●hough Satan doth in Chains of Darkness lie,  
●et hath he power on Earth men's Souls to buy,  
●ut thats but limited: for here you see  
●im foiled, & God my Gracious God to be.    

THE YOUNG MAN● Conflict with, and Victory over The Devi● by FAITH.  
OR, A True and Perfect Relation of the Experiences 〈◊〉 T. P. begun in the 15th. and continued till t●● 17th: Year of his Age, who (upon his first Convictions, having an earnest desire to serve Chri●● in the Work of the Ministry) was much tempte● to make a Contract with Satan, who often appeared visibly, and made Eminency in Learning th● grand Bait to catch his Soul; but (by an Omnipotent Hand) was Prevented from that Agreement  
Published for the Benefit of such, who have been, or shall 〈◊〉 tempted in the like manner; And Composed by way of Dialogue between four Interlocutors, Viz.  
Evangelus, a Minister of the Gospel. Paulus, a young Convert Demas, an Apostate. Apollion, the Devil.  
By T. P.  MIC. 7.8. 
Rejoice not against me, O mine enemy, wh●●●● fall, I shall arise; when I sit in darkness, the Lord shall 〈◊〉 a ●ight unto me.  
LONDON, Printed for john Hancock Sen. & jun. at 〈◊〉 three Bibles in Popes Head. Alley in Cornhill. 16●●.   

To that little Flock in and about the County of Hartford, the Author sends Greeting.  
SIRS,  
WHEN I take a View of the Wonderfulness of God's Providence in bringing me first among you, together with those Bonds of Love, by which I am held so fast, that it is my quotidian and daily study, how I may be further capacitated to serve you, and the Church of my Lord jesus; Verily, I must confess, you are the People that have all my thoughts: And besides this, you are those who have the greatest interest in my Prayers; Others have some of my heart, but next to God you have all my heart, I have heard much of the love of a Minister to his People, as that I could scarce give credit unto it; but I do now believe it, because Experience has taught me so, though that by which I am obliged unto you is not the same as with a Minister and his People, it being only a sincere Love begotten by my frequent, painful and laborious Preaching unto you, without any further charge, and yet notwithstanding how do I love you, and pray for your happiness in this World, and the World to come; I can't endure to think of your damnation, no, not any of you. I am sick at the heart (many times) through fear, lest I should rise up in judgement against some of you, because there are those amongst you, that seem to takeiittle notice of God, Christ, and their immortal souls, though through grace all of you are not molested with the Contagion of this Distemper, which is so Epidemical, not only in foreign Places, but likewise in our English Island, as that it doth many time's occasion Floods of Tears to run down from the eyes of God's precious Servants, who, as so many Lots, do bewail the iniquities of this Land. Sirs, I have thought good to reach you with my Pen, when my Tongue cannot; and hence it is, that I dedicate this unto you in part, though it is possible I could have found out many others, whose Names I might affix in the Frontispiece of this Book, only my Love is most endeared to you; and wherefore do you think it is, that I should concern myself so much with you; would you know, take then these few Reasons.  
First, because God made me not altogether for myself, but for you and others; we were not made for ourselves, and therefore we act most like beasts, when we only mind ourselves, and not others, who are our Kinsfolk, according to Creation; but when that goodness that is in us is so diffusive, as that it leads us forth to succour those who srand in need of our help, than we act as ourselves, and like rational creatures, it is God that created me, and why did he create me, but that I should serve him, and in what better way can I do it, then in the first place to seek my own salvation, and after that, the salvation of you and others. But,  
Secondly, the End of my Creation is not all by which I am induced to concern myself thus with you, but likewise the End of my Redemption requires me so to do; I, you, and all of us were no sooner created, but we fell from God; and through Adherence to the Devil, lost that glorious Image which he had invested us with, and thereby forfeited the favour of God, and so became the Children of Wrath; but now jesus Christ, that immaculate and spotless Lamb of God, who knew no sin, became sin for us, by assuming the humane nature, and taking upon him the guilt of all our transgressions, Isa. 53.6. How then can I, you, or any of us, be slothful in God's service, when he hath done so much for all of us as he hath done; May we not say as Bernard did concerning Christ, 
* Dilexisti me Domine magis quam ●ipsum.  Thou hast loved me, Oh Lord, more than thyself! And now the End wherefore Christ did all this was, that we might be restored to God's Image again, and to serve him in all manner of holiness; And in no better way can I do this, then in looking after my own soul and the souls of others.  
Thirdly, the End of my Redemption doth not only require me thus to concern myself with you, but likewise the End of my Sanctification.  
I am sanctified (as I hope) and am washed with the water of Regeneration. Now it is the duty of those who are sanctified, to lead other in the way to Sanctification and obedience of the Spirit; This our Saviour lays down as a Rule to Peter, That when he was converted, 
Luke 22.32.  he should strengthen his Brethren. But  
Fourthly, the very End of my Ministry requires me to have a diligent care of your souls; 'Tis a duty of us who are Preachers of the Gospel, to pity and look after poor souls that are in their blood; and God, yea, Angels and my own Conscience do bear me witness how I pity your souls, and that I could go hundreds of Miles barefoot ●o do any of you good, though never so mean in life and descent; I was devoted from the Womb to the Ministry; and now when I come forth unto it, shall I not in any wise answer the end thereof, the Lord forbid.  
Fifthly and lastly, not only the End of my Creation, Redemption, Sanctification and Ministry; but likewise the end of my Preservation doth thus oblige me to you: Hath God done for me what he hath done, and shall I not to the utmost do what I can for him; Hath he wrought such deliverances for me, and shall I be slack and negligent in his service, far be it from me, and all those who have experienced the like that I have; And hath he moreover kept me hitherto, and must I not seek his glory; to such perverse walking the Lord put an end: Many other Obligations there are, by which I am bound to look after you; (viz.) I am a dying Creature, and therefore whilst I have life I must act for God, because when I am in the Grave I cannot write unto you, My Preaching-Work then will be over; And h●nce it is, that I do think it meet, whilst I am in this earthly Tabernacle, to put you in mind of these things, and to stir you up to the doing thereof; And as the consideration of my Mortality should move me to do what I can for God; and you see likewise the consideration of yours should make you more willing to hear and receive, 
Post mortem nulla Paenitentia.  what I and others do both Preach and write unto you.  
And now, Sirs, what remains, but that you would follow those Practical things, 
Christi revere●se Tribunal.  which the good Spirit of God may by these Lines put you in mind of; Consider, you must one day render an Account for all the good Sermons that you have heard; the Word will either prove a savour of life, or of death; you will either be the better for Sermons, or the worse, and therefore to you now I speak, that have often heard the vociferation of the Gospel, but are not as yet reform; Consider, after Death comes judgement, 
Scio Domi●e jesu quod districtus arbiter ●mnium ven●urus clandestina hominum facta & verba cogit●ta in lucem proferes. G●rhard de extremo judicio.  and then what will you do, will you not wish that you had taken the good Counsel of God given by his Ministers, will you not then remember these Sermons which once you, forgot as soon as ever you went out out of the Church, and will not the remembrance thereof be as a Worm gnawing of your Consciences in Hell,  
Oh with what shame and confusion will ye then be clothed, when all those secret sins, which you thought were impossible to be brought to light, shall be made manifest before the Lord jesus, who is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) light itself. Moreover, consider that without you have an Advocate, the●e is no standing at this Tribunal, and who is this Advocate, but jesus Christ will plead to the utmost for you, if you can but make sure of him, for without him nothing can be done, in order to your being sheltered from that wrath of God, which then shall be revealed on all those who have slighted this Advocate, and have accounted Sermons of no worth, further believe and consider, that if you have not the Lord jesus to stand as your friend, you must be thrust down into Hell, and there howl with the damned for ever: And what think you now of these things, do you steadfastly believe them; if you do not, search the Scriptures, and there you will find what I have said to be true; if you do believe them, why then do some of you live, as if there were neither God, Heaven, Hell or judgement; if these things are sincerely believed by you, stir up then, and lay hold upon God, and claim of him deliverance from wrath to come, for it is hastening apace, and w● unto you if you lay up nothing against this burning wrath of God for the time to come, is as sure as the time that is present, why therefore are you all for the present time, assure yourselves, that the walking in repulse against these Considerations, and the sweet motions of the Spirit will make you smart one day. But  
Finally, if you will all observe these things to do them, what a blessed Meeting shall we have, how wide will the Gates of Heaven stand open for u●? what a Welcome will God the Father give us, the very thoughts of it doth glad my very heart and soul; Suffer therefore the good Word of God to take Impression upon you; Endeavour to live a life of Grace here, that so you may live a Life of Glory hereafter; Persevere in all good, hold out to the end, for the Crown will make amends for all: Be constant in the use of means; Follow Peace with all men, be useful in your several Vocations, that in all things ●u may be fit for the being received 〈◊〉 into the Heaven of Heavens; ●hich is and ever shall be the desire ●d Prayer of him,  
Who is, SIRS, Your Soul's Friend, THO. POWELL   

PAULUS in his Unconverted state AEtatis suae 12.  Evangelus. 
WELL met, 
The first Salutation. Whatsoever is sinful, is delightful to the carnal eye.  Friend; Whither are you going?  Paulus. 
I am going to see a Play, for they say it is very well worth ones observation.  Evangelus. 
How! to see a Play? I would not have you for a World, 
It is the work of a Minister to anticipate every sinful enterprise.  could I but hinder you, I would, for there is nothing but wickedness and Profaneness for your Contemplation; and if this is worth your observation, judge you.  Paulus. 
You talk more like a Fanatic than a Civil and honest man, 
A carnal man knows no difference between things spiritual and temporal, 1 Cor. 2.14.  for I verily believe, there may be as much good gathered from the observation of such a sight, as sometimes hearing of a good Sermon.  Evangelus. 

A Reproof  Oh, what Prodigious and black ignorance is this, to think that more benefit may be received from open Profaneness, then from hearing the Word of God; Have you not yet known the difference between evil and good.  Paulus. 

How will sinners plead for the satisfaction of their sensual desires from evil examples. An Answer ●o the aforesaid Plea.  There are some (I believe) as good and as wise as yourself, that goes to such places; and certainly, if it be lawful for them, it is lawful for me.  Evangelus. 
That is true friend, if lawful for them, than it is for you; but it is not lawful for them, and therefore let such be never so wise, yet if they go to such Places as you plead for, they do in that fall short of being wise men; And moreover, herein is showed much of your folly in grounding lawfulness for the same, on no other Foundation, but because such and such do so, whereas we that are Christians should endeavour to make our lives congruous with the Sacred Writ, yea, that which the Prophets and Apostles have built upon should be our Foundation.  Paulus. 
Pray, 
Eph 2.20. This is a Proverbial speech amongst the Naturalists.  Sir, keep your breath to cool your own Pottage, for every Tub must stand upon its own bottom, therefore catechise not me, for I will not be catechised by you, and as long as I have a mind to go, I will go.  Evangelus. 
Friend, 
The End of our Creation are these two. 1. The Glory of God. 2. The good of each other.  be not so touchy, for I mean you no hurt, nothing I am ●o you: it is true, and that every Tub must stand upon its own bottom I know, yet considering that ●very one was not made for himself, but for the Glory of God, ●he good and benefit of each other, therefore it does behoove us to be giving one another good Counsel; If you know any thing more than me, I'll learn of you: and if I know any thing more than you, you shall learn of me if you please.  Paulus. 
Nay, this is very fair, I must needs confess.  Evangelus. 

Divine contrivement.  Well then, my friend, if it may s● please you, to deny yourself of going t● that Place, first intended by you, I wi●● then tell you what we will do in stea● thereof.  Paulus. 
I don't much care if I do fo● once.  Evangelus. 
What think you then of going t● yonder Grove; where we may sit down in the shade, and discourse concerning Soul-Affairs.  Paulus. 
With all my heart, good Sir.  Evangelus. 

Providentia guber. not omnia.  Well Friend, seeing then that Go● his Providence has been pleased to ●ring us into one another's Company; ●ill you give me leave to ask you a ●w Questions?  Paulus. 
Yea, Sir, and I shall thank you ●oo.  Evangelus. 
What do you think then concerning Heaven? 
Practical Question.   Paulus. 
It is a good place, no doubt.  Evangelus. 
Yea, and how happy shall we be if we can but get thither.  Paulus. 
Why, do you question getting thither?  Evangelus. 
Yea, that I do; 
Heaven, though it is a Saints, yet it may be called in question by a Saint. Wicked men think, they bring assurance of Heaven with them into the world.  Don't you?  Paulus. 
No, I did never question getting to Heaven, since I have been born, I thank God for it.  Evangelus. 

Questioning of ourselves is a demonstration of our sincerity.  I am apt to think, you might ha● had more cause to bless God, for questioning your title to Heaven, the● for not questioning it; and I am 〈◊〉 opinion, that you and others w● scarce get to Heaven, except yo● come first to doubt of your righ● thereto.  Paulus. 

Strict Godliness in the eyes of the World is censuring.  You are the strangest man that ● ever met with in all my life; and indeed this is the fault which I find● to be in you fanatics, viz. you● censuring.  Evangelus. 
Friend, you mistake us, and I suppose you do not very well understand me, for did you not say just now, that you questioned not getting to Heaven.  Paulus. 
Yea, I did, what of all that?  Evangelus. 

