.  
Another parable; 
Mat. 18.27, 32.2. Cor. 5.19.  doth make it good  
And this by that; is better understood.  
And in this sense god doth impute no sin,  
When day of Visitation doth begin.  
I grant all this I know, against the stream,  
And to some godly; is a thankless Theme.  
But yet I stand as close o'th' tother side,  
That all regenerate in Christ abide.  
And they are more than barely sons of men, 
Joh. 8.35.   
Goes no more out when thus are taken in.  
These are the sons of God, with Christ coheirs.  
And with him in his heavenly kingdom shares.  
That sons of men may fall to be so evil,  
To be enrolled for children of the devil.  
Discharged from life, hall ever more be lost,  
Commit the sin against the holy Ghost.  
Or what is Tantamount: this is not strange,  
Alas? doth round this generation range.  
Or by believing made the sons of God,  
Doth with the Scripture not at all sound odd. 
Joh. 1.12   
But that a Son, a Saint, should prove so evil,  
Fall into condemnation of the devil,  
'Tis many ways so harsh and sad a sense,  
'Gainst which this parable is set a fence.  
I must confess I never was so much  
Confirmed in mind, against the pleas of such,  
Who make account, the true regenerate,  
May after ward become a reprobate.  
Than when I fastened meditation here,  
As firm as any rock it doth appear.  
I see not yet but from this very place,  
May answered be all doubts, in every case.  
That doth pretend, hath any thing to say,  
That new born babes may wholly fall away,  
I instance not in youn-men nor in fathers,  
But choose that state which greatest scruple gathers,  
May be as carnal, also walk like men,  
But either sense is but comparison.  
Like's not the same always in every case,  
Nor further means (I think) i'th' quoted place, 
1 Cor. 3.1.   
To new born babes that mark doth word afford,  
That they desire sincere milk of the word,  
Which cannot be in strictrest sense a vouched  
To those that are in highest measures touched  
With heavenly gifts os spiritual fortaste,  
That afterwards may wholly be laid waist,  
Who yet are wanting (for all, that that's done)  
Of that which companies salvation. 
Heb. 6.9.   
A grain of corn, sown on a stony bank,  
May sprout, and in the blade appear as rank,  
And quite o'retop the better ground, whose foot  
Is faster fixed, because it taketh root.  
Thed depth's the trial not appearing height,  
Which in profession often shineth bright,  
And may be good from nature of the seed,  
But wanting earth doth all the mischief breed, 
Matth. 13.5.   
And that's the cause how high so  it shoot,  
It wanteth ground to take a fixed root,  
To storm the conscience by some clear conviction, 
Act. 6.10. Jer. 31.33. Jer. 32.40.   
And writ the law i'th' heart (mind the prediction)  
Are  cases, brings forth  fruit,  
As to the nature of each ground doth suit.  
But this prediction in explained sense  
Doth bear such marks surmounting all pretence,  
That never can be said of highest work,  
Where some defect i'th' ground doth ever lurk.  
The law is fastaned in their inward parts,  
From people they shall be, and he their God,  
Forgive their sins, (not more remembrance had)  
To make it sure that they shall never start.  
The promise is: they never shall departed.  
Where is there such a word, to all that gay,  
And godly structure that doth fall away,  
A man may court a Maid and for probation,  
Offer himself in conjugal relation.  
And to Invite her give her many things,  
As Gloves and Bracelets; Jewels costly Rings.  
These please her fancy, bring her some content,  
And yet at last: she shows she never meant;  
To marriage Union fully to consent,  
Yet seemeth fair, as if she'd that intent;  
Not for the love of him, but holds him play,  
Because she loves to wear, that clothing gay.  
So fobs him of, with this and that excuse,  
Regards not her contempt and great abuse.  
Perhaps may promise' marriage when she gapes,  
By that design to cover fouler 'scapes.  
But in her heart she beareth greater favour,  
To one or more clandestine Paramour.  
The man perceiv's, and tells her 'tis not words,  
Or feigning smiles that true content affords.  
He knows her secret haunts; which loathsome are,  
Yet if she will reform, and have a care,  
It shall be better yet than she can think,  
He pass by former slips and at them wink.  
But if she will perfist he hath such spies,  
That will raise up his former Jealousies.  
he'll cast her of, and never own her more,  
And nail her up as an audacious whore.  
She still proceeds in treachery and guile,  
Afraid to loose her trappingss all this while.  
And that's the best that ever yet was found,  
At root of stony or a thorny ground,  
she'll cry him up in words unto the skies,  
And seem all lovers else quite to despise,  
With such appearance and fine compliment,  
That one would think it was her full intent.  
And more than that when filled with slavish fears,  
she'll cover many altars with her tears,  
Confess her folly show such great contrition,  
It was not safe to question her condition,  
And in and out, she may such gnawings have  
That so much Jealousy she justly gave.  
And that her heart so basely is inclined,  
She sometimes thinks to altar quite her mind.  
And think's she has her resolution set,  
Until next on set Paramour doth get.  
Which entertained the latter end is worst,  
And more accursed than it was at first.  
This is the state, when heart doth part from voice,  
And this is all in which it can rejoice.  
The honest heart abhorreth all these tricks,  
Because it dare not kick against the pricks.  
But some object: good conscience and true faith,  
By shipwreck may be lost (as Scripture saith)  
I think a fallacy appears'ith front, 
1. Tim. 1.19.   
Which may the edge of this objection blunt.  
For shipwreck is not spoke of conscience,  
But faith alone destrictly bears that sense. Answer.  
For though 'tis said both may put away,  
Yet leaves out one; doth of the other say,  
With greatest caution, concerning faith,  
That that alone such shipwreck suffered hath.  
'Tis not the Scripture that doth us inform,  
Good conscience was 'ere lost in such a storm,  
And as for faith not joined with conscience,  
Pray see more plainly in th' Apostles sense, 
1. Cor. 13.2.   
It may sometimes reach faith of Miracles,  
And yet want love: see what the Scripture tells.  
Is this too short: I'll give you another glance,  
Assay to answer each divided branch.  
But in the text first both together put,  
And out of door's have both alike been shut,  
And though our English word saith put away,  
First entertainment nothing doth bewray,  
A beggar comes unto a rich man's door,  
he's put away and dare come there not more,  
He got no alms, while begging he remained,  
Can he report he e'er was entertained?  
And if he got a bit he gets a knock:  
'Twixt him and house there is a bolt or lock.  
As Laz'rus' chaste away from Dives gate,  
And David's men by Nabals churlish prate;  
Such entertainment finds good conscience,  
When thrust away (some think't the better sense)  
And when it gets a bit to stop its mouth, 
Aria's Mont. repel.   
'Tis not for love unto the naked truth,  
But here and there to bribe it, gives it vails,  
To keep it quiet, charmed from telling tales.  
Good conscience is not bribed, it tells the troth,  
Because the man to hear such things is loathe,  
And will not harken to what it doth say,  
The scripture saith, he thrusts it quite away.  
But if you could examples bring in here,  
Where conscience has been owned nor love nor fear●  
In any case hath stopped conscience vote,  
Till practice hath proclaimed it audience got,  
And this in hearty love to Jesus Christ,  
And than rejected when thus come to th' highest.  
You're plea was stronger. But who'll take the pains  
To know all this? (Not searching hearts and reinss)  
The greatest difference in the ground doth lie,  
In that which ne'er appears to mortal eye.  
To judge an other man for's conscience  
Must be in charity or mere pretence.  
I dare not think, if conscience witness bear,  
That Christ is owned in heart and love sincere;  
That ever conscience could thereafter say,  
It was thrust out or wholly cast away.  
What ever failings and temptations move,  
Yet there remains i'th' heart a seed of love.  
Let David, Peter, who you pleas be brought,  
As greatest show that former works were naught.  
Our parable with explanation sound  
Hath voted lasting fruit to th' better ground.  
And yet at harvest if no fruit was born,  
It's either highway, stony, or a thorn.  
Now as to faith Simon the Sorcerer  
That he believed the scripture doth aver, 
Act. 8.13.21.   
And yet appears was unregenerate,  
By margin; (which before I did relate)  
Thomas Judas was amongst disciples chief,  
He was no better than an arrant thief.  
And conscience will be forced at last to say,  
So it hath been with all that fall away.  
I mean by total and a final fall.  
But not of single sins and partial.  
A true believers faith I make no doubt,  
Yet ever did and shall to th' last hold out.  
Nor does this doctrine (rightly known) bring in  
The lest encouragement to live in sin,  
But doth engage the heart a great deal more,  
To prosecute the mark that's set before,  
Beside the comfort of a life of faith,  
And sweetest peace a tender conscience hath,  
Which is a spur to any soul, that knows  
What intercourse 'twixt souls and Saviour goes.  
In closely walking separate from sin,  
As much as human frailty can attain,  
And most of all, where love of Christ constrains,  
Ah engaged heart to lay out all its pains,  
In love and praise to him that died and risen,  
To purchase peace, and pardon for his foes.  
Such things as these should be the strongest bands,  
To have respect to all that Christ commands.  
But there are other motius to engage  
The heart to duty from that sad presage,  
Of what will follow, if we be remiss,  
And sin the more from such a thought as this.  
That now we are admitted to that state,  
There is no fear of being reprobate.  
For where that use is made, it is a sign  
That nature is not wrought, that is divin,  
Respect unto his word has greatest place, 
1 Joh. 5.2.   
In words that evidence the truth of grace.  
Thomas one regenerate shall never fall,  
Yet some are long before they know their call.  
The best are called to put their grace in ure,  
To make their calling, and election sure.  
and when it is the surest of all,  
Than to walk worthy of that heaunly call,  
Although the good ground have that character,  
That it exceedeth all the rest by far  
Yet great mistakes i'th' heart sometimes to know  
If we belong to such a ground or not,  
Who ever gets the clearest sign's that are  
Amongst the chief is diligence and care,  
And if a soul (in truth) regenerate  
Presumes to sin because of his estate,  
He may be left to be so desperate,  
Not knowing but he's sealed for reprobate,  
The wisest christians, may fear him to  
And in appearance, all his work undo:  
He may with broken bones roar all his days,  
And never reach the sense of joy or prays  
Unto his last, and they that be about him,  
When he goes of the stage may greatly doubt him.  
I greatly hope that Francis Spira had  
(By some remarks that in his case I made)  
Some things appearing, in his lowest state,  
That are not found in any reprobate:  
But that he had against his conscience sinned  
At an high rate, we evidently found,  
And such examples should, well used might  
'Cause souls to eat that sin against their light;  
But in such doubtful cases we go wrong  
In stead of trying to what ground belong  
Such and such riddles, as sometimes befall,  
We altar Landmarks and the ground withal.  
That true believers shall be blest is plain,  
But who are they? there lies the greatest pain.  
If you and I be in that number small,  
That is to us the greatest point of all,  
As to believers state for outward things,  
'Tis needless much to say, experience brings  
Enough to witness what the Scripture proves  
A father chasteneth each child he loves,  
Inward and outward trials and temptations,  
And from bad men unrighteous vexations,  
May well be looked for, for the streight'st thou go'st  
Of enemies expect the greater host,  
Thomas that be so there is renewed grace  
To guide thee in thy trouble and thy place,  
But if you'll know a true believers state  
Whiles in this world, both as to love and hate,  
Take his description who has done it best, 
Joh. 16.33.   
Where his afflictions, where his peace and rest,  
Who ever in his good ground good seed sow'th,  
Shall never fail int's time, to miss of growth, 
1 Cor. 13.11.   
An honest heart is of a growing nature  
That from a child, grows to a manlike stature,  
And this doth not to one or two befall; 
Eph. 4.13.   
