urnal Reason, or the Wisdom of the Flesh: How foolish, deceitful, dangerous, reprobate and devilish; together with Rectified Reason, or the Wisdom of the Spirit, how divine, transcendent, safe, profitable and delightful: As also, how man was at first Created; how he is now Corrupted, and how he may be again Restored: Being Three Fundamental Principles of Christian Religion; which few do indeed know, and yet he who knows them not, cannot be saved.  
By Junius ●lorilegus.  
Licenced and Entered according to Order.  
London, Printed by I. R. for the Author, living at Stratford. 1669.   

THE PREFACE.  
THough the generality of the Jews were rather hardened than bettered, by all our Saviour's Preaching and Miracles: Though many with us by over much fasting, have lost their stomaches, and others been too long sick of sin to be recovered: Though many, with the Spider, will decoct what here is into poison: ●●withstanding, many by loss of Conscience, are become Atheists; ●●rs by loss of Reason, Beasts; that not a few are so blockefied by ●●e custom of sin and wicked company, that they despise all means of be●●ing better; will mock their Admonisher, and hate all that walk not after ●●●ir rule; yea, they will make it a heinous crime and sh●ne, if others are as ●●●●strious to save souls, as they are to damn them.  
Nevertheless, such as are not yet infected by lewd ones, that sc●rn not ●earn, nor hate the light; such as would not fear their frumps, and be ●o wise for their fraud, are entreated to accept of this Book, thus given, ●●me in thankfulness for the great good he once received by means of a lit●●● good counsel, as thinking he can never be thankful enough for such an comparable mercy: And probably, that medicine which hath proved so ●esful for the curing of one Patient, if it be communicated to thousands, 〈◊〉 work the same effect upon not a few; yea, if a word or two seasonably spo●●● steered him quite into another course, why may not a more serious and pre●●●itated Advertisement (God blessing the same) prove the saving of thy 〈◊〉.  
And little dost thou know, how thy heart upon hearing it may be changed, ●●des thine intention: Whether with those Gentiles, Rom. 10.20. th●●●●est not receive more good thereby than thou desirest: Or whether Chrut ●●come unto thee uncalled, as he did to Zacheus, Luke 19.5.  
Neither think it strange, that it should be thus brought unto thee unexpected as that Cake and Cruse of water was to Elijah, 1 Kings 19.6. It suffice● that all heavenly hearts are charitable: Nor is he of the Communion of Saints, that desires not the blessedness of others; or any whit thankful for his own salvation, that looks not with charity and pity upon th● gross misopinions and mispristons of his brothers.  
Besides, it were very dishonourable to Christ, when we are got out of Satan's clutches, not to do our best to draw others after us; as did Andrew, Joh● 1.41. and Philip, Vers. 45. and the woman of Samaria, Joh. 4.28. ●● 41. and Peter, Luke 22.32. Acts 2.41, & 4.4. Did you ever know, th● wicked men, Thiefs, Drunkards, Adulterers, False Prophets, 〈◊〉 the like, would be damned alone? No, they misled all they can, as desiring ●● have companions. Yea, the Pharisees would take great pains, compa●● Sea and Land, to make others twofold more the children of He●● than themselves, as our Saviour expressly witnesseth, Mat. 23. 1ST And what a shame were i●, that they should labour more for that which will b● enhance their damnation, than we for that which will add to th● weight of our eternal glory and salvation. And so much by way ●● Preface.   

The Wisdom of the Flesh, how Foolish, deceitful, dangerous, etc.  
A Proud and Critical Gallant (whose manner it was to usurp a●● the discourse at Table) observing one to be more silent tha● the rest, demands of him in a jeering way, What he thought to b● the strangest and foolishest thing in the world? who answered to th● Askers shame, There is not to be found in the whole Universe, an● thing so strange and foolish, as an Impenitent sinner, or an unbelieve● of whose number I fear your Worship is one; for you, I presume hope to go to Heaven, and be saved by Christ; but should you b● asked a reason of that hope, you can no more tell it, than th● wind can tell which last blew off my hat: And then he so prove● what he had asserted, that this Narcissus, or Menicrates, became ●meek by hearing the same, as before he had been lofty: for wher● as before he thought himself as wise as Solomon, he now found an● confessed himself no better than a Beast in his knowledge of any thin● that concerned the good of his soul; as jeremiah affirms of eve● natural man, Ier 10.14. And thereupon resolves with Saul, aft●● he had heard that Voice from Heaven, Acts 9 to forsake the bro● way, and to become as faithful a friend to Religion, as he ha● formerly been a bitter enemy.  
And well might it work this happy effect in him, as you w● confess when you have heard the whole related; yea, if it wo● not the like change in you who shall read or hear the same, probably no other ordinary means will. But before I come to t●● you that, hear (as by way of preparative) how some would not ●● prevailed withal to believe, although an Angel should be sent unto them from the dead (as Abraham told Dives, Luke 16.31.) And yet with what small and weak means some others have been converted; as were justine the Philosopher, Cyprian the Necromancer, S. Austin, Fulgentius, Francisco, junius, Melancthon, Adrianus, Latimer, and many others.  
We read of two famous Strumpets, that were suddenly converted with this only Argument; that God seeth all things, even in the dark, when the doors are shut, and the curtains drawn; yea a thought only hath sometimes served the turn. Nor needs there any more to a clarified understanding, than the bare thought of God's Omnipresence, Omnisciency, or Omnipotency; as being present every where, knowing every thought and intent of the heart, and being Almighty to punish or reward evil and good.  
Whence, Melancthon having found the Word most easily to prevail with him (as wax sooner yields to the seal, than steel to the ●●mp) doubted not but his preaching should do wonders upon others: But having tried, he found and confessed, that old Adam was too strong for young Melancthon.  
Nor is the conversion of a sinner, Regeneration, or the New birth, so easy a matter as men may imagine: Yea, the conversion of a sinner is held by the Learned a greater Miracle than was the Creation of the World; and their Reason is weighty: For, in making such an one ●New Creature, say they, must be a number of Miracles. A blind ●●n restored to his sight, a deaf man to hearing, a man possessed with many Devils, dispossessed; yea, one dead in sin, and buried in the Grave of long custom; with a Grave-stone laid upon him, raised from the dead; and in every one a stone turned into flesh. In all which, God meets with nothing but opposition, which in the Creation he met not with.  
The case is this, though the weakest means shall serve the turn, where God intends success; yet when he withholds his contemned grace, Paul himself shall not be able to move a soul. Besides, as all bodies are not equally apt to be wrought upon, by the same medicine; so are not all souls by the same means of grace. One remains obstinate and refractory, whiles others are pliable.  
The same report, wherewith the spirit of Rahab melteth, hardens the King of jericho, Josh. 2. Sergius Paulus was converted, Elymas obdu●ated, at the same Sermon, Acts 13. that one hard saying of our Saviour, John 6. like a file, sharpened eleven of his Apostles; while it so blunted the rest of his Disciples, that many of them murmured, and from that time went back, and walked no more with him, Verse 66, etc. Plants and stones lie under the same beams of the Sun, and are wet with the same moisture of the clouds, yet the plants spring and grow, when there is no alteration of the stones. An Ethiopian enters black into the Bath, and cometh black out again.  