A Soul-searching question.  I only then ask you, the Grounds on which you build your hopes for Heaven so steadfastly, without the least questioning assurance thereof.  Paulus. 
The Mercy of God, 
Naturalists think God has no other Attribute, than his Mercy to glorify. We are fallen with Adam.  no better grounds can there be.  Evangelus. 
The Mercy of God▪ that's true, ●iend; but God's Mercy has been ●rfeited long ago through our diso●dience in Adam, have you now ●ined it: if you have, pray tell me ●w, and by what means?  Paulus. 
Nay, 
Matters of sublime spirituality, are new things to the carnal eye.  if so, the Lord look down ●on me, for I never heard of this afore.  Evangelus. 
It is very true, my Friend; and ●ce it is, that we have brought 〈◊〉 with us into the World, by ●ich we are made the Heirs of ●ath.  Paulus. 
Be you sure, this is true.  Evangelus. 
Do you believe all those Truths c●●tained in the Holy Bible?  Paulus. 
Do I believe them▪ yea▪ certain●● or else I should be a Papist or an I●●fidel.  Evangelus. 
Then see this proved from these 〈◊〉 Places of Scripture, Psal. 51.5. I 〈◊〉 shapen in iniquity, and in sin did 〈◊〉 Mother conceive me; And Eph. 2● We are by nature the children wrath, 
Cum multis aliis.  even as others. So Rom. 5. l● By one man sin entered into the wor●● and death by him, and so death 〈◊〉 over all men, for that all ha● sinned.  Paulus. 
Nay, here is Scripture enough none can deny.  Evangelus. 

A true Minister, i● loath that any should perish, and go out of the World mistaken.  Well then, seeing 〈◊〉 it is as I say, had I 〈◊〉 Grounds (do you thin● for speaking what I di● and therefore I pray 〈◊〉 willing to give me some further satisfaction touching the belief of your ●●●vation.  Paulus. 
Nay▪ 
Faith can puzzle carnal reason at any time.  you have so puzzled me, that ●●w I know not what to do, except it to tell you, that I pray Morning ●●d Evening.  Evangelus. 
Well, what of all that? I hope you not expect to get to Heaven by your ●●ayer, do you?  Paulus. 
Yes▪ 
Upon this Rock many are split.  I do, or else I know not how to 〈◊〉 to Heaven.  Evangelus. 
Oh Friend, 
Whether ignorance is the Mother of Devotion, I leave it for you to judge; but ignorance, I am sure, is the 〈◊〉 that breeds high thoughts of ourselves, and low 〈◊〉 of our Lord Jesus.  had you been acquainted with godly Ministers, or any of ●●ds People, and desired their Instructions, certainly you would have been 〈◊〉 now acquainted with the way that 〈◊〉 to Heaven and eternal Happi●●●s, for thou art grossly ignorant thinking to be saved by Prayers.  Paulus. 
I don't say Prayers only, 〈◊〉 take in Reading of good Books, a● hearing of good Sermons.  Evangelus. 

Eph ●. 5, 8. By grace ye are saved.  Nay, it is all one for that, 〈◊〉 if you take in all good Works what●●● ever, they will prove insignificant● merit salvation.  Paulus. 
Say you so, why I never heard 〈◊〉 from our Minister, and he is a 〈◊〉 good Churchman.  Evangelus. 
Nay, as to that I know not, but 〈◊〉 I'll assure you, that what I have hea●● from you, as yet does rather savour Popery, then of true Christianity.  Paulus. 

There is a ●ind of zeal to be found in Naturalists.  How! a Papist, Sir; God forbi● for I am sure I am so far from bei●● a Papist, that if I do but meet 〈◊〉 one, I go the other side of the 〈◊〉 because I will not see him. I do hate him.  Evangelus. 

So Carnality affects.  Perhaps you walk more by custo● then by judgement; for I'll assure you it is as I say.  Paulus. 
Pray Sir, tell me then, what must save me, if good works cannot; Thanks be to God I met with you: or else I should have died in this mistake, notwithstanding our Minister.  Evangelus. 
Why thus you see, 
What a sad con●●deration is this, that when God has sent hi● Son into the World▪ he is not known by the best part of 〈◊〉.  Friend, God's dealings with us are various; but to gratify your desire, let me ask you this Question; Did you never hear of jesus Christ? Here has not been so much as one word concerning him.  Paulus. 
Nay, hold you; I have heard of Jesus; what of him?  Evangelus. 
What of him▪ why it is he that must save you.  Paulus. 
It's no marvel then, why I have heard such a talk concerning Jesus Christ, but I ever thought it was my good works that must save me.  Evangelus. 

Behold the vast difference between a believer, and an unbeliever; One depends upon Christ for salvation; and the other depends upon duties for salvation. A true Believer is willing to be nothing, so that Christ may something, whereas an unbeliever acts to the contrary.  Nay, Friend, I will show you an insufficiency in that; and likewise, that salvation is only to be had in Christ, and by him you must be saved, if ever saved; Receive these Scriptures for the truth of both, Rom. 3.20. Therefore by the deeds of the Law no flesh shall be justified in his sight; for by the Law is the knowledge of sin; So the 28 th'. verse, Therefore we conclude, that a man is justified by faith without the deeds of the Law, Gal. 2.16.  Paulus. 
Why then, by your Reckoning, I have all my work to begin before I can get to Heaven.  Evangelus. 
If you understand no more than this, I must needs say, you are far from being a new creature; and if far from being a n●w creature, then far you ●re from the Kingdom of Heaven.  Paulus. 
How do you prove that?  Evangelus. 
I prove it from these following Scriptures, Mark 16.16. He that believeth and is baptised, shall be saved; and he that believeth not, shall be damned. So Luke 13.3, 5. I tell ye, nay, except ye repent, ye shall all likewise perish, john 3.3, 5. Verily, verily, I say unto thee, except a man be born again, he cannot see the Kingdom of God; And what think you of th●se Scriptures?  Paulus. 
Why, I think they are very good; but if I have all this to do, as you say, and am still to begin the Christians A, B, C; then I had as good desist a little while, seeing that as yet I am but young, and so for a time take my pleasure: and when I come to be old, I'll then take this way to serve God which you have prescribed; for I am afraid lest I should not hold out in serving God another way, in regard that I have taken so much pain▪ in the other, for indeed I am spent.  Evangelus. 
Oh Friend, give not way to the Devil●▪ these are only his suggestions, believe him not; for can you serve God in a more acceptable time then in the days of your Youth; Consider, I pray you, these following things.  

First, Consider your Youth; God requires Eccl. 12.1. Remember your Creator in the days of your youth.  
Secondly, it is a Question whether you may live to an old Age, which if not, what will become of you.  
Thirdly, grant that you live to an old Age, it is a Question whether the day of grace may last so long.  
Fourthly, if the day of grace should last so long, it is a question, whether you will not, through the pains and imbecilities of old Age, be rendered incapable to serve God.  
Fifth●y, Consider you may serve God when it is too late, but you can never serve him too soon.   Paulus. 
Verily, this is true, I cannot deny it; but do you not think, that God is more glorified by an old Convert, then by a young.  Evangelus. 
When you have such suggestions as these, endeavour to make them abortive at their birth; for any will tell you, that there is nothing more acceptable unto God, then when a young man offers up the Flower of his Age unto him; yea, and what does conduce more unto God's glory then the same.  Paulus. 
Well, I am now convinced of my folly, especially of confiding in good works for salvation.  Evangelus. 
Well, bless God for it; and now seeing, through infinite mercy, an insufficiency in good works to save you, what think you of God?  Paulus. 
Why, I think that he is a Spirit.  Evangelus. 
He is so, 
Joh. 4. 24● simonides the more he studied to know what God was, the harder still it seemed unto him. God cannot b● defined.  my friend, and they that worship him, must worship him in spirit and in truth.  Paulus. 
This I knew a great while ago.  Evangelus. 
Very good, are there more Gods then one?  Paulus. 
Y●a surely, there must be three Gods; God the Father, God the Son, and God the Holy Ghost.  Evangelus. 
Know, Friend, that thou art woefully ignorant; for though there be three Persons in the Godhead; yet th●se three are but one in substance all this while; there is but one individual Deity; as the Fire does contain in it three Properties, 1. It's self. 2. Heat. 3. Light. So though there be but three ways of subsisting in the Godhead, yet all this while it is but individual.  Paulus. 
Pray Sir, is there any Scripture for this?  Evangelus. 
Yea, Scripture enough; see Deut. 6.4. Hear, O Israel, the Lord our God is one Lord, Isa. 44.6. I am the first, and I am the last, and beside me there is no God, Isa. 45.22. Look unto me, and be ye saved all the ends of the Earth, for I am God, and there is none else. So 2 Cor. 8.4, 5, 6. and Eph. 4.5. 1 Tim. 2.5.  Paulus. 
I confess these Scriptures do hit me; 
Some do think, if they do but read God's Word, it is sufficient, though they take no notice o● w●at 〈◊〉 contained therein.  for how many times have I read the Bible over▪ and yet▪ do not remember these places.  Evangelus. 
You minded then well what you read, for certainly, if you had read diligently, and with a desire to know, you would have given a more pertinent Answer to such a Fundamental and Practical Point of Divinity as this. But this is not all, our Souls are spirits, Angels are spirits, and the D●vils are spirits; what difference is th●●● then between God and these?  Paulus. 
Why, I suppose he is bigger than all of them.  Evangelus. 
Bigger than all of them; this is no solid Answer. God, he is an increated Spirit, all others are created; God, he is an infinite Spirit, all others are finite.  Paulus. 
Nay, this is very good.  Evangelus. 
Well, I am glad you like it, but what difference is there between the Devils and the Angels.  Paulus. 
Why, I suppose they are both Spirits, and both Angels, only the Angels in Heaven are the good Angels, and the Devils are the evil ones.  Evangelus. 
Thou sayest right; the Devil's th●● are now in Hell were once righteous Angels, but through pride and malice they are now become, of all creatures, the most miserable; but where do the Devils inhabit?  Paulus. 
I suppose the Devils do dwell in Hell, 
Chris●u● Leo dicitur, propter fortitudinem, Agnus propter inno entiam: Leo, quod invictus: Agnus quia mansuetus. Ipse Agnus occasu vicit Leonem, qui circuit quaerens quem devoret, Di●bolus Leo dictus ●eritate, non virtut●. Aug.  it being a Place prepared for them and the wicked.  Evangelus. 
The habitation of the Devils is, 
Habitatio Diab●lorum est p●rtim A●● partim in●ernus putat. Aug. 1.8. de Civ. Dei. c. 22. Illos usurpasse ●erem ad exercenda● s●am dominationem in homines, vult Ambros. in ●p. ad Eph. Ipsos antequam ad det●●iora conversissent, ●●ris administrationem habuisse, tradit Theodor. epitome. divin. Decret. Denique Lombard l. 2. s●nt. dist. 6. cap. solet. Author est, Luciferum, Princip●m Diabolorum, relig●rum man●re in inferno, nec a● nos tentendos accedere: alios vero Diabolos alternis vicibus huc & 〈◊〉 ferno ad animos hominum cruciandos vel deduce 〈◊〉 ad infernum venir●, qui ●liis suc●edentibus ipsis 〈◊〉 tantur in infernum.  partly in Hell, and partly in the Air; The Devils do dwell in the Air unto the Day of judgement, and usurping the same, on purpose that they might rule in the hearts of men; But what difference is there between the spirits and our souls, for our souls, you know, are spirits?  Paulus. 
Nay, I believe, now you ask me that which you cannot answer yourself.  Evangelus. 

Angeli sic ●o●is exc●nt, ut in●●rnis contempla●ionis gaudils non priventur. Greg. Tres vitales Spiritus c●e●it Omnipotens: unum, qui carne non tegitur; alium, qui carne tegi●ur, sed non cum carne moritur; alium, qui carne te gi●u●, & cum carne moritur; Primus Angelorum, ●ecundus Hominum, tertius Brutorum est. Als●ed.  Think not so, friend; for the Angels were the firs● Creatures that God made, whereas our souls are not: the Angels are not covered with flesh, but our souls are; the Angels are perfect spirits, but our souls through union with their bodies are imperfect and impure; but enough of this, what think you now of jesus Christ?  Paulus. 
Who is Jesus Christ; why he is the Son of God?  Evangelus. 
It is true, my friend, he is so; for God the Father testifies it, Mat. 3.17. The Church acknowledgeth it, Matth. 16.16. And the Devils confess it, Luke 4.41. But who do you think of these were first, God the Father, or God the Son?  Paulus. 
There is a question indeed, surely the Father must be before the Son.  Evangelus. 
Yea, friend, that is true; it is so in natural generation, 
Prov. 8. John 10▪ 30. Ego & Pater sumus unum. Christ is equal with the Father according to his Divine Nature, but inferior according to his Humane.  but here it is not; for Christ jesus is coeternal with his Father, and equal with him in Power and Glory.  Paulus. 
This will not stand by reason.  Evangelus. 
Divine Mysteries are not to be apprehended by carnal reason, for he who would see by an eye of Faith, must shu● out the eye of Reason; and what think you now of the Holy Ghost?  Paulus. 
Why, I suppose he is God too, is he not?  Evangelus. 
Yes, he is so; see 1 John 5.7. For there are three that bear Record in Heaven, the Father, Word and Holy Ghost, and these three are one.  Paulus. 
Nay, this is very evident, you bring Scripture (I say) to prove what you say.  Evangelus. 
Well, if so be you do believe what I have said concerning the blessed Trinity, say with me, God the Father, God the Son, and God the Holy Ghost, and these three are one.  Paulus. 
God the Father, God the Son and God the Holy Ghost, and these three are one.  Evangelus. 
Right, what think you now of the Creation of the World; did God make the World of something, or of nothing? 
The Philosopher's 〈◊〉 this Maxim, Ex ●ihil●●●hil fit.   Paulus. 
Of something surely; for out of nothing, nothing can be made.  Evangelus. 
Friend, what do you think Creation signifies?  Paulus. 
Truly, I know not very well.  Evangelus. 
Why, it signifies a making all things of nothing.  Paulus. 
Say you so.  Evangelus. 
Yea, and have you not read that the World was made only by the especial word of his Power, 
O●id! Metaph. After th● old Chaos was brought into form● the Poets did feign, That the World was divided into four Ages▪ The first was the Golden Age, the second was the Silver Age; the third, the bra●en Age; and the fourth, the ir●● Age: The four Ages whereof by Perdic●●● is compared to the four Seasons of the Year▪ the first, resembling the Spring time, the second Summer, the third Autumn, the fourth Winter. Mun●us magnu● homo, homo parvus, mundus esse dicitur.  not that we should understand that any word did really proceed from God, but only that he willed it.  Paulus. 
Did God, do you say, only speak● th● word, and was this World made; I cannot believe this, except you bring me Scripture.  Evangelus. 
If Scriptures will convince you, I'll bring you Scriptures enough. See Psal. 33.9. For he spoke, and it was done; he commanded, and it stood fast, Heb. 11.3. Through faith we understand that the Worlds were framed by the Word of God, so that things which are seen, were not made of things which do appear. So Rom. 4.17.  Paulus. 