But is the mark at which they shoot at all  
Seven cases have we now a little touched,  
And what me meet for practice have avoucht.  
There yet remaineth four, of which one pair  
To saints: and one to reprobates do share.  
What each of these, 'twixt death and resurrection,  
Thence to eternity, we want direction  
To draw particulars in any sense;  
For none alive have had experience,  
But as tree falls, it certainly shall lie,  
To meet with Judgement and eternity,  
And to the saints; it shall be best of all,  
But wicked men shall to the mountains call  
To hid them from the vengeance of the Lamb,  
But all in vain; they meet eternal flame,  
And unto both: that state will pass the sense  
Of all that's gone, in past experience:  
A little we have touched, other where,  
And for its depth, are forceed, to leave it here, 
Se Par.   
May we but learn, how to improve our time,  
And leave the issue of his depth to him,  
Who perfect all things, for his utmost praise,  
And at the last will all that trust him raise.  
There's promises commands and exhortation  
To save our selus from such a generation,  
As show themselves most openly profane,  
Or under colour hypocrites remain:  
Of which from Scripture clearly might be showed,  
I'll point to two Apostles Paul and Judas.  
Paul shows the sin of wicked Israelites,  
To eat such ways Corinthians Invites.  
As they were overthrown i'th' wilderness,  
Such may befall to those that Christ profess,  
'Tis not a Christian name will save from wrath  
Nor outward forms prevent the second death.  
Except we eat such ways as plagued those, 
1. Cor. 10.6. etc.   
Unto such plagues we do our selus expose,  
If we such lust's Idols and fornication,  
Do haunt as did that wicked generation.  
If we tempt Christ as they murmur like them, 
1. cor. 6.10.11.12.   
Our plagues may be far worse, if not the same.  
These Judgements were to warn both them and us,  
That he that stands may heed he fall not thus.  
And Judge declares, as god Egyptians smote,  
And Israel saved: when they again provokeed.  
To Sodoms lusts who ever shall retire,  
May wait like vengeance of eternal fire, 
Jud. 5. to 12.   
As Cain and Balam: So shall many more,  
Fall in such Judgements, as befell to Core.  
But to avoid such sins, escape such wrath,  
Let's edify our selus in holy faith,  
Keep in the love of God: for mercy wait,  
From Jesus Christ; till life eternal's state,  
To some be tender, to others more Austere,  
Pluck out of fire saving some with fear.  
To him that's able to preserve you all,  
And keep you fault-less that you may not fall,  
Nor spotted with the garment of the flesh,  
But in the blood o'th' Lamb, your garments wash.  
God only wise; our Saviour Majesty,  
Rule power, glory, to Eternity,  
Be now and evermore ascribed! O than,  
Who truly love his coming say Amen.   

The MINORIES, or an APPENDIX.  
Containing a Parable, intended to illustrate the former discourse, touching the last Judgement: The righteous proceed of God therein, with the high engagement upon all sorts, to be solemnly in earnest, before it be too late.  John 3: 12. 
If I have told you earthly things, and ye believe not: How shall ye believe if I tell you of heavenly things?  Matth. 13: 34. 
And without a parable spoke he not unto them.  
ANNO 1679.   

The Minories, or An Appendix, containing a Parable, intended to illustrate the former discourse, touching the last Judgement; and the righteous proceed of God therein, with the high engagement incumbent upon all sorts, to be solemnly in earnest before it be too late.  
The preface to the following parable.  
COmparisons are used for Illustration  
By tips to show, truth's clearer demonstration,  
By things more known, and felt, by common sense  
To shadow things beyond experience  
By things near hand, where daily we converse  
The nature of remote things to express,  
By things more easy, gross and done in time,  
To point out, heavenly spiritual more sublime.  
Sometimes it hides by purposed obscuration  
In foreign names and things by adumbration,  
That ere men are ware, their gross offence  
Is brought so close and home to conscience  
From his own mouth that sinned; it doth extort  
(When vail is taken of) a true report.  
When Nathan dealt with David for his sin  
He made a parable to bring it in.  
David pronounceed the doom; himself was judge  
Nathan uncased it: David could not budge.  
As soon as Nathan said, thou art the man,  
David's conviction, and remors began.  
The vineyard husbandmen, were thus surprised  
Convinced, that parable for them devised.  
Hierogliphick's in writings more profane  
Has had another use, (though sometimes vain)  
To paint the pride of Tyrants, and what ill  
They did commit with a Satiric quill.  
Ovid with others our Sir Thomas Moor  
In Metamorphosis Utopia bore  
Such tart reflection (as 'twas understood)  
That some have sealed their writings, with their blood.  
James Howel though, in his Dedonian grove  
Had more success; where trees like men did move,  
Did never yet that Forest scene revoke  
But laid his weight, upon his Royal Oak.  
To veil, or to declare, persons and matter  
Of parables are frequently the nature.  
Sometimes it's used; that men may suspend  
Their final sentence; till they seek the end  
How fitly parables may have their place  
To shadow out; the substance of the case,  
Which; if it can not be i'th' type denied  
It may with more assurance be applied,  
For 'xamples sake, Let's Davids case resume,  
At Nathans tale; how did he chafe and fume,  
That such a wretch should live: who took one Lamb  
From him that had not more: When strangers came.  
And at that time had many of his own,  
'Gainst this was David's zeal and fury shown.  
Not only so: but his Authority,  
(As sure as god; doth live, that man shall die)  
Well David you have said well, know you who  
By such a sentence you'll at once undo.  
Take't as thou wilt, thou art that malefactor  
Thy judgement's just, art judge as well as actor.  
Had David known at first, what Nathan meant  
It's somewhat doubtful, he would not consent  
So roundly, and so warmly to proclaim  
Death toth' offendor; in Jehova's name.  
What use than should of parables we make?  
Judge things remote; ere we our selus partake  
O we can Judge right well of A. B. C.  
But Judgement's blind when't comes to thee and me,  
Look at the members of a parable  
And where you see it matches very well  
Make the same use; the sense will well afford  
But see you limmit all your votes, by ' th' word.  
The parable, that I present you with  
(In future lines) shows marrow and the pith  
Of all the shadow's that have gone before  
How we shall naked stand at Judgements door.  
Me thinks I need not press to be sincere  
In such a subject; which doth lie so near  
And close to conscience gathered into ' th' centre  
Where endless woe; or endless bless shall enter.  
Suppose you found this 'xample here and there  
(By weakness of the Author) interfeer.  
I charge you stick not in the Author's sense  
But let the word your Judgement recompense.  
And where you found, the Author's Judgement lame  
Let Author (not the Scripture) bear the blame.  
Where any thing; with Scripture doth agreed  
Reject it not; because it comes from me.  
For what is good, comes from an higher hand  
And will not bear (from creatures) countermand.  
But if you'll say the Author had no call.  
To meddle with redemption or the fall.  
Let, than the Author go; regard him not  
But where the Scripture conscience reaches pat:  
Makes conscience naked; inward parts makes bore,  
Resist the Jest (thus handed) if you dare.  
The Author feels he is a very worm  
Yet God is able by such worm's to storm  
The tallest Cedar; and the highest thought  
That ever Satan in his Vassals wrought  
You know how Rams horns spittle mixed with Day  
Stormed Jericho; born blindness chaste away.  
What can the spittle, or the Ram's horns boast  
That blind doth see: destroyed is an host?  
As much to spittle and Rams horns belong  
As to this Instrument; than judge not wrong.  
Although I think; the term's are somewhat clear  
And at first sight; the meaning will appear.  
Yet if it darker seem: than it doth to me  
To such a slender Lock: Behold the Key.  
By (Minories) I mean, this earthly world  
When at Creation out from Chaos hurled  
Hath passed the deluge; further shall aspire  
Till consummation at the last by fire.  
By (Minories) the state of mortal men  
From first to last; before the fall and when  
Our parent's first, and after them we all,  
By their and our transgression came to fall,  
And were convinced of a broken law  
And what the promise in that state foresaw  
And published to them and us from thence  
From which the gospel tender doth commence  
And how we carry, to the term's of both  
‛ E'er we combine with diligence or sloth  
Choose or refuse our day of Visitation  
In all which time we know no certain station;  
But hurried here and there twixt hope and fear  
Till fixedly to one side we adhere.  
By (Caelestis) I mean that blessed state  
Where never came (or shall) a reprobate  
And by (Caelestian people) I mean those  
That with our Saviour hearty do close.  
By Serpents, I mean the Serpent's cursed state  
And theirs with him; that gospel tenders hate;  
By (Serpentin or Serpian souls) are meant  
Who finally reject, new covenant  
Or by their praevious sin do quite despise  
And trample underfoot the Sacrifice.  
By (darksome Prison of the Minorites)  
I mean that human death, which law indites  
And spareth none, though godly or profane  
By (jale-delivery) to rise again.  
There's nothing knotty more, that I foresee  
How parable with story doth agreed.  
Read not at all, unless you mean to ponder,  
Take heed of that (Despisers look and wonder)  
Reject not hastily: Not, nor consent  
But by a word: beyond the Instrument.   

The MINORIES. Or, An Appendix containing a parable, etc.  
A Certain Prince had in his Territories  
(Of vast extent) some Isles (I call Minories)  
(As London hath though of far later date  
Their Minories 'twixt All. and Bishopsgate.  
A fruitful soil, Climb good for temperament,  
Reduced by skill into one continent.  
But rude disordered; cluttred, and confused,  
Unmannured, unpeopled, voided unused  
Thomas Scituate i'th' midst of that expansion  
(Of all his lands) intended for a mansion  
For his chief Steward, with his household train,  
Who was to hold it, under Homage main:  
Before he would his Steward thus Invest,  
With charge and full possession thought it best  
With skill and charge; to make't a pleasant plot.  
For profit, honour, safety: and what not?  
He therefore taking counsel with his Son,  
His only heir; how all things should be done.  
In six days time, so far therein proceeded:  
Left nothing useless wanting, that was needed.  
By dreyning, levelling, and casting out,  
All noxious things, and moting it about;  
Grass ground, set plants, with trees and water courses,  
With flowers, fruits, herbs, roots, with beds of roses,  
Withal delights that wisdom could device,  
And richeses too, a perfect Paradise.  
Beside all this, he brought in all those creatures,  
(Which might be useful) in their various features,  
Beasts, Birds, Fish, Foul, that water, earth and Air,  
Might be supplied; with useful things and rare.  
When all was furnished, thus in every kind,  
In all respects according to his mind,  
Exact'ly answering, th' intended plot,  
Nothing omitted; nothing over shot.  
He chose steward; gave him a rich wife,  
(For beauty, virtue, honour) natures chief,  
Taught him with wisdom, skill and temperance,  
To rule, to work, how to prevent mischance.  
Before that time, nor than, nor ever since,  
Was, is, or shall be such another prince.  
Such consorts matched in conjugal relation,  
Or such a paradise for situation.  
Beauty, and pleasure, honour, richeses, peace,  
Without annoyance, trouble, or decrease.  
This steward set in all these rich demeans,  
With full authority to reap the gains,  
And comfort of his consort, and the store  
Of blessings heaped up and running over,  
Receivs an inventore of what he had,  
Enjoined homage to his sovereign Lord,  
That he should well and truly keep his charge,  
With other things expressed more at large,  
And in especial manner have a care,  
Upon his utmost peril to beware,  
That he entrench not on the royalty,  
His Lord reserved specially one tree,  
Whose fruit he might behold, but never taste  
To eat there of for hunger or repast;  
But tender it as th' apple of his eye,  
As greatest pledge of love and loyalty  
To his great Lord, who nothing else detained  
Of all that plenty, which therein remained,  
Holding this homage forbearing that fruit,  
He should be happy Vice Roy absolute.  
