England's unthankfulness striving with God's Goodness, for the Victory: as Abaslom strove with David, whether the father should be more kind to the son; or the son more unkind to the father. Or, Enough (being well weighed) to melt an heart of Adamant.  
By R. young, Florilegus.  
In reference to Leviticus 19 17. and Isaiah 58. 1.  
In reading whereof, reflect upon yourselves; harken to conscience; and what concerns you, apply it not to others, as David did Nathan's Parable, 2 Sam. 12. 1, to 8. And Ahab the Prophets, 1 King. 20. 39, to 43. Want of application makes all means ineffectual; and therefore are we Christians in name only, because we think ourselves Christians indeed, and already good enough.  
The fourth Impression.  

Imprimatur,  
Thomas Gataker.    


CHAP. 1.  
§ 1 AWise man (saith Solomon) forseeth the evil, and preventeth it: but fools go on; and are punished, Prov. 22. 3. An argument that most men; yea, almost all men are stark fools, as will fully appear, if we observe but these three, things.  
The Precepts of the Gospel. Predictions Testimonies  
First, Observe but how strict, holy, just, and good the Precepts or Rules●re, by which we ought to walk.  
Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength, Mark 12. 30.  
Whether ye eat or drink, or whatsoever ye do, do all to the glory of God, 1 Cor. 10. 31.  
Whatsoever ye would that men should do unto you, even the same do you unto them, for this is the Law and the Prophets, Matth. 7. 12.  
Thou shall not hate thy Brother in thine heart, but thou shalt plainly tell him of his faults; and suffer him not to sin, Levit. 19 17.  
And then consider, how few there are amongst us; and how rare (Only here and there one) like rich men, among the multitude, or jewels among other stuff, that either do, or care to walk by this golden Rule; Yea, that instead thereof, make not the World only their God; and Pleasure, or Profit alone their Religion.  
§ 2. Secondly, Observe (O that we had the grace seriously to observe and mind!) but the Predictions; touching the paucity & fewness of those that shall be saved. Strive to enter in at the strait gate, for many will seek to enter, and shall not be able; because straight is the gate, and narrow the way which leadeth unto life, and few there be that find it: But wide is the gate, and broad the way, that leadeth to destruction; and many there be that go in thereat, Matth. 7. 13, 14. Luke 13. 23, 24. Again, Many are called (viz. by the outward ministry of the Word) but few chosen, Mat. 20. 16. and 22. 24. Yea, St. John affirmeth, that the whole World lieth in wickedness, 1 John 5. 19 And that the number of those, whom Satan shall deceive, is as the sand of the Sea, Revel. 20. 8. and 13. 15, 16, 17. Esa. 1●…. 22. Rom. 9 27.  
And we find it too true, by sad experience; for what eyes can but run over to see, for the most part, how ignorant and erroneous men are, and what lives they lead? for scarce one of a hundred, whose knowledge, belief, and life, is in any degree answerable to the Gospel, or the Title that they bear; for Christians they are called, but no otherwise then the Heathen Images are called Gods: because he that is a Christian indeed, will strive to imitate Christ, and square his life in some measure, according to the rule of God's Word.  
§ 3. Thirdly, Observe but the Testimonies manifesting how they must be qualified, who mean to be saved. O that we would but believe them; for God expressly tells us, That no ●…righteous person shall ever inherit the kingdom of Heaven; but that such shall have their part and portion in that lake which burneth with fire and brimstone, which is the second death, 1 Cor. 6. 9, 10. Gal. 5. 21. Rev. 21. 8. And that without holiness no man shall see the Lord, Heb. 12. 14. And that except our righteousness exceeds the righteousness of the Scribes and Pharisees: (who yet excelled our formal Hypocrites, and civil justiciaries) we cannot enter into the kingdom of Heaven, Mat. 5. ●…0. And that he will recompense every man according to his works, be they 〈◊〉 evil, Psal. 62. 12. Rev. 20. 13. & 22. 12. Rom. 2. 6. Jer. 25. 14. and 32. 19 and 50. 29. and 51. 56. Ezek. 7. 4, 8, 9 and 9 10. and 11. 21. and 16. 43. And that we shall give an account at the day of Judgement, for every idle word we speak, Mat. 12. 36. And that Christ will come the second time in flaming fire, to render vengeance unto them that know him not, and that obey not his Gospel, 2 Thes. 1. 7, 8. Psal. 11. 6. Yea, the Lord tells us expressly, that he will not be merciful to such as flatter themselvos in an evil way, but that his wrath and jealousy shall smoke against them; and every curse that is written in his book, shall light upon them, &c. Deut. 29. 19, 20. And that if we will not regard, nor harken unto him when he calls upon us for repentance●… he will not hear nor regard us, when in our distress and anguish, we shall call upon him for mercy, but even laugh at our destruction, and mock when our fear cometh, Prov. 1. 24, to 33. See other places to this purpose, Hebr. 12. 29. Deut. 4. 24. Mat. 25. 30, 41, to 46. and 3. 10.  
§ 4 Nor can it indeed consist with his justice to pardon such as continue in an evil course of life; neither was it ever heard, that any ascended into heaven without going up the stairs of new obedience: that any have attained unto everlasting life, without faith, repentance, and sanctification of Spirit: For even the Thief upon the cross believed in Christ, and showed the fruits of his faith, in acknowledging his own sin, in reproving his fellow, in confessing his Saviour, even when all denied and forsook him, in calling upon his Name, and desiring by his means and merits everlasting life. Besides we read not, that ever he was outwardly called, until this very hour. Secondly, though there was one saved at the last hour, that none might despair: yet there was but one, that none should presume. Thirdly, the thief's conversion was one of the miracles, with the glory whereof our Saviour would honour the ignominy of his Cross. Fourthly, he was saved at the very instant of time, when our Saviour triumphed on the cross, took his leave of the world, and entered into his glory: And it is usual with Princes to save some heinous Malefactors at their Coronation, when they enter upon their Kingdoms in triumph, which they are never known to do afterwards. Nor was his sudden conversion ever intended in God's purpose for an encouragement to Procrastinators; And therefore no cause have we to expect that he should deal after a new and extraordinary way with us, than he hath with all others, and so breas●… the course of his so just, and so long continued proceedings: Yea, he binds it with an Oath, that whomsoeur he redeemeth out of the hands of their spiritual enemies, they shall worship him in holiness and righteousness all the days of their lives, Luk. 1. 73, 74, 75. 1 Pet. 2. 24. Which Scriptures sufficiently show, that they who in life will yield no obedience to the Law, shall in death have no benefit by the Gospel. Nor ought any indeed, to profess Christ, or once to name him wit●… their mouths, except they depart from iniquity, 2 Tim. 2. 19  
§ 5. The which Scriptures, if they be true, (and they fall short of the Devils that deny it, Iam. 2. 19) what manner of persons ought we to be, in all holy conversation and godliness? as the Apostle speaks, 2 Pet. 3. 11. And yet most men live as if the Gospel were quite contrary to the rule of the Law, as if God were neither to be feared nor cared for, as if they were neither beholding to him, nor stood in 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.  
And (which mightily aggravates their sin, and will add to their torment) let some Boanerges be sent unto them, with a message from God, it fares with them as with the Adder, no charming can charm them. The strongest commands, the loudest denunciations of judgements, the shrillest and sweetest promulgations of mercies, will do no good upon them: For while they are in Dal●…lahs lap, and lie sleeping like Drones by the hearth of hell, they think themselves as safe, as if they were in Abraham's bosom: Their Adamantine hearts will neither yield to the fire, nor to the hammer, admit of no impression; yea, let them hear of never so many judgements, they tremble and rele●…t no more than the seats they sit on, or the stones they tread on: Even the declaration of sins, denunciation of judgements, description of torments, and the like, no more stir them, than a tale moves one in a dream; their sup●…ne stupidity is no more capable of excitation, than the Sea Rocks are of moti●…n, or the billows of compassion; which would make one even tremble to think of it.   