Mundus est Speculum A●ributorum De●.  All this now is very clear unto me.  Evangelus. 

When we receive any benefit from God, we should keep ●une with the Psalmist. ●enedi●ite, bless ye the Lord.  I am glad of it, and therefore bless God; And now tell me, I pray you, what you what is your belief concerning the Incarnation of our Saviour?  Paulus. 
I do believe that Jesus Christ did come into the World to save sinners.  Evangelus. 
And that he was made Man.  Paulus. 
No, I cannot think so, in regard that it is impossible for God to become man.  Evangelus. 
Herein thou art grossly ignorant, because thou dost believe Christ came into the World, and yet cannot think he was made man.  Paulus. 
No, nor I shall not, except you give me good Scripture for it.  Evangelus. 
Nay, 
The Bereans were commended for examining of the Apostle Paul's doctrine; H●● Mysterium est abscon●i●um a seculis, patefactum in tempore, Paradoxum & impossibile visum judais & Gentibus aestimatum, d●piis tanquam ma●eria sotidi Gaudii & consolati●●is.  you are to be commended for that, because you are not to take any thing from me, or any man, without Scripture, and therefore, if Scripture will do the business, Scripture you shall have enough: See John 1.14. And the Word was made flesh, and dwelled among us, (and we beheld his glory, as of the only begotten of the Father) full of grace and truth. So 1 Tim. 3.16. And without controversy, great is the Mystery of Godliness, God was manifest in the flesh, justified in the Spirit seen of Angels, preached unto the Gentiles, believed on in the world, received up into glory.  Paulus. 
I see Scripture does hold forth this truth but who would think that this should be so.  Evangelus. 

●●de in Belam in lib. Confession is Christianae fidei c. 3. artic. 19  It is so, and that for these Reasons, as I suppose. 1. God's justice by Man was offended, 
Deus homo fit, ut homo divinae gratiae & naturae particeps fi●t. Ger●●●d. med. 14. p 52.  therefore by Man it was to be satisfied. 2. Christ was Man that he might die, for had he not been Man, he could not have died. 3. He was Man, that he might sympathise and condole with us in all our conditions and infirmities. 4. He was Man, that he might be d●●ompleat Mediator. 5. He was Man, that he might make Man Partakers of the Divine Nature.  Paulus. 
Then by this reckoning you must make Christ a sinner.  Evangelus. 
So he is (i.e.) by Imputation. 
Jesus Christ is the greatest sinner in the World (saith Luth●●) by imputation.   Paulus. 
This is strange doctrine, methinks, to make Christ a sinner; 〈◊〉 if also he is man, then consequentially he is not God.  Evangelus. 
Your consequence is false, 
Vide Bezam i● lib. Co●fessionis Christianae fidei p. 13. c. 3. ●rtic. 20.  my Friend; for Christ is God-Man, God that he might satisfy, 
1 Tim.  Man that he might die, 2.5.  Paulus. 
Well, these things are very deep and profound, therefore (I pray you) ask me something else, and I will meditate upon them when I come home.  Evangelus. 
Very good, the next Question than shall be this, what think you then concerning the Resurrection?  Paulus. 
Truly, Sir, this has been ever obscure to me, I could wish you would inform my judgement concerning it.  Evangelus. 

This ●ruth the Sadduces denied, Mat. 22.23. The great Mystery contained in this Truth, made the Philosophers to dream of a Transformation, one body being transformed into the shape of another, or a Transmigration ●oul, taking its flight out of one body into another. They could not think that one numerical and individual body, after it is corrupted in the water, consumed by fire, converted into earth, vanished into air, nay, eaten up by fishes, and those fishes ea●en by men, it was above them to think, that this same body should rise again. When Paul disputed this Point at 〈◊〉 the great Philosophers of the Epicur●●●s laughed at him, What will this Babbler say? They looked upon this as babbling.  With all my heart, for I like this enquiring mighty well; Now that there shall be a Resurrection, it is evident from these Places of Scripture, Dan 12.2. And many of them that sleep in the dust of the Earth shall awake, some to everlasting life, and some to shame and everlasting ' contempt: john 5.28, 29. Marvel not at this, for the hour is coming, in the which all that are in the Graves shall hear his voice, and shall come forth, they that have done good, unto the Resurrection of life; and they that have done evil, unto the Resurrection of damnation. So see 1 Cor. 15. and Rev. 20.12, 13.  Paulus. 
Well, this truth I also believe; for I see, there are many Scriptures for the demonstration and proof of the same.  Evangelus. 
What think you now concerning the last judgement, do you believe it or not?  Paulus. 
I do believe that Jesus Christ will come at the last day, and judge the world.  Evangelus. 
And are you willing, friend, that I should try your knowledge in this necessary truth.  Paulus. 
Willing, why do you think I should be unwilling: pray don't question that, for I am so willing, as that I shall look upon you as my best friend, if you take the pains to inform me in this.  Evangelus. 
Well then, seeing that I have such a free access unto you, I shall ask you these several Questions, in order to your better understanding of this great truth; what then is the last judgement?  Paulus. 

Extremum judicium, est quando Dominus Iesus Christus in adventu suo, cum virtu●e magna & Maje●ate, extremam omnibus hominibus, juxta sua facta sententiam feret aequam & irrefragabilem, tum pills, tum impiis, aut ad vitam aeternam, aut ad supplicium aeternum. Et hoc frequenter debemus meditari cu●● Hier●nymo, qui ait; Quoties illum diem considero, toto corpore contremisco; five enim comedo, sive bibo, sive aliquid aliud facio▪ semper videtur illa tuba terribilis sonare auribus meis? Surgite mortui, venite ad judiclum.  The last Judgement is a day (as I suppose) wherein Christ Jesus our Lord and Saviour, shall come down from Heaven with great Glory, to judge the whole World, and give unto every one according as his works shall be.  Evangelus. 
Very well (my friend) for your Answer pleases me exceeding well, but how manifold is the coming of Christ?  Paulus. 
How manifold is the coming of Christ; why, is there more come of Christ then one?  Evangelus. 
Yes, 
Christ coming threefold. Venit Christus occulte judic●●dus, venie● & manifest judicaturu●.  friend, the Scriptures do hold forth unto us a threefold coming of Christ; the first was in the flesh about sixteen hundred years ago, when he came in the form of a servant, taking upon him our sins; the second is, his coming now with the Power of the Gospel, in the hearts of sinners; and the third is, his future coming, when he shall in the end of the World come in glorious Glory, not to be expressed: And this is called his second Appearance to judgement, Acts 10 42. Christ is appointed by God the Father judge both of the quick and dead. So Acts 17.  Paulus. 
These are wonderful things, pray tell me now, how Christ will judge the World?  Evangelus. 
Visible in the clouds; for even as he ascended, so shall he descend; but wherefore do you think, my Friend, Christ will judge the World?  Paulus. 
That he may render eternal life, with fullness of joy unto the godly, and eternal punishment to the wicked.  Evangelus. 
You answer right, but what do you think will be the Order of this judgement?  Paulus. 
Truly, Sir, I know not very well.  Evangelus. 

Antecedent, Concomitant, and Subsequent.  My friend, observe, there are certain Transactions that do pr●cede this day, certain Transactions done in the day, and certain Transactions that does ensue this day.  
First, some things there be that ar● antecedent to, or coming before this day, which will be these, 
2 Thes. 2.  1. A Subversion of the Roman Empire, 
Mat. 24.  and the Man of Sin revealed. 
Luke 21.  2. The Rising of false Christ's, and false Prophets. 3. Signe● that shall be in the Sun and Moon. 4. The Gospel being preached through● out all Nations. 5. Obedience yielded unto the Gospel by jews and Gentiles and all that do pertain unto the Election of God's grace.  
Secondly, those Transactions done in this day are these. 1. The Son of Man shall be seen in the Air. 2. The dead shall rise, both righteous and unrighteous. 
Mat. 25.  3. Christ shall separate the bad from the good, and denounce the last sentence.  
Thirdly, that which follows this day, is the proportioning of a reward unto every Man's work; and now tell me what thou thinkest of these things?  Paulus. 
Truly, they are things that I never knew till now.  Evangelus. 
Bless God then for what you know, and answer me this question, Is the judgement-day known unto any or no?  Paulus. 
None but unto God, as I suppose.  Evangelus. 
Thou sayst right, for neither Men nor Angels know this day, but God himself, Matth. 4. And thus, friend, I have showed you these Points of Divinity, to be believed of all that seek after an eternal life of Felicity, being these as follows, 1. God, or the Trinity. 2. The Creation of the World. 3. The hypostatical Union, or Christ's assuming the humane Nature. 4 The Resurrection. 5. judgement. I come now to ask you how and by what means you may come to know God?  Paulus. 
By the Holy Bible.  Evangelus. 
It is true friend, the Scriptures, contained in the Old and New Testament, is the only Rule by which we may come to know God and serve him 〈◊〉 but tell me what thou dost understand by the Old and New Testament.  Paulus. 
By the Old Testament I understand the Writings of Moses and the Prophets, and by the New Testament th● Writings of the Evangelists and Apostles.  Evangelus. 
Your Answer as you should do; But are the Scriptures sufficient of themselves to work faith in us or no?  Paulus. 
Truly, I am not able to determine of that.  Evangelus. 
Why then I will tell you, the Scriptures of themselves cannot work faith ●n us, but by God's Spirit cooperating ●ith them; and hence it is, that the ●ord is called a dead letter, 
2 Cor. 3.6  not but ●hat the Word is quickening, but because the Word of itself without the Spirit, cannot so much as work any ●race in us.  Paulus. 
This I do believe.  Evangelus. 
Then I hope you do believe the Scriptures to he so Canonical, as that ●t is Blasphemy to esteem of any other Writings, to be of equal Authority with the same, and so consequentially ●hose are to be blamed who annex the ●pocrypha to the Bible, and do fre●ently take out certain verses contained therein, as their texts, whenas the Scriptures, and only the Scriptures, are for a standing Rule in God's Church.  Paulus. 
But is not the Apocrypha the Word of God?  Evangelus. 
No, for they were not written in the Hebrew Tongue, nor acknowledged a● Canonical by the jews of old, to whom the keeping of the Oracles of God was committed.  Paulus. 
I am now convinced of that, which I thought I should never have been persuaded to the contrary.  Evangelus. 
Again, if you do grant the Scriptures to be infallible, you must then grant that the Scriptures are not to be ruled by the Church, but the Church by the Scriptures.  Paulus. 
If so be the Scriptures do not depend upon the Church, for the Truth and Authority thereof, how then can we be assured that it is the Word of God.  Evangelus 
Friend, herein you are grossly mistaken, for we may be assured of the Scriptures being the Word of God; which may be proved from several Testimonies and Arguments divine and humane; 
I 2.59. ●1. 1 John 2.20, 1 Cor. 2.10. 11, 12, 13. 2 Cor. 2.21, 22.  from Testimonies Divine, being two, internal and external; One is the Testimony of the Spirit, who sometimes by special Revelation and Power do declare the 〈◊〉 thereof, upon the Hearts and Consciences of Men and Women; and th●● is the divine internal Testimony: The d●vine external Testimony is the Scriptures, testifying of themselves; and hence it is many times, 
2. Ti● 3.16. 2 Pet. 1 20.21.  that they do run in this Order, (Thus saith the Lord) Thus saith God.  
Now the Arguments to prove the same, are deduced and taken from. 1. The efficient causes of the Scriptures, viz. Men, t●e Calling, Miss●●● and Insperation of whom was divine.  
Secondly, the Scope and End of the Scriptures being the glory of God, and the eternal salvation of our souls.  
Thirdly, the subject-matter of the Scriptures, which is so full of Majesty and Divinity, as that it is far beyond humane capacity to comprehend. This is sufficient to show the Authority of the Scriptures, without depending upon the Church. Thus is the truth of the Scriptures, and the Authority of them evidenced without the help of the Church.  Paulus 
Is not the Testimony of the Church then of some use?  Evangelus. 
Yes, that I deny not, but the thing which I aim at is to show, that the Authority and Truth of the Scriptures can be made apparent, from God's Spirit, and from themselves, without the help of the Church, which assertion does contradict the Papist, who does audaciously affirm, that the Authority of the Scriptures do absolutely depend upon the Church, the absurd consequences of which opinion are these. 1. Of all, to hold that the Scriptures has no more Authority, but what the Universal consent of the Church gives unto it, is to make the Scriptures no otherwise, but a Nose of Wax, yea, it is to make the eternal and inviolable truth of God, rest upon the pleasure of men; verily the matter and scope of the Scriptures is to be denied and to be of no use at all, if this opinion is right, these and such like are the Absurdities that must of necessity be held by retaining opinions of this kind.  Paulus. 
But did not Austin say, that he would not believe the Gospel, save that the Authority of the Church moved him thereto.  Evangelus. 
The Papist do give a false interpretation upon his words, if we do but consider the whole tenor of his writing. For as Calvin well Observes, Austin had then to do with the Manichees, who arguing with them, spoke thus, I myself would not believe the Gospel, save that the Authority of the Church moved me thereto. Meaning, that he himself when he was a stranger from the faith, could not otherwise be brought to embrace the Gospel for the assured truth of God, but by this that he was overcome with the Authority of the Church. And what marvel is it, if a man not yet knowing Christ, have regard to men, therefore Austin does not there teach, that the faith of the godly is grounded upon the Authority of the Church.  Paulus. 
I am very well pleased and satisfied in what has been said, have you any more Questions to ask me?  Evangelus. 
Yes, friend, I have many Questions to ask you still. How do you prove, that Salvation is only to be had through Christ?  Paulus. 
How do I prove it? I prove it from Acts 4.12. where it is thus written, Neither is there salvation in any other, for there is none other Name under Heaven given among men whereby we must be saved.  Evangelus. 
Thou hast given the right Scripture; but now, if salvation is only to be had in and through Christ, does it not, do you think, concern you to have an interest in this Christ?  Paulus. 
Yea, certainly that it does.  Evangelus. 
Are you then interested in him?  Paulus. 
Truly, I question it, but how may I come to have an interest in him?  Evangelus. 
That must be by faith.  Paulus. 
What is faith?  Evangelus. 
Faith is a receiving of jesus Christ into the Heart, as he is Priest, Prophet and King, with a fiducial dependence upon him, being fully satisfied, that there is salvation, in, through, and by none but him. Faith is the substance of things hoped for, and the evidence of things not seen. Heb. 11.1.  Paulus. 
How is this Faith attained?  Evangelus. 