By tenor of that lease to him and's heirs,  
Who should partake in rich abundant shares;  
And under him obey their Lord and his,  
As substitutes, and under officers.  
But if he should offend his souraign Prince,  
And eat that fruit forbade, he doth evince  
Enact, ordain, and constitute for Law,  
He and his heirs shall all to prison go  
Without delay, exempt by no device  
No benefit of clergy, bail, mainprize.  
'Twas said before, these I'les were called Minories,  
Because the Prince had larger territories  
Moore glorious servants, natures more sublime,  
That could convey themselves at any time  
Through, or into a place, or human body  
Without man's knowdlege, not discerned by any;  
Because they devil in more refined air  
Can vanish when they please, or else appear,  
Of this refined guard, some do remain  
Unspotted and their loyalty retain,  
Beloved of their Prince and are enrolled  
As heirs for ever in an higher world,  
But yet commissioners sometimes to this,  
With special message to the Minories,  
But others of that elevated crew,  
Their loyalty from their great Lord withdrew,  
And plotted treason, 'gainst his crown and throne  
That all his royalties might be their own,  
Were judged, cast out as mortal enemies  
Into inferior regions, nasty sties,  
Where they are chained, until a great assize,  
And Jail delivery, yet in such wise  
They can descend to lower elements,  
With bitter spite to him who them torments  
(When he'll permit,) upon some great design  
Their fortress totally to undermine,  
Now when they found they're out of favour cast,  
And Minorites, their juniors embraceed,  
And knew withal; they stood on their allegiance,  
And would be judged for their disobedience.  
They raged with envy, did with malice fret  
To see the Minorites happy estate,  
They all combine with craft and forged lies  
And treachery, to spoil the Minories.  
And one descends into a serpent, where  
He was not spied nor known that he was there,  
The serpent covering this hidden guest  
Can speak, and to the steward's wife addressed,  
With suggred words and terms of amity  
Debated of the lawful souraignty,  
And of the love and faithfulness of him,  
That had denied them such a precious gem,  
With other words unpact his mailed truss  
With great appearing love he spoke t'her thus  
Great Empress of the Minories,  
How can you be content with these  
Small favours, (for l know they're many)  
Behold here's one more rich than any,  
Or all conjunct: nay I'll say more:  
Than so times so many score.  
She paused: but answered some what hastily,  
With discontent (thus drawn to mutiny)  
My hus band knows (thou subtle beast)  
Thy nature well, but that thou speakest  
He'll wonder at (and well he may)  
What do I hear the serpent say?  
We freely eat of all the rest,  
They're all so good, we know no best;  
We make no difference, feel not sore,  
We have enough, we need not more:  
Our sovereign hath forbidden this.  
What! him despise? obey a beast?  
Thou art our servant; hence! revoke,  
Naught was misdone till serpent spoke.  
To this the serpent daringly replies,  
But under fair and courteous disguise,  
Though peremptory now he shows his teeth,  
As every one (not blinded) plainly seethe.  
Thou silly woman, I'll convince  
Thee plainly, what a kind of Prince  
Thou dote'st upon, and what he means  
By this sharp curb, those bridle reins,  
That he may freely domineer;  
And keep you under dreadful fear,  
He knows by eating you may be  
As good, as great, as wise as he.  
I feared you both, but knew not him,  
Before I eaten my sight was dim.  
Thou (wondering) hearst a serpent speaks;  
Cease wondering the serpent eats.  
He never spoke a word, until  
Thereof he eaten had his fill.  
Can serpents eating make him speak,  
What mayst thou found if thou wilt seek  
By the same steps that he hath gone?  
'Tis but profess rebellion  
Against your tyrant Prince, defy  
His harsh and rigid trranny.  
'Tis no Romance, no idle fiction,  
But for your full and clear conviction  
I prove it by myself and you,  
If you but reason will allow.  
And now 've eat, if you'll compare  
Your force with mine, do if you dare:  
For I by eating finds a sting,  
Which you s hall found another thing;  
(If you leave me to follow him,  
Who thus hath brought you into th' climb)  
Than all your fears of eating that,  
Which would your wealth accelerate.  
But eye will prove unto your eye  
And other senses presently  
If you'll but eat, you s hall be wise,  
Know what your Prince (through hate) denies.  
And all the wealth unto you s hown  
You s hall enjoy, it s hall be your own;  
Without that homage, you ss hold pay,  
Come eat, and try without delay.  
Behold how goodly to the sight  
(Which must your appetite invite)  
And when you venture but to by't  
Will overcome you with delight;  
But how much more, if freely eat  
(To satisfaction) of this meat.  
But if thou sayest, how did I know  
By eating this, it would be so?  
As now I found and tell to you,  
I will (in ss hort) the reason show.  
There is a crew, that dwells above  
In higher regions can remove,  
And come amongst us, when they please  
That knows all secrets (such as these)  
Who have revolted from your Prince,  
Bids him defiance ever since,  
By one of these, I have been told  
Moore than I say, an hundred fold,  
Which I have proved, and found it true,  
And therefore boldly, shewit you,  
And you will found, 'tis he not l  
That first made known this mystery;  
My speaking power's none of mine  
Thou saidst even now, the clearer sign  
All to confirm and make it fast,  
What needest thou more? come take and taste  
The Minoress, half overswayed,  
With what the Serpent showed and said  
It was so pleasing to her eyes  
(And most of all to make her wise)  
She wondered that the beast so spoke,  
And show such reasons, made her shake  
She looking, longs, and longing takes,  
And taking eat's, her welfare stakes  
Upon fond hopes of better things,  
And to her husband sweetly sings  
Such Syreen tunes, and told him why  
She feared not that destiny,  
That breach of promise should ensue,  
Because those threats, were all untrue,  
And whata they thought so foul transgression  
Would lead them to a full possession  
Of all the richeses of the place,  
And make them wise, above disgrace  
Of those revolters, who had tried  
And all those fears had nullfyed,  
And if he slight such precious things,  
He should beware of Serpent's things,  
Who altogether would arise,  
And vex and spoil the Minories  
Advised him therefore to be quick  
And take and eat, i'th' present nick.  
It was not longer to debate,  
Lest he incur the Serpent's hate.  
And more than that would turn her foe  
That mutual Jars would always grow,  
And pierce them both unto their heart,  
And he and she must surely part,  
That as he loved her, he would show  
The truth of his affection now,  
That she had eat, and first did taste,  
He might besure, the worst was passed:  
The proverb's true, that love is blind,  
His heart to her was so inclined,  
Not once consulting with his reason  
What would ensue this horrid treason,  
Made no objection, took and eaten  
(But sure the man was desperate)  
Oh! what will blind affection do,  
When reason's out? let sequel show.  
Let every man as for his life,  
Heed, how he's ruled by his wife.  
Too many are, too many more  
Throw all away upon a whore;  
The first scene of his dreadful tragedy  
Ends in a woeful, sad, catastrophe.  
This scene is drawn, another takes the stage  
Which doth another tragedy presage  
The actors are Prince, steward, wife and beast  
Wherein is shwon what came, of what is past,  
And further, what ensued thereupon  
To th' Minories, and all that devil thereon.  
Not sooner, this (so lately) married pair  
Had thus revolted, they ashamed were,  
For fear, and grief, and shame, could not abide  
To see themselves, be seen: would therefore hid:  
They patched up such cover as they had,  
But all too slight, they were but poorly clad;  
In stead of that abundance, & their vaunt,  
They found themselves reduced to pinching want:  
But what's their want? but what they had no need  
(Before they eaten) to look for, add a weed.  
Indeed they knew what they knew not before,  
But that augments their misery the more,  
Their eyes were opened, but it was to see  
Their own created shame and misery,  
To hid from shame, from cold, from what they fear  
Are all the clotheses, the Minorites since wear.  
(As chains imposed on prisoners, to be known)  
Should Minorites be proud, of such a gown?  
In all this shame, & fear, they heard the voice  
Of the offended Prince; but at the noise  
Were so astonished durst not appear:  
But hide themselves amongst trees that were there,  
That were allowed for their sustentation,  
But came not near the tree of abstination.  
The Prince than called the steward by his name,  
And asked where he was, who cried (for shame)  
I feared your voice, because 've nothing on  
To cover what, I've'gainst your order done.  
The Prince replied, how is't, thou want'st a cloak  
For what thou'st done? hast thou thy covenant broke?  
Hast eaten of the late-forbidden tree?  
The man replied: the wife thou gavest me  
Caused me to eat, and I have her obeyed,  
And than the Prince unto the woman said:  
What hast thou done? the woman stood afraid,  
Her answer was: the Serpent came with guile  
And told me stories in a specious stile,  
Whereby I was deceived, and have eat,  
Thomas now I see it was an arrant cheat.  
The Prince demands no reasons from the beast,  
Because he knew, it was malice in his breast,  
Both unto him and to the Minorites,  
Him therefore in the following doom indit's:  
Thou cursed beast, thou wast in subtlety  
'Bove other beasts, exalted very high,  
According to the nature, I thee gave  
Which was thy crown, thou mightst preserved have,  
But thou hast entertained a foreign guest  
From th'airy camp revolted, to infested  
My steward, me withal the whole Allies,  
Creatures and Precincts of the Minories,  
Thou art the first confederate in this deed  
To thee therefore and unto all thy seed  
Of right belongs the heaviest part o'th' curs,  
(Thomas all the beasts for thy sake far the worse)  
Most cursed, on thy belly thou shalt kreep,  
And eat the dust, while thou thy life dost keep:  
But thy in mate (with thee incorporate)  
I have a just and never dying hate.  
Who (with his seed) all pass under thy name  
Thou shalt bear his, and he shall bear thy shame  
But time and justice will the riddle clear  
What part o'th' curs both thou and he shall bear:  
For you partake in title more than name,  
Thou art the type of that mysterious frame  
Of dragon, beast and serpent, where is meant  
Thy cursed inmate, as the compliment,  
To him in thee conjunct, I do proclaim  
What went before, what follows with the same,  
Mysterious beast, in wickedness and woe,  
That curse in words cannot be opened so,  
As may be understood, or as is meant  
To thee and cursed offspring i'th' extent,  
Between thee and the woman I will put,  
An enmity, that never shall wear out,  
With all that shall from her and thee proceed  
By procreation, hers, and thy cursed breed.  
Her seed shall break thy head, thou shalt infuse  
Such venom, as his he'll shall only bruise:  
Which curse of thine contains a large prediction,  
But of mysterious and conjoined mixtion:  
Ruin to thee and thine, but she and hers  
Have grace obtained, (though subject to the curse)  
The woman, I presume, heard what was said,  
Which might much comfort yield (though much dismayed)  
If understood, what more the prince explained,  
Upon his records I found not contained.  
The Prince next to the woman turns his speech:  
I let thee know, Because of this foul breach,  
Which thou hast made upon my royalty,  
I greatly will increase thy misery  
In childbearing, with sorrow, smart and woe  
Shall be thy portion, and yet more than so,  
Thou over husband shalt not domineer,  
Be in subjection, reverence and fear:  
And last of all, the Prince to th' man was brief,  
'Cause thou hast me provoked, obey thy wife,  
The ground with painful labour thou shalt till,  
And get thy bread, with sweat thy belly fill:  
The Minories are cursed for thy sake,  
All creatures that have breath thereof partake,  
And all this curse on thee, thy wife and seed,  
You shall endure, until I do proceed,  
To cast you all into a narrow pound,  
In vaults below, quite closed under ground,  
Where you and they, without bail or main prize,  
Shall be detained till my great assize;  
Where you the serpent and his airy guide,  
Shall all impartially be judged and tried.  