CHAP. II.  
§ 1. But what is the reason, why men make no more use of these Predictions of this warning? but that as near as can be computed, one of two are lascivious or voluptuous; two of three drunkards, (●…n God's account;) nine of ten cruel & unjust persons; nineteen of twenty swearers; twenty nine of thirty atheists; thirty nine of forty ignorant wretches; forty nine of fifty covetous; ninety nine of an hundred open, or secret enemies to the power of Religion, and contemners of holiness: For certainly what God in these three particulars hath revealed in his Word, cannot be unknown to any among us, that hate not the light; for every house almost hath a Bible, and Christ hath continued his Gospel amongst us now, near upon an hundred years, with such supply of able Ministers, that no Nation under Heaven may compare with us.  
§ 2. I might give you many reasons of this, as that they were born stark dead in sin, and they thank God they are no changelings; that they are as good as their forefathers, or those among whom they live, and they neither desire to be better nor wiser; yea, it were a ridiculous singularity so to be: That the custom of sin hath brawned their hearts, and blinded their minds. That they 〈◊〉 as Satan their God, 2 Cor. 4. 4. and Father, job. 8. 44. and King, or Prince, Eph. 2. 2. would have them to do: That they will either not hear the Word; (for I think I may say, that one half of the men and women in the kingdom come not once a year within the Church-doors, I mean the poorer sort that do not know they have souls: It were good, they were compelled to hear the Word preached, for the wicked, like sullen children, would not forsake their play for their meat, but for the Rod of Correction: And many Saints in heaven might now confess, that they had not known God, but for the Laws. First, compulsory means brought them to the feast, whereof once tasting, they would never leave it; Compel them to come in, &c. Luk. 14. 23.) Or if they do hear the Word and understand it in some measure, they will not apply it to themselves: That they will not receive the truth in love, that they might be saved, & are therefore given over to strong delusions to believe lies: That they will not by any means that Christ can use, understand & be converted, and saved; therefore they shall not understand, nor be converted, nor saved, Isai. 6. 9, 10. Matth. 13. 15. That they harden their own hearts, whereupon their hearts are more hardened: That because they will not regard nor retain God in their thoughts, God gives them over to a reprobate mind, Rom. 1. 28. That because they will not take the Spirits counsel, the Spirit gives them up to walk in their own counsels, Ier. 9 14. That they will believe Satan rather than God, therefore God delivers them up to Satan, so to be deluded; that the light of the glorious Gospel shall not shine unto them, 2 Cor. 4. 3, 4. Eph. 2. 2. 2 Thes. 2. 9, 10. 1 Tim. 4. 7. That they are not as they ought, and as it was in the Primitive times cast out of the Church, and all Christian society by excommunication, as dirt into the street, 1 Cor. 5. 4, 5. 1 Tim. 1. 20. Rom. 16. 17, 18. 2 Thes. 3. 6. 1 Tim. 6. 5. 2 Tim. 3. 5. That they do as their flattering False Prophets teach them: That they think they have as good hearts, as the best; and therefore follow that deceitful guide: That they are not ver●…t in the Scriptures, at least they understand not the spirituality of the Word; nor have they the Spirit to convince them of sin: But I have largely handled these upon other occasions; wherefore I will pass them, and only give you this one, and I pray, mind it.  
§ 3. Wicked men (and such are all natural, and unregenerate persons, whether loose Liberlines, or rich worldlings, or civil justiciaries, or formal hypocrites, or profound humanists, or cunning Politicians,) are so blockish and void of spiritual understanding, that they will not believe what is written, till they feel what is written; nothing will fully confute them but ●…re & brimstone: Sin shuts their eyes, and only punishment can open them. Nor will they once think of Heaven, till with that rich man they are tormented in the flames of hell: but even that rich man that had so little care of his own soul during life, when he was in hell-torments, took care for his brethren's, not out of charity, but because as he had by his persuasion & ill example, been the occasion of their greater sin; so they by continuing in those sins, should be the occasion of his more grievous torment. But had he been so wise, as to have believed Moses & the prophet's report of hell, he needed never to have come into it: The common case of all that come there. They will not believe what Moses & the Prophets, Christ and his Apostles tell them, touching the truth, justice, and severity of God, in punishing sin with eternal destruction of body and soul, and the necessity of obeying his Precepts, until they shall hear Christ say unto them, Depart from me ye cursed, into everlasting f●…e, prepared for the Devil and his Angels, Mat. 25. 41.  
§ 4. And indeed for want of this sore-wit, the wisest worldling, as Balaam and Judas, and the rich man in the Gospel, and the Scribes and Pharisees, and all Atheists, are in Scripture-language styled fools, and the wisdom of the world called foolishness, twelve times in one Chapter. Read 1 Cor. 1. and Chap. 2. Nor can there be so sure a sign to distinguish between a wise man and a fool. A wise man (saith Bernard) foresees the torments of hell, and avoideth them; but a fool goeth on merrily until he feeleth them, and then says, I had not thought. True, many wicked men are taken to ●…e wise, and in some sense are so, they have enlightened heads, and fluent tongues, as had Balaam, & Judas, and Paul before his conversion, and the Scribes and Pharisees; but their hearts remain dark and foolish, as is plain by Rom. 1. 21, 22. Joh. 3. 10. Whence even the wisest of them are called by our Saviour fools and blind, Matth. 23. 16, 17, 19, 24, 26. and 27. 3, 4, 5. 2 Pet. 2. 16. And indeed what is that wisdom worth, which nothing profits the owner of it, either touching virtue, or happiness? So that you may take this for a rule, They that have but a show of holiness, have but a show of wisdom.  
§ 5. Men of the world believe the things of the world, they believe what they see, and feel, and know; they believe the laws of the Land, that there are places and kinds of punishment here below, and that they have bodies to suffer temporal s●…art, if they transgress, and this makes them abstain from murder, felony, and the like; but they believe not things invisible and to come; for if they did, they would as well, yea much more, fear him that hath power to cast both body and soul into hell, as they do the temporal Magistrate that hath only power to kill the body; they would think it a very hard bargain to win the whole world, and lose their own souls. But if visible powers were not more feared than the invisible God, and the Halter more than Hell (natural men being like beasts, that are more sensible of the flash of powder, then of the bullet,) the world would be overrun without rage. Or,  
§ 6. Secondly, they believe the Devil and the Flesh, that prophecy prosperity to sin, yea, life and salvation; as the Pope promised the Powder-Traitors; for though men do the devil's works, yet they look for Christ's wages; and there is scarce a man on earth but he thinks to go to heaven; yea, the Devil and sin so infatuate and besot many, that they can even apply Christ's passion, as a warrant for their licentiousness, and take his Death as a licence to sin, his cross as a Letters patent to do mischief; So turning the grace of God into wantonness: As if a condemned person should head his Drum of Rebellion with his Pardon, resolving therefore to be evil, because he is good: which is to sin with an high hand, or with a witness, and to make themselves uncapable of forgiveness. And yet wretched and senseless men, they presume to have part in that merit, which in every part they have so abused; to be purged by that blood, which now they take all occasions to disgrace; to be saved by the same wounds, which they swear by, and so often swear away; to have Christ an Advocate for them in the next life, when they are Advocates against Christ in this: And that Heaven will meet them at their last hour, when all their life long, they have galloped in the beaten road towards Hell.  
§ 7. The Devil makes large promises to his; but ever disappoints them of their hopes, as he did our first Parents: You shall die saith God; You shall not die at all, saith Satan: Yea, you shall be as Gods, saith he, when his drift was to make them Devils. Yet the Devil was believed, when God could not be credited. Diabolus mentitur, ut fallat; vitam pollicetur, ut perimat, saith Cyprian. And ever since our first parents, gave more credit to Satan, than their Maker: Our hearts naturally have been slint unto God, wax to Satan; so that Satan may in a manner triumph over Christ, and say, I have more servants than Christ; & they do more for me, than his servants do for him: and yet I never died for them as Christ hath done for his: I never promised them so great reward, as Christ hath done to his, &c.  
§ 8. Well may these men think they believe the Gospel, as the Jews (who persecuted Jesus, and sought to slay him) thought they believed Moses writings, Joh. 5. 38, 39, 46, 47. But it's altogether impossible, as Christ (who knew their hearts better than themselves) affirms of them: for certainly they would never speak as they speak, think as they think, do as they do; if they thought their thoughts, words, and deeds should ever come to judgement.  
Did men believe, that neither Fornicators, nor Idolaters, nor Thieves, nor Covetous, nor Drunkards, nor Swearers, nor Railers, nor the fearful, nor Unbelieving, nor murderers, nor Sorcerers, nor Liars, nor no unrighteous persons, shall inherit the kingdom of Heaven; (as the Scripture expressly speaks,) but shall have their part in the lake that burneth with sire and brimstone, which is the second death: They durst not continue in the practice of these sins, without fear, or remorse or care of amendment. As for instance, If Lot's sons-in-Law had believed their Father, when he told them from God that the City should suddenly be destroyed with fire & brimstone, and that by flying they might escape it, they would have obeyed his counsel. Or if the old world had believed, that God would indeed, and in good earnest bring such a flood upon them as he threatened, they would not have neglected the opportunity of entering into the Ark before it was shut, and the windows of heaven opened; much less would they have scoffed, and flouted at Noah, while he was a building it. So if men did firmly believe what God speaks of bell, it would keep them innocent; make them officious; they would need no entreaty to avoid it. Men love themselves well enough to avoid a known pain; yea, there would be more fear, and danger of their despair, then of their security. And the like of heaven; if men but believed what fullness of joy, and what pleasures are reserved at God's right hand for evermore, for them that love, and serve him in sincerity, Psal. 16. 11. they would be more obedient upon earth.   