Rom. 1●. 17. 1 Pet. 2.2.  It is attained by a conscientious use of the Word, and increased by Prayer and Sacrament.  Paulus. 
What is Prayer?  Evangelus. 

Ou Prayers are our Sacrifices, and Christ alone is the Altar, where on we must offer them to God the Father.  Prayer is the pouring out of our souls unto God in the Name of Christ, by the help of the Spirit, and with faith on the Promises, for those things which are agreeable unto his Will.  Paulus. 


Prayer is the wing, wherewith the soul flieth to heaven, and Meditation the eye, wherewith we see God. Amb.  
Whether it is lawful prey unto Angels?   This I remember, for it has been told me a great while ago.  Evangelus. 
You understand herein, I shall examine by ask you several questions concerning this duty; as first, ought we to pray unto God, and only unto him?  Paulus. 
Only unto him, excepting Saints and Angels.  Evangelus. 
How do you mean Saints and Angels? I hope you don't hold praying to them.  Paulus. 
Nay, I cannot think any otherwise, but that it is lawful to pray to them, for they are those who do make a way unto God the Father for us.  Evangelus. 
I deny it, 
John 14.6  and therefore shall affirm, that Christ only is the way to the Father; but that I might further clear this truth, observe, 1. Prayer is a part of Divine Worship, (which all grant) and God only is the object of Divine Worship, therefore to pray unto any besides God, is a perfect violation of that Command, Deut. 6. 1●. Mat. 4.10. Thou shalt worship the Lord thy God, and him only shalt thou serve. 2. Consider, we have but one Intercessor and Mediator in Heaven, 
2 Tim● 15.  and therefore it is a high affront unto Christ, to make any use of others in that kind. 3. Consider that excellent place of Scripture, Rev. 19 10. And I fell at his feet to worship him; and he said unto me, see thou do it not, I am thy fellow-servant. And in the last place, consider here is but little encouragement for any of us to pray unto Saints, because the best Saints in Heaven is ignorant of our conditions here below, Isa. 63.16. John 14.21.  Paulus. 
Why, truly all this is clear, none can deny.  Evangelus. 
Well, friend, what think you of this question? can one pray, and not speak?  Paulus. 
No, surely, that can't be.  Evangelus. 
Yes, one may, for there is vocal Prayer, and mental Prayer: Vocal Prayer is the expressing our desires unto God by the words of our lips; 
Mat. 69.  and Mental Prayer is the offering up of our desires unto God without the help of words, as Hannah prayed when her voice was not heard. 1 Sam. 1.13.  Paulus. 
How may I pray, so as to find acceptance with God?  Evangelus. 
First, direct your supplications unto God. Secondly, Pray in faith, Thirdly, with a sense of your wants. Fourthly, with a sense of your unworthiness, to have any of your wants supplied. Fifthly, with Sincerity and Perseverance. Sixthly, beg what you beg in the Name of Christ. Seventhly, conclude your Prayer with a Doxology, being this, For thine is the Kingdom, 
Mat. 6.  Power and Glory, for ever and ever. Amen.  Paulus. 
I thank you, good Sir, for this seasonable advice.  Evangelus. 
What think you now of the Sacrament?  Paulus. 
It is an Ordinance instituted by Jesus Christ himself.  Evangelus. 

Est Promissionis divinae sigi num a Deo institutum constat autem Elemento & verbo, ut ext●t memoria Promissionis.  A Sacrament is a seal of the Covenant of grace, whereby as God doth oblige himself to give unto us all the benefits contained therein, so we in like manner do by that oblige ourselves to be the Lords, and to be true and faithful unto him.  Paulus. 
This I now do understand.  Evangelus. 
Very good, now how many Sacraments are there of use in thi● Gospels' Dispensation.  Paulus. 
Surely, there are but two.  Evangelus. 

There are but Sacraments in the Christian Church.  Thou sayst right, and therefore the Papists herein are to be blamed, wh● say there are seven Sacraments, whereas we do deny any such number, and do affirm, that there are but two Sacraments, viz. Baptism and the Lords Supper: Baptism is a Sacrament, wherein the washing with wa●er, in the Name of the Father, of the Son, and of the Holy Ghost, doth signify and seal our engrafting into Christ; the Lords Supper is a Sacrament wherein these things given, viz. Bread and Wine are signified, exhibited and showed forth unto us; the Body of our Lord jesus which was broken, and his blood which was poured out abundantly for the remission of our sins. Circumcision and the Passeover was in the Law, in room whereof comes Baptism and the Lords Supper; Baptism in the room of C●rcuncision, and the Lords Supper in the room of the Passeover.  Paulus. 
In this I am also very well satisfied.  Evangelus. 
I am glad of that; 
Of Transubstantiation.  but what think you of this? Is the bread really transubstantial, and turned into the Body of Christ?  Paulus. 
Yes, that is really my belief; for does not our Saviour say, This is my Body, 1 Cor. 11.14.  Evangelus. 
Friend, believe it not; because there is not Grounds whereupon Reason should be built, much less faith; Observe what I have to say contradictory to it; and you will find, that such an opinion is against Scripture, Sense and Reason. Consider, these words (This is my body) is no proper but figurative expression; were all Scriptures to be understood literally, then there would be some reason for the understanding of this expression, to be as you would have it.  Paulus. 
What do you tell me of Figures? surely, our Saviour would have spoken more plainly to his disciples than so, especially in the instituting of an Ordinance.  Evangelus. 
Christ spoke intelligible enough; but tell me, is not that plain enough, when we take the words as they are frequently and commonly used in Scriptures.  Paulus. 
Yes, That I can't deny.  Evangelus. 
Well then, 
Three Acceptations of a Door in Scripture, threefold, 1. It is an Entrance into the heart, Cant. 5.4. Psal. 24.9.2. Church, john 10.1 3. Heaven Mat. 25, 10.  these words are common and frequent in Scripture, John 6.14. is thus written, I am the Way; so John 10. I am the Door; Christ properly is no Door, but only as a Door is an entrance into a Place, so Christ in this respect is an entrance into Heaven; Now compare this with the other Place of Scripture, (This is my Body) the true meaning is, This is a figure, sign, and Pre-Presentation of my Body; (This is my Body,) that is, as Bread doth nourish, strengthen and refresh the Body, and satisfy the natural appetite, so the Body and Blood of Christ, received by faith, doth strengthen, nourish, refresh and satiate the spiritual appetite. Observe, I pray you, how oppugnant this is to reason; for is it not absurd, that bread should be turned into another substance, and yet the accidents remain the same; there is the colour, ●as●e and smell of the bread; if the bread in the Sacrament is turned into the real Body of Christ, than the Nature & End of a Sacrament would be destroyed the nature of a Sacrament is to be a Sign, and the Ends of it is to be a remembrance of Christ, both which supposes Christ's Body to be absent. Again observe, our Lord jesus mentions Bread after the words of Consecration, saying, (the bread which we break,) 1 Cor. 10.16. He that eateth this bread, 1 Cor. 11.27, 28. If the bread is turned into the real Body of Christ, then wicked Communicants may receive Christ, and Christ's Body must be in a thousand Places at once; and now what say you unto all this?  Paulus. 
I see now, as you say, that this opinion is oppugnant unto Scripture, Reason, and our three senses, viz. Seeing, Smelling and Tasting; I wish with all my heart that I could stay a little longer with you, for the benefit which I have received from you is unconceivable, but I am sent for an Errand and therefore cannot; yet if you please to inform me where you dwell, and what is your name, I shall thereby be much obliged unto you.  Evangelus 
That you shall my friend, I dwell in such and such a place, my name is so and so.  

READER.  
AS Concerning this young man, being so willing to defer his Repentance unto an old Age, was the main Suggestion, which did keep him off from Closing with Jesus Christ (of whom is shadows in this Dialogue, and signified by Paulus) together with his believing that God was more glorified by an old Convert, than by a young one, but when you come to understand how God dealt with this young man in bringing him off from all those lets and Impediments, by which he was kept from Closing with Christ, you will admire, it being in form following.  
This young Man, as aforesaid, being much molested with Temptations of that kind; One day above the rest, a Small-coal man going along the streets, did measure some thereof unto a Customer, who having no sooner done it, but he immediately fell down dead, (although he was as well as I am now at this present writing) which being noised abroad, and many coming to see him, he made one; who seeing him to lie dead on the ground, was amazed, especially when he understood the suddenness thereof.  
Thus, after a little Contemplation upon him, he goes home; falling down upon his knees, saying to God, Lord have mercy upon me; and this was all he could say for an hour together, (sometimes it was) Lord have mercy upon me a sinner, and pardon my sins; thus continuing for the space of many weeks, despairing of God's mercy to his soul; and being also convinced of his former ignorance, he is now glad to receive good Counsel from any body, his mind and will being changed, makes him to believe, that there is salvation only in Christ, and looks now upon all his duties, (as a Paul's indeed) accounting them but dross and dung compared with our Lord Christ.  
But one day more than the rest, praying to God, does earnestly beg of him for a pardon of all his sins; Thus Expostulating with God for the attainment thereof, Lord, (saith he,) Thou hast given a Pardon unto some, and why not unto me? what way and course therefore may I take for the obtainment of the same; and immediately at his request, (after the performance of duty) the Lord was pleased to give in this Text of Scripture, Isa. 55.7. Let the wicked for sake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon; from hence he gathers hopes of God's mercy unto his soul, but in temptations his hopes vanished away again; as to those other Scriptures which the Lord was pleased to han● forth unto him, for his stay and comfort in his journey to the heavenl● jerusalem, is contained in the ensuing Dialogue.  
And observe, what now treateth o● him, is about his converted estate; being the second Part.  
The End of the First Part.    

The Second Part, being YOUTH in his unconverted state AEtatis suae 16.  Evangelus. 
WELL met, 
A Salutation a● before.  Friend; how is it with you now?  Paulus. 
Now I wonder at myself, 
Especially of his future ●state.  how ●●norant I have been; and especially ●f my being so unconcerned with my 〈◊〉 estate as I have.  Evangelus. 
Yea, 
The work of God upo● a convert●● soul is one of the greatest wonders and miracles in the world.  Friend, when God is pleased to 〈◊〉 a sinner a sight of his fearful 〈◊〉 out of Christ, he is startled, and 〈◊〉 amazed, at the consideration of 〈◊〉 former security therein.  Paulus. 
I have found it so, blessed be God 〈◊〉 you.  Evangelus. 
And blessed be God also, for that providence which brought us then to gather, and which now has vouchsafed another like opportunity, wherein we may confer about the things of another world? how therefore (my friend) ha● God dealt with you since I last parted from you?  Paulus. 
God (I hope) has blessed what then you said unto me, the verity of which has been set home, by a special and extraordinary Act of Providence.  Evangelus. 
What kind of Providence (I pray friend) has been exercised towards you since I last saw you?  Paulus. 
That, Sir, which the Lord was pleased to hand forth unto me (by you yourself,) in answer unto those two suggestions, wherewith I was heretofore troubled, has been seconded by the sudden death of a poor Small-coal-man.  Evangelus. 
How, I pray?  Paulus. 
He was going along the streets, who was measuring of a few Small●oal to one of his Customers, 
A Declaration of God's Work upon his soul, and the blessed effects it has produced, which may serve as an Item to others. God must have all the Glory, because it is he that worketh all our works in us and for us.  did immediately fall down dead, although he was as well as now you ●nd I are in body, that the sight of ●is d●ath together with the suddenness thereof, did startle me, and shewid th● vanity of protracting and de●erring time and repentance as I ●id.  Evangelus. 
Oh! Glory unto the Father, Son and Holy Ghost be ascribed for ever! Oh, ●ow is your heart affected with this!  Paulus. 
I am so unsatisfied in mind, as that does render me very incapable ●f performing any service unto God.  Evangelus. 
Be sure you give not present Entertainment unto any thing suggested, without special examination, what is 〈◊〉 therefore in which you are unsatisfied?  Paulus. 