But harken well, and you shall see what's done,  
Is for your great advantage by my Son,  
Who cannot yet exempt you from the curse,  
And save my honour: But the doom was worse,  
What first was threatened, than I do inflict,  
Which I may not in Justice contradict:  
But you shall found in tenor of the curse  
The serpent's share than yours is ten-times worse.  
And in that curse pronounced their contains  
(If you will hear) abundance for your gains,  
Both for the present and for after time,  
For your discharge from this unhappy crime.  
But if you still reject, will make your sore,  
For length and weight a thousand times much more.  
And if this second grant you do deface,  
You'll never found a third, there's no release.  
Ye know if I should narrowly insist  
Upon your forfiture how you have missed.  
The very day you eaten (not more ado)  
You should be cast in straitest chains below,  
Which to maintain my just prerogative,  
I'll take my freedom, and your seed deprive  
Of any truce, as soon as they are born,  
And clap them up into the foresaid urn:  
But you and others, as I shall see cause,  
I'll give you respite, and admit a pause,  
Allowing time, at large so many years,  
As I think good to mitigate your fears:  
And if you'll use that respite as you aught,  
You'll found the fruit of what my Son hath bought.  
All which indulgence you shall found to be  
On covenant terms past'twixt my Son and me.  
The airy guest the serpent did inspire,  
And your consent incorporates his fire,  
Into your hearts with envy hath inflamed  
That hot rebellion, which cannot be tamed,  
Unless a fire more pure and contrary  
Shall be infused, shed into each artery.  
My son does this by far more sacred power,  
To quench that poison on you blessings shower,  
And can himself with you incorporate,  
And put the serpent's force quite out of date;  
And by this means becomes one with your nature,  
And with the woman's seed a true confrater.  
But as the serpent first got your consent,  
And by your breach my wrath against you bend.  
Embrace my son, and power he shall infuse:  
Renounce the serpent, with his wily shows:  
Oppose his bats, by which he doth defile,  
My son will you and me than reconcile.  
And though you suffer much for what is past,  
It shall be better every way at last:  
And take my word, your gains will more increase,  
Than if you'd always had plenty and peace.  
Although your prison you must strongly fear,  
My son's content t'accompany you there,  
And for your sakes upon him bondage take,  
That of his freedom you may all partake.  
And you shall found this brother and your friend  
Will of your burden draw the heaviest end,  
And never leave you, till he bring about  
Your perfect freedom, and than bring you out:  
All this and more, I covertly endorse  
For your assurance in the serpent's curse.  
And show before hand (if you will comply)  
How by my son you'll get the victory,  
Who properly is called the woman's seed,  
Who by his power breaks the serpent's head,  
And by his suffering is content to feel  
The serpent's force in bruising of his heel,  
And takes upon himself all wrong that's done  
To all his brethrens, that will to him run.  
The enmity 'twixt serpent and the woman  
Is as they are inspired each in common.  
For as the woman with her proper seed  
By common principles are all agreed;  
Even so the serpent with that filthy brood  
Are filled with malice in their brotherhood.  
The one to virtue, love, and faithfulness,  
The other wholly to all this avers,  
Are so contrary to each others frames,  
No reconciling upon any terms.  
By these they're differenced, by these regarded,  
By these they're judged, by these they are rewarded.  
From hence proceeds another mystery,  
How seeds are reckoned in their pedigree.  
Amongst the Minorites (which is our work)  
For serpent's seed would under woman's lurk,  
If not discerned by an authentic eye,  
Which shall their teachery more plain decry.  
Consent and compact stablisheth the seed  
On either hand, but not the human breed,  
Which though with serpent's wiles are much infected,  
May yet be healed, purged, and detected,  
By that more sacred influence from my son,  
Which comes to heal what serpents sting hath done.  
The Minorites considered alone,  
Without the seed, that in their nature's sown,  
May well partake of both, and so they do  
In more or lesle, before they throughly grow,  
To make a lasting covenant with either,  
And all this while they combat both together,  
And are not known to which they do belong,  
Till one or other be made firm and strong,  
And entertained with knowledge resolution,  
Renouncing th' other gives it absolution.  
Of which my son shall be a perfect Judge,  
Regarding neither favour, friendship, grudge.  
To him alone shall be the last appeal,  
And will be found by th' difference of his seal.  
Before they're sealed they are but in probation,  
And have not fixed unto which relation  
They shall i'th' issue be determined  
And with their fellows truly numbered  
The Minorites than, is a middle state  
Not yet determined to love or hate  
The serpent's seed, all o'er with hatred grown  
The woman's seed by hearty love is known  
To help the method of our mixed discourse  
(Eat repartition) it may be of force  
To give each sundry state a sundry name  
Respective regions also whence they came,  
And whereunto they properly belong  
And shall return again from whence they sprung:  
By Minories, where Minorites do devil  
I mean the common nature, not t'excel  
Beyond condition of this mixed probation  
Not fixed yet unto their Sealed station  
For while they're Mynorit's, they're Proponents  
That live in villages, unwalled tents  
Who have no proper gar'son of their own  
Are skirmished by the serpent and the Son  
Who beaten up one another's quarters there  
With much vicissitude of hope and fear  
To either side, the Minorites are bend  
As 'twas with us, twixt king and parliament:  
And it will contribute no little light  
How Royalists, with Roundheads used to fight,  
But Newters usualy spewed out with loathe  
That could be either, neither, and yet both.  
By serpentin that whole revolted crew  
With spite who bids, the Prince and Son adieu,  
The city serps I feign: the serpentine  
Who with revolters, will fully combine,  
Renounce their Prince and son spewed out by him,  
On waves of mutual keenest hatred swim  
Under'th black rod sealed; which doth condemn  
(By preparation) to the great assize  
But (which is best of all, most in my eyes)  
They that with Prince, and only Son comply  
Receive, obey them both with hearty love,  
Freemen are and sealed, in charter house above,  
Whose goodly city, I Coelestis call,  
Coelestians they, whose pleasant lines do fall  
In that pure region, clear and light confines  
Th'inhabitants are Orthodox divines,  
A name too often usurped by a black guard,  
Who wear their halter almost half a yard  
Below where't should be worn by true desert,  
Unless they'd got their Neck-Vers well by heart,  
Or benefit of clergy for such blades,  
Who pulpits make their shops their bibles trades  
To buy and cell for money, whores and wine,  
With Simon Magus all that is divine.  
But ere I leave these vermin to their Judge,  
I must beware, I give not too just grudge,  
As if an habit made men serpentines,  
Or by the contrary, commence divines:  
Let men wear what they please, I do profess  
Nor love nor hatred to their outward dress,  
But as to love or hatred they incline,  
Whether't be serpentin or coelestine,  
Yet I confess, it makes my stomach loathe  
To look (cum privilegio) under'th ' cloth,  
And how the wolf can sergeant the sheep,  
That when he laughs in's sleev he seems to weep.  
Three, countries, regions, cities here we see  
Minories, serps, coelestis, dwellers three  
Minorites, serpentine, coelestians;  
The first of which unfenced always stands,  
The latter two, are gavishoud with hands,  
Each fortified in perfect oppositions  
Determined to opposite conditions,  
Between which two, do Minorices divide,  
And will be found or one or other side:  
The Minories, the common seat of war  
Where prisoners on both side taken are.  
Do neither hung, nor draw, within themselves  
No course of justice there, nor nothing else,  
But as reduced unto their proper state  
Serps, or coelestis, as they each, relate,  
But here's another hidden stratagem  
Master's of art, i'th' serpian Academ  
Do much approve of in their commonweal,  
(That sharply bites the pure coelestian heel)  
And that is this: they were coelestian colours  
With such a counterfeit, of serpian fullers  
So cleanly washed, and are so neatly died  
That from coelestians often cannot be spied.  
And more than so have learned how to prate  
With so much craft at a coelestian rate,  
That there be some informers and trappans  
Do travail free amongst coelestians  
Too often get their wachword, afterwards  
They walk their rounds, and come into their guards  
By hook or crook, or any sordict way,  
With these designs, caelestians to betray  
Contrarily the just coelestian Prince  
(By counsel with son) will not evince  
Assert, insinuate, by word or deed  
On any terms of loss, or worldy meed,  
The least dissembling, fraud, equivocation,  
By truce, compliance, fawning adulation,  
Nor will he suffer under his command  
Any that shall. If any (underhand)  
Be guilty, he will surely understand  
Correct it sharply, (if not quite disband)  
For all arhang-by's (but a mongrel crew)  
What to his orders shall be found untrue  
Another mystery of great import,  
Is this: the serpians have a great resort,  
Their camp is fraught with thousand times for number,  
Moore than coelestian, frequently in cumber  
Coelestian march. Thomas they do more dismay,  
Than hurt the soldjers of the best array.  
Indeed to weak and fresh, (though real) friends  
It is some damp awhile, but always ends  
With honour, conquest, and full amendss  
Beside the listed serpian Company,  
There's thousands more that do in heart comply,  
Who seem as newters: yet intelligence  
They fetch and carry, Traitors to our Prince,  
And do more mischief with their double face  
Than ten times more, that never change their place,  
And they have got such specious pretences,  
That few can charge them with their foul offences  
They pled: they talk indeed with either fide  
That they might have the truth o'th' quarrel tried  
And while their judgement's truly in suspense,  
They hope it will not pass for an offence,  
But if they were resolved, they soon would yield  
To''th' better part, and never quite the field.  
And while they doubt, at every assault,  
It would but tempt them to a base revolt.  
And this indeed must pass with common sort,  
That dare not judge upon a light report,  
Well-meaning men weak judgements but yet tender,  
That would not be (in searching) an offender.  
The truth is so: our Prince (compassionate)  
Would take it ill, that who to him relate  
Should be too harsh upon the ignorant,  
Who cannot close with judgements full confent,  
And some there are, who readily do stagger  
At jest sometime, who as with sword and dagger  
(When once o'ercome) stand to it back and edge,  
And never flinch: turn back, or leap o'er hedge,  
Beside our soldiers have their limitation  
According to their rank, and proper station.  
The common honest soldier knows not all  
The stratagem's, that in the war befall.  
'Tis not their honour, when they go to try  
In stead of finding make an enemy.  
The Minorites are not to be enraged,  
But by all tenderness to be engaged,  
So long they are not haters of our cause,  
Or make a contract 'gainst the chiefest clause.  
(Revolt and treachery to Prince and Son)  
He pities tenderly what is misdone.  
Were you but in our camp to hear his charge,  
Lest bitterness be used, (wherein he's large)  
You would not dare to wrong a Minorite,  
But use all mildness without wrath or spite:  
And if at any time he be severe,  
It is in chiding those that domineer,  
Which honest hearts, small knowledge, & great zeal  
Sometimes transgress, and think they do for weal.  
But ten-times oftener serpians in heart,  
That carry fair, yet would our cause subvert,  
With violence against the Minorite.  
Judge all for serpians (not seen in fight)  
Indeed our war should Minorites reduce,  
But not by cruelty, force, or abuse.  
If once they're proved listed serpians,  
Than lay about you tooth, and nail, and hands.  
But we have no commission once to fight  
Against one soul that is a Minorite.  
I do not say but we may go amongst them,  
To search for serpians, who too often wrong them.  