CHAP. III.  
§ 1. WHat believe the former Scriptures? and nothing appear in men's lives in the whole Land almost, but pride, covetousness, cruelty, damnable hypocrisy, profaning of the Sabbath, cursed swearing and cursing, abominable, and worse than beastlike drunkenness, adultery, lying, slandering, persecuting, contempt of Religion and all goodness: grinding of faces like edged tools, spilling of blood like water, racking of Rents, detension of Wages, and workmen's hire; incredible cruelty to Servants, enclosing of Commons, engrossing of Commodities, griping exactions, with straining the advantages of greatness: unequal levies of legal payments, spiteful suits, biling usury, bribery, perjury, partiality, sacrilege, simoniacal contracts, and soul-murder; scurrility and profaneness, cozening in bargains, breaking of promises, perfidious underminings, Luxury, wantonness, contempt of God's Messengers, neglect of his Ordinances, violation of his days, and the like: as if these were fruits of faith, & not of Atheism rather.  
§ 2. Yea, as if we had contracted with the Devil, that we would abuse all God's gifts so fast as they come: his blessings make us proud, his riches covetous, his peace wanton, his meats intemperate, his mercy secure; And all his benefits serve us but as weapons to rebel against him: so that we turn his grace into wantonness, and make a trade of sin: yea, it is our least ill to do evil: for behold we speak for it, joy in it, boast of it, tempt, and enforce to it, yea, mock them that dislike it, as if we would send challenges into heaven, and make love to destruction.  
§ 3. And yet we are Christians forsooth: I am even ashamed to think that men, that rational men, should be such Sots, or suffer Satan so to gull and beguile them! Certainly men are stark mad; for otherwise, how could it be? how were it possible? that our ears should be always open to the Tempter, shut to our Maker and Redeemer? That we should do nothing else but sin, and make others sin too? That all our thoughts, words and works, should be the services of the world, the flesh, and the Devil? Yea, that we should be even mockers of all that march not under the pay of the Devil? And yet fancy ourselves the servants of God, and followers of Christ. Will God be thus mocked? O abominable blindness! for I dare refer myself to the worst of men that have reasonable souls. As let a very Hea●hen read the Gospel, & compare the rules thereof with our lives; he must ●eeds conclude, that either it is not Christ's Gospel, or we are not Christians.  
§ 4. O that men would come to themselves! as it is said of the repent●ng Prodigal, Luke 15. 17. And recover their wits again, that they have ●ost by the fall, and the long custom of sin. And then they would clearly ●ee and confess, (as all that truly fear God know) that whatsoever they ●●y, or think of themselves; they do not in deed, and in truth believe a ●eity: for if they did, how durst they exercise their saucy wits, in profane ●coffs at Religion? and disgrace that blood, whereof hereafter they would ●ive a thousand worlds for one drop: How durst they tear Heaven with ●heir blasphemies? and bandy the dreadful Name of God, in their im●ure and polluted mouths, by their bloody oaths and execrations? How ●ould they be such witless, graceless, and shameless miscreants, as to swear ●nd curse, even as dog's bark? yea, they have so sworn away all grace, ●hat they count it a grace to swear! And are so far from believing, that the curse of God shall never depart from the house of the swearer: And that ●imself will be a swift witness against swearers: That the Lord hath a great ●ontroversie with the inhabitants of the Land, because of swearing; and ●hat of all other sinners, they shall not be found guiltless, that take his Name ●n vain: And that the Land mourns because of Oaths, as the Scripture speaks, Zach. 5. 1, to 5. Exod. 20. 7. Hos. 4. 1, 2. Jor. 23. 10. that (as I said before) they think to be saved by the same wounds, and blood which they swear by, and so often swear away.  
And lest they should not themselves soon enough, fill up the measure of ●heir wickedness, even boys in the streets, have learned of them to wrap ●ut oaths, as frequently as they, and no man so much as reprove, or find fault with them: yea, through the Parents accustomary swearing, their children have learned to speak English and oaths together, & so to blaspheme God, almost as soon as he hath made them. So that we may well wonder, ●hat the Land sinketh not under us, because of oaths: As, o the numberless number of Oaths & Blasphemies, that this Land groans under! which are spit out, as it were, in defiance of God; and all his prohibitions to the con●rary.  
§ 5. But the case is so clear, that I dare refer it to themselves, in their sober fits: for their consciences cannot choose but tell them at one time or ●ther, when they are alone, and at leisure to hear it: that either they believe there is no God at all, or else that God is not just & true; nor speaks as he means in his Word, which is worse: Or if they do believe that he is a just and true God, they believe also that they shall be punished as he threatens for their impenitency and provoking of him; and they provoke ●im, that they may be punished, which is worst of all. But behold the just ●udgement of God, (upon the wilfully blinded, and obstinate,) who pays them in their own coin ● they will not see, nor hear, nor understand, nor be converted, nor saved; but wink with their eyes, stop thei●… ears, stifle their consciences, harden their hearts, and believe Satan rather than God, & walk in their own counsels: Therefore, saith God, the●… shall not see, nor hear, nor understand, nor apply any wholesome truth 〈◊〉 themselves, nor be converted, nor saved, as may plainly be seen by the●… ensuing Scriptures, Prov. 28. 14. Exod. 7. 3, 22. & 10. 20. & 14. 8. Isa. 6. 9, 10. Psal. 69. 23. Jer. 51. 9 Mat. 13. 15. Ioh. 12. 37, 39, 40. Rom. 1. 21, to 33. & 11. 8●…Acts 28. 27. 2 Thess. 2. 10, 11, 12. 2 Cor. 4. 3, 4. Heb. 3. 8.  
It is exceeding remarkable, how God for this cause inflicteth more spiritual judgements upon this Age and Nation, than ever we read of. I fe●… few consider it, as they ought: Wicked men will needs harden themselves without cause; therefore they shall have cause enough. As, ha●… they ever since the world began, such cause to speak evil of the way o●… Truth, (if I may so speak) and the Professors thereof, as now they have, by reason of the many and abominable errors broached, and maintained? The bitter enmity that is between the very people of God, about things no●… fundamental: The foul mouths of many, whose Religion and zeal is to●… rail upon the most godly, able, and Orthodox Ministers; but especially the vicious & lewd practices of many that pretend for Religion; and the notorious cheating, & cozening of those in places of trust, who at first were made choice of, for their pretended piety. All which God permits for the further hardening of his obstinate and malicious enemies. And let wicked men look to it: For as the Devil first puts out their eyes, & then lays blocks in their way, to make them stumble and fall, that so they may dash themselves in pieces: so God himself in justice suffers these scandals to be given, or these stumbling-blocks to be laid, that they may stumble at them to their destruction, and break their souls necks, as it is Ezek. 3. 20. See more, 1 King 22. 20, 21, 22. Mat. 18. 7. 2 Pet. 2. 12. Isa. 8. 14, 15. 2 Sam. 24. 1. 1 Chron. 21. 1. And this is a sure rule, that none thus stumble at scandals, but wicked men & God's enemies; as in the case of David, 2 Sam. 12. 14. If you would see more, read Mr. Dyke, of Scandals.  
And herein the sin and punishment answer each other in their trancendeney, for as of all other judgements, none like this; so likewise of the sin: For this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds are evil, John 3. 19, 20.  
§ 6. Nor is this all, the worst is reserved for the Upshot: As hear what will be the issue of men's horrible profaneness, & abominable wickedness, if they continue therein, without hearty contrition, and amendment. Men may think it an argument of God's favour, or dispensation, that they prosperm their wickedness; that some eminent judgement is not executed speedily upon them: But there cannot be a greater unhappiness, a heavier curse, 〈◊〉 to prosper in ill designs, and ungrations courses; to go on in sin uncontrolled; for he that useth to do evil, and speeds well, seldom ●…sts until he come to that evil from which there is no redemption.  
Besides, Forbearance is no acquittance; the wickedness of the Old World●…s abundant in the New World; yet is not the World drowned with wa●…. But why? because God hath ordained for it a deluge of fire. The sins 〈◊〉 Sodom are practised everywhere in our City and kingdom, yet do ●…e committters escape fire and brimstone on earth, because they are reser●…ed to fire and brimstone in Hell. Do not many persecute the Church as ●…olently as Pharaoh, with Chariots and Armies? who yet escape drown●…g; there is a reservation of a deeper and bottomless S●… for them; divers ●…urmur at the passages of God's providence in these times of retribution ●…nd Reformation, who are not stung with fiery Serpents, as the Israelites, ●…cause they are reserved to a fiery serpent in Hell: Many, yea the most ●…at can come by them take Bribes like Gehazi, without a leprosy, because ●…f that eternal leprosy which waits for them. How many a deceitful Executor and Trustee says and swears with a little inversion of Ananias his 〈◊〉, I received but so much, I disbursed so much; yet are not stricken with ●…ath temporal, because they are reserved to death eternal. Have not many ●…onopolists with us, done as bad as those Philippians? Act. 16. 16. 19 who ●…ompounded with the Devil for a patent, to bring them in gain, and yet ●…row rich, and prosper, and leave a great deal of substance to their heirs, ●…hose gain will be found loss, when Satan shall seize upon their bodies●…nd souls, and hurry them to Hell. And so of other Sinners; for the like 〈◊〉 appliable to the whole Nation, except some sew despised ones, and he ●…s a rare man, that does not either misbelieve, or grossly mislive, that is ●…ot a worshipper of one of these three, the lust of the flesh, voluptuousness; ●…e lust of the eyes, covetousness; or the pride of life, ambition; which is ●…ll the Trinity the world worships.  
But of all the rest, let all envious Cains, scoffing Ishmael's, reviling Go●…s, bloody-minded Haman's and Doeg's, cursing Shimeis, railing Rab●…ake's, flouting Tobiah'ss and Sanballats, cruel Herod's, & all the like God●…aters, (that carry an aching tooth against every good man they know, ●…nd will even hate one, for his being holy, though poor ignorant soul●…●…hey know it not) look for a whole volume of plagues in the next life, ●…ough they escape in this, if they repent not. For if hellfire shall be their ●…ortion that obey not the Gospel, how can they look to escape that oppose it? Or if at the great day men shall be bid, Depart into everlasting torments, for not feeding, clothing, visiting; what shall become of those that maliciously scoff at Religion, and persecute Christ in his members? which is the depth of sin: For he that despiseth, traduceth, or any way wrongs one that believes in Christ, (especially one of his Ambassadors of the ministry) strikes at the Image of God in him, by whose Spirit he both speaks and acts: And God takes it as if it were done to himself, for proof of both, see Psal. 44. 22. & 74. 4, 10, 18, 22, 23. & 83. 2, 5, 6. & 89. 50, 51. & 139. 20. Prov. 19 3. Rom. 1. 30. & 9 20. Matth. 10. 22. & 25. 45. 1 Sam. 17. 45. Isai. 37. 4, 22, 23, 28. & 54. 17. Acts 5. 39 & 9 4, 5. Job 9 4●… 1 Thes. 4. 8. John 15. 20. to 26. Numb. 16. 11. 1 Sam. 8. 7. Mark 9 42. Ier. 17. 18. Psal. 79. 12. 2 King's 2. 24. O that my old acquaintance, the Formal Hypocrite, and my feigned friend the Civil Justiciary, and my well-meaning neighbour the Loose Libertine, with millions more, would bu●… seriously consider these Scriptures, and be warned by them, before the drawbridge be taken up: For if the bountifulness, and long-suffering of God, do not lead us to repentance, it will increase our condemnation: Besides, God owes that man a grievous payment, whom he suffers to run o●… so long unquestioned; and his punishment shall be the greater when he comes to reckon with him for all his faults together.   