Either to despair or presume, is many times our condition.  In God's mercies.  Evangelus. 
How so, for when you knew nothings you could then render unto me God● mercy, as grounds sufficient, on whic● you built your hopes of salvations Then (my friend) you had no cause s● to to do, but now you have, I dar● say.  Paulus. 

A converted soul is mighty inquisitive.  I do suppose, it is all one for thate inform me, I pray you, then, how I may come to obtain God's favour and grace; for I find, as once you tol● me, that I have lost it in Adam.  Evangelus. 
Friend, as God's favour was lost in Adam, so it is found in Chri●t, see● therefore the favour of God i● an● through Christ. 
Joh. 14.6.   Paulus. 
I must first come to Christ and receive him, before I can make use of him to reconcile me unto God, whereas my faith is weak, and will not as yet lead me unto him.  Evangelus. 
Does that faith which thou hast, assent to God's Essence; and that he is a Rewarder of them that diligently seek him.  Paulus. 
Yea, I think it does so, if my heart deceives me not.  Evangelus. 
Well, if so, than you have that which will commend you to jesus Christ, and not only commend you un●o him, but likewise that which will ●nable you to receive him▪ see Heb. 6.1. For he that cometh to God, must believe that he is, and that he is a Rewarder of them that diligently seek him.  Paulus. 
God will (I see) make use of you to do my soul good, but what do you think now of my Condition?  Evangelus. 
Why, I do believe that thou art an ●lected Vessel,  Paulus. 
What is the reason do you think ●hen that I should be all this while without an assurance of God's Lo●● and mercy to my poor soul.  Evangelus. 
Wait, and thou shalt have it, an● consider well this Scripture, being Ma● 9.17. Neither do men put new win● into old bottles, else the bottles break and the wine runneth out, and the bottle perish: but they put new wine into ne● bottles, and both are preserved. Fro● which I would have you to note, tha● though God has his saving work i● your soul; yet many corruptions ther● are unsubdued, which must be morti●fied, before he sees it meet and convenient to give you assurance; nay, unti● then, perhaps God sees you uncapable as to the management thereof.  Paulus. 

A sincere Saint bleseth God for every mercy.  Blessed be God also for this goo● Counsel and Advice.  Evangelus. 
If it has proved so to be, I desi●● to bless God likewise.  Paulus. 
Sir, being in haste, I must bid yo● farewel; but I shall consider upon what you have said.  Evangelus. 
Farewell then, 
They part from each other.  but I hope I shall see 〈◊〉 again  Paulus 
That you shall, for I cannot 〈◊〉 ●ee you now and then.   

YOUTH in his CONE●●●● Etatis●uae 18.  Evangelus. 

Ministers are glad when they can have any opportunity, wherein the Work of the Lord may be carried on.  OH, my good friend, how glad a● I to meet with you, for I will a●●sure thee, thou hast been much up●● my heart; where has been your abo●● all this while, that I have sought you ●● frequently, but could never have t●● happiness to find you until now.  Paulus. 
Whether (Good Sir) you a● glad to see me I know not; but I a● sure, I am glad to see you: for m● wants and indigencies are innum● rabble and how to express them un● any other (but your esteemed sel● I know not: in regard that heretog fore you have been very benefici● unto me. In the like straight th● now I am in, wherefore (worth● Sir) if the present opportunity do serve as well for you, as it does ● ●e, Administer something of Comart unto me I pray you? 
The sufferings of our Lord Jesus, are not only applicatory, but exemplary.   Evangelus. 
It is a duty, my friend, incumbent ●pon those who are Preachers of the Gospel, to imitate their Lord and Saviour, and to tread those same steps, ●herein he before them did tread, who always made the extremity of sinners, ●is opportunity to do his Father's Work, ●nd the like must I; speak on therefore, ●nd welcome.  Paulus. 
I am in such misery, 
These two extremes undoes many, elther we are prone to think our conditions better than they are, or worse than they are, Job 19. 2● Miserius nihil est misero se non miserante. None are in misery but they that can't pity themselves.  that I know ●ot what to do; my Condition is ●ch that I am ashamed to make ● known, and my crimes are so horrid, that for a great time I have con●ealed them, and loath I am still to divulge and bring them to Light. Oh! ●herefore pity me, pity me.  Evangelus. 
Why dost thou say, thou art in such misery, as that thou knowest not what to do; I can't choose but give ●hee a check for saying thus, upon these several respects.  
First, we ought not to despair ● long as we have a God, which inde● we have, 1 Sam. 17.46.  
Secondly, there is no malady so r● mediless, but God can apply a Reme● thereto; no wound so sore, but God ca●●eal; no misery so anxious and irre coverable in our apprehensions, but ● can extinguish the anguish there● heals it, and makes that which is i● possible with us possible with himself Gen. 18.14. There is no misery th● side of Hell and the Grave, but Go● out of his infinite free grace hath ap● pointed some proper means for th● same, viz. hearing and reading th● Word for the unconverted, Prayer an● receiving of the Sacrament for th● weak in Gifts and Graces, and Chris● unto all in general, who will receiv● him by faith, Mat. 11.28.  
Thirdly, why dost thou say, tha● thy condition is such, as that thou ar● ashamed to make known; was not a● our conditions once s●, for a natural condition is a damnable, cursed and ignominious condition, Eph. 3.  
Fourthly, why dost thou make the aggravations of thy sins as an Argument to conceal them; whenas God in his Word has said, He that hideth his sins shall not prosper.  
Finally, David used the aggravations of his sins, as an Argument with God to Pardon them.  Paulus. 
Do you think (good Sir) that I am not a miserable creature, when the Sin against the Holy Ghost is imputed to me.  Evangelus. 
This is a cunning stratagem of the Devil; 
The sin against the Holy Ghost is a final impenitency. Augustinus intellig●t percatum in Spiritum sanctum, ● au● finalem impaenite●iam in iis, qui non accipiunt Evangelium aut desperationem. Qui● haec peccata proprio pugnant cum gratia & 〈◊〉 abjiciunt. Name cater●● peccata, cum fugimus ad gra●tam remi●tuntur. Ideo sic interpretatur Augustinus dictum Christi: Qui dixerit verbum contra Spiritum sanctum, id est, qui ●●bum gratia, quod praedicatum, & confirmatum est Testimoniis spiritualibus, finaliter repudiat, is habet peccatum in Spiritum sanctum. 
Peccatum in Spiritum sanctum est, cum quis divina veritati, & quidem Evangelio cujus fulgore sic perstringitur, ut ignorantiam causari nequeat ta●● destinata malitia resistit, in hoc ut resistat. Alsted.   for those who have committed this sin, have never the Gift of Repentance, their hearts are so hard as that they cannot mourn; and indeed, the great reason rendered, why the sin against the Holy Ghost is unpardonable, is, because there's no repentance for the same; bat now this is not thy case.  Paulus 

Sinners under ●heir first convictions, takes themselves to be of all most miserable.  Ah, but you do not know the misery that I am in.  Evangelus. 
You cry out of your misery, but you do not tell me wherein it does consist?  Paulus. 

The Devil doth what he can, to divert us of those opportunities, which he thinks may prove most advantageous unto us, many times by dese●●ing we are hindered from effecting what we hindered.  My misery I would fain express, but I cannot, I see therefore that this opportunity will prove to be a lost opportunity, unto my soul, and O wretched man as I am: That I should make a Non-Improvement of those precious seasons which might be so exceeding advantageous unto me, I shall only now desire of you to appoint another time wherein I shall to the utmost (if God willing) lay open my deplorable Condition unto you.  Evangelus. 
But hark you (my friend) do not think that I can be put off with such a frivolous excuse as this, 
As the Devil does endeavour to hinder Ministers, from doing their Father's Work, so Ministers, in like manner, does endeavour to hinder the Devil from the Accomplishment of his cruel Designs.  shall we meet together and go away without profit to each other, this is a temptation of the Devil, therefore adhere not to it.  Paulus 
Sir, 
The Devil can frame excuses at his will.  business does call me home, and I am also under such an indisposition of body, as that I cannot talk any longer with you?  Evangelus. 
What then, 
It is the duty of Christians to pray one with another.  shall we not pray before we part, if you will, I'll join with you.  Paulus. 
No, (Good Sir) do you, and I will join with you.  

A PRAYER Performed by the MINISTER.  
O Most Glorious and Gracious Lord God, from everlasting to everlasting thou art the great Creator of Heaven and Earth, and the wise Disposer of all things which thou hast made; We the most unworthiest of all thy servants, do desire to prostrate ourselves before thy Divine Majesty, under an humble acknowledgement of thy Goodness, thy Grace, thy Truth and Faithfulness: thy many mercies renewed & continued every day to us, and our great unworthiness of the least of them: We are not worthy of the crumbs that fall from thy Table; not only because we were born in sin, but because we have lived in sin, and have daily added to our sins, by the vanity of our thoughts, words and actions, and the unsuitableness of the whole man to all thy Commands: We are ignorant of them, yea, we have digged to our selve● Cisterns that will hold no water; W● have doubted of thy Promises, broken thy Laws, polluted thine Ordinances, Profaned thy Sabbaths, abused thy Mercies, slighted thy judgements, sinned against the light of our own Consciences, against Grace received, against the motions of thy Holy Spirit, against Heaven, and in thy sight, and we are not worthy to be called thy children; and therefore most justly mayst thou pour down thy displeasure upon us, and empty the Vials of thy wrath upon us and ours; it is mercy, nay, infinite mercy and free grace, that we are this side of Hell and the Grave, but much more that we have an opportunity to plead with thee; how many are there in Hell, that would give ten thousand worlds for what we enjoy and have; We bless thee (O Lord) for jesus Christ, by whose blood these Mercies were Purchased, and the Privileges which we now enjoy, receive him for us, and accept us in him, magnify thy grace in and through him towards us, by pardoning our sins, remiting our transgressions, sanctifying our nature, washing our souls in the water of Regeneration, and by evidencing thy favour unto us under all our cloudy and gloomy dispensations; and this is that (O God) which we are come about at this time; it is the Sunshine of thy countenance, and strength against our adversary the Devil. Behold, O Lord, thy servant before thee, that is molested by Satan, and buried with his temptations. Behold, O Lord, the enemies which he hath to wrestle with: how are they increased both from without and from within; increase his faith, that his spiritual existence may be sustained; let him not perish in his distress and warfare for want of thy assistance; seeing, O God, that we sue not to thee for any terrene or earthly enjoyments, but for grace, that we may through strength received, therefrom be enabled to repel and quench all the fiery darts of the evil one; and therefore for the sake of thy Son jesus hear us, and strengthen thy servant, whereby he may now at ●ist conquer Satan, who has so much endeavoured to overthrow him: Appear for him (O blessed jesus) unto ●hom all Power is given in Heaven ●nd in Earth; and being tempted, knowest how to succour those that be tempted. And with us, sweet Father, ●e mindful of all thine throughout the ●hole World; Bless thy Church and Zi●n, bring home jews and Gentiles, and ●ll that belong unto the Election of thy ●race; Give unto thy Son the Heathens for his inheritance, and the uttermost Parts of the Earth for his Possessions. O Lord, keep up England ●rom falling from thee, let it not languish nor decay in Godliness▪ and let ●ot wantonness under the means of ●race procure any want of grace; thou ●ast divided us, bring us together again; And thou who art a God of Order, O settle Order in thy Church, ●●d Unity among thy Saints; Let ●uch as do err out of ignorance, learn knowledge; and such as have sinned against knowledge, find repentance; Endue the Magistrates with the knowledge of thy Spirit of Grace and Wisdom, as well as with Power, that w● may live a peaceable and quiet life under them, in all godliness and honesty. O let thy Ministers be clothed with holiness, write it on their Breasts, give them the Urim and Thummim, and let them shine by holiness of life, as well as by doctrine, and Crown all their labours with a Garland of Souls.  
Remove not (O Father) thy Candlestick from us, for our unworthiness of it, and unthankfulness for it; but pardon our unpro●●ableness under it, and teach us to profit more and more; And now, O Lord, comfort thy afflicted Servant before thee; stand by him, and be his Help; and all this we beg in the Name, and for the sake of jesus Christ, to whom with thyself, and ever blessed Spirit of Grace, enable us to ascribe, as is most due, all Power, Praise, Glory, and sincere obedience, from us and all thine, now, henceforth, and for evermore. Amen.  

●e dat● locum Diab●l●. Eph. 4.27  Well, I'll detain you no longer, only take this from me, Do not give place to the Devil.   

Reader,  
Take notice, that this poor young convert, having taken his leave of this precious Minister, doth in his return homewards meet with a cursed instrument of the Devil, being one De●as (by name) a sad Apostate, who dissuades him to throw off Religion, ●nd to turn Atheist (that is, nothing at ●ll) of which this ensuing Dialogue ●ill give a further account.   Demas. 
How now, why do you look somelan●holy; no doubt but you have been with ●ome Fanatic Priest or another, your ●ountenance is so dreadful.  Paulus 
I blame your folly, 
Accuse tuam stu●titiam.  for he whom ● have been with, let him go under what notion soever, is a holy man, and has been one of great use to me.  Demas. 
I swore you talk more like a mad ●an than any body else, 
The wicked of the World do accounted godly sorrow nothing but madness & distraction  I tell ●ou; if you believe all what they say, you'll be distracted, if you are not already.  Paulus 
Whether I am distracted or no, I matter not, for take notice, I must observe what they say unto me, because it concerns what I am to do for God, and for my own soul,  Demas. 
Why, dost thou think there is a God?  Paulus. 
Yes, as firmly as I do believe the Sun to be in Firmament on noon-days.  Demas. 