The Holy Ghost witnesseth, that though the generality of th● jews were rather hardened than bettered, by all our Saviour's preaching and miracles; yet Peter converted three thousand at one Sermon, and five thousand at another. jonas his short Sermon of but seven word● Yet forty days and Ninevy shallbe destroyed, Jonah 3. proved the conversion of sixscore thousand Ninevites: Whereas the graves opening, th● o●● arising, the Temple renting, the light of the Sun failing, the Centurion confessing &c would do no good upon the Scribes and Pharisees: Yea● let the Sodomites be strucken blind, for contesting with Lot and hi● two Angels yet they will not cease seeking his door to break it open, persist they will, until they feel fire and br●●stone about their ears, G●●● 19 Only God will give success to whom, when, and as he pleaseth● God's house, as the streets of Jericho, may be thronged, and yet bu● one Za●heus gained to the faith; Whereas Hillary found not seventeen Believers, and left not so many unbelievers in the whole City.  
Indeed, if God but speaks the word, no means can be too weak● as when he created the World, he but said, Let there be light, and there wa● light And when he said to our first Parents, Bring forth fruit, the● did so, Gen. 1. & 2. So if he but says, Let this or that soul be enlightened to see his miserable and wretched condition, by reason o● his original and actual defilement, and the punishment due to both● Let him have power and will to repent and believe savingly, it is n●● sooner said, than it is accomplished: Otherwise he remains blin● to all dangers● deaf to all good instructions. And so I come to acquaint you, how this silent Guest proved his assertion, in showing, ho● invincibly ignorant every Natural man is, in things that are supernatural or that make for the good of his precious and immortal soul, and all saving knowledge; and how foolish, deceitful, dangerous reprobate and devilish, carnal reason, or the wisdom of the flesh is, though it be sufficiently discovered, 2 Cor 3.14, 15, 16, 17, 18. Revel. 3. 17● 1 Tim. 6.4, 5. But take it in his own words.  
Is there any thing, says he, more stupid, sottish or ridiculous, than for men to think themselves as wise as the best, whe●● it may truly be said of every natural man, touching true wisdom's as the Lord speaks of the Ostrich, Job. 39 namely, that he is deprive● of wisdom, neither hath h●a●y understanding imparted unto him Vers. 17● Are not they stupefied sots ● who with the Church of Laodicea, Rev. 3● think themselves rich, and to want nothing, when yet they are wretched, an● miserable, and poor, and blind, and na●ed of all spiritual endowments, ver, 17●● Tim. 6 4. Are not they ca●eles●, mindless and regardless fools that are the greatest strangers to themselves, quick sighted to other● faults, blind to their o●n? Are not th●y drunken sots, frantic fools or savage beasts? who believe Satan, that promiseth prosperity t● sin, yea● lif● and salvation (as the P●pe promised the Pon der Traytors● and not believe God, who threatens Hell and damnation, in case me● repent not, and forsake their sins? When Satan is known to be ●he Father of all lies, cheating and cruelty, and God to be truth itself, that cannot lie: Or those who will receive what ever is offered them? be it bribe, or any other sinful bait, not once thinking this is forbidden fruit, and thou shalt die the death? Who think, the ●owed enemy of their souls and all mankind, can offer them a ●●●is without a hook? Who stand more in awe of the Temporal Magistrate, that can only kill the body; than they do of their Maker who can with one word of his mouth, cast both body and soul into hell: And indeed, if visible powers were not more feared than the invisible God; and the halter, more than Hell (Natural men being like beasts, that more fear the flash of powder than the bullet) the World would be overrun with outrage, Again, Are not they brainless beasts, brutish Sensualists, yea, frantic fools, fitter for Bedlam, than to be admitted into Christian Society, or the Communion of Saints? who resemble judas, that preferred Thirty pieces of silver, before him that was Lord of the whole world, and ransom of all mankind? In that they stand more upon their silver, or sides smarting, than upon the loss of their precious and immortal souls; prefer time, yea, a moment of time, before Eternity; their bodies, before their souls; yea, their outward estates yea a little base pelf, or some paltry pleasure, before either soul or body; & who will tremble more at the thought of a Bailiff, or a Prison, than of Satan or Hell, and everlasting per●ition. Again, Are not they senseless and odious Savages, worse than Turks, that sell Christians; or Cannibals, that eat men; (for these are not cruel to themselves) who can find in their hearts to damn their own souls, and go to Hell, that they may raise their houses, and leave their Heirs a great estate. Whereof take a sad instance of a rich Oppressor, not far from the place where I once lived, who having scraped up a great estate for his only son; when he came to die, he calls his son to him, and said, Son, do you indeed love me? the Son answered, That nature, besides his paternal indulgence, obliged him to that. Then said the Father, Express it by this, hold thy finger in the candle as long as I am saying the Lords prayer: The Sun attempted the same, but could not endure it. Upon th●t the Father broke forth into these doleful expressions, Thou ●●nst not suffer the burning of thy finger for me, but to get this wealth, I have more than hazarded my soul for thee, and must burn both body and soul in Hell fire for thy sake: Thy pains would have been but for a moment, but mine will be everlasting and unquenchable fire. And yet it is hard to determine, whether the Voluptuous Prodigal, or the Covetous Cormora●t is the greater fool. He that with a wanton eye, a liquorish tongue, and a gamesome hand, indiscreetly ravels out his Ancestors fair possessions, it may be an hundred pounds per annum, in three years, and then leads the rest of his days in prison, there to repent at leisure, having for his attendants, sorrow, grief, derision, beggary and contempt in the first place, and aft●● that his portion with Dives in the burning Lake. Or he who 〈◊〉 get an hundred pounds per annum, and only possess, not use the sam● after he hath got it, ●perhaps three years, is content to be weeping and wailing, and gnashing of teeth in the Prison of Hell for evermore. F● without question these two are both fools alike, yea, none fitter t● be begged for fools. Again, are not they stupendiously blockefied, wh● all their life long do what God forbids, and yet confidently hope t● escape what he threatens? who expect that Heaven will meet the● at their last hour, when all their life long they have galloped i● the beaten road towards Hell: to have Christ their Redeemer and Advocate, when their consciences tell them, that they seldom remember him, but to blaspheme him, and more often name him in the●● Oaths and Curses, than in their Prayers, who will say they love G●● and Christ, and yet hate all that any way resemble him: Are Fli● unto God, Wax to Satan; have their ears always open to the Tempter, sh● to their Maker and Redeemer; yea, when they take up Arms against Christ, and are mockers of all that serve him in sincerity and truth? A●● what more common than for a Christian in name, ●o scoff at a Crhistia● indeed, and to traduce those whom they cannot seduce. Yea, they will hazard the damning of their own souls, rather than not fling a dagger at t●● apple of God's eye, Zach. 2.8. Deut. 32.10. Again are not they Atheistical fools? who read Luke 13.24. That many shall seek to enter into th● Kingdom of Heaven, and yet shall not be able, because they did not striv● to enter in at the straight gate; yet they doubt not of their entering though they do not so much as seek: And 1 Pet. 4.18. That the righteous shall scarcely be saved, yet every Scoffer, Drunken Beast and Blasphmer, is confident that he shall be saved: And 1 John 5.19. That th● whole world lieth in wickedness? And Rev. 20.8. That the number of tho●● whom Satan shall deceive, are as the sand of the Sea, Revel. 13.15, 16 17● Isa. 10.22. Rom. 9.27. yet the most wicked of them, think themselves none of the number, nor any way concerned in the matter: And Mat. 12.36. That we must give an account at the day of judgement, for every idle word we speak; yet they look to give no accounted for their drinking, swaring, scoffing, whoring, cheating, seducing, Sabbath breaking, and many the like enormities. Are not these senseless and shallow pated fools? and what are they better, I beseech you who count them all Roundheads and fanatics, that have more Religion than an Hea●●en; or knowledge of heavenly things, than ● Child in the womb hath of the things of this life; or conscience than an Atheist: or care of his soul, than a Beast; and are mockery of all that march not under the pay of the Devil. Or they who no● only spend their whole time and Patrimonies in riot, and upon Dic● Drabs, Drunkenness; but think every one exorbitant, that walks not aft●● 〈◊〉 rule: That will not only eat the forbidden fruit, as the price of death anal, but account them fools that do otherwise; who think Religion a dis●●●agement, and their sins a glory: for they glory in their sins, and ●●e ashamed to appear good. Are not they hair brained, ●antick, outrageous, desperate, and Diabolical fools, who being ne●er so little displeased with others, will fly in their Maker's face, and tore ●●eir Saviour's name in pieces with Oaths and Execrations; as being ●orse than any mad Dog, that flies in his Master's face that keeps ●i●. Who (as if Satan alone could expel Satan) use to mitigate the ●●ngs of conscience, by going to the Tavern or Alehouse, to drink care ●nd sorrow away: Or perhaps to the Brothel-house, so adding sin to ●●●n; leaving Gods remedies, to seek remedy of the Devil? For surely ●hey which strive to cure their present misery, with present mirth, have not ●heir misery taken away, but changed, and of Temporal made Eternal, Luke 16.25. Yea, I'll appeal to themselves, Whether this be ●●y other toward the stilling of their Consciences, than as a saddle ●f gold to a galled horse, or a draught of poison to quench a man's thirst.  