CHAP. IV.  
§ 1. BUt admit men's unbelief, impenitency, and profaneness, in such glorious times of light, and means of grace as ours is, were not enough to provoke God, to inflict this heavy & grievous judgement upon them; how well do they deserve this, and much more for their horrible and abominable ingratitude to so good a God, so gracious a Saviour and Redeemer, that hath done and suffered, or would do more for them, then can either be expressed, or conceived by any heart, were it as deep as the Sea? As mark well what I (the meanest of a million) shall but paint or draw out as it were with a coal, of his unspeakable goodness to sinners: I will according to my slender ability, but give you●… a drop to taste out of that ocean.  
Touching what God and Christ hath done for us: In the first place he gave us ourselves, and all the creatures to be our servants; yea, he created us after his own Image in righteousness and holiness, and in perfect knowledge of the truth, with a power to stand, and for ever to continue in a most blessed and happy condition; and this deserves all possible thankfulness; but this was nothing in comparison; for when we were in a sad condition; when we had forfeited all this, & ourselves: when by sin we had turned that image of God into the image of Satan, and wilfully plunged our souls and bodies into eternal torments, when we were become his enemies, mortally hating him, and to our utmost fighting against him, and taking part with his only enemies; (Sin and Satan) not having the least thought or desire of reconcilement, but a perverse and obstinate will to resist all means tending thereunto; He did redeem us, not only without asking, but even against our wills: so making of us (his cursed enemies) servants, of servants sons, of son's heirs, and coheirs with Christ, Gal. 4. 7. Here was a fathomless depth, a wonder beyond all wonders▪  
§ 2. But that we may the better consider what an alms or boon God gave us, when he gave us his Son: Observe that when neither heaven, earth, nor hell, could have yielded any satisfactory thing, besides Christ that could have satisfied God's justice, and merited heaven for us, then, O then! God, in his infinite wisdom and goodness, did not only find out a way to satisfy his Justice and the Law, but gave us his Son, his only begotten Son, his only beloved Son out of his bosom: And his Son gave himself to die, even the most shameful, painful, and cursed death of the Cross to redeem us; That whosoever believeth in him, should not perish, but have everlasting life, John 3. 16. The very thought of which death, before he came to it, together with the weight and burden of our sins, put him into such an Agony in the Garden, that it made him to sweat, even drops of blood. A mercy bestowed, and a way found out, that may astonish all the sons of men on earth, and Angels in Heaven! Wherefore, o wonder at this, you that wonder at nothing! That the Lord should come with such a price to redeem our worse than lost souls, and to bring salvation to us, even against our wills: The Lord Jesus Christ being rich, for our sakes became poor, that we through his poverty might be made rich, 2 Cor. 8. 9 Even the eternal God would die, that we might not die eternally; o the deepness of God's love! O the unmeasurable measure of his bounty! O Son of God, who can sufficiently express thy love? Or, commend thy pity? Or, extol thy praise? It was a wonder, that thou madest us for thyself, more that thou madest thyself man for us; but most of all, that thou shouldest unmake thyself, that thou shouldest die to save u●….  
§ 3. And which is further considerable, It cost God more to redeem the world, then to make it: In the Creation he gave thee thyself; but in the Redemption he gave thee himself. The Creation of all things cost him but six days to finish it; the Redemption of man cost him three and thirty years. In the Creation of the World, he did but only speak the word; in the Redemption of man, he both spoke and wept, and sweat, and bled, and died, and did many wonderful things to do it: Yea, the saving of one soul single, is more and greater than the making of the whole World. In every new creature are a number of miracles, a blind man is restored to fight, a deaf man to bearing, a man possessed with many Devils dispossessed; yea, a dead man 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.  
§ 4. But the better to illustrate this love, consider, that salvation stands in two things: First, in freedom and deliverance of us from Hell: Secondly, in the possession of Heaven, and eternal life; Christ by his death merits the first for us; and by his obedience fulfilling the Law, merits the second. The parts of our justification are likewise two; the remission of our sins, and the imputation of Christ's righteousness. And to this would be added, first, Conversion, which comprehends both Faith and Repentance: Secondy, Sanctification, the Parts whereof are Mortification that is, dying unto sin; and Vivisication, which is living unto righteousness. Thirdly, Glorification begun and perfected, which is freedom from all evil here, and the perfection of all good and happiness in heaven▪  
§ 5. What shall I say? God of his goodness hath bestowed so many and so great mercies upon us, that it is not possible to express his bounty therein; for if we look inward, we find our creator's mercies; if we look upward, his mercy reacheth unto the heavens, if downwards the earth is full of his goodness, and so is the broad Sea; if we look about us, what is it that he hath not given us? Air to breath in, Fire to warm us, Water to cool and cleanse us, Clothes to cover us, Food to nourish us, Fruits to refresh us; yea, Delicates to please us, Beasts to serve us, Angels to attend us, Heaven to receive us; And which is above all, Himself and his own Son to be enjoyed of us: So that whithersoever we turn our eyes, we cannot look besides his bounty; yea, we can scarce think of any thing more to pray for, but that he would continue those blessings, which he hath bestowed on us already: Yet we covet still, as though we had nothing, and live as if we knew nothing of all this his beneficence. We are bound to praise him above any Nation whatsoever; for what Nation under Heaven enjoys so much light, or so many blessings, as we? above any creature, &c.  
God might have said before we were formed, Let them be Toads, Monsters, Infidels, Beggars, Cripples, bondslaves, Idiots, or Mad men, so long as they live, and after that Castaways for ever, and ever: But he hath made us to the best likeness, and nursed us in the best Religion, and placed us in the best Land, and appointed us to the best, and only inheritance, even to remain in bliss with him for ever; yea, thousands would think themselves happy, if they had but a piece of our happiness; for whereas some bleed, we sleep in safety; others beg, we abound; others starve, we are full fed; others grope in the dark, our Sun still shines; we have eyes, ears, tongue, feet, hands, health, liberty, reason, others are blind, deaf, dumb, are sick, maimed, imprisoned, distracted, and the like, yea, God hath removed so many evils from us, and conferred so many good things upon us, that they are beyond thought or imagination: For if the whole Heaven were turned into a Book, and all the Angels deputed Writers therein, they could not set down all the good, which God's love in Christ hath done us. For all those millions of mercies that we have received from, before, and since we were born, either for soul or body, even to the least bit of bread we eat, or shall to eternity, (of which we could not well want any one) Christ hath purchased of his Father for us, and yet God the Father also, hath of his free grace, & mercy given us, in giving us his Son; for which read Psal. 68 19 and 145. 15, 16. and 75. 6, 7. Yea, God is many time●… working our good, when we least think upon him: as he was creating Adam an help meet for him, when he was fast a sleep. And as much do we owe unto God, for the dangers from which he delivereth us: as for he great wealth and dignities whereunto he hath always raised us.  
Now if we are so bound to bless God for his external, temporal, inferior, earthly, perishing benefits: what praise do we owe for the lasting fruits ●…f his eternal love and mercy? and how thankful should we strive to be? ●…ich shall be the next thing treated of.  
Now what should we render unto the Lord our God so good and gracious, in way of thankfulness for all these his mercies? for favours be●…owed, and deliverances from danger, bind to gratitude; or else the ●…ore bonds of duty, the more plagues for neglect. The contribution of ●…essings require rotribution of thanks, or will bring distribution of plagues.  
Neither could we possibly be unthankful, if we seriously thought upon ●…hat God gives, and what he forgives: For in reason hath he contrived 〈◊〉 many ways to save us; and should not we take all occasions to glorify ●…m? hath he done so much for us, and shall we deny him any thing that 〈◊〉 requireth of us, though it were our lives, yea our souls; much more 〈◊〉 lusts? We have exceeding hard hearts, if the blood of the Lambe●…not soften them: stony bowels, if so many mercies cannot melt them. ●…as Christ crucified for our sins? and should we by our sins crucify him again?  
§ 6. Now the meditation of what God and Christ hath done for us, ●…ould make us do what we are able for him again. For did Christ all ●…is for us, and shall we do nothing for him for ourselves? like savours●…quire like gratitude. He that confers a benefit upon a grateful nature ●…bs him of his liberty, and self also: and in one and the same act makes ●…m a vassal, and himself his master. Wherefore if we have any inge●…ity in us, it will make us to direct all our thoughts, speeches, and actions▪ 〈◊〉 his glory, as he hath directed our eternal salvation thereunto.  
But to help and further you herein, if you be willing so to do, take ●…se few directions.  
First, Let these things be never out of the minds, memories, & mouths 〈◊〉 those whom Christ hath done thus for. O let us (I say) remember, as we ●…ould never forget. Si totum me debeo pro me facto, quid jam addam pro ●…facto, saith holy Bernard. If I owed my whole self unto thee, for gi●…g me myself in my creation: what have I left to pay for giving thy 〈◊〉 for me to so cruel a death, ●…o procure my Redemption, which was not 〈◊〉 cheap as my creation? Great was the benefit that thou wouldst create 〈◊〉 of nothing; but what tongue can sufficiently express the greatness of 〈◊〉 grace, that thou didst redeem me with so dear a price, when I was ●…se than nothing? We are full of thy goodness: O let our hearts run 〈◊〉 with thankfulness; yea, let so many of us as have either heart or 〈◊〉, in the next place say, O Lord, What is man that thou art so minde●… of him▪ Psal. 8. 4. And O man, what is God that thou art so unmindful of him. And then conclude with, What shall I render unto thee, Lord, for all these thy benefits? but love thee my Creator, and Redeemer and become a new creature. I will serve thee, o Lord, by the assistance 〈◊〉 thy'grace, because thou hast given me myself: but much more hono●… thee, because thou hast given me thy Son Christ.  
§ 7. Nor can any man in common reason meditate so unbottomed love, and not study and strive for an answerably thankful demeanour, 〈◊〉 a friend had given us but a thousand part of what God hath, we sho●… heartily love him all our lives, and think no thanks sufficient. What price then should we set upon Jesus Christ! who is the life of our lives, a●…soul of our souls?  
But, thirdly, this should at least make us part with our nearest, dea●… and sweetest darling sins, to serve him in righteousness and holiness ev●…day; every hour, all the days of our lives: Even every sin; for what 〈◊〉 should be so dear to us, as God's only Son was to him? Do we then 〈◊〉 God's sake not spare our dearest sin; when God for our sakes, did not spa●… his dearest Son.  
Yea, what a brutish and barbarous unthankfulness, and shame were that God should part with his Son, and his Son with his own precio●… blood for us? and we not part with our sinful lusts, and delights 〈◊〉 him.  
§ 8. Fourthly, Hath Christ done all this for us, his servants, so mu●… and so many ways obliged unto him? let us do what we are able for h●… again. 1 Let us be zealous for his glory, and take his part when 〈◊〉 see or hear him dishonoured. Nor can there be any love, where there no zeal, saith Augustine. Well-born Children are touched to the qui●… with the injuries of their Parents. And it is a base, vile, and unjust 〈◊〉 gratitude in those men that can endure the disgrace of them, under wh●… shelter they live. 2 Let us seek to draw others after us, from Satan Him. 3 Do we all we can, to promote his worship and service. 4 Ta●… all good occasions to publish to others, how good God is; and what hath done for us. 5 Let us wholly ascribe all the good we have, or to free grace; and give him the glory of his gifts, employing them our Master's best advantage. 6 Let us, (that we may express our tha●… fullness to him) show kindness to his Children, and poor members, 〈◊〉 are bone of his bone, and flesh of his flesh, Ephes. 5. 30. 7 Abhor we 〈◊〉 selves for our former unthankfulness, and our wonderful provoking him. 8 harken we unto Christ's voice, in all that he saith unto us; a●… express our thankfulness by our obedience. Yea, all this let us do, if we it but for our own sakes: For what should we have, if we did thus s●…Christ, who hath done all these things for his enemies neglecting and 〈◊〉 honouring him?  
True, we cannot properly be said to do any thing for him, that have we have from him: Or if we could give him our bodies and souls, they ●…ld be saved by it; but he were never the better for them; yet we may do these, and many the like things, which he accounts, and rewards as done to himself.   