None are so impiouns, and sinfully audacious, as such who have fallen from the truth, whereof they were once Professors.  Dost thee: I hope then, before I shall have done with you, to make you of the same opinion as I am.  Paulus. 

There are many opinions in this world.  What opinion (I pray) are you of?  Demas. 
What opinion am I of? why I am of such an opinion, as that I can produce you one, whom I'll affirm to be God, Omnipotent, Omnipresent, Omniscient, and more just than the God ●hom you serve; for I shall tell you, I have been of the same opinion with your ●elf, and have believed on the same God ●hich you believe, but now I am of an●ther mind, and I question not but that ● shall make you of the same also, if you ●e but ruled by me.  Paulus. 
Pray what is he?  Demas 
A sober Gentleman. 
Mark how the Atheist contradicts himself to call his God a Gentleman, it seems then his God is not a spirit.   Paulus. 
Will he do one no hurt? 
It is not good to be too inquisitive after evil spirits.   Demas 
No he will not hurt you; for he is a harmless Gentleman, you may see him if you please.  Paulus 
Pray then bring him and let me see him. 
True is that Adage Nemo l●editu● ni●●● sci●so, No man is h●●ted but by himself.   Demas 

A Diabolical contrivement  Rather than that, I would have you come to my House about ten a Clock to● morrow morning, and then we may talk together without any interruption: You know where I live.  Paulus 
Well then I'll be sure to come, if I am in health.  Demas 
Be sure you do not fail me.  Reader 
Now followeth another Conference between Evangelus a Minister of th● Gospel, and Paulus the young Convert, who endeavours to hinder him from going, but cannot.  Evangelus 
So, So, I see I am forced to visit you, before you will visit me.  Paulus 
Truly (Sir) I can't help it, for I have been so out of order both in soul and body, (since I saw you last) a● that I am not fit to keep any body Company  Evangelus 
Why did you not send for me all this while? 
A true Minister is at the Call of any that may want him.  if you had, I should have come; for I doubt you have had no company, since I have been with you.  Paulus 
Yes Sir, I have had some Company with me.  Evangelus. 
What company, (I pray) good company?  Paulus. 
Truly, 
Some evil company are so subtle, as we cannot mediately find out what they are.  I know not very well, it was a man, but what to make of him, I know not: For he has undertaken to bring me a Gentleman that is as fully God, as he whom I and you serve.  Evangelus. 
Oh fie, 
The Christians God is but one God, Deut. 6.4.  why are you so deceived, as to think any such thing? what evil company have you communed with, know you not, that there is but one God, and that is our God? what a blasphemous wretch was he that told you, from whence did he come, and where doth he dwell?  Paulus. 
His name is Demas, 
Deceivers are here, and there, and every where.  he came out of the Country, his place of abode (for a time) is in the City; and about ten of the Clock this Morning; I am bound by virtue of Promise to come and see him and the Gentleman.  Evangelus. 

Holy Anticipation is allowed.  Well, although you have promised to● come and see him, yet I do intend to prevent you.  Paulus. 

Mark the fallacious way of arguing from a deceitful heart.  No, pray Sir, say not so, for if I● should disappoint him, he would then● reflect upon us and our Religion, and cause the honour of Christianity to lie at stake, if you are loath to let me go alone, do you then go with me.  Evangelus. 
ay, nor you, neither shall go; if they will come to us, well and good; but for us to come to them, I do not approve of it; therefore think not of going, though you have promised, remembering the Proverb, It's better sometimes to break a Promise then to keep it.  Paulus. 
How if they should come to me after you are gone.  Evangelus 
Then send for me; 
We must have à care of challengeing the Devil, left therefore the Devil  and I dare to meddle with them, if they come upon our own grounds.  
●hereby God suffers him to conquer us, what we do in a way of Disputation with must be only in our own defence.  

Reader,  
Now take notice, that after the departure of this Minister; these two Deceivers comes unto this sweet Convert; One of which proves no otherwise then the Devil, as you shall find by the sequel of the story.   Demas and Apollyon. 
How now, 
How Ironically do they speak.  who taught you to break your Promise, did your Priests?  Paulus. 
No, 
Necessitas ●on habit legem.  other business did intervene, so as yet I could not come according to promise.  Demas. 
Well, this is the Gentleman of whom I spoke, and Promised to bring to you.  Paulus 

Christian's can't but show themselves civilly to strangers.  Is it so, I pray you; Sir, sit down, for you are very welcome.  Apollyon. 

The Devil can carry himself as civil and sober as any.  I thank you, Sir,  Paulus. 

The young Man's Petition unto the Devil for concession, In a matter of special concernment.  I did promise to inform a friend of mine concerning you: Wh● promised to come unto me, and to make one of our Company.  Demas. 
What is he, I pray?  Paulus 
He is a Minister of the Gospel.  Demas. 

‛ As there is no room for God's children here below among the wicked, so likewise there shall be no room above in Heaven for the wicked among God's children. The devil must have a word in.  Oh it is no matter fo● him, another time we● serve as well as now, 〈◊〉 moreover, I brought th●● Gentleman with me, o● lie to speak concerning affairs, privately among ourselves.  Apollyon. 
It will not be convenient to have an● besides ourselves.  Paulus. 
Well, 
Mitte Diabolum, let the Devil alone.  Sir, what you please.  Apollyon. 
Sir, 
The Devil, makes a bargain with the young man.  I understand here, by my friend, that you are under some sore Conflict, wherefore I was desired occasionally by ourselves, and instrumentally by him, ●. e. Demas, to visit you; and so consequentially to administer something of comfort unto you, in order to which I must have you to promise me these three several things. First, to deny the God whom now you serve. Secondly, ●o abstain from the Company which you frequent. Thirdly, to believe what I shall say unto you.  Paulus 
To any thing that is reasonable, 
The Bargain is accepted upon such, and such conditions.  ● shall yield, especially if you can but ●move yourself to be God, and him whom I serve to be no God, the pro●ation of which I expect through virtue of promise, made by your friend.  Demas 
Well that he can do.  Apollyon. 

The Devil is a brag.  Yes, and easily too.  

Reader,  
Note, how Demas doth app● himself to Apollyon, prescribing after what manner the Conferent shall be carried on with conveniency.   Demas. 

The Devil must have one to help him.  The only Method, as I suppose, carry on this Conference among 〈◊〉 selves, is, (Good Sir) by letting hi● produce those Arguments, which has so prove a God; and so you to a● swear as he brings them, and pray 〈◊〉 me how you like it?  Apollyon. 
I like it very well; how do yo● like it, Sir?  Paulus. 
I do like it very well also, provide● you will not let the plainness of 〈◊〉 Arguments make any thing invalid.  Apollyon. 
Well, produce your Arguments concerning the certainty of a God.  Paulus. 
I shall after this manner express myself; 
The Trinity prov●d from five Considerations.  And first of all, the Creatures do testify the truth of a Deity, and him whom I serve, in regard that it is he who gaveth being of all things, viz. The beings of the Heavens, and of the Earth, and all things contained therein. Secondly, that kind of Gubernation which is among all Creatures, whether humans, divine or diabolical, does evidence the one supreme Government, which is of God. Thirdly, the great impression of a Deity upon the hearts of men, evidenced by the accusations of a guilty conscience; and likewise by that Worship which Heathens do ascribe unto fa se god, which being considered it doth exceedingly demonstrate that there is a true God, though they be ignorant of him. Fourthly, I do believe there is a ●od, and that it is him whom I serve, because the Scriptures do directly make an obvious discovery and revelation of him. Fifthly and lastly, I do believe that all what I have said is true, because the Devils in Hell would tear us in pieces, were it not for the Existence of an Almighty God.  Apollyon. 
Well, all this we do not deny: 
Vengeance will be executed upon the devil one day, for appropriating Gods titles unto himself.  for wha● you have said as yet does prove me as much God as any other, therefore you must begin again.  Paulus. 

As long as faith is in a soul, so long is the Reverence of a Deity continued.  Nay, I would not for a thousand of Worlds think any otherwise, but that there is a true God● and he it is whom I serve.  Apollyon. 
Nay, but I'll prove to the contrary, and will affirm, 
The devil is a blasphemous spirit.  that the God whom you now serve, is a diabolical Spirity, and likewise is one whom I shall, in Process of time, inflict my wrath upon, for his carriage both to me and all mankind.  Paulus. 

Observe the Combat between youth and the devil.  Why, is not that God whom I serve, now in Heaven, and surely if so, than he is the true God.  Apollyon. 
That is true, 
The devil is a lying spirit.  he is in Heaven, but it is only by usurpation.  Paulus. 
Whose Throne is Heaven then?  Apollyon. 
It is the Throne of the true God.  Paulus. 
Who is the true God? 
The youth (through ignorance) familiarizes too much with the devil.   Apollyon. 
He who now doth talk with you. 
Audacious blasphemy.   Paulus. 
How come you to be out of your place then?  Apollyon. 
I came out of my place for your sake.  Paulus. 
Sir, 
A doubting soul affects nothing so much as plainness.  I am in great distress, pity me therefore, and do not argue sophistically with me, who am not able at this time to answer you.  Apollyon. 
Have a care you do not by me as the woman of Samaria did, 
Behold the devices of this fallen Angel, th● Lord keep us from him.  when I appeared visibly on earth (to the whole world) for the sake of mankind.  Paulus. 
O what shall I do?  Apollyon. 
Believe in me that you may have life.  Paulus. 
Lord have mercy upon me.  Apollyon. 

The Devil can bring Scripture for a need.  Why do you doubt, I am a Spirit do you not know that God is a Spirit John 4.24.  Paulus. 
I do believe God is a Spirit.  Apollyon. 
Why do you then contend with m● any further, who am so fully God as have declared unto you.  Paulus. 

When we are tempted, we should rather say. Get ●lee behind us, Satan; than to talk with him, and ask him Questions.  Did you create the Heavens and th● Earth, and all thing contained ther● in.  Apollyon. 

The Devil is made up with nothing but lies.  Yea, and you too.  Paulus. 
Lord have mercy upon me.  Apollyon. 

How far does God sometimes suffer the Devil to usurp his Prerogative.  Nay, him whom thou thinkest to be God, I made.  Paulus. 
Pardon me then blessed God) that I have offered to contend thus with thee; 
Oh poor young man! my bowels do yearn after thee, and all in thy condition; yet I doubt not, but God will raise thee up again, and show thee the vanity of thy ways.  ●als by (I pray) my malapert, audacious, ●nd rustical carriage ●owards thee; for I see now I am, ●ike the woman of Samaria, who, through ignorance, ascribed the title of Sir ship unto him that was King over Heaven and Earth, even as I have done towards thee.  Apollyon. 
I pardon thee, 
O Devil pardon thyself.  because what thou hast done, has been through ignorance.  Paulus. 
Yea (good Lord) that it was. 
Faith is battered.   Apollyon. 
Well, time doth call me away, 
The Devil rehearseth over his bargain, that he might be sure, for he is fearful of his prey.  for indeed I have many souls to look after, therefore I must leave you, only desiring you to remember those three things once Proposed; viz. 1. The denying of God which once you served. 2. The abstaining from those Ministers, which once you frequented. 3. The believing what I have said, and shall furthermore say unto you.  Paulus. 
With all my heart, good Lord.  Apollyon. 
Farewell there, to-morrow-morning I'll come and see you again.  Paulus. 
Oh, my Lord, go not away so soo● from me.  Apollyon. 
It matters not, as long as I shall come so quickly unto you again.  Paulus. 
Then farewel, my Lord.  

Reader  
Take notice, that when the Devil had parted from this Youth, Demas the day after comes according to promise; But Apollyon is not with him; from whence we may gather thus much, It is impossible for the Devil to keep his promise, in regard that he is the father of lies and liars, The end wherefore Demas came, you will understand by the ensuing discourse.   Demas. 
How do you, my friend?  Paulus. 
As well as any damned creature can do, but where is my Lord.  Demas. 
He could not come through excessive want of him at another place; 
Observe this plain contradiction; for if he was God, than he could not have been hindered; moreover, this denies the Omnipresence of God, as well as his Omnipotence.  but why dost thou say, thou art damned, for if so, than thou art irrecoverable; which if thou wert, Apollyon would not undertake to do any thing for you, neither should I have brought him to you.  Paulus 
I believe you good Sir, 
Here is Thanksgiving without occasion, and a blessing of the devil instea● of God. T●e trying of no way conscientious, is the cause of ma●y tha● comes to be nothing.  and therefore do desire to bless God for you, because you brought me acquainted with him.  Demas. 
Alas, I have tried all ways, but could find no rest, till I met with him, and so it will be with thee.  Paulus 
Ha, how may one be deceived; for I thought that I was in the right way, and worshipped the true God, but it seems it is otherwise, do you think therefore your God will receive me, after I have been serving a strange God?  Demas. 

The devil and his companions are all one. A cursed inqui●tion.  Yes, yes, I'll warrant that.  Paulus 
When will he come to me then?  Demas. 
Tomorrow morning precisely, at five of the Clock; I came therefore, as desired by him, to inform you of it, and likewise from myself to advise you of several things.  Paulus 
Speak on, and well come.  Demas. 