Then are not they fools in folio, who will put so weighty a bu●●ness, as their Salvation or Damnation upon a hazard; as counting it 〈◊〉 indifferent thing, whether at the last and great day of Judgement, they shall be bid, Depart ye cursed into everlasting fire, prepared for the Devil and his Angels: Or hear it said, Come ye blessed of my Fa●●er, and inherit the Kingdom of Heaven, etc. Mat. 25.34. to 46. Then ●hat are they, that like so many blind men, run headlong to hell, and yet think themselves in the way to Heaven? Who will boast of a strong faith, and yet fall short of the very Devils in believing; for they believe the threats of God's Word, and a general judgement Day, and thereupon tremble, James 2.19.  
Who think they do God good service, in persecuting of his servants, Joh. 16.1. whereof take a remarkable instance, which is no less common than it is wicked and witless: We read judges 15. that God in great love sent Samson to deliver the men of judah, from the slavish thraldom of their enemies; but they in requital, bind him (in whom all their hope of deliverance lay) and deliver him up to those enemies that kept them under, to the end they might slay him, and still make slaves of them. Again, after this, God sent unto their Successors the jews, his only Son, to the end he might heal their diseases, feed their bodies, enlighten their minds, and save their souls: And they in requital of all, hate, revile, scourge and crucify him; though in killing him they did their utmost, to split or sink the only ship that could save them. Now what think you of these blockish jews, were they more wicked or witless, or ingrateful? I know you will say they were all: If so, why are you such lots and shallow brains? For it is but your case laid down in the person of another; as the disguised Prophet dealt with Ahab, 1 Kings 20. Or as Christ dealt with the Priests, Scribes and Elders, Luke 20. As thus, God out of his infinit● love, hath sent his Ministers to be your deliverers from the grievous slavery and thraldom you are in, under Sin, Satan and Hell; bu● you are scorners of your Teachers and Instructors, and more of thei● godly instruction, what else makes you pick so many holes in thei● coats, find so many faults with them, raise so many objections if not lies against them? that nothing they either do or deliver can please you. Why are you so spiteful in spitting out you● spleen against them? why do you slight their persons, and detai● from them their deuce? Or if you do for your peace and credit● sake part with some poor matter, you think any thing too much for your Minister: And what you part with is drawn from you, as 〈◊〉 much blood from the heart: And then also, you will basely asperse him● yea, many there be, that will pretend Conscience (forsooth) that they may rob their Minister, and allege, he had not their voice or consent when chosen, or they hear him not, or they like not hi● preaching, that he hath taken degrees, is ordained, he is a Black coat, or rather, he is a conscientious Pastor, or a Shepherd of Christ sending, and not an intruder: Then how basely will you calumniate him, that but takes his deuce, especially of a poor body; Minister's, more than all the world besides, must take a tester for a shilling: An● not he alone shall suffer; But all these Churchmen (say you) ar● so covetous, that they never think they have enough. Again, you● enmity to the Ministry appears plainly in this, you envy not the prodigious wealth of Merchants, of Lawyers, of any? But if you hear of Minister that hath a twentieth part of their means, your hearts and spleens ri●● at it.  
And yet what can you allege for yourselves, or against you● Pastors? Are they any other to you than those Messengers were to Lo●● that came to fetch him out of Sodom that he might not feel the fire and brimstone which followed, Gen. 19 Or than the Angel was to Peter, th● opened the iron gates, loosed his hands, brought him out of prison, and delivered him from the thraldom of his enemies, Acts 12. They beg and dig, the dig and beg, as that good Vine-dresser did, whose mattock kept off the masters, Axe, Luke 13.8, 9 They bring you the glad tidings of Salvation, would furnish and endow you with the spiritual, invaluable and lasting riches of Grace and Glory: They beat their brains, the● spend their spirits, pour out their prayers, plot and contrive all they can to sa●● your precious souls (were you willing to be saved:) They are content to waste themselves (like a Candle) that they may give light unto, a● bring others to Heaven, 1 Cor. 9.19. 2 Cor. 12.15. And do you instead of honouring, respecting and rewarding them, hate, traduce and p●●secute them. I would wish you to look to it; for if I have a● skill in Scripture, there is not a sin in the Nation, that so hinders 〈◊〉 blessings, or pulls down the curses and judgements of God upon us, as do● is sin; and yet it is not more provoking, than it is a common 〈◊〉: But it is a true observation, Sacrilege is the greatest Theft, 〈◊〉 of it men make the least Conscience. And sure I am, our love 〈◊〉 Christ is best known by our respect to, and usage of his Mes●●●gers: nevertheless, I foresee from former experience, that God 〈◊〉 work a Miracle to persuade you, not to carry an aching tooth against godly and conscientious Minister: For the Ministers are to the ●●●nts seed, as Sheep-keepers were to the Egyptians, a very abomi●tion to them, Gen. 46.34. yea I am able to Divine (though I ●no Antivorta) that not a few will fling away this Book, and ●●d great fault with the Author (though no Minister) so soon they meet with this so necessary and considerable a truth. And ●●deed, nothing more usual, than for men to pick straws to put out 〈◊〉 own eyes withal. But go we on. Are not those men brainless ●●asts and fools, who will say, they defy the Devil and all his works, ●●d yet at the same time are slaves to the Devil, and do his will in every ●●ing? As what says the Apostle? They art kept by the Devil in a snare, ●●d taken captive of him at his will: he ruleth and worketh his pleasure in 〈◊〉, as being their God and Father, and Prince and Master, 2. Tim. 2.26, John 8.44. & 14.30. 2 Cor. 4.4. So I have given you his whole answer.  