CHAP. V.  
§ 1. NOw these things we ought to do; thus thankful we ought to be to God, for his inestimable and unspeakable benefits towards us. But do we thus requite the Lord? or do we what we are able for him again? O that I could say we did! Yea, I would we were but so thankful to Christ for all his mercies: (the least whereof is greater than all the courtesies of men) as we are to a friend for some one good 〈◊〉.  
But woe worth us, a people not worthy the crumb●… of Christ's, & our Masters least mercy: Yea, well worthy of more plagues, than either Tire, or Sy●…on, Chorazin, or Bethsaida, Capernaum, Sodom, or Gom●…rrah, Matth. 11. 21, to 25. or any people since the Creation: For as if all that Christ●…th done for us, were nothing to move us; we are so far from being thankful, from loving, and serving him: that did we seriously think of Christ's love, and our odious unthankfulness: and compare God's goodness with our ingratitude, rightly weighing how we have from time to time abused his mercy, and those many means of grace, which he in his long-suffering hath afforded for 〈◊〉 reclaiming: it would even make us speechless, like him in the Gospel, as neither expecting pardon, nor daring 〈◊〉 ask it. Yea, 〈◊〉 Lord, it is thine unspeakable mercy, that our Land hath not long since spewed us out; and that we are not at this present frying in Hell. For whereas God hath removed so many evils spiritual and corporal, temporal and eternal, from us; and conferred so many good things upon us, that they are beyond thought or imagination.  
§ 2. We have striven to multiply offences against him, and to make 〈◊〉 as infinite in number, as his blessings. We have done nothing from 〈◊〉 infancy, but added sin unto sin; as he hath added mercy to mercy: whereby our sins are become for number, as the sands in the Sea; and as 〈◊〉 Stars of heaven; and answerable to their multitude; is the magnitude of them, as I have (in the former Part) shown, and shall further amplify in this. As tell me; may not God justly another day, call Heaven and Earth to witness against us? that he would have saved us? yea did w●… us to accept of salvation; saying, Turn ye, turn ye, from your evil ●…ys: for why will you die, o people of England? Ezek. 33. 11. But we would not be converted nor saved. As thus,  
§ 3 Whereas God hath offered us a pardon (in tendering Christ unto 〈◊〉, upon the condition of faith and repentance) even his own Son; to be a means of our reconciliation; which is such a spectacle of unspeakable mercy, as might ravish our souls with admiration: We are so far from accepting it thankfully; that we not only refuse and contemn it, but in a manner deride the offer of it ourselves; oppose the Gospel of glad tidings, and persecute Christ in his Members; either with hand, or tongue, or both. We are so far from being holy ourselves, (most of us) that we hate holiness in others. For if any become Religious, and conscionable; and will not for company grievously sin against God; wrong their b●…dies, destroy their own souls, and wilfully leap into Hell-fire with us: we envy, hate, censure, scoff at, nickname, rail on, and slander them; tha●… we may flout them out of their faith, damp, or quench the spirit where w●… perceive it is kindled; discourage them in the way to heaven; baffle them out, and make them ashamed of their holy profession, and religious course and consequently pull them back to the World; that so we may have their company here in sin, and hereafter in torment. Nor do we so serve the most sincere only, in whom the graces of God's Spirit do as apparently shine as the Sun at noonday, to the dazzling of their eyes: But we condemn all that have more religion than an Heathen; or more knowledge of heavenly things, than a child in the womb hath of the things of thi●… life; or more conscience than an Atheist, or care of his soul then a Beast▪ That live religiously, and will nor revel it with us in a shoreless excess▪ for roundheads, and Puritans, a name so full of the serpent's enmity, a●… the egg of a Cockatrice is full of poison.  
§ 4. And in all (which is worst of all) we have caused others to d●… the same abominations, by our evil example. Yea, worse yet than all this our abominable wickedness, hath brought such a scandal upon our Religion, and the Gospel; that it is even abhorred of the Heathen, and th●… great and glorious Name of God blasphemed among them. Yea, what els●… but the unchristianlike behaviour of Christians? hath caused the Turk●… and Jews, and many among ourselves, even to protest against their ow●… conversion. Or what else hath alienated the Indians from the Christia●… Religion, making them to refuse the Gospel; but this? that they saw ou●… lives more savage, than those Savages themselves: yea, it hath mad●… those poor souls resolve, that whatsoever Religion the Christians were of they would be the contrary; thinking it impossible, that such beastly an●… bloody deeds could proceed from any true Religion: Or, that he could b●…a good God, who had such evil sons. Whereas in the Primitive times more of them were won to the faith, by the holy lives of Christians then by the Doctrine which they taught: for it caused them to say, Thi●… is a good God, whose servants are so good.   

CHAP. VI.  
§ 1. ANd thus according to my scantling, I have spread before you what God and Christ hath done for us: and how we have again required him. Though God (who searcheth the heart, and trieth the reins) knows infinitely more by us, and sees what strange monsters; what ugly, odious, hideous fiends: what swarms, what litters, what legions of noisome lusts, are couched in the stinking sties of every one of our deceitful hearts: and finds, that if all our thoughts did but break forth into action, we should not come far short of the Devils themselves.  
And certainly, if we shall compare the numberless number of our great and grievous abominations, wherewith our Land is filled from corner to corner; with the many means which God hath afforded for our reclaiming: it will be found, that no Nation under heaven, did ever more provoke the Lord. Nor hath he ever strove more with any Nation to reclaim them, than he hath done with us: for when neither mercies, nor any ordinary means would serve the turn; he hath at several times visited us with several judgements, to try what they would do: But we have been so little moved therewith, that instead of becoming better, we have bi●… the worse for them, (as appears at this day) and more audacious in declaring our sins; as if with Sodom, we took a pride in them, to the great dishonour of our Redeemer, and his Gospèl; and to the hardening of all that hear of it: so that our horrid sins are grown up unto heaven: in regard whereof we may justly be confounded, and ashamed to lift up our eyes unto him, who is a Lord so great, and terrible: of such glorious Majesty and infinite purity. Now he that hath ears, let him bear▪ and he that hath wit, let him consider, and lay it to heart, how thankful a people we are. And not only ye, o inhabitants of this our Jerusalem and Judah, would I have to judge, between Christ and his Vineyard; what he could have done for us, more than he hath done, Isaiah 5. 4, to 8. But hear ye also, o heavens, and give ear, o earth; be astonished at it, and horribly afraid; that this foolish people and unwise, should so requite the Lord, Jer. 2. 11, &c. Isai. 1. 2, to 9 and Verse 15, to 25. Deut. 32. 6, &c.  
Oh my Brethren, England's unthankfulness hath striven with God's goodness for the victory, as Absalon strove with David, whether the Father should be more kind to the son, or the son more unkind to the Father. We have been fatted with his blessings, and then spurned at his precepts; resembling the Leopard, who wrongs them most, that give him most fodder.  
§ 2. But why do I call it unthankfulness? when our sin is many degrees beyond ingratitude itself: For not to confess a benefit, is the utmost confine of unthankfulness: mere ingratitude, returns nothing for good, but we return evil, yea the greatest, and most malicious evil, for the greatest, and most admired love.  
Argue with all the World, and they will conclude, there is no vice like ingratitude: But we are more ingrateful to God, then can be expressed by the best orator alive. It was horrible ingratitude, which the chief Butler showed to Joseph, Gen. 41. 9 which the nine Lepérs showed to Christ, Luk. 17. 17, 18. which the men of Succoth, and Penuel, showed to Gideon, Judg. 8. 6, 8. which those five spies showed to Micha, Judg. 18. 14, 18. It was worse which the Israelites showed to Gideon's seed, Judg. 9 17, 18. which Michael Thraulus showed to Leo the Emperor; which Justinianus showed to that renowned Captain Bellizarius. It was yet worse, which Popilius showed to Cicero; which Lycaon showed to his stranger guests, that came to him for relief. It was worst of all in the Jews, to scourge and crucify Christ, who did them good every way: for he healed their diseases, fed their bodies, enlightened their minds; of God became Man, and lived miserably amongst them many years, that he might save their souls: (though in killing him, they did their utmost; to sink the only ship that could save them.) But all these fall far short of our ingratitude to God: for his maintenance we take and live on, the bread we eat, the air we breath, the clothes we wear, all are his.  
§ 3. That we are out of hell, there to fry in flames, never to be freed●… That we have the free offer of grace here, and everlasting glory hereafter in Heaven; where are such joys, as eye hath not seen, nor ear heard, neither hath entered into the heart of man to conceive, 1 Cor. 2. 9 we are beholding to him: Yet we not only deny this Lord that hath bought us, (as every one does; that prefers Mammon, or any other thing before him) but we hate him, (as he doth hate, and not love God; that loves what he hates, or hates what he loves:) but most spitefully, and maliciously fight on Salans and sins side, against him: and persecute his Children, and the truth with all our might; persuading, and enforcing others ●…o do the same; even wishing that we could pull him out of his Throne, rather than to admit him our just Judge: And all this against knowledge and conscience, after illumination. I wish men would a little think of it; and then if this will not melt their hearts, no hope that any other means should do it, but perish they must.  
§ 4. I confess, I have small hope, that what hath been said of God's love, and our odious unthankfulness: his goodness, and our ingratitude; (which being seriously considered, were enough to bring the whole world upon their knees) should make them any whit ashamed, or the better; because their blockishness is such, that they think themselves good enough, and that ●…o doubt of it, or strive to be more holy, were but a foolish and needless scrupulosity. Yea, they prefer their condition, before other men's that are so conscientious; A thing strange! yet it is so: For although there be not a leaf in the sacred Volume, but hath matter against a voluptuous life, none for it: For to please flesh and blood, is the Doctrine of the devil. Yet how do a world of men stifle their consciences, and force themselves to believe, if it were possible: that in case men will not swear, drink drunk, conform to their lewd customs, and the like; they are over-precise: and that God will like a man the worse, for his being the better; or for having of a tender Conscience. And that he looks for less fear, reverence, and obedience from his servants; then we do from our servants: and yet hold that a servant can never be too punctual, in his obedience to his Master's lawful commands. They think it not enough for themselves, to prefer the pleasing of their senses, before the saving of their souls: and to venture tasting the forhidden fruit, at the price of death eternal: but they account them fools, that do otherwise.   