We are apt many times to welcome that, which in the cl●se, conduceth to cur ruin.  First, be sure you do remember and ●e●r in mind what Apollyon said unto you last; Now that which I have from myself unto you is this, Whatsoever my Lord shall require of you, condescend unto it immediately; therefore if he should require yourself, give up yourself unto him by a free Resignation of spirit, without any doubting, for if you should in the juncture of time that he requires any thing of you, seem to refuse, he than departs from you totally and finally; This I know, because, through fear, I had like to have given him occasion myself; and hence it is that I caution you.  Paulus 
The Lord your Master triple it into your bosom, for what you have done unto me.  Demas. 
Nay, my Work is wages.  Paulus 
I Question not but it is.  Demas. 
Well, I must bid you adieu.  Paulus 
And you also, but be sure yo● bring my Lord with you.  Demas. 
Don't question that.  Reader 
When this young Convert had departed from his two supposed friends▪ and from one especially, he walks abroad, and in his return homewards, finds a letter directed unto him by that Choice Minister of Jesus Christ, from whom he had absteined so long, and by whom he could not be found, through obligation unto a Promise. The Letter is as followeth.  
To the Beloved of my Soul T.P.  
My Son,  
FOR so I may call thee, because in the Lord jesus I begot thee, in whose Name I command attention unto the affectionate Exhortations of your distressed father, who through thy disobedience unto God, has almost brought his hoary head with sorrow unto the Grave: and for which cause I have made my tears my meat and drink, day and night, ever since I saw thee last. Ah Child, thou art gone, which vexe● me sore; but the consideration of thy being gone from God, vexes me sorest of all; how happy wouldst thou make me, if I could but see▪ thy face before I go from hence, and be seen no more: I long to understand thy Conflicts, as once I did, that I might thereby administer something of comfort and advice, in a more sympathising and condoling manner then ever. The thoughts of thy groans pierces me to the heart; but the thoughts of thy trials and temptations doth so oppress my spirits, as that I know not what to do; Art thou not therefore blame-worthy, to carry thyself in such an occult and secret manner as thou dost; fall down, I beseech you, through the sense thereof; think not of being freed from Satan, while thou art such a friend unto him in keeping of his counsel. The Devil is a subtle enemy, adhere not to him, believe him no●, and give no credit unto any of his suggestions; to be ruined is sad, but to be instrumental to thy own ruin is more sad: Something of the Devils wiles thoa haste already s●●n: O therefore, let such an Experiment anticipate all his other designs from having effect; keep off from him, have nothing to do with him; for there is nothing but malice and evil in all his designs: I hear, you make a strict Inquisition after Satan, I pray wherefore is it? Have you a mind to lose your soul? Are you in love with your own damnation? Is the loss of Heaven, and the Enjoyment of God nothing? Will the Devil ve a better friend to you then God? Will the Flames of Hell be as sweet as a Bed of Roses? Will weeping in the Labyrinth of eternal misery, be more pleasant than the singing Hallelujahs in the glorious Heavens? which is best to be chosen, misery, or felicity, judge you; which would you choose, to sit at God's right Hand, or his Left; why I tell you, if you combine with the Devil, you will then take God's greatest Enemies part, and thereby will lose all those perpetual, heavenly and celestial joys, Promised and Prepared for Gods Elect.  
If thou believest and know what heaven is, live then as one that knows the same. Oh, go to the throne of grace, and leave it not, till thou dost find the grace of God and the Oil of Consolation Poured into thy heart, and for the order of your appearing unto God, demean yourself as the Prodigal, Luke 15. Cry as David, Psalm. 38.18. For I will declare my Iniquities, and will be sorry for my sins; how thy state now is, I know not, and therefore after what manner to write to thee I know not, I do believe your case is dreadful, by the oppression of my own spirlt, and your being so long absent from me, and whether now this may come to you I cannot tell, therefore I shall desist from writing so amply as I would.  
Aug. 16. 1672. Your Father in the Lord Jesus W. W.  
The young Man having received this Letter, reads it; and having read it, he considers upon it, and at last is affected exceedingly therewith; but these two Deceivers coming unto him again, doth through their vain discourse and diabolical concernment, make this Youth to yield unto them, so as that he forgets the Letter (which came from his dear friend) in which was contained such wholesome, seasonable and compassionate Instructions.  Demas and Apollyon. 
So, what now, I hope you have not transgressed.  Paulus 
Not I indeed.  Apollyon. 
How then comes it to▪ pass you look so sad?  Paulus 
I have by an unparallelled providence, received a letter from one who loved me, which is strange in regard that he knew not where I dwelled.  Apollyon. 

The Devil proves there is no Providence by a Lie and corrects the young man for his illiterateness.  Shakstone, Providence; there's not such things as that; for those things which you call Providence, are only things which falls out by chance; and you also talk illiterately and foolishly, to say that was unparallelled, because such as this has been common ere now.  Paulus 
Nay, I do not know, but none shall make me to believe any otherwise but that it was Miraculous, if it will not hold with being unparallelled.  Demas. 
Pray let me speak a word in your ear. 
There are the whisper of an evil spirit, us well as a good.   Paulus. 
With all my heart, Good Sir.  Demas. 
Pray now, have a care of carrying yourself foolishly, left thereby you occasion him to depart, as I told you once before.  Paulus 
Well I will.  Apollyon. 
How are you composed in mind?  Paulus 
Not very well, My Lord.  Apollyon 

Behold the Devi●.  How can you call me Lord? and adjoin such an epithet (as my) thereto, whereas you have not given up yourself unto me.  Paulus 
Will you accept of me, Oh Lord?  Apollyon 
If I had meant otherwise, I should not have ask'● you.  Paulus 

The young Man speaks to the Devil after the Language of Canaan, which ou●ht to be used with God only.  Lord I am at your service, do with me as seems good in thy sight.  Apollyon 
Has that God which you served, been good to you?  Paulus 

Hard thoughts of God are the fruits of Atheism When th● soul has hard thoughts of God, the Devil will do what he can to multiply them  Truly I must needs say this, that though I had many things of the other ●od whom I served yet he would not give me all as I desired.  Apollyon 
That I believe, and shall I tell you those many things which you had of him were not so real as they were Presented to you, being only shadows.  Paulus 
It's likely so truly. 
The young man now accords with the Devil in everything A time appointed for the Contract.   Apollyon 
Well if you are willing (as you say) to be my Servant, meet me about five of of the Clock at night, by the place where we use to meet, and bring with you your Penknise, Paper, and Pen, this is all, only be sure to meet me without fail, or else be it to your own peril.  Paulus 
I'll be sure not to fail you.  Apollyon 
Till then farewell.  

Reader  
Thus thou seest how this poor Convert is tossed up and down through the wiles and Machinations of Satan, how Solicitous have been the vety powers of H●ll, to destroy the soul of this young man, how have they Combined together for the making of their stratagems effectual. For once he went with an intent to meet the Devil, and as he was entering into the appointed place, the Spirit of God interrupted him by setting home this Scripture, with such power, Mat. 16.26. For what is a man profited, if he should gain the whole world, and lose his own soul; At that he was forced to return home again, and ask God for pardon, and yet nevertheless Corruption being very prevalent and the Devil mighty busy, he was thereby impulsed to make another attempt in the like manner, who accordingly did, as you may understand by what shall follow.   Apollyon. 

The Devil's salutation  Well met (my Paulus) why dost thou muse with thyself?  Paulus 

The young man is daunted.  I am at a stand, and know not what to do.  Apollyon. 

An Interrogation.  At a stand, why so?  Paulus 

He reasons with the Devil.  You know (O Lord) the business which we are met about, and the weightiness thereof, therefore I hope, reason will show why I look so.  Apollyon. 
Friend, 
The Devil knows how to suit hims●If, according to the constitutions of People. 
The Devil makes many times, as if he was but indifferent, in those things which he is most earnest and desirous of.   As for my part, it matters not, whether or no you consent to what I require; it was for your happiness that I required this from you; but to conclude, take notice, that I will not be made a fool by such an one as you; Go therefore to your other God, and see what ●e can do for you, for I scorn to receive you.  Paulus. 
Good Lord, fret not yourself so, for I am not going away from you, only I desire deliberation, suiting with a work of so great a concernment as this.  Apollyon. 
Nay, 
The devil is an angry spirit.  call not me Lord, except you were my servant; and as for your deliberation, you have had time enough already.  Paulus. 
Ha, 
We are apt many ti●es to consider when it is too late.  but I never did deliberate upon it till now.  Apollyon. 

The Devil knows so well the advantage of consideration, as that if he should give way to it, he knows it would dash all his designs to pieces.  If so be you could not deliberate, when you had time enough, expect it not now.  Paulus. 
Well, if so, you will not give me leave to satisfy myself herein; I know not what to say to you.  Apollyon. 
You know not what to say to me, say something or nothing; and if in this you be not satisfied, a Fig for you.  Paulus. 
Be not angry, I pray.  Apollyon. 
Here is cause to be angry, when you deal thus with me, 
Blasphemy.  who am so fully God. Consider the aggravation that does attend it, therefore in this one minute resolve me, either in the negative or affirmative.  Paulus. 
What would you have me to do?  Apollyon 
Only this, 
The Author dares not write here what he did write, lest it should prove a tentation.  Put P●n to Paper and write thus.  Paulus. 
Well, 
Note, thus far he went, and further he had gone, if divine Grace had not restrained him.  I will write thus, (For)  Apollyon. 
Proceed, 
The devil's Advice to the young man Divine Providence interrupts. The devil claims him before he is his.  why stay you your hand?  Paulus. 
I know not what the matter is, for I cannot move my hand.  Apollyon. 
You had as good go on now, seeing that you have written the first word, viz. (For) for you are mine by what you have done already.  Paulus. 
I defy you as yet, 
The young man defies the devil.  for I know what I have done.  Apollyon. 
A Nuncup●ti●● Well is as good as a written one, 
A devilish machination it was, that which had almost prevailed upon the young man, in making of him to yield, by putting Pen to Paper, of which further observe.  so that what you have not done by Pen you have done by word of Mouth, and therefore it is all one.  

Observ. I.  
The young man supposing him, with whom he had conferred so long, to be the Devil, breaks forth into these breathe of spirit (unto the true God whom once he served) viz. Now, now, now, O precious Saviour, give me something for my faith to act upon, by making of thyself unto me ● present help in the time of need, and for the future try me.   

Observ. II.  
The Devil perceiving such sweet Motions to be upon the heart of the young man, and being destitute of all hopes in having him as his prey; doth by the Authority of God vanish and leave him for a time.   

Observ. III.  
This young man, as he was walking up and down, did experience more and more, that he with whom he conspired against his God, was the Devil, which caused him to cry out thus, O wretched man as I am, that I should go so far with the wicked one; how shall I escape damnation, whenas I have thus transgressed.   

Observ. IU.  
This young man wondering at himself, did meditate upon several things; and as he was reading one place of Scripture, alluded to in a book, entitled, (The Sinners Sanctuary) being, Hebr. 10.23. Let us hold fast the Profession of our faith without wavering, for he is faithful that promised. The Devil assaults him again, and appears in the shape of a white Spaniel dog, with a Letter in his Mouth, saying unto him, Thou 〈◊〉 not Elected; at which the young man rises up, and speaks to God as follows.  
And I thought thou didst give unto at some token of love and mercy; but ●ow I am afraid that I was deceived, and therefore if the manifestation which then I had was not right, skew it (I pray thee) unto thy servant; but if right, then be pleased to back it with another as Powerful as before, through the efficacy of some Scripture, coessential with it, which the Lor● accordingly did in the very juncture of time; and bringing also with th● same a Scripture essential thereto, viz Host 11.3. From whence he gathere● That the truth of Election did not consist in a bare knowledge thereof, bu● that Election might be where no appearance thereof could be foun● The Youth now travelling homeward doth in his way meet with a great ma● stiff Dog, running round about him and catching hold on the left latchets o● of his shoes, doth vanish. And being returned safe home, he meets wit● the holy Minister who was so much concerned with him, and the discourse be● 'tween these two, it as followeth.   Evangelus 
Oh, My Lamb! Where hast tho● been all this while? For it rejoiceth my soul to see thee once more.  Paulus 
Oh, but you have no cause to be glad in seeing me at this time, and i● such a condition.  Evangelus. 
Why talkest thou thus (My Child) as now thou dost, tell me therefore to case my oppressed soul, where thou hast been, and what is the matter with thee?  Paulus. 
I have been where I have seen a man that did come out of the Air, 
The young man talks lightheaded, through the excessive te●n▪ p●●t●ons of the devil. The danger of shunning good Council.  yea, where I know not myself I have been.  Evangelus. 
Obstinacy against good Council doth always bring forth evil effects; for now have I prayed with thee, wept over thee, and given thee good Council, but by none of these could I prevail, for fight and rejecting of which thou art brought into unspeakable misery.  Paulus. 
I am sensible of this, 
He despairs.  but here lies my misery, it is too late.  Evangelus. 
Do not say so, as long as we have a day in which we may work.  Paulus. 
Did I belong to God, I should receive something of comfort from what you say, but you know not my condition, in vain therefore it is to take pains with such an one as I  Evangelus. 
Why not take pains with you now▪ I have done so once, and God has blest it; and I question not but he will d● the like now.  Paulus. 

It is the sin of young Converts, to condemn and censure every thing, which seems not at the first view right.  I believe nothing is too hard for God, and I know that he can save my soul, but I am sure he will not.  Evangelus. 

The misery of this young man contributes anxiety to the Minister.  My C●●●d, it pricks me to the heart, in hearing such blasphemy proceed from thee; certainly an evil spirit has been busy with thee.  Paulus. 