Now tell me, you that have read or heard these ridiculous and ●●ainless absurdities, what you think of these men, that take themselves for rational Creatures, and are so taken to be by all their fellow Sensualists (who are every one guilty more or less of ●●e same absurdities; for it is the case of almost who not) are ●●y not all pitifully deprived of their reason and understanding, ruching Eternity and the good of their souls? Could they ever ●●us think, speak or do, if they were not either mischievous ●ools, or frenzy men? Yea, if these pernicious fools were not ●●ockified into a reprobate judgement, could they thus think and ●●solve, if so confess, that Natural and unregenerate men, wilful and ●penitent sinners, are the most foolish, shallow-brained and degenerate creatures alive. Nor can you, or the cunningest pate in the Nation produce the like Prodigy; as will more manifestly appear, when I ●●ve given you the Natural man's Character; as I find it portrayed ●● the Scripture, God's Dictionary. But first let me add weight to that is past, that these fools may, if it be possible, be brought out of love with their present condition.  
God hath promised to bestow all blessings upon those that serve and obey 〈◊〉, both Temporal (so far as would make for their good) Spiritual and eternal: That they shall far well in their bodies, names, estates, ●●●cious souls and postcritics: And that they shall want nothing that is ●ood for them, Prov. 28.27. as both the Old and New Testament fully ●●clares; se● Deut. 28. Psalm 84.11. & 37.3. to 7. & 34.9, 10. Mat. 6.33. Godliness hath the promises, not only of this life, but of the life to co●● 1 Tim. 4.8. the quintessence whereof consists, in freedom from ● evil, ●and fruition of all good, which is the purchase of Christ for his followe● Again, on the contrary, he hath threatened, that the unbeliever and disobedient, shall be cursed in every thing he has or does, or that befalls him. Curs● in this life, and cursed in the life to come: for which read Deut. 28. God h●● set before us life and death, Heaven and Hell, as a reward of good and evi● and jest us, as it were to our choice, whether we will be completely and everlastingly happy or miserable. Yet most men will choo●● rather to be cursed and miserable here, and go to Hell hereafter, the●● to fry everlastingly in a Furnace of fire and brimstone, to enjoy their lusts, than by forsaking their sins, to serve Christ, as he hath commanded them in his Gospel, to inherit a Celestial and Eternal Kingdom, and weight of superabundant Glory in Heaven; where are such joy as eye hath not seen, nor ear heard, nor can ever enter into the heart of man conceive, 1 Cor. 2.9. Why else do ninety nine parts of all the me● in the Nation, as we may conjecture, all their life long walk in 〈◊〉 broad way, which leads to destruction; and resuse the narrow wa● which leadeth unto life, Mat. 7.13, 14. 1 John 5.19. Revel. 20.8.  
Yea, which makes their case much more miserable and deplorable; and (as one would think) should make their sin unpardonable: So far are they from obeying Christ's Precepts in the Gospel themselves, that they will hate, scoff at, and persecute others that do, an● that for their so doing.  
Again, We are all born into the world guilty of High-Treason, against t● great King of Heaven and earth, and withal condemned to suffer eternal to●ments in Hell fire, being only reprieved for a time, to see if we will sue o● our pardon in Christ, Rom. 5.12. to 21. And God by his Ambassadors ●● the Ministry, daily offers every of us a pardon, the remission of o●● sins by the blood of his Son, and the Kingdom of Heaven freely, upon the condition of Faith and Repentance (which is such a spectacle 〈◊〉 unspeakable mercy, as might ravish our Souls with admiration God, says S. Bernard, so loved his Son, that he gave him all the wor●● for his possession, Psal. 2.8. but he so loved the world, that he gave Son a●● all for its Redemption.  
But alas, most men will not, yea very few amongst us will be redeemed by him, or accept of a pardon from him, They will choose r●ther to serve Satan, that bloody devouring Dragon, and vowed enemy of all mankind.  
Mark it, I beseech you! for I have to do with unreasonable m● as the Apostle styles all that have not faith, 2 Thess 3.2. God hath give his only Son, and his Son his own precious blood, to purchase us life an● salvation, and every day makes us gracious offers thereof, b●● men will not accept of salvation.  
Yea, they are so remote from yielding or submitting, that li●● blind beasts, or mad men, they run upon God's judgements, as Balaam 〈◊〉 upon the swords point in the Angel's hand; and yet are so far from be●●g afraid, that they applaud their own wisdom, for giving such liberty to their lusts, thinking that no men in the world, enjoy the 〈◊〉 freedom; when indeed their bondage is much worse, than the ●ruel and tyrannical bondage and slavery of Egypt.  
Here is Blockishness with a witness! only the multitude of their ●●mpanions, in this their foolish frenzy, is the strongest testimony they have to prove themselves in their right minds: And to admonish them, is to no more purpose, than if one should speak to ●●●ess stones, or senseless plants, or witless beasts; for they will never fear ●●y thing, till they be in Hell fire. Wherefore God leaves them to unconfuted with fire and brimstone, since nothing else will do it.  
Now these things considered, what can any indifferent man ●●●nk? As that the road to Hell (a place so woeful and dolorous) ●ould be so exc●●edinglw thronged, and the way to Heaven (a place 〈◊〉 blessed and glorious) should be almost wholly neglected, Mat. 13.14. 1 john 5.19. Rev 20.8. That Christ should lay down his life 〈◊〉 ransom and redeem men from infinite, intolerable and interminable torments; and to purchase for them such pleasures, as ne●●● entered into the heart of man to conceive; and yet Satan (that bloody ●●vouring Dragon, and vowed enemy of all mankind) should have ●●ore Servants and Volunteers than Christ; and they do far more ●●r him, than Christ's Servants do for their Lord, Rev. 3.4. & 13.16. ●om. 10.16, That Men supposed rational, should resolve to destroy themselves; that they should love damnation, that they should 〈◊〉 their own souls, as well as holiness, and the holy God; and ●●sor sin and vanity, such a wretched emptiness: This is the great●●● folly and frenzy imaginable; this above all deserves bitter lamentation! Yea, what Sea of blood is enough to bemoan this fools, wicked and desperate madness? And yet this is most men's depth of brain: And thus it fares with all wilful and impenitent ●●●ners, who as we may probably conjecture, are ninety nine ●●rts of all the men in this Nation, if the word of God may be ●●ought worthy to determine it; for which see Luke 12.32 Mat. 7. ●14. & 20.16. & 22.14. 1 john 5.19. Rom. 9.17. & 10.16. Revel. ●●. 16. & 20. 8. Isa. 53.1. The consideration whereof, would ●●ze any one that is in his right wits: Yea, how is it possible, ●●t the reasonable soul of man (let him be professedly barbarous) should be capable of such a Monster? Yet search the Scriptures, ●●consider the reasons which follow, and you will no less wonder, ●●w it should be otherwise. The reasons are many, I'll give you the principal.  