And foolish Minorites may take their part,  
Not knowing what they do, whose very heart  
May too far close through serpian deceit,  
And all this while be cozened with a cheat.  
Yea these are faults our Prince will not excuse,  
But plainly chides them, yet will not refuse  
To suffer this, though 'twas a great deal more,  
Before he will his clemency give o'er.  
Indeed if Minorite turn serpian,  
(Of which our Prince and Son (here) only can  
Be proper Judges, and declare who are)  
The fight with all thy might, and do not spare.  
Another Mystery to be unfolded  
Of as great weight, as any has been told yet:  
What weapons true caelestians must use  
Against the serpians (for they may not choose)  
There's not a weapon used in our camp  
But it's appointed, proved of what stamp:  
Whether in case for present execution  
If not defective (by the institution)  
We have an excellent Artillery,  
As great a charge we must not be unwary  
There's many circumstances hereunto  
Of absolute necessity to do  
Our diligence, that nothing be misplaced  
For than (at best) our work will be defaced.  
Our weapons are not guns, pikes, swords, and staus;  
Our Prisons are not castles, holes and caves;  
Our Armour is not iron steel and brass;  
Our Ammunition, powder shot and Match;  
The Punishment our Prince doth use t'inflict  
Is not by fines, and Mulcts and interdict:  
The serpians indeed have all these knacks  
Which 'mongst the Minorites great havockmakes  
Our Weapons are commands in Prince's name;  
Our Prisons, guilty conscience and shame;  
Our Armour, confidence in Prince's word;  
Our Ammunition, Threaten from our lord,  
Our punishment that we inflict on foes  
Is, inward horror, future judgement woes  
And for our conquest: final desperation  
Thrown on the serpians with indignation.  
And these so gall and vex the cursed wretches  
It robs them of their shifts and cunning fetches  
Although they rant, they fret; they fume and swagger,  
Yet (lighting on the gall) it makes them stagger:  
And though they quarrel, cavil murmur, grumble  
Their wounds at last, will surely make them tumble,  
Often I have seen a serpian fall i'th' fray  
He has not had another word to say,  
Unless it was to howl, roar, swear, and curse,  
Because he knows his torments will be worse,  
Will often wish he knew the utmost pain,  
But that it's endless that torments again.  
But there's another riddle somewhat deeper,  
That makes these craggy rocks appear far steeper,  
And makes our way ambiguous confuse,  
How we should fight 'gainst whom, or hold a truce.  
And here we want a curious inspection,  
Without our prince we cannot found direction;  
For it is only his plain institution,  
That can preserve from error and confusion.  
We do not fight, (designing to destroy)  
(Except the serpians) any to annoy.  
Now Minorites do often intermix  
In serpian crowds, and there the question sticks,  
How we shall shoot or strike and never hit,  
(At lest to hurt) a single Minorite?  
For if we hurt not 'tis properly not fight,  
(If not intended) though the stroke may light  
On 20 Minorites, it will not kill,  
It may indeed prove medicinal (a pill)  
That if he turn not serpian indeed,  
Shall never hurt him though it make him bleed.  
Our ammunition is of that rare nature,  
It works according to the humours matter.  
Coelestian humours will not get a touch,  
(Unless for pleasure) I dare well avouch.  
A Minorite no doubt may somewhat smart,  
And (for his good) 'tmay search his very heart.  
Purge inflammations perhaps make him sore,  
But (while a Minorite) can do not more.  
For (in our sense) if Minorites be killed.  
'Twould be a paradox was never held.  
To make this plainer in so dark a case,  
Natural death in our war take's no place,  
Unless a serpians conscience terrifies,  
That for the torment he falls down and dies.  
In such a case the Minorite also  
May come to suffer by the given blow,  
Which in this case the body only tries,  
As with the mind doth jointly sympathise.  
A word is not a sword to kill a man,  
And yet by sympathy it may or can:  
(Add thoughts thereto) compare than Francis Spira,  
With Ananias and his wife Saphira.  
The first by lingering torment ends his days,  
The latter two had scarce a moment's space.  
Yet neither swords, nor gins, nor serpians snares,  
(As cause) did ever touch them unawares.  
This case is deep, the mystery sublime,  
To search it further we must take more time.  
Seek to our prince's son, that he descry  
The proper nature of this mystery.  
All this you know I make a simile,  
Which is a figure to the mind or eye  
Of yet some other thing, than the bore sign,  
(In Physical acception) out to shine.  
And therefore here I shall enclose another,  
(Within the first) if darkness do not smother  
My thoughts with intricase of such a case,  
That must have higher helps than human race,  
To shine upon us in a case so high.  
What's all the world? what's man? ah! what am I?  
Suppose a King hath conquered many scores  
Of traitor-subjects on his seas and shores,  
Surprised them all, them brought into a fort,  
Well walled about, where only one straight port  
And entrance makes, with able baracadoes,  
Percullises, Petards and Bastinadoes,  
Halberds and pikes, 'twixt each a musketeer,  
Standing on both sides troops of horse i'th' rear.  
Divide and make a lane for almost half a mile,  
These marching through with terror all the while,  
Astonished to see how strongly they are guarded,  
And that they might not flee with forces larded,  
So that to make escape they have no hope  
Not not so much as letting down a rope.  
Suppose again; the sold of trumpet cries  
A proclamation of the next assize  
Of goal delivery; where traitors must  
Receive their sentence, suffer pains that's just:  
There are i'th' fort; that hear this proclamation  
Of sundry sorts of persons: (for relation)  
Some real friends, good subjects to their Prince  
These now brought in: their treason can not mince.  
some not yet caught though in the present hearing  
Deserves as much as what these now are fearing:  
And some have yet not closed on either side  
But stand in quaver: where they shallabide.  
This may perhaps a little illustrate  
Our case in hand (And of our warlike state)  
But o! here's wonders wrapped and multiplyd  
Like hydra's heads: if one you do divide  
There start up 7: and each as great as first  
The labour's endless: increaed is the thirst  
That I had hoped, to have quenched before,  
But it's augmented, more than 7 tines o'er.  
For while I thought, each wonder to explain  
It brings forth more than twins, and yet again ':  
Each product is as pregnant, in its kind.  
The more I wade, I still it deeper found,  
But now I found, that wading will not do  
I must content myself to swim, but how?  
By help of bladders, with a mighty arm  
Put underneath, else I shall suffer harm.  
And do as much at lest, (it may be more)  
To them that follow, hoping to swim o'er.  
I call these bladders instituted means  
The mighty arm, i'th' assistance of our Prince  
The formers such, as in his orders lie,  
The latter is in mediate supply,  
My groungs of hope, I shall not quite miscarry,  
One is declared, the other promisory  
These two supporters, never failed yet  
Those that thereon, their confidence have set.  
On which account (though trembling) I now enter,  
And on the promise, cast myself; and venture  
Hoping for blessing more than I can ask,  
In such a pressing, and important task.  
The king that hath his rebels overcome  
Is our great Prince, over this serpiandom.  
The Rebels are, the serpian-rebel-seed  
Who upon treason, and rebellion feed  
His conquest is their conscience-witness  
Their torment, that they hope for no redress,  
The great assize, when he, in execution  
Will put his laws to serpians confusion:  
Our war with serpians, witness true to bear  
Against the serpians without shame or fear,  
According to his orders: declaration  
Made known and published in every nation,  
Promiscuously, amongst the Minorites  
Where all's concerned on eiher side that fights.  
And also, if there any newters be  
All are concerned, but not in like degree:  
At lest, in a far different form and case,  
Accordingly our warfare will take place  
What we do shoot, from our great ordinance  
Are mainly laws, commands than we advance  
To promises, and threaten; and prove  
Who have rebelled 'gainst conscience and reproof.  
But that which makes a real serpiandy  
Are such as hate, renounce the remedy,  
To all the other, we declare and warn  
With hopes and fears, all for their best concern  
Which is not fight, but wholesome advice  
With indignation, 'gainst the last we rise  
This put in practice, pouring out the vial  
(Respectively applied) is the main trial:  
But as in wars, there's many bullets shot  
And he that kill's, or wounds; often knows it not,  
So it is here, we often shoot at random,  
Kill here and there, but know not who outstand them  
As soldiers in a fight let bullets flly.  
Make their retreat, and let the issue lie,  
Till field be over, than appears who's dead,  
Who's wounded, taken, and how many fled.  
But since not bodies, but the mind is struck,  
We seldom know the wound, or where it stuck.  
There's divers wounded deep never descries,  
Until the wounds are searched at great assize.  
'Tis true oft-times their are discoveries made  
Apparently beforehand, and bewrayed  
By several symptoms, sometimes by confession,  
But for a final, full, and clear decision.  
It is not known till goal delivery,  
But than the Judge shall publish openly,  
Who knew before, and left his mark i'th' breast,  
But not till than shall all things come to th' test,  
Of all the skirmishes between the seeds,  
Which daily so much hot contention breeds.  
Who have been killed, and who escaped with life,  
At that great verdict end will all the strife.  
Those Minorites, that reconciled were,  
Shall with coelestians justified appear,  
But all the rest the Judge will undermine,  
And doom them altogether serpentine.  
But yet more closely to pursue the manner  
Of our just war, under our Prince's Banner;  
We shall endeavour to show how we charge,  
With what restriction, where, and how, more large.  
Let us review our late fornam'd synopsis,  
Traitors fast i'th' fort, where no place for hops is  
For the assize to come, the proclamation  
Was issued out in every land or nation,  
In this fort to appear with due regard.  
Th' assize is held i'th' fort (i'th' castle yard)  
But e'er the Judge on life and death shall sit,  
To clear the cause (for he determines it)  
He calls a day beforehand to examine,  
And hear all pleas that may be pro and con,  
And lets accusors and informers speak,  
Say all they can, else serpians would sneak  
Away with varnish, paint and forgeries,  
But this prevents their deepest fraud and lies.  
This day beforehand by Synecdoche,  
(Where part for whole is taken usually)  
Doth represent the whole coelestian fight,  
Against the serpian feud from the first night,  
That darkness came upon the Minories,  
Until the day coelestian-sun shall rise,  
And come to its meridian in the skies,  
Which Plaudite determins this assize.  
From all that's said we take this day to be  
A short abridgement or epitome  
Of all that's done and said or fought before  
Amongst the Minorites on sea or shore.  
From that first hour they quite their gracious brins,  
Until the hour before th' assize gins,  
To issue all upon the turning point,  
(Vein next the heart) and stick it i'th' right joint.  
I shall begin as if it were i'th' morn  
Of this great preparation day, his horn  
To sound, and with his trumpet to alarm  
Coelestians Minorites to prepare'm.  
Which also is a figure of that knell  
And doleful sound o'th' serpian passing-peal,  
And like that knell at Pulchar's, much about  
The time that laden Tyburn-carts set out  
From New-gate-prison Holborn hill to clime,  
To empty them out of the reach of time,  
Into eternity there to attend  
That solemn state, that never shall have end.  
What have I said? that that is but a figure  
Of this? intruth I do the case disfigure.  
For this is but a dim and glimmering type  
Of that stupendious trumpet and shrill pipe,  
That ushers millians into such a state,  
That is and will be ever desperate:  
Intolerable, yet must aye be born:  
This is the trumpet, this the precious horn,  
That truly may be called unicorn.  
But yet I have another let, before  
I can admit to open this wide door,  
To issue out that great artillery  
That's ready charged, and all prepared lie  
Within his royal and rich magazeen,  
For this whole tragedy and every scene.  
We must suppose nothing was done before,  
Nor nothing left undone, when we give o'er.  