CHAP. VII.  
§ 1. OMy brethren! it is not to be believed, how blind and blockish men are; that have hardened their hearts, and seared their consciences with accustomary sinning: for albeit I have informed them how dangerous their estate is, that they might plainly see it, truly fear it, and timely prevent it: yet I have very little hope to do any good upon them. For first, These lines to them are but as so many Characters writ in the water, which leave no impression behind them: as being like one that beholdeth his natural face in a glass; who when he hath considered himself, goeth his way, and forgetteth immediately what manner of one he was, James 1. 23, 24. or like some silly Fly, which being beat from the Candle an hundred times, and oft singed therein: yet will return to it again, until she be consumed, Prov. 23. 35. All those Beasts which went into the Ark unclean, came likewise out unclean.  
Secondly, Though these sparks of grace may kindle piety in others, yet not in them: for they are out of all hope of being healed. For what is light, to them that will shut their eyes against it? or reason, to them that will stop their ears from hearing it, and men of their condition, do on purpose ●…op their ears, and wink with their eyes; l●…st they should see with their eyes, and hear with their ears, and understand with their hearts, and so should be converted, as our Saviour shows, Matth. 13. 15. and St. Paul, Acts 28. 27. yea, it's well, if they do not carp, and fret against the Word, and persecute the Messengers, as Herod did John Baptist, Demetrius Paul, and the false Prophets Jeremiah. And how should not that patient perish, who after he is lanced, flies from the Chirurgeon, before the binding up of his wound? Or how should not that sin be past cure, which strives against the cure? certainly salvation itself, will not save those that spill the potion and fling away the plaster. O if these Adders had not stopped their ears! how long since had they been charmed? I grant they have reason so to do (such as it is.) For will a Leper take pleasure, in the searching of his sores; and Satan the like: for if they could clearly see, the loathsomeness of their impieties: it were not possible not to abhor them; not to abhor themselves for them: but their blindness makes them love their own filthiness, as Ethiopians do their own swarthiness.  
§2. And to tell you the truth, (though I speak against myself, ha●… I not a further reach in it) it were an unreasonable motion in me, if I should request minds prepossessed with prejudice to hear reason. Since the World and the Devil hath so forestalled their judgements therewith against God's people, and goodness itself; that they resolve never to be better than they are. And where Satan hath set this his porter of prejudice: though Christ himself were on earth: that soul would make an ill construction, of whatsoever he did or spoke: as we see in the Scribes and Pharisees; who when he wrought miracles, reputed him a sorcerer: when he cast out Devils, thought it to be by the power and Prince of Devils: when he reproved sinners, he was a seducer; when he received sinners, he was their favourer: when he healed the sick, he was a Sabbath-breaker, and the like: yea, they counted him the greatest. offender, that offended not once in all his life; which would make a wise man suspect▪ 〈◊〉 own judgement, or the common fame: and to examine things throughly before they condemn one, whom they know no evil by.  
Yet this is the case of these men of most men: for even as an ill stomach, turn●… all it receives into ill humours: or as a Spider converts every thing she ears into poison; so they whatsoever they hear of, or see in the godly: So blinding themselves with prejudice, that like Pyrrhon, they will not believe what their eyes see, and their ears hear. Yea, I would fain know, what means can possibly be used, that shall be able to reclaim them? They will neither be softened with benefits, nor broken with punishments? God's severity cannot terrify them, nor his kindness mollify them. Yea, should these fools be brayed in a mortar, among wheat with a ●…stle, yet they will not depart from their wickedness, as Solomon expresseth 〈◊〉, Prov. 27. 22. Yea, the more these Anviles are beaten upon, the harder they are.  
§ 3. The change of means, whether the Word, judgements, Mercies, or the like: do but obdure their hearts, instead of melting them; as we see by many examples. The nine plagues could not prevail with Pharaoh: Yea; they hardened his heart the more, When Jesus cried with a loud voice, and yielded up the ghost; the veil of the Temple rent in twain, from ●…op to the bottom: the earth did quake, the Graves did open themselves, and the dead Saints came forth, and went into the holy City; the Sun was forsaken of his light, &c. as if all were sensible of their maker's suffering: when as the generality of the people that had heard his preaching, and seen his many miracles: yea, those great Clerks, the Scribes and Pha●…es, were altogether insensible, and worse than all the rest of the creatures: The very stones of the Temple were soft in comparison of their sto●… hearts: and they which were dead in their graves, were alive to those which were dead in their sins.  
Le●…▪ Malchus be smitten to the ground, with the words of our Saviour: let him have his right ear cut off, and miraculously healed again by him, whom he came to apprehend: yet he will be one, that shall lead him bound to Pilate. Let the Sodomites be all struck blind, for contesting with Lot, and his two Angels: they will not cease seeking his door, to break it open, until they feel fire and brimstone about their ears, Genes. 〈◊〉.  
And let men look to it, for If they will not believe Moses, & the Prophe●…, Christ and his Apostles: they would not believe, though 〈◊〉 should send an Angel from the living in Heaven; or a Messenger from the dead▪ in. Hell to warn them; as Abraham tells Dives, Luke 16. 31. Yea, let God. himself forbid Balaam to go with Balaks messengers; to curse the children of Israel: yea, let an Angel stand in his way, with a drawn sword to stop him: yea, let him hear his beast speak under him: yet he slights all. I might instance other examples; as what a warning had Haz●…el given him by the Prophet; of all the abominable wickedness he should commit? 2 Kings 8. 12, 13, &c. And likewise Ahab, who was told from the Lord, that if he went to war, he should perish? yet neither would take warning, but went on, and sped accordingly. And also of the O●… world: so that one were as good speak to liveless stones, or senseless plants, or witless beasts, as to such men; for any thing they will be bettered by it. Yea, reason once debauched is worse than brutishness: I see the savagest of all creatures, Lions, tigers, Bears, &c. by an instinct from Go●…, came to seek the Ark: (as we see swine foreseeing a storm; run home, crying for shelter) not one man do I see, except Noah and his family. So none b●…t the well-affected, whose hearts it pleaseth the Lord to change, will be the better for what they have heard, of God's goodness and their ingratitude, see 1 Sam. 10. 26.  
§ 4. They have been too long sick of sin to be recovered, and will rather be confounded, then reformed: they have brazen brows, stiff necks, uncircumcized ears, blinded eyes, 〈◊〉, and heavy hearts, obdura●… souls, as strong as a stone, and as hard as a nether mil stone, Ezek. 11. 1●…. by reason whereof it comes to pass; that those who are filthy, will be filthy still; in spite both of Law and Gospel. Yea, they are stark dead to all ordinary means: which is an infallible sign of their eternal ruin, as they may see, both by testimonies, Deut. 17. 12. Prov. 29. 1. and 1. 24, 25, 26. Heb. 10. 28. Hos. 4. 14, 17. Isai. 57 17. And likewise by pregnant examples, 1 Sam. 2. 22, to 26. 2 Chron. 25. 16, 20.  
What should I more say? If thou be'st an habituated sinner; blinded or forestalled with prejudice; & resolved to go on in thy wickedness, and do as others do, without either conscience of sin, or guidance of reason. Thou are dead in sin; and not on●…ly dead, as ●…us daughter was, Matth. 9 25. Nor only dead, ●…id out and coffined, as the wi●…owes son of Na●…m was, Luke 7. ●…4. But dead, coffined, and buried as Lazarus was, John the 11. 39 even till thou stinkest in the nostrils of God, and all good men. So that I have no other message to deliver unto thee; then that which the vigilant Captain, delivered together with a death's wound to his sleeping Sentinel: Dead I found thee, and dead I leave thee.  
§ 5. Only thou, o Father, to whom nothing is hard, if it be thy good pleasure: (as why not seeing it will make much for the glory of thy great Name, to save such a mighty sinner; who Manasses-like hath multiplied offences above the number of the sand of the Sea; and is bound down with many iron bands.) Say unto his soul, Live; yea, quicken thou him, o merciful Redeemer, who art the fountain of life. It is true, thy angry threatening against sinners is importable: but thy merciful promise is unmeasurable, and unsearchable. Thou therefore that art able to quicken the dead; and make even of stones, children to Abraham: mollify these stony hearts, we beseech thee, with the blood of the lamb: and make of these children of the Devil (John 8. 44.) Members of thy Son Jesus Christ.   

CHAP. VIII.  
§ 1. ANd that my utmost endeavour, may answer the strength of my desires: and for that God does not ordinarily work, but by means. I will notwithstanding the small hope I have, of these AEthiopians changing their skin: or these Leonard's their spots, Jer. 13. 23. even against my own reason, try yet another way: because my heart's desire is, that they may be saved, Rom. 10. 1. Yea, I assure you, if God should bid me ask what I would, (as once he did Solomon) if I know my own heart, it should be no other thing, then that my brethren, and countrymen, might have their eyes opened: be turned from darkness to light; did from the power of Satan unto God, that they might receive forgiveness of sins, and inheritance among them which are sanctified by faith in Christ, Acts 26. 18.  
§ 2. Nor am I altogether out of hope; for as with God nothing is impossible: so I call to mind that the Apostle saith, 1 Cor. 14. If an unbelieving Idiot, shall hear the secrets of by heart made manifest to himself, and others: he will then he convinced, and fall down on his face and worship God and say: This is of God indeed, or of a truth, Vers. 24, 25. and I doubt not, but by God's help, I shall show these ignorant unbelievers, from the written Word, their very thoughts and the most secret intents of their hearts, Heb. 4. 12. and so, that their own consciences shall bear me witness, I belie them not.  
Wherefore lend me your best attentions, I beseech you: and in reading take notice, of what concerns each of you: and if conscience plead guilty, harken thereunto.  
§ 3. Now that I may speak to all whom it concerns; namely those ignorant, unbelieving and ungrateful wretches formerly spoken of: and that it may prove of general behoof, I will give you the several characters of seven sorts of men, which include the whole number, viz. 
The 


Loose Libertine,  
Civil justiciary,  
Formal Hypocrice,  
Miserly Muck-worm,  
Profound Humanist,  
Cunning Politician,  
False Teacher, that flatters sin, & flouts holiness.      
And in some one of these, every natural man shall read the very thoughts of his heart: together with his words and actions. For if ought be wanting in the one, it shall be supplied in the other: which is as much as can be expected. For otherwise I can no way avoid Tautologies; nor Interfering.  
If it be asked, why I seem to forget the character of an ignorant person? I answer, it were not proper to make him a distinct party: for all these that I have mentioned; are equally ignorant, (if unregenerate:) touching spiritual, experimental, and saving knowledge: though some more fools than others in the things of this life. Nor is any Profound Humanist, or Cunning Politician, or False Teacher so wise: but it is through ignorance, that he doth so ill: and which is as good, the ignorant man shall meet with his own thoughts, words, and actions, in every of the seven Characters: if he be but wise enough to know the issue of his own heart and brain, when he sees the Brats brought before him.  
I shall also occasionally portray, or paint out: the usual cunning, Covetousness, and Cruelty. 
Of 


Governors,  
Officers,  
Judges,  
Lawyers,  
Projectors,  
Engrossers,  
Gripers,  
Wasters, &c.      
And the better to illustrate, or set out the fairness, or diformity; of each virtue and vice: I will give you the lively and lovely 
Characters of 


Justice,  
Thankfulness,  
Contentation,  
Frugality,  
Liberality.       