First, Man sinned away his light, when he sinned against his light. We 〈◊〉 lost the prerogative of our first creation, by Adam's eating the forbidden fruit, and were thereby deprived of all other spiritual an● divine privileges, and endowments, wherewith we were befo●● invested, Gen. 3. Rom. 5.12. to 21. Indeed it was Satan's brag to our fi●● Parents, if you will eat the forbidden fruit, ye shall be as Gods, to know go●● and evil, Gen. 3. But therein he proved himself, the Father of 〈◊〉 Cheats and Liars; for instead of Gods, they became Beasts, yea Devil's; and instead of knowing what was good, and what evil, they an● we (who were in their loins, and were to stand or fall with them not only lost our true knowledge of good and evil, but we a● become so reprobate in our judgements, that we mostly think go●● to be evil, and evil to be good; as you have in part heard, and as I sha●● in the ensuing pages further acquaint you.  
We read Genesis the first, that God made us after his own Image, wit● perfection of all true wisdom, holiness and righteousness, writing his Law in our hearts, and giving us ability to obey and fulfil th● same in every point; so that man was created very good, did fully clearly and perfectly know the whole will and works of his Maker, was able out of the integrity of his soul, and fitness of a● the powers, fully, willingly and cheerfully to love, observe an● obey his Maker in every tittle and circumstance he required, an● to love his neighbour as himself. Insomuch, that neither the mind di● conceive, nor the heart desire, nor the body put in execution an● thing but that which was acceptable and well pleasing to God as those Scriptures do plainly show, Gen. 1.26, 27, 30. Eccles. 7.29 Rom. 2.18, 15.  
But by giving credit to Satan, and by eating the forbidden fruit, the● and we with them, not only lost our blessed communion wit● our Maker, had the Image of God forthwith abolished and blotted out but in the place of wisdom, pow●r, holiness, truth, righteousness, and th● like ornaments wherewith we had been clothed, there hath succeeded these and the like: 1. This sin hath so corrupted our whol● nature, that we are utterly indisposed and made opposite to 〈◊〉 that is spiritually good, and wholly inclined unto all evil, an● that continually. 2. It hath made us very Vassals to sin and Satan. 3. It hath disabled us from understanding the will, and observing the Commandments of the Lord. 4. It hath made our person● and actions unacceptable to God. 5. It hath cast us out of God● favour, and made us liable, and subject to all the plagues and miseries of this life, and to endless, easless and remediless torment● in the life to come: For proof whereof, read Gen. 6.5, 6. Rom. 3.9. to 20. Mat. 15.19. Gal. 5.19, 20, 21. james 4.1. Tit. 1. 1●. Rom. 7 .14. to 25.  
This was the fruit of their unsufferable pride and ambition, in that they could not content themselves with being Lords of the whole Universe, but they must be equal with God, and every way like their Maker: Of their horrible unbelief, when they gave more credit to Satan than to God. of their unparalleled and unexpressible ingratitude, in that they thought Paradise, and all that was therein too little, except they had also that one thing which God reserved, and from which they were prohibited, namely, the forbidden fruit; of their wilful murder of themselves, and all their posterity, whom they knew should stand or fall with them; of their ●●●ful Apostasy from God to the Devil, and sundry the like. Bad work, ●●d wages.  
And as man lost his light, when he sinned against his light, so his blindness remains: Insomuch, that unto this day, when Moses is read, there is a vail or curtain drawn over every natural man's heart, which is never removed or taken away, until he turns to the Lord by repentance: Nevertheless, when he shall turn to the Lord, the vail shallbe taken away in Christ, 2 Cor. 3.14, 15, 16. And so much of the first Reason; for ● study all possible brevity, lest the pages should grow (like fish) into a multitude.  
Secondly, Another reason is, These men are Unregenerate, and so want the eye of Faith, which only can see and discern spiritual objects; and also the Spirit, who is the giver of all true wisdom: Faith most clearly sees and beholds, those things which are hid from the eye of Reason, John 12.46. Unregenerate men, who want the eye of Faith, are like blind Samson without his Guide. We must have minds lifted above nature, to see and love things above nature; heavenly wisdom, to see and discern heavenly truths, or else that truth which is saving, will be to us a mystery, Mark 4.11. if it seem not foolishness, 1 Cor. 2.7, 8, 14. To them that are 〈◊〉, the Gospel is hid, 2 Cor. 4 3, 4. Whereas the Believer discerns all things, even the deep things of God, 1 Cor. 2.10, 12, 15, 16. Reason discerns natural objects; Faith, spiritual and supernatural. We may see far with our bodily eye, Sense; ●arther with the minds eye, Reason; but farther with the souls eye, Faith, than with both: And the Believer, ●ath the addition and advantage of God's Spirit, and faith above all other ●●n, John 8.12. So that as mere sense, is uncapable of the rules of Reason; so Reason is no less uncapable of the things that are Divine and Supernatural, jer. 10.14. 1 Cor. 2.14, 15, 16. Ephes. 5.8. And as to speak, is only proper to men; so to know the secrets of the Kingdom of Heaven, is only proper to Believers.  
Now of Natural and speculative knowledge, the wicked have as large a share as the godly; but of Spiritual, experimental and living knowledge, which is supernatural, and descendeth from above, James 3.17. and keepeth a man from every evil way, Prov. 2.12. The wicked have no part with the godly. Whence all men in their natural condition, are said to be blind and in darkness, Mat. 4.16. & 15.19. Ephes. 4.18, 19 & 5.8. Whereas Believers are called Children of the light, and of the day, 1 Thess. 5.5, 1 Pet. 2.9. But that you may see what a mighty and vast difference there is, between Natural men and the Regenerate in their knowledge, hear what the Word speaks of each severally; for I will lay down their several Characters, in the very expressions of the Holy Ghost.  
First, Natural men in Scripture, are said to have uncircumcised hearts, Jer. 9.26. Rom. 2.29. Gross hearts, Mat. 13.15. Brawny hearts, Isa. 6.10. Fat hearts, Acts 28.27. Hearts without feeling, Ephes. 4.18.19. Foolish hearts, Rom. 1.21. Blind and dark hearts, Rom. 1.21. Beast's hearts, Dan. 4.16. Jer. 51.17. Dead hearts, 1 Sam. 25.17. No hearts, Hosea 7.11. Evil and wicked hearts, Gen. 6.5. unclean hearts, Ezek. 14.3. Impure hearts, James 4.8.  

Heart's 

Slow to believe, Luke 24.25.  
That cannot repent, Rome 2.5.     