But all dispatched on all sides first and last,  
Of what's to come, what's present, and what's past.  
Only the sentence and the execution,  
(By th' Prince himself) which makes the last conclusion  
If this be first premised it will be clear  
At the first entrance, there no other were  
To whom the Summons came, but Minorites,  
And they but two the Summons first indites,  
Which Summons called upon them to submit,  
Accept the fine, on their transgression set,  
Renounce the serpent, who had them betrayed,  
Return to him, whom they had disobeyed.  
And we have grounds to judge, they did comply,  
And listed in coelestian company.  
And so did some, who of their offspring came,  
Which records testify, (and we could name)  
But do of choice men's persons here omit,  
Which doth a parable (such as this is) befit.  
But as they multiplied to numbers grew,  
From first infection many of them threw  
Of all respect unto their gracious Prince,  
(As many now) and have done ever since.  
Thus being mixed, there is another press,  
Levied against them sons of righteousness.  
Made many Summons, and for many years,  
That did foretell what was their grounded fears,  
If fail they should rebel and not incline  
Quite to renounce all that was serpentine.  
This summons now on two great things hung,  
Which to their weal or woe did much belong.  
The first whereof the greatest part most fear  
Of what they gain, or loose, or suffer here,  
Before into the common prison cast,  
Thomas that's a trifle in respect o'th' last,  
Which is the state that each must undergo,  
When our of prison they are taken from,  
Whether their after state shall be much better,  
Or ten-times worse than straitest chain or fetter,  
That in the former prison they shall found  
For numbers of their sorrows or for kind.  
And there is yet one more ingredient,  
Which serpentine condition doth foment,  
Before the man in common prison's cast,  
And while he's there: though when those two are past,  
The worst of all's behind, but none can tell  
How far this host doth both the first excel.  
All this premised three things at present are  
To be considered cause, state, seat of war.  
The proper cause of war, that's now in hand,  
Is not alone or mainly to demand.  
Arreregies, or compensation rites,  
For former failings of the Minorites:  
At lest if now they harken to the terms,  
Upon the second covenant he confirms,  
Which if they will not close with, he is free  
To lay upon them first arreregie,  
And (which is worse by far) than to proceed  
To final sentence for their second deed,  
Which is their scorning, all his terms of grace,  
Which now he offers (if they take no place)  
But if they will return, obey his Son,  
And thankfully accept what he has done.  
He will (in time) release them from all pains,  
Which the first covenant-trespass contains,  
And in the interim, such a mitigation  
That they may well rejoice in their relation  
Twixt him and them: and when release shall come,  
He will advance them, to such peace and room,  
Richeses and honour in coelestian bounds,  
That thousand times excel all other towns,  
Moore than they think, and more than they can crave  
And that forever, they shall surely have  
For their consent, with patience he'll wait  
Until their scorning, put it out of date,  
But how long time he'll suffer, no man knows  
If once he say: Not longer: naught but woes  
They are to look for: if they dare, to try  
He swear's himself, their mortal enemy,  
If he conclude them serpian, they're undone,  
And no more terms of peace in listed on:  
The seat of war. I mean, where warlike trains,  
Are set on foot, and for a time remains,  
A city overrun by'th'enemie,  
Must be besieged, though many in it be  
True friends to him that doth the leaguer lay,  
About their walls (and suffer in the fray)  
Or unresolved, that's fast to neither side  
Do many bicker of the war abide,  
While there are tractors kept, and Lodged within  
No peace can be expected, but infine  
The way to free the place from seat of war  
Is to give up, to''th' lawful governor.  
Than though they suffer for a little space,  
They may expect a plentiful release.  
True! in all wars it oftimes proves not so  
Yet in this war, i't's peace at last: we know,  
Because we're sure, our Prince will overcome,  
And if we die will crown our Martyrdom,  
And raise us to an other kind of life,  
Where shall no warlike engines be, or strife:  
But in a mystical coelestian sense  
We do not die at all, rather commence  
As further graduates in coelestisism  
Moore set at liberty than cast in prison,  
In our dark, straight, immured vaults sequestered,  
From lumber, cumber, rumour (here we're pestered)  
Amongst the Serpians and Minorites  
With weary days, and full as toilsome nights,  
Although our joints he stiff sin news contracted  
Worms fill our belly, yet heads undistracted  
Lips, tongues, nose, eyes, ear's, eaten of and out  
Stink, filth, foul vermin, crawling round about  
Yet head's never ache, we hear no frighting sound,  
See nothing ghastly, feel no smarting wound,  
Scent naught unsavoury, no nauceous taste,  
And what we touch offends not in the lest,  
Thomas pressed down we never are oppressed  
Crushed together, not at all distressed,  
A looker on indeed, meets with infection  
Hurried by terror, and sick by inspection.  
But all our filth the irksome worms and steam  
As sweet to us, as when on beds you dream,  
What here we prison's call (other where death)  
Not surfeits have shirks, pox, or stinking breath;  
Here are not (want not) what sence-humour pleases  
No music Nosegays, youthful love embraces  
These please though bestial senses at the lest,  
As these prevail we have too much o'th' beast,  
Wherewith these always mixed, commonly brings  
To sweet meat sour sauce, to pleasure stings;  
But though the beastial parth doth not enjoy  
The objects sensitive there's no annoy,  
But there's another part that's correlate,  
Here with the sensitive, ne'er out of date  
If in conjunction it was coelestin,  
It shall entirely now commence divine,  
And with its faculties, rise to that rate  
(Wholly uncapable, o'th' conjunct state)  
Bird-like when freed from cage mounteth on high,  
Has the whole air for space from earth to sky.  
I am not ignorant, 'tis a dispute,  
And divers have writ much such to confute  
Who do deny there's any such a being,  
That some call mind (some soul) after its freeing  
From this dark lump of clay (when in the dust)  
That's not my present work (contend the lust)  
To me it seemeth quite out of debate  
By certain records we commemorate  
Proclaimed, authorised in name of Prince,  
Which seems to me sufficient to convince  
If any desire to see any store,  
See Master Baxter, 
Of the immortality of the soul.  also Doctor Moor,  
It's true, indeed there's none that yet can say  
That by experience, none are gone away,  
Who have returned again to let us know  
What is the mind, or soul (body let go)  
Yet in some part, we have a real taste  
Experience double, in what things are passed  
How many loose a leg, an arm, an eye,  
The soul goes out, but is it lesle thereby?  
Indeed by this it plainly doth appear  
The soul not longer doth inhabit there,  
And than that member lives not, th'actors fled,  
But who can therefore say that actor's dead?  
It kills the member which it parteth from,  
But what kills it? what reasonist can show?  
When once the soul takes leave of head and heart,  
We know it's gone from every other part,  
But though it leavs its house how can we tell?  
It has not flitted, some where else to devil?  
But what means swoon, ecstasies and trances,  
In some continued long, in some frequencies,  
They often come, stay long, as some can tell  
Within our age a maid called Hannah Trapnel,  
And yet another named Sarah Wite,  
And others more, I shall not here recite,  
Sometimes the bodies have been so long dead,  
That so appeared, as if the soul was fled  
All breathing motion warmness was extinct,  
Or so suspended nothing of it blinckt.  
Now if the soul was every whit as weak  
In that remittance, as the body sick,  
Stood as much need of body to revive  
As body stood of it to re-inlive,  
What virtue should the body thereby get  
When t'help itself, was every way unfit,  
All that looked on could say in half an hour  
To help the soul, the body had no power,  
But when they saw the motions wrought by th' soul  
Upon than body who can that control?  
I''s far more likely that the life o'th'body  
Is by the soul upheld than the contrary,  
But if they're equal, live and dye together  
Which has most virtue? who can answer whether?  
The one or other, by the nobler part  
(As in the members) all give place to'th'heart.  
Why is the heart more noble than the toe?  
But that it's longer lived, and why not so  
Between the soul and it? or rather more,  
Because the facultie's superior  
Th'Anatomist can all the heart dissect,  
But where's the man who can the soul inspect?  
Not, not his own, it is a deep abiss  
Unfound out yet, to tell you what it is  
How know you that it is? by what it doth,  
How know we that, unless we feel them both?  
When feelings gone, and thinking left us too  
We are no judges what the soul can do,  
But if the soul can tell, and have not means,  
Or be debarred by overruling reinss.  
We speak like babes to enter into that,  
Or go by guess to say we know not what,  
Or that 'tis not, because we can not tell,  
The way it takes, when it remov's to devil,  
Three I remember, all of my acquaintance  
Not only dead (by all beholder's sentence)  
But all things done, by which 'tmight be inferred,  
Within few moment's corpse should be interred.  
The first dead 19 hours, or there about  
The soul knell-towld, than passing-peal rang out,  
All things appointed to convey him thence,  
His soul returns and gives his body sense;  
But this is that I chief note it for  
The story which he told me (which is more,  
Than I can now recall) of what he saw  
Herd, did, enjoyed, or dreamt as he lay,  
What goodly cities, music ravishing  
Solid delights, for state: there is no King  
To be compared with that admired frame  
His soul was in, 'ere back to''th' body came;  
When friends saw him revive, they were right glad,  
But when his dream (if dream) was passed: o sad!  
How Planet-struck crest fallen, and all a mort,  
When crazy body broke of all that sport.  
O what a game (thought he) his soul had played,  
If by the body, it had not been betrayed?  
This young man's name was called Robert Hardy  
Aged four and twenty, 'bout 16 hundred thirty,  
As I remember, time was justly so,  
Which is about forty seven year's ago.  
The second man distinctly (not to huddle  
Confusedly) was called William Budle,  
A tailor lived in Stanford, 8 years after  
The former (Hardy's story) passed the slaughter,  
(As all men thought) that (butcherdeath) doth make  
One time or other, for's commissions sake,  
Which charter's granted him, none can deny,  
It is appointed all men, once to dye,  
This Budle as I heard (with divers others)  
Was brought unto the grave by friends and brothers,  
As they were busy, him therein t'infold  
(As one that's dizy) cried out: o I'm cold.  
The third was called drunken Will the paver  
(To say the truth) he was a drunken shaver,  
Who had been dead (men thought) sufficient time  
No prejudice at all to bury him,  
When corpse were at grave's mouth, in had been hurled  
Had not (Will) cried: what! no drink in this world?  
The people ran, as if they'd been stark mad  
For fear o'th' devil (like dead Will now clad.)  
But some more bold, him out of grave-clothes freed  
Perceived at last, 'twas drunken Will indeed,  
Who had the habit still, though must refrain  
To act, rather than roast would drink again,  
And after this some years from Will I heard  
All this confessed (in Paving one court yard)  
In Barnestaple, (if I rightly fix)  
The year was 16 hundred sifty six  
(Now seventy seven) by all which it appears  
From this relation one and twenty year's,  
But where his soul had been in all the trance,  
I must profess my total ignorance,  
Wherever it was, it's clear, it came again  
For aught I saw, both sottish and profane:  
By which its plain (I speak it by permission)  
The body's death: changes no souls condition;  
But as it was before, so it must lie  
In perfect peace, or restless misery,  
But there are records, of a better nature,  
That may confirm more fully in this matter  
Whence I conclude; where ere the bodies lie  
Souls are immortal, and do never die,  
But do and shall, while body's dead and after  
Enjoy or suffer as it lived partaker,  
If this be so as I believe it is.  
What to the body many pleasures miss.  