An ambiguous speech.  Busy, yea, and more busy will he be.  Evangelus. 
Child, I am thy friend, thou knowest it; do not therefore put me off with such Riddles, AEnigmaes, Allegories, and dark kind of speeches as these are▪ 〈◊〉 I do not affect them, especially from ●han one as yourself.  Paulus. 
I am afraid the devil has been too ●d for me. 
The grounds of fear.   Evangelus. 
Wherein, my Lamb!  Paulus. 
The last time that you was with 〈◊〉 (you may remember) you entired of me, what company I had? 〈◊〉 which I replied, A man that I ●ew not very well.  Evangelus. 
What, that irrenious fellow?  Paulus. 
Yea, that fellow.  Evangelus. 
But I hope, you have not seen him, the Gentleman which you spoke of, ●ce that time.  Paulus. 
Yes, but I have to my sorrow, I ●nsure.  Evangelus. 
I am afraid so too, 
The Minister's suspicion.  what did you do ●hen you were together?  Paulus 
To rehearse I dare not, to con● I am ●o●nd.  Evangelus. 

The Minister seeks a●●er an interpretation of the young M● is Proverb.  What means this (To reveal I 〈◊〉 not, to conceal I am bound) who i● that you are so obliged to, as that dare not disoblige? none but surely.  Paulus 
I wish it was so.  ●vangelus. 
Dally not with me, if it is to contrary, tell me so.  Paulus 

He ●eclare this A●ost●ey.  Loath I am to tell you, became was once a Christian, or at least in pretence, once I did own Christians God. But who do think is my God now?  Evangelus. 

The Minister's belief ' of the youth.  Him, I hope, besides whom properly can be said to be God.  Paulus 
Is not the Devil God?  Evangelus. 

In what respect the devil is God.  Yea, catachrestically and impro●● he is so called, but (I hope) 〈◊〉 him whom thou hast chosen.  Paulus. 
What he is, 
The dev can transform him▪ self into many shapes.  I know not, but he ●es in the habit of a Gentleman.  Evangelus. 
What is it the Gentleman which you 〈◊〉 me of just now.  Paulus. 
Yea, that is him whom I have own●● to be God.  Evangelus. 
How! Renounce it for the sake of our soul, I charge you.  Paulus. 
It has been past renouncing long ●go.  Evangelus. 
God forbid, I would not have it so ●orten thousand worlds.  Paulus. 
It is so confirmed, as that ten thousand and ten thousand can't revoke it.  Evangelus. 
What hast thou done then?  Paulus. 
I have given my soul to him.  Evangelus. 
Did he require it of thee, and hast thou done it?  

The young man did go very near in contracting with the Devil, but he did totally contract with him, as you will find in fine.  Yes, yes, yes.  Evangelus. 
● Dost thou● know what thou h●● done?  Paulus. 
I think so, why what is the ma●●ter?  Evangelus. 
What is the matter? thou hast 〈◊〉 God's greatest enemies part.  Paulus. 
Who is that, I pray?  Evangelus. 
Satan, which is called the Devil.  Paulus. 

The young man prays for a deprecation of his misery. Behold how his misery is augmented by many gradations.  The Lord forbid.  Evangelus. 
Nay, it is so, and Christ have mercy on thee; from a Christian thou ar● become a Wizard; and so consequentially thou art ripened for Hell, a● much as once I thought thou wert for Heaven; thy condition is such, as i● renders thee incapable of the love of God; so that now he hates you, his Children hates you, your Relation hates you; and, adieu, my friend, adieu.  Paulus 
Attend (Good Sir) and do not you who has been always my friend leave me now in my greatest perplexity. Examine me a little, before you give me over quite, and let the time before encourage you hereunto.  Evangelus. 
I wish you were but more sensible; when I saw you first, you seemed to be somewhat penitent; but I am afraid now God has stricken thee with a judicial hardness and blindness.  Note, in this Discourse comes Demas, who interrupts, and speaks as followeth. Demas. 
I wonder, Sir, you would urge him to renounce that which he hath sealed to by his own blood, and calling God as a witness to the same.  Paulus. 
O stop thy mouth; false thou hast been to me, for as to paper, yea, and also blood, I do deny, and therefore say no such word.  Evangelus. 
Is this he (my Child) whom thou call'st Demas; if so then, that thou didst not enter into any combination with him and his Comrade the Devil by blood, return Praise to God, and matter not what they say: And wherefore dost thou (O Demas,) impute that to my Lamb, which he was never guilty of?  Demas. 
Pray who be you, that you rage so much at me, as if I was engaged to the Devil, and as if I was the cause of troubling your friend; both of which I deny, and pray speak no more but what you can prove.  Evangelus. 
Thou art a Liar, being like the Devil thy father; for we fear not thee nor any of thine, and it shall be proved that thou wert the great Instrument, which the Devil made use of to destroy my Child; but the God whom we serve has deceived thee, Glory be ascribed unto him for ever.  Demas. 
Know you friend, I will not be th●● taunted at by you; and did I b● bring the God whom I serve, yo● would tremble, merely through a fight of him.  Evangelus. 
We care not for you, nor your God; and if you should bring him hither, we would not stir out of our Places.  Demas. 
I shall ere long make trial of that, and until then, farewell.  Evangelus. 
And farewel y●u.  Paulus. 
How glad am I that he is gone.  Evangelus. 
Ha Child, 
An Exhortation to Thanksgiving.  walk as long as you live in the sense of this mercy, of agracious God unto you, in restraining you from doing what you was tempted to; And now for the glory of this God, I do desire you to make a brief Confession of your being first acquainted with this Person, 
Motives to Confession▪  and so with the Devil, and what it was he required of you, tha● these things may be left as a Narra●tive of God's dealings with you unt●● succeeding Generations.  

The CONFESSION of PAULUS  
When I first began to be troubled, this Person (Demas) being a● ancient Acquaintance of mine, wh● at first seemed mighty zealous in the ways of Godliness, did of late visit me very often, and perceiving of m● to be somewhat unsatisfied, he demanded the Reasons thereof; and a● last understanding something of it, he told me that he had experienced the God whom I served, not to be the true God, producing substantial Reasons (as I thought) for the proof thereof, which winned so upon me, and being likewise perceived by him, it did make him somewhat prevalent with me, to grant leave that he might bring the Gentleman unto me, (i.e. Devil) which being granted, and concealing it from you, together with many temptatious that attended me. I did meet him at a certain time and place appointed, and so in process of time he got me to deny these three things. 1. To deny the God whom I served. 
Observe the evil effects that do ensue the concealing of suggestions.  2. To abstain from the Ministers I frequented. 3. To believe whatsoever be should say unto me; which after these were granted, he then made me to promise my soul unto him, in form as aforesaid, () and as soon as I had set Pen to paper; and writ this word (For) I could not go any further, which being perceived by him, he cursed me, and withal told me, that if I did not write, it was all one, and I was his, as long as I had set Pen to Paper; only this he added, If I would write all, than he would be more merciful unto me at the expiration of my time; but if I did not, he then would use me ●o much the more cruel; the saying of which does at this present time trouble my soul very much 〈◊〉 ●hinking that I am his: And therefore, I pray Sir, what think you of it?   Evangelus. 
Child, that was only a temptation framed by himself, to draw you aside 〈◊〉 set Pen to Paper.  Paulus. 
Say you so, but what shall I 〈◊〉 then with your God, which I on● worshipped, he, I suppose, will b● never recounted unto me, because have disowned him and all his Commandments.  Evangelus. 
Truly (my Child) if so be it is a● things are Presented to me, I mus● needs say then, If your Head was 〈◊〉 fountain of tears, and your Hands streams thereof, you could not sufficiently mourn for what you have done; and moreover, if God had damned you longere this had been committed, he would have been justified therein, but much more now, when you are guilty of that which I thought you would never have been guilty of. Nevertheless, from hence gather Hope, viz. Gods restraining of you to do what was intended, it being an infallible sign that God is willing to save thee.  Paulus. 
O that I had but assurance of it.  Evangelus. 
Nay, (no doubt) it may be a long time before God will give you an assurance of his love, in regard that you have by exceeding Provocations forfeited it.  Paulus. 
Ha, but I am one, that can never be at peace, unless God doth immediately tell me that all my sins are forgiven, nay, I am afraid I shall kill myself, if God does not cast some favourable aspect upon me.  Evangelus. 
How do you talk! have you not provoked God enough already, and will you provoke him still? have a care lest you do thereby augment your misery.  Paulus. 
Alas, I am damned, I am damned, do not then blame me for speaking so.  Evangelus. 
I must needs confess your case is desperate; but yet notwithstanding this, if you will go to God in his own way, you may find mercy.  Paulus 
I have (without doubt) committed the sin against the holy Ghost, in regard of those several aggravations which do attend my Sins, for did you ever hear of any saved, who sinned after their Baptism, and acknowledgement of the truth.  Evangelus. 


Nam multa possunt ostendi veteris & Novi Testamenti exempla ubi lapsi remissionem peccatorum & absolutionem à Christo & Ecclesia sunt consecuti, viz. David, Manasse, Petrus, lapsa est Galatarum Ecclesia, & à Paulo ad poenitentiam revocata: & Paulus ipse Corinthium incestum jub●t recepi post poeni tentiam. Aug.  
The young man's sins of omission and commission.   Yea, surely, for what think you of David, Manasse, Peter, and the Church of the Galatians, when called in by Paul to repentance.  Paulus 
If I had but access to the Throne of grace, it would be something, but I have been for a year and an half (through sin) debarred there from, how think you therefore that I can go without Blushing.  Evangelus. 
If thou wouldst have God to take any notice of thee, thou must go to the Throne of grace in great shame and confusion.  Paulus 
What if I can't lift up so much as my eyes unto him. 
He cannot lift up his eyes to God.   Evangelus. 
Yes, 
Luke 16.  for have you not read of the Publicans demeanour before God?  Paulus 
This is true, and therefore my dear friend, I am much obliged to you, for all your love and pains with me, and if you will be pleased to tell me what I must do when I come home, I shall thereby be engaged more than ever.  Evangelus. 
First, 
Heb. 7.25 Ezek. 33.11. Psal. 32.5. Psa. 38.18  believe that God is still able and willing to save thee.  
Secondly, confess thy iniquities, be sorry for them, and then ask forgiveness, with a firm resolution in the strength of Christ, to do so no more.  
Thirdly, by the greatness of thy sins plead for a Pardon from God.  
Fourthly, make Christ the Way to the Father, excluding altogether your own works and righteousness, from justification and salvation. 
Joh. 14.6. Mat. 26.41. 1 Thes. 5.17. Phil. 4.11 1 Tim 6.8 Eph. 4.27. Jam. 47.   
Fifthly, omit no duty for your life.  
Sixthly, endeavour to be content in all states and conditions.  
Seventhly, be not a friend io the Devil, by concealing any of his Suggestions.  

Eph. 4.27. 2 Co. 11.2.  Eighthly, tempt not the devil.  
Ninthly. For the future live with a more holy jealousy then ●ver.  Paulus 
This together with what you have formerly done for me, I shall remember (I hope) as long as I live.  Evangelus. 
Nay, many things I have to say, but you cannot hear them now▪ I shall therefore reserve them till another opportunity that you and I may have; but in the mean time, the God of Heaven bless you, and so farewell.  
FINIS.   

Courteous Reader,  
Which Title thou shalt well deserve, if thou wilt but excuse the Author from such Erratas as have escaped the Press, being very many and great, his distance from the City not giving him the opportunity to peruse the sheets as they were done, the most material whereof are here subjoined, and do beg the coverture of thy candid censure.   


ERRATA in the Epistle Dedicatory.  
Line 31 read not of any of you, line 177 leave out and. line 218. read but jesus Christ who will plead.   

Errata in the Book.  
Page 3 line 4. in the Margin put Eph. 2.20. p. 8. l. 6. put three for two. page 22. l 1. for 1 john 5.7. put Acts 5.3. p. ib. l. 6. for I say r. I see. p. 34. l. 3. for 4. r. 24. p. 35. l. 1. for your r. you. p. 49. l. 3. for it r. them. p. 42. l. 17. for you understand r. your understanding. p. 57 l. 5. for that r. thus. p. 66. l. 3. for gratia r. gratiae. p. 66. in the last words of the Margin r we are hindered from effecting what we intended. p 67. in the Margin, for does. r. d●. p. 75. l. 4. for I shall r. shall I p. 79. l. 13. for as yet r. as that.  
Thus with many more, which would be tedious and somewhat vain to particularise, besides the mis-placing of Commas, Periods and Marginal Notes.    

An Advertisement to the READER.  
REader, Thou art desired to take Notice, that by Evangelus (one of the Interlocutors) is signified a holy Man and Minister, who often conversed with the Author when he was in his deplorable condition. By Paulus, the Author himself, considered in his unconverted and converted estate, together with his Conflict. By Demas, an Apostate and Atheist, who was instrumental to the bringing of the Author to his sad condition. And by Apollyon is signified the Devil himself, who often appeared visibly, designing thereby the Author's destruction.  
Vale.   

A CATALOGUE of BOOKS Printed and are to be sold by John Hancock Sen. & Jun, at the Sign of the Three Bibles in Popes-Head Alley.  
TWelve Books Published by Mr. Thomas Brooks.  

1. Precious Remedies against Satan's devices, or a Salve for Believers and Unbelievers Sores.  
2. Heaven upon Earth, or a Discourse touching a well-grounded Assurance.  
3. The unsearchable Riches of Christ.  
4. Apples of Gold for young Men and Women.  
5. String of Pearls, or the best things reserved till last.  
6. The Mute Christian under the Smarting Rod.  
7. An Ark for God's Noah's.  
8. Crown and Glory of Christianity.  
9 The Privy Key of Heaven, or, A Discourse of Closet Prayer.  
10. A Heavenly Cordial.  
11. A Cabinet of Choice Jewels, or, A Box of precious Ointment.  
12. London's Lamentations. Mr. Calamy's Godly Man's Ark.