Feigned hearts, Jer. 3.10. False hearts, Jer. 5.23. Deceitful hearts, Jer. 17.9. divided hearts, Hosea 10.2. Double hearts, 1 Chron. 12.33. Psal. 12.2. A heart and a heart, Jer. 32. Proud hearts, Deut. 17. Froward hearts, Prov. 11.20. Stubborn hearts, Hosea 13.6. Obstinate hearts, Jer. 52. Hard hearts, Exod. 9.12. Stony hearts, Exek. 11.19. Reprobate hearts, Rom. 1.28. 2 Tim. 3.8. and Satani alhearts, Acts 5.3. & 26.18. whereof not a few by the custom of sin, harden their own hearts, Heb. 3.8. yea, make them as hard as an Adamant, Zach. 7.12. Lest they should hear the Law, and be converted by the Gospel, Isa. 6.10. Whereupon God in judgement hardens them, Exod. 7.3, 22. & 10.20. & 14.8. So making them more hard and brawny, Isa. 6, 10. john 12.40. And so much of their hearts. Then  
Secondly, The same word does further acquaint us, that Natural and unregenerate men, are stark blind to spiritual things, especially to what might make for the good of their souls: Whence they are said by the Holy Ghost, to be blind, and in darkness, Psal. 69.23. john 12.40. Mat. 4.16. & 15.14. Ephes. 4.18.19. & 5.8. 1 Pet. 2.9. Whereby is meant, the darkness of their understandings: To be Foolish, Isa. 56.10. Rom. 1.21, 22. john 3.19. Ignorant, jer. 4. 2●. Revel. 3.17. Drunken and asleep, not knowing what they do, Luke 23.34. Mad, Luke 15.17. 2 Pet. 2.16. No better than Beasts in their knowledge of spiritual things, jer. 51.57. Psal. 49.11. As the Horse and Mule, which perceive nothing, Psal. 32.9. Acts 28.26. Yea they are every where in the Word, likened to the very worst of Beasts and Serpents; as namely, Lions, 2 Tim. 4.17. Dragons, Revel. 12, 7. & 16.23. Wolves, Mat. 7.15. Tigers, Bears, Wild Boars, unicorns, Leopards, Dogs, Phil. 3.2. Swine, Foxes, Serpents, Vipers, Adders, Asps, Cockatrice's, Phil. 3. Mat. 23.33. Dan. 7.4, 5. 6.8. Psal. ●0. 13. Zeph 3.3. Cant. 2.15. And many the like. And as if all this were too little, many of them blind their own eyes with their wickedness, Psal. 2.1. to 6. and their prejudice, 1 Cor. 2.8. yea, mink with their eyes, that they may not see the truth, Mat. 13.15. Acts 28.27. Whence God in judgement gives them the Spirit of slumber, Eyes that they should not see, and ears that they should not hear, Rom. 11.2. yea, shuts up their eyes, Isaiah 6.9, 10. And blinds their minds, John 1●. 40, and delivers them up to walk in their own counsels, Jer. 9.14. And to strong delusions, that they should believe lies, and to a reprobate mind, Rom. 1.28. Isaiah 6.9, 10. Mat. 13.15. And lastly, God in justice delivers them up to Satan, the Prince of darkness, so to be further blinded, that the light of the glorious Gospel of Christ shall not shine unto them, Psalm 69.23. Ephes. 2.2.2 Cor. 4.3, 4. 2 Thess. 9, 10. By all which you may see, what a pitiful Chimaera the Natural man is, especially touching his knowledge in spiritual things, and for the good of his soul.  
But hear also, what the same Word speaks of the Regenerate: I will give you their Character also, in the very words of the Holy Ghost, I pray mind them. It is said, that God circumciseth the hearts of his children, that believe in him; and of stony hearts, makes them fleshy and soft, Ezek. 11.19. Rom. 2.29. yea, he takes away the stony hearts out of their bodies, and giveth them new hearts, Ezek. 36 26, even putting a new spirit into them, Ezekiel 11.19.  
Besides, he so farther softens them, that they become like melting wax. Psalm 22.14. Then opens them to hear and receive his Word. Acts 16.14. 1 Sam. 10.26. yea, he washeth them from wickedness, jer. 4.14. Cleansath them, Psalm 73.13. Purifies them by faith, Acts 15.9. and sheds his love ●●r●ad in their hearts by the Holy Ghost, Rom. 5.5. And having thus prepared them, he writes his Law in their hearts, jer. 31.33. Heb. 8.10. & 10.16. and puts in them such a filial fear of his name, that they shall never impart from him, jer. 32.40.  
Whence they are said by the Holy Ghost, to be pricked in their hearts, Acts 2.37. to set and apply their hearts to understand his Precepts, Prov. 2.2. Dan. 10.11, 12. and to seek him with their whole hearts, Psalms 1.2. To have perceiving hearts, Deut. 29 4. To lay up his word in their hearts, Psalms 119.11. yea, to have it written in them, Psalm 37.31. and to keep his Commandments 〈◊〉 their hearts, Proverbs 3.1. & 4.21. to have contrite hearts, Psalms 14.18. Repenting hearts, Rom. 2.5. Faithful and believing hearts, Rom. ●0. 9. Willing hearts, Exodus 35.5. Meek, lowly and humble hearts, Mat. ●3. to 6. & ●1. 25. to have steadfast, Isaiah 38.3. stable, Heb. 13.9. rise, Prov. 18.15. and understanding hearts, 1 Kings 3.12. to have sin●hearts, Ephes. 6.5. sincere hearts, Gen. 20.5. true hearts, Heb. 10.22. ●●est and good hearts, Luke 8.15. pure hearts, 1 Pet. 1.22. Matth. 5.8. clean hearts, Psalms 51.10. and perfect hearts, 1 Kings 8.61. Psalm 101.2. Isaiah 38.3. And what can be further said in praise of men! But ●ake another instance.  
Secondly, As the Regenerate and Unregenerate differ in their ●●arts, so no less in their sight and knowledge of spiritual things; whence God is said to open the eyes of Believers, Isaiah 42.7. Acts 26.18. To see the wonders of his Law, Psalm 119.18. yea, he gives them the spirit of Wisdom and Revelation, to teach them all needful truths? Ephes. 1.17. 1 Cor. 2.10. whence they are said to have their eyes in their heads, and open, Eccles. 2.14. to have seeing and enlightened eyes, Ephes. 1.18. and called children of the light, and of the day, 1 Thess. 5.5. counted a sober, wise, knowing and understanding people, Deut. 4.6. and that increase in knowledge daily, Prov. 4.18. and many the like expressions mentioned in the Word, which I purposely omit.  
Which being so, were the same but truly believed, rightly applied, and seriously considered (as O that men would but believe, the Word of God to be God's Word) who would not long for, and strive after such a condition. What rare and incomparable Privileges are these, that the Regenerate man enjoys, over what the Natural man does? Can there be a greater difference between beasts and men, or between the living and the dead, than there is between the one and the other? No. Only the Sensualist perceive● it not, therefore he desires not to become so wise, so happy. And if ever they do, it must be the gift of God alone: In the mean time, if it be so, that so long as we remain in our Natural condition, we have eyes, and see not; ears, and hear not; hearts, and understand not spiritual things; as Christ himself plainly affirms, Mat. 13.15. and his Apostle, Acts 28.27. and before them both, the Prophet Isaiah, Chap. 6.9, 10. and that we are only bend to follow the ways of our own hearts, Isaiah 57.17. which are deceitful above all things, jer. 17.9. And that these men have so lost the Prerogative of their Creation, that they are become Beasts in condition, if by nature they are blind, deaf, drunk, mad, yea, stark dead in sin and in soul. How is it possible they should know, bolieve and live, a● Christ in his Gospel requires; which is so Divine, Spiritual and Supernatural; so holy, just and good, Rome 7.12.  