If soul be coelestin, it hath more scope  
A thousand times, when freed from the cope,  
And narrow pound wherein it's here confined  
In most desturbance to its pure mind,  
But her's a field, that might a Volume fill,  
If we can yield, how bodies kerb the will,  
And specially in any thing that's good  
By sensual appetite, in drink and food,  
Or vain delights, which do the soul eclipse  
By worldly profits, merchandise or ships,  
With sorrows, fears, pains, torments and what not?  
Transports the soul, it doth, it cares not what.  
In such an hurry till the storm be over  
(And to a calm it doth itself recover)  
All this removed on right hand and on left  
When soul from body's baits, and fear's bereft  
Who can suppose how high the soul may climb,  
When so at liberty free and sublime?  
I pray you tell me, if you writ a letter,  
Do you not found you can indite it better,  
When you're composed and settled in your mind,  
From cumbers free, and no distraction found?  
Than when you rage, and in your passion chafe  
Must answer Dick and Tom, (it may be Ralph)  
You never knew a student who would dare  
To choose a place i'th' market or i'th' fare,  
To make his study, but the silentst place  
That can be got or found in any case.  
The more a man doth exercise his soul,  
He will avoid all cumbers that may roll  
And tumble up and down with jogs and nois,  
Which might divert him by such lets or toys,  
Who ever knew to pray or meditate,  
But shunned distraction at the highest rate?  
The more the soul is in the body out,  
What think you? than the man is most devout,  
His pleasure greatest, his delight unmixed,  
What would he give always to be so fixed?  
Which now and than, though he here get a taste,  
He cannot drink his fill, 'tis soon laid waist,  
Jumbled again by bodily concern,  
That makes him sigh and say: this is not hea'vn.  
Was't not for this, I think he would scarce know,  
Whether this state was perfect heaven or no.  
Yet (judging so at last) he would not fear  
To wish or build his tabernacle here.  
This eclipse his wings, o this abates his love,  
This cuts his locks he cannot devil above.  
While in these shackles o this makes him groan,  
To be unclothed, and than be clothed upon.  
But what a piece of doctrine now is this,  
That though unclothed he shall his darling miss?  
Or as some say, does confired by fears,  
He still must wait it may be some thousands years.  
I'm sure their comforts more, who antedate  
Their hopes to th' period of this brittle state  
But yet that's short. for none can it conceive,  
Why should I than my comfort thus bereave,  
The sum of what I would be at is this,  
The seat of this our war, the Minories  
Doth mostly, if not altogether, reach,  
But doth not in the lowest sort impeach  
Those flitted from the land of Minories,  
( body out of prison shall arise)  
And than souls are entirely coelestine,  
Or otherwise directly serpentine.  
There is no war but in Minories quarters,  
No perfect peace but in coelestian harbours,  
No condemnation but to serpians.  
Thomas Minorites become coelestians,  
(If ever) 'tis e'er they in prison came,  
Or else they never shall obain that name.  
If Minorites be changed to serpentine,  
It is before this prison them confine.  
We fight not with the Minorites, (as such)  
But that amongst them there is very much  
Of intermixed serpian contagion,  
'Gainst which we fight to make a through purgation.  
To separate between the two known seeds,  
Which 'twixt the woman and the serpent breeds,  
In prison state: these two are quite divided  
Which leavs no room by war to be decided:  
The body caelestine remains in bliss  
By virtue of that fre'ed soul of his  
The Body serpian; remains in curse  
By virtue of his soul (at present worse)  
There is no fight, with celestial  
Because there's nothing left to fight withal;  
For all the enmity, is throughly healed  
All former quarrels now by grace repealed.  
Nor now no fight with the serpentine  
Becauses there's nothing mixed that is divine  
Thomas that remain in perfect enmity  
'tis left for judgement not for fight to ' try:  
Now as caelestian souls have far more bliss  
Than e'er they had amongst the Minories  
Even so it fares, by contrary proportion  
With serpian souls: from Minories remotion  
For as the body now can no way vex  
Caelestian souls: so what can most perplex  
The serpian soul has now its full commission  
Because there's nothing now, in his condition  
That can have any mixture of content  
From what the body, formerly him lent:  
His quaffing fits, and jolly company  
Can once his dumps, and torments often put by.  
Not pastimes there, whores, wine, or delicates.  
That stufs the guts, or brain intoxicate:  
I read one Rich, imprisoned some what later  
For scorching thirst, cried out: one drop of water  
But could not get it: for its price in blood,  
And if he had, would ne'er have done him good.  
Which story is Authentic: doth imply  
A farther secret, hidden mystery.  
By looking round about, I can not see  
But it compriseth two (at lest) of three  
The first I can by ba means close withal  
Who fancy bodies dead, in torments fall  
When first in prison cast: because his tongue  
Tormented was those raging flames among.  
But with the second, I do much agreed  
Who judge the soul hath such a sympathy  
With all the good and ill that bodies feel  
That it can personate each member well  
In all it's best (if good) or worst if evil  
By help angelical: or slight o'th' devil.  
For there's as much said full (upon the matter)  
Of lazarus his finger dipped in water  
Which strains are Metaphorical, and bend  
That they may to our weakness condescend.  
But in the third and last consideration  
The Rich man's body's taken in that station  
Where in it shall, at goal delivery  
Be joined with soul, in all its misery:  
Than may it well admit all in the letter  
Both what is worse, as also what is better,  
According to the state the foul is in,  
Whether caelestian, or serpentine.  
The third main head, I did before propound  
To show the state of war, as well as ground.  
Which seems to me so clear by what is said  
That it was needless, farther there to wade.  
Yet second thoughts, have made some alteration  
Chief for pressing home the application  
Which is the only end I should aim at  
From first to last t'examin well our state.  
The general summons, ye have heard before  
The cause and seat, and state of war read'ore  
I now descend as closely as I can  
To touch the quick: and say, thou art the man,  
Which every conscience, better can descry  
(If not deceitful to itself) than I.  
Can tell what answer, each shall give tothth' Prince  
When he (whose work it is) shall them convince.  
Myself I may not from this charge exempt  
Lest I be judged, for the like contempt,  
Me thinks I hear, this trumpet loud and shrill  
Sounding a call, to Minorites that devil  
Within the compass of the Minories  
Tarar, tarar, awake stand up, arise  
Ye Minorites of high and low degree  
Now answer to your names, when you shall see,  
You are in special called, by such clear signs  
As all your secret cavil's undermines.  
It is no trifling, by devised tricks  
To eat the charge, or kick against the Pricks,  
For know, there is a general inquest  
To search for serpian seed in every breast.  
I testify to every mother's child,  
You are polluted much grossly defiled  
In every Minorite there is a flaw  
By known rebellion to a righteous law.  
If you have searched your selus, by good direction  
If not, now seek you'll found unknown defection,  
And that you may, from all pretences fall  
I will appeal to your original.  
If you review, what here to fore was said  
You'll found, at first, you were uprightly made  
Had all things given for your chiefest good  
With all supplies, for safety and for food.  
Nothing your Prince with held, except one tree  
Which he preserved for his royalty  
To be untouched, of which you might not eat  
(That set aside) you had sufficient meat:  
He told your father, if he did but taste  
He must expect in prison to be cast  
With all his children for such gross offence  
Which he and you have practised eversince.  
That tree tips out (in short) a double band  
To which you Minorites for ever stand  
In obligation, to obey commands  
And to eschew, all what forbidden stands  
Now what you'll answer (without vain pretence  
Examine well! what saith your conscience.  
The first reply, that to this charge was made  
Was utterly, the conscience, to evade  
For when your parents vent'red first to eat  
They were persuaded, all was but a cheat.  
That conscience, was a false decietful test  
By instigation of serpentine beast,  
Who wholly laid the fault upon your Prince  
Who had seduced you, and to evince,  
That calumny, against your sovereign Lord,  
He sought to falsify his faithful word;  
And you all know, what followed there upon  
And why the curse upon you's justly thrown,  
And now through long, and sad experience  
Who dare oppose, the test of conscience?  
And how you him, and conscience have obeyed  
From that time forth, is now the question made,  
Although by what each soul finds in its breast  
It can not wholly cast of conscience test  
Without some smart, reluctancy, and fear  
Because it knows, it's sentence will lie there.  
Yet by the craft of serpent's subtlety  
Which first prevailed against our Ancestry  
The same design, by steps is driven on  
Which at the first, by th' serpent was begun,  
And when one snare is broken, frames a new  
Or paints the old one in a fairer hue.  
In general, we say we are offenders  
There's hardly any left of such pretenders  
To such a perfect, legal righteousness  
Who say, they never failed more or lesle.  
In any circumstance thought word, or deed  
And stand upon't from all guilt to be freed.  
Yet there's such mincing, daubing and restriction  
That frequently, confession's but a fiction,  
It's made an artifice, to sin again,  
Without remorse to make't a trade for gain,  
To often the Minorites do entertain  
A great deal of this course and foulest strain  
The serpent in that Minorite we fight,  
And to the bar of conscience him indite.  
And if he wilfully will stop his ear,  
And by all farther warnings will not hear  
That loud Alarm, which his conscience sounds  
Upon that step he certainly confounds,  
And lists himself a perfect serpentine,  
And so incurs that wrath that is divine,  
Which will not longer strive him to refine,  
But seals him up for Judgement and confusion:  
Who would not part with such a false delusion?  
Some others go a little higher step,  
Who will confess some faults, and will not keep,  
That full carrear of guilt they had before,  
But many of their gross misdeeds give o'er,  
But will not part withal in any case,  
How ever some to others must give place:  
And chief that to which they're most inclined,  
From that reserve they will not change their mind.  
Our war doth press these partial sort of men,  
To leave reserus, and totally contemn  
Each relic of this inbred serpent's seed,  
In heart and inward man aswell as deed,  
Or else for ever they shall be shut out,  
From what the Prince's Son has brought about.  
For their advantage and release from prison.  
But if they still refuse the Judge is risen,  
In wrath and fury to his last decision.  
But if they'll yield not leave behind an hoof,  
They shall of grace have full and pregnant proof.  
And than shall hear the terms of lasting peace,  
Which shall be showered on them and increase.  
If all this will not do there's no pretence  
Shall mitigate their final recompense.  
Another sort after some long debate  
Is overcome to lay by all their hate,  
Acknowledge guilt, and feign would not begin  
To turn their course, but are so compassed in,  
And round about with fears and many dangers,  
Almost conclude, they'll quite cast of as strangers.  
Shall never reach the pitch of coelestine,  
But sink and fall amongst the serpentine.  
They know not what to do, which way to take,  
Yet gladly would the serpent quite forsake.  
To such as these (if all this be not feigned)  
We are empowered to treat, but e'er that's gained  
We must be careful, lest by false disguise  
We let a traitor in, that cheats and lies.  
Indeed if this appeal was made to man,  
Too subtle it might be, (do what we can)  
But if thou think to cover what's within,  
And carry smoothly like a coelestine,  
That not the strictest of that holy sect  
Shall go beyond thy outwards to detect,  
And yet have naught but rottenness in heart:  
Against this sort we point our sharpest dart,  
Here's double cannons greatest ordnance planted,  
Here's guard on guard, no treaty here is granted,  
This double faced traitor is the but,  
'Gainst which our Prince with highest rage doth shoot.  
Yet in this vizor are enclosed so many,  
Cunning evasions that there are not any,  
Although sincerest faithful coelestines  
Can well found out the compass or confines  
Of those deep stratagems, which here are wrought,  
In those deep mines and shops of serpian-toft.  
But this we know, when ever we let fly,  
And hit the mark, there is at ●●●on high.  
Another (thousand-like) in conscience,  
That kills or cures, whereof only our Prince,  
And his belov'd only begotten Son,  
Can give an estimate of what is done.  