CHAP. ix..  
§ 1. I Begin with the Loose Libertine, or openly profane: for he shall lead the Troop, as Judas led the soldiers.  
Thou that art openly profane, dost so manifestly prove and profess thyself to be one of those ignorant, unbelieving, ingrateful, & wicked wretches herein concerned: yea, to be one of the children of disobedience whom Satan hath blinded: that in respect of others, I should think it needless to spend time in further proof thereof: yet I would gladly say something to shame thee out of thyself: wherefore bry fly thus: Thou art kept by the Devil in a snare, and taken captive of him at his will: he ruleth, and worketh his pleasure in thee, as being thy God and Father, and Prince, and Master, 2 Tim. 2. 26. Joh. 8. 44. and 14. 30. 2 Cor. 4. 4. Thy odious qualities are these and the like: thou dost banish all civility, and give thyself over to sensuality: and art neither afraid nor a shamed; to let thy wicked est thoughts break forth into actions. Yea, thou thinkest thyself the honester man for it: and boastest thou art none of those dissembling Hypocrites that seem to be what they are not. Thou art a common Drunkard: instead of quenching thy thirst, thou drownest thy senses: and wilt leave thy wits, rather than the Wine behind thee.  
§ 2. Thou desirest not the reputation of honesty, but of good fellowship: Thou art a continual swearer, and that of bloody oaths. One of our Ruffians, or sons of Relial: who when thou art displeased with others, wilt fly in thy maker's face, and tear thy saviour's Name in pieces: even swearing away thy part in that blood, which must save thee if ever thou be'st saved. Yea, if thou art never so little provoked; curses with thee, strive for number with oaths, and lewd speeches with both. Thou knowest no other dialect, then roaring, swearing, and banning: the language of Hell, which thou learnest before thou comest thither: and in case thou art reproved for it, thou wilt say, We take too much upon us: as Corah and his complices twitted Moses, Numb. 16. 3. not knowing how strictly God commands, and requires it, Levit. 19 17. Heb. 3. 11. 2 Tim. 2. 25. Ezek. 3. 18, to 22. 2 Pet. 2. 7, 8. Whence as the chief Priests answered Judas; What is that to us? so thou wilt blaspheme God, tear Christ in pieces, and more than betray; even shed his innocent blood, digging into his side with oaths: and say: when told of it, What is that to us? When thou mightest as well say; What is Christ to us? What is Heaven to us? or what is salvation to us? For to us the one cannot be without the other. We shall never inherit part of his glory in Heaven, if we do not take his glory's part upon Earth. And with God it is much about one; whether we be doers of evil, or no hinderers. For if we must not see our neighbour's Ox, nor his Sheep go astray; or fall into a pit: but we must reduce him, and help him out of it, Deut. 22. 1. We are much more bound, to help our Neighbour himself, from dropping into the bottomless pit of Hell. And what know we? but we may win our brother, and so save his soul? Matth. 18. 15. Again, thou art an usual companion of Harlots, thy summum bonum is a Punk: and thou wilt rather burn in hell, then marry: All thy felicity is in a Tavern, or Brothel-house: where Harlots and Sycophants rifle thy estate, and then send thee to rob. Thou art one of those that St. Peter speaks of: thou hast ●●s full of adultery, & that cannot cease to sin. Thou gazest upon every fair ●ace; and lusts after every beautiful woman: Thy speech is lewd, and ●●scene: thy discourse scurrility, lascivious thy behaviour. Thou art a fre●●ent slanderer of thy Neighbour: an open Sabbath-breaker: Canst boast ●f sin, and mischief, and if need be defend it.  
§ 3. Like the Salamander, thou art never well, but in the fire of con●ention: And art apt to quarrel, yea, kill a man for every foolish trifle; ●e it but for the wall, or refusing to pledge thee; as if thy honour were of ●ore worth than thy soul. Yea, the Devil hath so blinded, and bewitched ●hee: that thou thinkest every wrong, or disgraceful word quarrel just ●nough, to shed blood: that true valour consists only in a brave revenge ●nd being implacable: that patience is but an argument of baseness; and ●herefore thou wilt rather suffer a sword in thy bowels, than a lie in thy ●●roat. I confess, thou wilt fight in no quarrel but a bad one: and sooner ●n thy mistress's defence, then in thy Makers.  
§ 4. Thou art of a reprobate judgement touching actions and persons: esteeming good evil, and evil good, Prov. 17. 15. and 29. 27. Isai. 5. 20. Thou dost stifle thy conscience, and wouldst force thyself to believe if it ●ere possible: that in case men will not swear, drink drunk, conform to ●hy lewd customs, and the like: they are over-precise; and to forbear ●vil, is quarrel sufficient for thee. Thou speakest evil of all, that will not ●un with thee to the same excess of riot, 1 Pet. 4. 4. making them a byword ●o the people, Job 17. 6. and a song amongst thy fellow Drunkards, Psal. 69. 12. Thou art so desperately wicked, that thou wilt mock thy admonisher, scoff at the means to be saved; and make thyself merry with thy own damnation.  
§ 5. Instead of hating the evil thou dost, and thyself for doing it: ●hou art glad of it, rejoicest in it, boastest of it; yea, pleadest for it, and applaudest thyself for thy wickedness: God is not in all thy thoughts, except to blaspheme him, and to spend his days in the devil's service. And rather than abridge thy pleasure, thou wilt hazard the displeasure of God. Thou dost not honour, but art stubborn, and disobedient to thy parents: a Rioter, &c. If they stand in need of thee; thou wilt not nourish, or maintain them, as they did thee in thy need. Thou takest no care to provide for thine own family; but drinkest the very blood of thy Wife, Children, and Servants: and art therein worse than an Infidel. Thy greatest delight is in devilish cruelty: as to see the poor innocent Creatures fight, pick out one another's eyes, and tear each others' flesh. Yea, to see two men fight, and kill one another: thou accountest but a sport, or playing, 2 Sam. 2. 14, to 17.  
§ 6. Thou wilt borrow, or run in debt with every one; but never carest to pay, or satisfy any one: except it be thy Hostess for drink, left she should never more trust thee. Thou wickedly spendest thy p●… m●…ny in riot, and upon Dice, Drabs, Drunkenness. Thou hast never t●… wit to think upon sparing, until thou comest to the bottom of the Purs●… like an ho●…-glass turned up, thou never leavest running till all be o●… Shouldest thou live never so long, thou wilt never attain to the years 〈◊〉 discretion: thou wilt never become thine own man, until thou hast no 〈◊〉 thee: nor ever see want, until thou feelest it. Thou art only witty 〈◊〉 wrong, and undo thyself; and which is worse than all; if death fin●… thee as bankrupt of spiritual; as of worldly goods: it will send thee an eternal Prison. Thy pride so swells thee, and makes thee look so big as if the river of thy blood, would not endure to be banked within t●…chan●…l of thy veins. Thou must have shift of attire, though thou can not shift thyself out of the Merce's books, until thou hast sold the oth●…Farm, or Lordship: thou wilt pay the whole reckoning, that thou may 〈◊〉 be counted the best man▪ a bare head in the streets, does thee more goo●… than a meals meat, Thou wilt soon bring a noble to nine pence: an inheri●…ance of five hundred pounds per annum, to five hundred shillings. Th●… ar●… a vain glorious fool, and scornest any employment, or to be of a●… calling: which is a pride, without either wit or grace.  
§ 7. As g●…od men by their godly admonition, and virtuous exampl●…draw all they can to Heaven: so thou by thy subtle allurements, and v●…cious example; drawest all thou canst to bell. For as if it were too 〈◊〉 to damn thy own soul: or as if thine own sins would not press thee d●… enough into hell: thou dost all that possibly thou canst, to entice a●… enforce others to sin with thee: for thou dost envy, ●…ate, scoff a●…, nic●… name, ●…ail on, and slander the godly; that thou mayest flout them out 〈◊〉 their ●…aith, damp, or quench the spirit where thou perceivest it is kindle●…disourage them in the way to heaven, to make them ashamed of th●… ho●… conversation, and religious course; pull them back to the world, th●… so thou mayest have their company here in sin, and hereafter in to m●…nt.  
§ 8. Thou fearest a jail more than thou fearest hell: and standest m●… upon thy sides smarting, then upon thy soul. Thou regardest more t●…blasts of men's breath, than the fire of God's wrath: and tremblest more the thought of a Ser●…ant, or Bailiff, then of Satan, and everlasting perd●…tion. Thou takest encouragement from the Saints falls, and sins of Go●… people, to do the like: when they should serve thee as Sea-marks, to ma●… thee beware. Yea, thou dost most sordidly, take liberty, and incourag●…ment to go on more securely in thy evil courses: because God is mercifu●… and forbears to execute judgement speedily: and to defer thy repentance, b●…cause the ●…hief upon the Cross, was heard at the last hour, Thou wilt boldl●…do what God forbids; and yet confidently hope to escape what he threaten●… Thus I could go on, to tell thee a thousand more of these thy wicke●… thoughts, words, and actions; had I not already done it. But because I ●…ould not present my other Readers, with coleworts twice sod: be per●…aded to take view of them, in my other small Tract, entitled, The 〈◊〉, despicable, and dreadful condition of a Drunkard, drawn to the Life: ●…ough indeed, even a tithe of these are sufficient evidences, to prove ●…e one of those ignorant, unbelieving, ingrateful, and notorious wicked ●…etches before spoken of: and to make thee confess that thou art in a ●…st danable condition. But stand thou by, and let the Civil Justiciary, ●…d formal Hypocrite hold up their hands, and hear their Charge.  
And so much for the first Division allotted for such as are notoriously ●…ked. For though I determined to have made of all but one Volume; ye●…●…w new thoughts have taken place, and caused me to melt the whole a●…in; and cast it into several Divisions: whereby being ●…old single, every ●…an may have his proper portion apart. My reasons are these, & the like.  
1 It is because many (be they never so short-breathed, in well doing) ●…ll read a few leaves: that will not once look upon a large Volume.  
2 Divers will be at the cost of a few pence, that would rather perisis●…●…en lay out a pound.  
3 Some, as they have but little money; so they have less time to spare, ●…s they use the matter) for the good of their souls.  
4 Admonitions, and instructions if they exceed: are wont as nails, t●…●…ive out one another.  
5 Should the Civil justiciary read the profane man's Character; or the ●…en-handed Prodigal, the close-fisted, and griping Oppressors: this would ●…er encourage, and strengthen them in their wickedness, then fright 〈◊〉 from it.  
6 Some have such queasy stomachs, that if they see their potion big, as ●…ell as bitter; they will choose to die, rather than take it.  
And because I have found by ample experience, that many have a ●…de to read good Books yea, a zeal (such as it is) to reclaim others ●…m evil, so it may cost them nothing: who otherwise have no stomach ●…ither. (For when the like was to be given about, swearing and cursing 〈◊〉 ●…n the better sort of men and women could fetch them by a thousand ●…k from all parts of the kingdom. But since they have (for some ●…sons) been sold, for eight a penny: not one of an hundred could 〈◊〉 in their hearts to give that penny, were it to save eight of their friends ●…ls: which shows both how they love money; and what hollow-hearted●…otion they have. The Lord discover the same unto them.) There is ●…er against the High Constables short of Shoreditch Church) of this 〈◊〉 part, or division to be given freely, together with the cure of cursing ●…d swearing: provided, they that desire them can read very well: for ●…erwise they will so nickname words, and make it such nonsense, that ●…e would rather his lines should never be read, than so brokenly. And I could wish that men would not fetch them for base ends, as one d●… formerly fetch many hundreds of that against Swearing, and Cursing only to save the buying of waste Paper (though he had many fair p●… tenses of sending them to Gravesend, Canterbury, Dover, and all oth●… places, where Soa-men resorted:) which being found out, made the D●… nor withdraw his gift until now.  
It was, I think, a most wicked act, for which he deserves to be stig●… tized and made an example to others. And let men take heed of abu●… things Dedicated to holy uses; for they are the sharpest kind of edge tools, and therefore are not to be jested with: Neither will God so 〈◊〉 mocked.   
The end of the first Division.   