Again, If men by Nature are become Beasts and Serpents, as th● Word, God's Dictionary (who can give most congruous names to Natures) every where styles them; how can any wise man wonder, tha● these men should refuse a pardon, when offered them? That they should prefer Satan's service before Christ's; choose Hell, and refuse Heaven, etc. Yea● how should it be otherwise, when their judgements are become so reprobate, that touching spiritual things, they altogether o● mostly, judge by the rule of contraries; esteeming good evil, and evi● good; put darkness for light, and light for darkness; bitter for sweet, an● sweet for bitter: They justify the wicked, and condemn the just, as the Prophet affirms, Isaiah, Chap. 5.20, 23. And so much of the secon● Reason. But to these we may add,  
3. Every man is born stark dead in sins and trespasses: You hath he quickne● says the Apostle to his converted Ephesians, that were dead in sins and tre●passes, Ephes. 2.1. By one man sin entered into the World, and death by si● and so death passed upon all men, in whom all have sinned, Rom. 5.12. to 2● O wretched man that I am, who shall deliver me from the body of this death, Rom. 17.14. to 2●. As in Adam all dye, 1 Cor. 15.21, 22. Briefly, we are not only dead in sin, but so burified in the grave of long custom, that we cannot so much as stir the least joint, no not so much as feel 〈◊〉 own deadness, nor desire life, but resist all means tending thereunto; except God be pleased to raise and restore our souls from the death of sin, and grave of long custom, to the life of Grace. Now you know, that a dead condition, is an insensible condition: The dead are not frighted with fire and brimstone; the dead hear not, though God be on Mount ebal, thnudring curses upon curses; the dead feel not, though that which is ●●●vier than Mountains of Lead be lying on their backs. Nor can it be expected, that dead persons should be able to choose the good, and refuse the evil: Those that are dead, tell them of everlasting burnings, they fear it ●t: Offer them everlasting joys, they value them not.  
Again, This may serve to inform you, why they are never troubled for their sins, be they as wicked as Heliogabalus was, who ●●vented all new vices he could, and destroyed the memory of all ancient vir●●●s. How many men live, as if the Gospel were quite contrary ●o the rule of the Law? As if God were neither to be feared nor ●ared for; as if they were neither beholding to him, nor stood ●●aw of him, both out of his debt and danger; yea, as if there were no God to judge, nor Hell to punish, nor Heaven to reward: That 〈◊〉 even make a trade of sin, and live as if they had no souls to ●●ve: Such as have shaken out of their hearts the fear of God, the 〈◊〉 of the world, the love of Heaven, and the dread of Hell; not once ●uring what is thought or spoken of them here, nor what becomes ●f them hereafter: yet nevertheless, be their sins never so many ●nd innumerable for multitude; never so great and heinous, for ●●ality, and magnitude, not one of these sins ever trouble them: ●●a, they can find wherewith to boast of; As that they are no dissemblers, yea, they hate the hypocrisy of Professors, they do not justify themselves, and despise others, like the Puritans, they are ●ot factious, singular, censorious, etc. they pay every man his ●wn, and do no man wrong, they love an honest man with their heart's, &c. and as touching their Faith in Christ, they never doubted in all their lives (a plain confession, that they ●re strangers to ●aith; for he who never doubted, never believed) nor were they ever ●●oubled in mind, as many scrupulous fools are (an evident proof, ●hat Satan the strong man keeps possession, whereby all is quiet and in peace; ●esides (which strikes the nail up to the head) they are no Changelings, ●●ey are the same they were ever; a plain confession that they are ●et 〈◊〉 Devils children.  
〈◊〉 But this is not all; for admit these blind Sensualists are so notoriously vicious, that Sata● cannot cover their sins, or totally ●●ind them; rath●r than own their own wickedness, they will plead the goodness of their hearts, desires, meanings: As whatsoever their words and actions be, they thank God, they have as good hearts and mean as well as the best: As commonly they think best of themselves, that have least cause: Nor can the best Preacher alive, ever bring them off of that cursed principle of nature, laid down Revel. 3. They are rich, and wise, and good enough, and want nothing; when indeed they are wretched, and miserable, and poor, and blind. and naked of all spiritual endowments, Verse 17.1 Tim. 6.4, only they want eyes to see the same. And no wonder; for Satan who is the God of this World, and the Prince of Darkness, Ephes. 2 2. so rules in the darkness of their understandings, and so blinds the minds of his servants, that the light of the glorious Gospel of Christ cannot shine unto them. Whence their deceitful hearts serve them as Jae● did Sisera, who promised him protection and safety, but paid him with shame and ruin, judges 4.18. to 22. It is very observable, how there are none more jocund, confident and secure, than the worst of sinners, they can strut it under an unsupportable Mass of Oaths, Blasphemies, Thesis, Murders, Adulteries, Drunkenness, and other the like sins, yea, can easily swallow these Spiders with Mithridates, and digest them too 〈◊〉 when one that is regenerate, shrinks under the burden of wand'ring thoughts, and want of proficiency. But why is it? they are dead in sin● Ephes. 2.1. Revel. 3.1. Now lay a Mountain upon a dead man, he feels no● once the weight.  
To a Christian that hath the life of grace, the least sin lies heavy upon the conscience; but to him that is dead, let his sins be as heavy as a Mountain of Lead, he feels in them no weight at all. The more grace, the more spiritual life; and the more spiritual life, the more antipathy to the contrary: whence none are so sensible of corruption as those that have the most living souls.  
But had they eyes they would see, that those streams of defilement that are in their lives, do but show what a fountain of wickedness there is in their hearts: Even as a little ware men lay on their stales, does show the great abundance they have in thei● shops and Warehouses. Poor souls! they brag of good hearts, when th● heart of man, by nature, is like Hell itself, whose fire of lust is unquenchable For all those monstrous impieties which the lives of men are tainted with, are not to be compared with the venom that lurks in the heart of every man by nature. But alas! how few see in themselves a general defect of all righteousness and holiness, wherein at first they were created? How few are convinced of an antipathy in themselves to all that is good, and that the● are haters of Go● by nature? That they are dead in trespasses and sins, and that th● Devil works in them his pleasure, and that he possesseth the hear● of every ●nregenerate man. Ephes. 2.2. yea, touching these o● any other saving truths, there is no convincing them.  
Neither is this that you have heard all, or the worst; for they not only think themselves thus wise and good, but they think as basely of those that are better. As it's worth the●●observing, how basely these Sensualists think of the Religious, and their ways● O what a poor slave do they hold the man of a tender Conscience: They dare deny any fact, and wager lies with that Grandfather of lies and Liars; we dare not tell an untruth, though it were to save our lives: They dare drink themselves into beasts; we dare not, lest we should never be recovered again unto men: They dare sin God in the face, and presume upon his patience; we fear him as a consuming fire, etc. But you must know, that until we are born again, we are like Nicodemus, who knew not what it was to be born again, john 3.4. Until we become zealous ourselves, we are like Festus, who thought zeal madness, Acts 26.24. Until we be humble ourselves, we are like Michael, who mocked David for his humility, and thought him a fool for dancing before the Ark, 2 Sam. 6.16. For, to carnal-minded men, all Religion seems foolishness, 1 Cor. 1.18. It faring between the Sensual and Spiritual, as it does between Youth and Age: For as Young men think Old men to be fools, but Old men know the Young to be fools; so Worldlings think the Religious fools, but the Religious know them to be fools, because they have had the experience of both conditions; as the old have been young, but the other are utterly unacquainted with what they see and know.  