And will (at farthest) at the great assize  
(To shame or joy) show what is truth, what lies.  
There are too many, only seem repent,  
And by their outward show do much relent,  
That they offended have their gracious Prince,  
And think their carriage doth no lesle evince,  
And therefore hope the kindness of his Son  
To them belongs, of all that he has done.  
Yet too too plainly make it to appear,  
They neither love the Son, the Father fear.  
What e'er they say, their actions are so stout,  
By words and deeds rebellion breaks out.  
Have you not heard much of a certain father  
Into his vine-yard sent his son to gather  
The fruits thereof: the son straight way replied,  
Sir I will go, but in his works denied?  
Another sort will wave such outward acts,  
As can their conversation justly tax,  
But hid their hate and mischief all within,  
To save their interest make a cloak for sin,  
Who by their words and deeds do naught but flatter,  
Yet cleanse the outside of the cup or platter,  
But inwardly their filth and noisome savour  
Are quite unlike their outward feigned behaviour,  
Thomas none can witness how they stand affected,  
Yet by their consciences they are detected.  
(Without repentance) fall into the lake,  
Whereof all feigned hypocrites partake.  
It's not to say how far this sort will go,  
To what an height of semblance they may grow.  
There's none shall bluster more against offenders,  
Than those self guilty, self contemned pretenders,  
With strictest sort of zealots they'll keep peace,  
Observe their times, come to their meeting place,  
And sometimes suffer for some vain applause,  
And who but they to vindicate the cause,  
That's truly good? and all that can be said  
T'appear i'th' front they will not be afraid.  
And such as these you seldom see appear,  
To come behind in flank, or bring up rear.  
To be a captain, gen'ral, some file leader  
Of some strange notions, the only spreader  
To be in print, or loudest disputant,  
Promote a sect, and bitterly to taunt  
Against dissentors, who can not comply  
'gainst these they'll fight, with those they'll live and die  
You'll seldom see them patiented, when they're crossed,  
But often boast of what theyve ' done and lost,  
For standing to the Prince and love to's Son  
And no hard labour for their duty eat,  
And Jehu like ride hard and dare appeal  
To th' most upright to come behold their zeal.  
But when they get this honour, win this prize,  
Where shall they leave it, at the great assize?  
But all this while far let it be from me  
To pled against, what in integrity  
In highest zeal is done with humble heart,  
Who with the sufferers for truth take part,  
And this I know that many such are blamed  
With pure revenge, that cowards be not shamed;  
Nor would I have a zealot that in truth  
Promotes a cause, and to his utmost shew'th  
His zeal and love shrink back, though men indite  
Him for a seeming painted hypocrite,  
Because his Prince however men despise  
Will clear his honour at the great assize.  
We fight not to dishearten but maintain  
The highest acts to serve our sovereign;  
But only press it with a single heart,  
Which sets a lustre on the outward part,  
And makes it acceptable: for he knows  
Thereby the difference 'twixt his friends and foes.  
And they shall know it to their weal or woe  
That act in truth, or do with falsehood go.  
Return we now to each of these sad souls,  
Who for their guilt in grief and sorrow rowls,  
For what 've done, feel what they cannot do,  
Without distraction and confusion too,  
Sincerely love, and in their measure serve  
The Prince and Son, and from them would not swerve.  
But are afraid they never shall hold out,  
They found so many lets within, without,  
Of all our warfare and our greatest pains,  
Such souls as these appear our greatest gains,  
Brought to this pass, when have some other charms  
Them to invite into our Princes-Arms,  
That stand wide open freely to embrace  
Such penitents, what ever be their case.  
O now's th'accepted time, now we propound  
To all such smarting souls the joyful sound,  
And special favour, that to these shall grow  
Which from the common grant to them shall flow.  
And here we publish in our Prince's name  
On this account, the tenure of the same,  
When Minorites had disobeyd  
Incurred the curse, convict dismayed  
Renounced homage to their Prince,  
And have been Outlawed eversince  
Condemned to prison by and by  
In justice nothing could reply,  
The Prince's Son doth interpose,  
And with his righteous Father close  
Confirmed all that he had done  
As to the Law, he stood upon,  
By which there's none may pled exemption,  
Yet by a Prince, he work's redemption  
Fulfils the law, endur's the pain  
That Minorites may once again  
Have other terms to treat upon,  
By satisfaction of the Son.  
The Articles were thus agreed  
That all the prisoners should be freed;  
Upon a time the Father set,  
But not revealed, to any yet,  
To many he would respite give,  
And spare a while by his reprieve,  
And in that respite give them means  
For present good, and future gains,  
And if those means be used well  
Not willingly 'gainst Prince rebel,  
But him obey, receive his son,  
With thankful hearts, for what he'd done  
Renounce the serpent and his seed  
Without delay, with utmost speed,  
They shall be blessed, while they're here,  
And at the great assize appear,  
With comfort and assurance  
They shall in happiness advance,  
Receive a kingdom which shall last,  
When that assault is gone and passed,  
But if this grant they do reject,  
And to the serpent give respect,  
Renounce the Father and his Son,  
We must pronounce they're quite undone  
E'er they shall be in prison cast  
Shall wrath and righteous vengeance taste,  
Brimful with horror and with hate,  
Uprising early, lie down late,  
And eat the bread of carefulness,  
Or (Sodom like) of idleness:  
To''th' height lift up, that Pharaoh like,  
The keenest darts through heart may strike  
Presumption turned into despair  
A curse entailed upon the heir,  
So thrown in prison with despites  
To fire unquenched, and worm that bites  
Thomas from that prison they shall come,  
'Tis to recover sadder doom,  
Than all what's present or what's past,  
But none can say how long ' 'tshall last,  
Unless poor mortals could agreed,  
A limit for eternity.  
You see the tenure of this double state  
To weal and woe, life, death, to love and hate,  
You see the causes, motius and conditions  
On either side with all their intermissions,  
Stay but a while, and you shall see each stand  
Before the judge on left or righter hand,  
One sort he'll cast away, the other keep  
The goats for ever parted from the sheep,  
There loud and endless curse, shrieks and cries  
Here Hallelujahs, through eternities,  
If this be so (and so it is at )  
O where's that man that differs from a beast,  
Where is that Phoenix? o how few there are  
Prepared to meet their Prince's son i'th' air.  
These are our trumpets, these our drums,  
That sounds and beats, the bridegroom comes  
A wake, trim lamps, prepare your oil  
Knock quickly, cry: prevent your foil,  
Time posts away, 'ere ye can think,  
Why should we sleep another wink?  
And now me thinks I see the end,  
For which we thus far prove and fend,  
The war is past, the field is won,  
Victorious Gen'ral (Prince's son)  
Now takes his throne, and Summons all  
To stand before his tribunal,  
Commands to open prison doors  
For now he'll fully pay all scores,  
And make the balance stated right  
Debit and Credit to a mite,  
And all that have embraced him  
Shall first be called, their Jailor grim  
Shall be discharged them to detain,  
And never more disturb again.  
Their prison doors are open set,  
And their redemption now complete,  
The Judge will give them a white stone,  
And his new name engraved thereon,  
Their prisons garments take away,  
And clothe them in a white array,  
Admit them freely into grace,  
And smile on them with pleasant face,  
And openly them justify  
From all that charge and calumny  
That serpentines had on them cast.  
All their dishonour's over past,  
Now he'll pronounce them clear from guilt  
By precious blood, that he had spilt,  
And also own what they had done  
(Though many frailties cleared thereon)  
And what they did unto his friends,  
As to himself takes them commends,  
I was in prison he will say,  
You have not turned your face away,  
You owned me in all my chains,  
And now I free you from your pains,  
When I was naked you have me clad,  
In great distress ye made me glad;  
When hungry, thirsty, meat and drink  
Ye brought me (though at dangers brinck)  
Those humble souls have so much sense  
That they could him not recompense  
With wonderment, cry out: O Lord!  
When ever could we thee afford  
Such things as thou ascrib'st to us?  
Than he will clear it: It was thus,  
Because my brothers and my friends  
You have relieved to all those ends,  
And comfort and refreshing gave  
'Twas unto me, and you shall have  
The recompense on every part,  
Because I saw your loving heart,  
Come blessed souls, under my guard  
A kingdom rich for you prepared  
Your night is gone, your day is come,  
I am your husband, your bridegroom;  
I will with you, you shall with me  
For ever more keep company.  
Such Salutation! such a kiss!  
O! what is love, if it be no this?  
But do not ask me what is yet behind  
(When come thus far) far into human mind,  
It never entered, ear heard, tongue e'er spoke  
Eye ever saw, what after they partake,  
That it is best beyond what any hear  
Yet ever had conceived, or could appear,  
We have some records, but to say what 'tis  
An Angel is too weak, time doth not this  
Lesle than eternity shall surely miss  
To give solution unto such a doubt,  
And not before eternitie's quite out,  
When you can say, eternity shall end,  
An answer to this quest you may pretend.  
What! not until eternity expire?  
Why than dispute not more, lie down, admire!  
To close up all, this bless shall last for ever  
Have interruption or abatement never;  
But o! the Tragedy o'th' after scene!  
The second part is not to the same tune.  
For heaven and earth, east west are not so far  
In separation, or so greatly jar  
As these two states, and what is said o'th' first  
Doth show by contraries how th'other's cursed,  
All that was said upon the others bliss  
Shows what's this curse by plain Antithesis,  
And therefore if you Judge that's not enough,  
But still will urge to ask a farther proof,  
We must go retrograde in our Parable,  
By terms reciprocal (as we are able)  
Where there is something can be said of both  
By affirmation and negation, doth  
As truly fix on one, as th'other state  
Most comfortable or most desperate:  
But either distance diametrical  
That never met together never shall  
Like difference have they in respective doles  
To each as th' Arctic, and Antarctic Poles.  
Nadir and Zenith can as well embrace  
Antipodes at once as well converse,  
And meet together in one common point  
As think to make these different states conjoint;  
They're both invisible to human eye  
Beyond the reach of our capacity;  
Both last for ever, never shall have end,  
And both to''th' Prince's glory shall extend:  
Thus far we do confess, they do agreed,  
But now their nature's wholly contrary  
To one an other: we can say not more,  
Grace and severity, mutually adore,  
Look how one sings, the other mourns and weeps,  
One in full light, the other never peeps;  
One had his sorrow, 'ere he came to this,  
The other mirth, till thrown in this abiss:  
But now the scene is changed, the tables turned,  
He's comforted that heretofore has mourned,  
And he now weeps, that heretofore did laugh,  
And scorched for thirst who formerly did quaff,  
But go, ye cursed, is his last salute,  
That makes the doom, complete and absolute  
Now whether to this parable doth tend?  
And for what cause these umbrages are penned?  
I shall not here insert, but you refer  
Unto the former part prefixed here,  
That one the other somewhat may explain,  
That unto this, and this to that again  
May be compared, as stool is with the flint,  
May strike a spark, and give some little hint  
Of that great day, and from that spark a flame,  
That may prepare us how to meet the same.  
With kindled souls we daily may aspire  
To what is worth our while by looking higher  
Than the weak embers of our common fire,  
To that great love take up there and admire.  
Till than we loose our selus, we never found  
What throughly fills our souls, contents our mind.  
There is the proper centre, the compleator  
Showed by creator to a mortal creature.  
Here lies the difference 'twixt rich and poor:  
By this is known who's sound and who are sore.  
The good and bad here only disagree,  
By this we know what's bondage, who are free.  
By love and hate at last it is confessed,  
It best appears who's cursed, who are blest.  
FINIS.