And let so much of this Book suffice, to be given to all that pass along Stratford (admit they be Mockers at the means that others are saved by; even such as will neither read good Books themselves, nor permit others; but in pure spite to Religion and goodness, tore them in pieces, so soon as stuck up, little considering who sets them on work, and makes them guilty of soul-murther) only take a few lines as a rarity, out of what is to follow of this subject.  
Above all other things, study 1. To know thyself in Adam. 2. To know God in Christ: for this is the perfection of all knowledge, and all other knowledge without this, is but ignorance, john 17.3. And for the attaining that, peruse a precious Book, entitled, A Gospel Glass for English Professors. Alas! many who bore the names of good Christians and Wise men, deserve not the name of men; for when you begin to value your souls, and to lay out your thoughts and endeavours about Eternity, and how to be saved, you begin to be men, but ●t before.  
Now so many as prise these twelve leaves, will need no entreaty to find out, what follows in the ensuing discourse. In the mean time, seriously mind (for most men do but trifle in their hearing and reading) what I have here added of another subject, ●oless considerable.   

The Sin of almost who not: A Horrid Sin, and yet little laid to heart, seldom by any Repent of.  
IF Satan to gratiate and gain himself credit, could with one lie so lesson God's Honour, Goodness and Fidelity to our First Parents, as to make him an Impostor, and thereby frustrate and make fruitless, all that he had done and preached to them immediately before, Gen. 3.4, 5. how easy is it for his Instruments, wicked men, with one slander, to raise their low merit on the ruins of another's reputation, and to deprive him of his good name, which a virtuous life for many years hath deservedly gained him. A man's honest fame, being like the Merchant's wealth, which is got in many years, and lost in an hour.  
Nor is a slander or calumny, other than the Devils mind in thy mouth, his heart in thy lips; for he speaks in and by thee, as than he did by the Serpent, when ever thou backbitest or slanderest, Mat. 16. 2●. john 8.44. Or as chrysostom hath it, a lie or slander is but the Devil's Arrow, shot by man's Bow: He dareth thee his lies and malice, and borroweth thy tongue to utter them; because the Devil wants a tongue.  
The Accuser of the Brethren makes choice of wicked men to traduce those whom he cannot seduce as he desireth; as we may plainly see in our Saviour's example; who notwithstanding h●● fulfilled all righteousness, and did all things well, for in his mouth was found no guile, nor fault in his manners, nor error in his Doctrine, which of you (said he) can rebuke me of sin? yet the world traduced him for a Samaritan, a Blasphemer, a Sorcerer, a Wine-bibber, an● Enemy to Caesar, and what not?  
There was never any so innocent or virtuous, to whom such Belialists took not exceptions; because they are as deeply in love with vice● as others are with virtue Yea, whom all men commend, you have some Thersites will take occasion to blast. As for their deserts, they will sk●p them over, as some nimble Commentators will skip over hard places; but their failings, infirmities and miscarriages they will set out with discants, no less tedious than malicious and odious.  
Nor canst thou more manifest thyself to be of Satan's highest ●●m,, than by calumniating. Gregory Nazianzen used to tell his friend's, that julian the Apostate would prove a notorious wick●d man, he took such delight in disputing against the good and ●oodness.  
Tale-bearers know no better way of commending themselves, ●han by disparaging others: But it proves the contrary, for he ●ut resembles the silly Fly, which findgeth her own wings, and torment's herself in the flaming light that she labours to extinguish and put out: He but discredits himself, to discredit others; ●●Tamar defiled herself, to be revenged on her Father in Law ●●dah.  
But O the mischief thou dost! for thy slander passing through ●any mouths (as one Dog sets many Dogs on barking) does multiply ●nd increase like a snowball, or like a stone cast into a pond, which ●akes but one circle, but that one begets an hundred; and in ●se the slander spreads itself, the first Relator may have to an●●er for the sins of a thousand: Neither are some more prone 〈◊〉 raise slanders, than others are to believe and spread them; as 〈◊〉 see by our Saviour's example, Matth. 28.12. to 16.  
Again, As these spitting Adders will smite their stings very deep, do their wounds are commonly incurable. A slander once raised, ●ill scarce ever die; witness that lie raised upon our Saviour, Mat. ●8. 12. to 1●. It is like Wildfire, that cannot be quenched; for 〈◊〉 the least, it leaves such a scar of suspicion upon the party's ●ame and credit, that even death itself, which cures all other ●ings, will not be able to cure.  
Again thirdly, Take away a man's good name, and all virtuous action's will seem but counterfeit hypocrisy and slender reason's, even conjectures and probabilities, strike as great a stroke, ●nd work as forcibly with the common people, as deep demon●●rations. Wherefore no wonder that it is said, Deut. 27.24. ●ursed be he that smiteth his neighbour secretly; and Psalm 101.5. Him ●at privily slandereth his neighbour, will I destroy. And yet how great is ●he number of those that backbite and slander their neighbours! ●●is the sin of almost who not. It was said of Golden mouthed chrysostom, ●hat he never spoke ill of any man; find out such another, and ●ll put his name in the Chronicle with letters of Gold. O that so many ●●ves and fishes, as did feed five thousand in the wilderness, would ●ut stop their mouths, who amongst us do make it their fore and ●●er Grace at the Table, to disgrace some Innocent; Perhaps their Master's ●hom they live by, or their own faithful Minister, or some emi●nt Christian, and then the sin is triple; for he that delpiseth, tra●uceth, or any way wrongs one of Christ's Ambassadors of the Ministry, or active Christian, strikes at the Image of God in him, by whose Spirit he both speaks and acts; and God takes it as if i● were done to himself: For proof of both, see Matth. 25.45. Is● 37.22, 23. Psalm ●4. 22, Acts 9.4, 5. 1 Thess. 4.8. john 15.25, 24, ●● Numb. 16.11. 1 Sam. 8.7. Mark 9.42. 2 Kings 2.24. Wherefore loo● to it in time, and consider withal, that the Backbiter is bound i● Conscience, Reason and Religion, to restore the good name o● his neighbour, which he hath by detraction taken away; an● that is exceeding hard, if not impossible: And yet how many ha● thou injured by tale-bearing, backbiting and slandering! An● must not God work a miracle, to persuade thee to make restitution● As first, to go to the parties wronged, and there confess the wrong and crave their pardon: then to go from house to house to vindicate and clear the party, where ever thou hast wickedly staine● and aspersed his good name, which even makes me cry out, Lord who shall be saved! Or, many are called, and but a few chosen.  
〈◊〉 And yet the willing ear detracts as much, if not worse, than th● slanderers tongue; this being the Tempter, the other the tempted. Th● Receiver we know is as bad as the Thief, for he makes it as much his own sin, as if he had been the first Relator; and were ther● no Receivers in this case, there would be no Thiefs: For ever● the least check or frown of a standerby, will silence the barking tongue, Prov. 25.23. O that men would spit at this Asp or Sl●● worm, so soon as it but begins to hiss. O for an Antedote that woul● cure this poison of Aspe●, it were worth a million of mone● says,  
R. Junius.   

YOu are desired to read these 22 pages in your Families, to lend them t● your Neighbours, and to send your Friends ●o fetch them; at least that you will fasten them to some wall. The which done, your Consciences wil● more than requite you: for which read Acts 11.14. James 5.20. Da●● 12.3.