POSTCRIPT.  
AUgustine that his ignorant hearers might the better under stand him, would sometimes speak false Latin: and I 〈◊〉 my accidental Readers good, have (and that purposely) do●… as absurdly in another kind: viz. used the same expressi●… in one Tract (when I have deemed it weighty and convincing that may be found in another: which to many will not be di●… cernable, though obvious enough to some: Who may if the●… please censure it and me for it: But presuming that the mo●…charitable, and ingenuous would not have it otherwise, it sh●… not much trouble me.   

LONDON, Printed by R. and W. L. for James Crump, in Little bartholomew's Well-yard.   


The Character of a formal Hypocrite, or civil Justiciary: for they are so alike, that I am loath to part them. Nor will it be any wrong to either: for what the one is guilty of, the other is not free from. CHAP. X.  
§. 1. NOw in pourtraying, delineating, or anatomising these: First of of them. Secondly, to them.  
Of them, thus much in general. No men under Heaven, are in a more hopeless condition (as I shall show in the ensuing pages) nor none think better of themselves. For if you will believe them, they neither break the Laws of God, nor men: neither offend temporal Magistrates, nor Ecclefiastical governors: they live unreproveably, ●…ay every man his own; are charitable, chaste, temperate, make conscience of swearing, lying, &c. They go duly to Church, are fed with the spiritu●…ll manna of God's Word: yea, once a year, they receive the Sacrament, upon their knees: and that upon Easter day, or Good-friday. They pay they tithes, say their Prayers, so soon as they are entered into the House of God be the Minister speaking from God to them; or the People jointly praising God, or praying to him, (a good sign to know an ignorant Formalist by) Perhaps they pray in their Families; yea, so holy are they, that they dare not pass through St. Paul's, with their Hats on: nor out of it, before they have kneeled down to a Pillar: though they are in haste, and their company wait the while. And as touching their Diana, the Book of commonprayer; the Apocrypha, the cross, Surpless; the Ring, rails, High Altar, holidays, &c. I need not acquaint you, for their zeal is such, that they will lose laws, liberty, Lives, Estates,; all rather than these shall not still be worshipped, and had in honour. Yea, they not only hate the conditions, but even shun the very company of those lewd and profane wretches before mentioned. All which considered, if they be not good, and godly men; what will become of thousands?  
2.§. These middle sort of men, (I mean for outward appearance; and ●…orme of godliness) have a notable way to delude their own souls; and to put off all reproofs, and threatenings: that is by comparing themselves, with such as are (in their repute) worse than themselves: counting none wicked, but such as are notorious for wickedness. As for example, Because they are not so drunk as Nabal; they think themselves sober: Because not so proud as Haman, therefore they be humble; Because not so bloodily minded as Doeg; therefore they are merciful: Because not so treacherous as Judas, therefore loyal. Because neither gallows, nor Pillory can take hold of them; therefore they are honest, and square dealers.  
Nor can there be a more plausible deceit; For as the Swar by compared with the blackamoor, thinks himself fair: So civil men, looking upon the profane, admire their own holiness.  
Whence it is, that the more unrebukeable any natural man is, the greater is the difficulty of his conversion. For as nothing is more easily broken, then that which is most hard: so notorious offenders, are nothing so hard to be convinced, and converted, as the civilly honest. The civil justiciary, is like the young man in the gospel; that supposed he had honestly kept all the commandments: who when he was bid to follow Christ, turned his bac●… upon him. But the Loose Libertine, resembles Matthew the Publican, a notorious sinner: who was no sooner called, but he followed Christ.  
3.§. But will these men's high thoughts of their own, excellency serve their turns? No, but condemn them the rather. That civil Justiciary, Luke 18. 9 to 15. was not a Publican; and thereupon boasts himself extremely: but he was a Pharisee like these men; which was a great deal worse; wherefore all can be done for them, will be in vain: except I can first convince them of their self purity, and the great danger thereof: and after, of the●…miserable impurity: both which must be done, (as I before intimated) 〈◊〉 making manifest unto them, the secrets of their hearts in either. For the effecting whereof, I will not be sparing, either in pains, or prayer. As O that God would put words into my mouth: and add virtue unto those words. That he would give them hearts to mind what I shall say, but so much as it concerns them. For God alone, hath the key of the heart. Acts 16. 14. to whose blessing, I leave the success, humbly beseeching the Almighty, that these lines, may not rise up in judgement against those Hazael's that shall read them, and be never the better: and so instead of ●…u in their sin, prove a means, to increase their torment.  
4.§. I begin with the first: Let a Minister come to thee, that art a Formalist, or civil Justiciary; and question with thee about thy estate; or ask thee how thy soul fares? and what peace thou hast? (admit it be upon thy death bed) what will be thy manner of answering? (especially, i●… thou hast not been a notorious offender) art thou a whit troubled for sin, either original, or actual? Or wilt thou acknowledge thyself, to be in a lost condition without Christ? No, thy conscience is at quiet, and thou 〈◊〉 at peace with thyself, and all the world: and thou thinkest God, no sin troubles thee. Thou hast been no murderer, no adulterer, no common drunkard: Neither hast thou been an Oppressor. Yea wilt thou say; I do not know that I have wronged man, woman, or child. I have been a Protestant, and gone to Church all my days, &c. as commonly they think be●… of themselves, that have least cause. Yea, the true Christian, is as fearefu●… to entertain a good opinion of himself: as the false is unwilling, to be driven from it. They that have store of grace, mourn for the want of it: and they that indeed want it, chant their abundance.  
Yea, (whereas the Law is spiritual, and binds the heart from affecting; no less than the hand from acting) thou art so blind, and ignorant: tha●… thou thinkest the commandment is not broken, if the outward gross sin, be for borne: whence it is usual with thee, to brag of a good heart, and meaning; of the strength of thy faith, and hope; of thy just and upright dealing, &c.  
Yet, in case thou dost abstain from notorious sins: what should hinder, but thou art an excellent Christian: if God be not beholding to thee, for not wounding his name with oaths; for not drinking, and playing out his Sabbaths: for not railing on his Ministers; for not oppressing and persecuting his poor Members.  
5.§. Perhaps thou wilt in general, or in gross acknowledge: that thou art a great sinner: But come to particulars, thou canst not tell in what. Thou never brokest the first commandment, of having many Gods: for thou art no Papist, nor Idolater. Thou never brokest the second, for thou worshippest God aright. Nor the third: for thou hast been no common swearer, only a few petty oaths. Not the fourth; for thou hast every Sabbath gone duly to Church. Not the fifth: for thou didst ever honour thy Parents; and art as loyal a subject as may be. Not the sixt: (for like the young man in the gospel,) thou darest justify thyself to Christ's own face, that thou hast kept it from thy youth; for thou didst never murder any man; though others find, that thou never goest without enmity in thy heart; against such as are more godly, and sincere than thyself; but to thy unseeing eyes, that is no manslaughter. Not the seventh; for thou perceivest not, how the lust of the eye should be a sin, so long as thou liest not with thy neighbour's wife. Not the eighth; for (though thou hast cozened an hundreth indirectly; yet) thou never stolest aught from any man. Not the ninth; for thou Makest conscience of perjury, though none of back-byting, and slandering thy Neighbour; As for the tenth; that perhaps makes thee at a stand, till thou hearest what is meant by, Thou shalt not cover: and so by consequence, thou provest that thou didst but lie and dissemble, when thou didst acknowledge thyself a sinner. For indeed and in truth; thou thinkest thyself no sinner, or almost: for thou hast kept all the commandments.  
Nor is it any hard matter, to draw it out of thine own mouth; before an hundred witnesses: for let but this question be asked thee: Art thou proud? thou wilt answer, no not I; none are proud but fools; and thou hatest a proud man, &c. which implies, that thou art as righteous as Christ himself; or Adam in the state of innocency. For he that can clear himself of this sin; may easily clear himself from all other sins. So that thou art pure in thine own eyes: haste one sin to repent of, but much good to 〈◊〉 of; which 〈◊〉 condition worse, than the wickedest man's alive. For Christ that came to save all weary, and heavy la●…en sins, (be they never so wicked) neither came to save, nor once to call thee, that hast no sin; but art 〈◊〉 enough without him Mat. 9 13.  
Am 〈◊〉 tells thy brethren, the Scribes and Pharisees; who counted then, 〈◊〉 〈◊〉 that 〈◊〉 and harlots, should go before them into the kingdom of Heaven, Mat. 21. 31, 32. And you well know, that God preferred the penitent 〈◊〉, that trusted in his mercy: before the proud Pharisee, that trusted in his own merits, Luke 38. 10 to 15. Yea, the Publican condemning himself; was justified, and saved: whereas the Pharisee, justifying himself, was evelastingly condemned.  
6.§. Nor can Christ profit thee any thing, until with St. Paul; (who before his conversion, was such another) thou seest thyself; even the greatest of sinners; findest thy lelse in a lost condition: And that thy sins even drive thee utterly to despair of all other helps; as himself affirms, Mat. 9 12. 13. Luke 1. 53. Gal. 5. 1. 107. And (which I would have thee mind) until Christ is become thine by regeneration, and a lively saith: thou art bound to keep the whole Law; actually, and spiritually: with thy whole man, thy whole life: or else suffer eternal death, and destruction of body and soul, for nor keeping it. Whereas all that can truly claim a part in Christ, are freed both from the rigor, and penalty of it, 1 Cor. 1. 30. Because Christ hath done, and suffered; satisfied and merited all for them, Rom. 10 3. 4, 5, 9, 10. a happy condition, a blessed change, Rom. 8. 1. to 〈◊〉. and 9 30. to 34. 〈◊〉 Cor. 5. 1●…. 21. which yet may soon become thy 〈◊〉: hadst thou the wit to renounce thine own righteousness; and seek to be justified only by the saith of Christ, and his righteousness. As Paul hath taught thee, by his own example, Phil 3. 7, 8, 9 gall 2. 16, 19, 20 21. Wherefore, if thou hast an 〈◊〉, he are what I shall say unto thee out of 〈◊〉. For 〈◊〉 〈◊〉 knowledge and application of this point: is in effect al●…n all.  
7.§. The sole perfection of a Christian, is the imputation of Christ's righteousness, and the not imputation of his own unrighteousness, Rom. 10. 4. And 〈◊〉 Christ 〈◊〉 ●…nner, only by the imputation of our sins: so we are just one●… by the imputation of his righteousness. Our g●… 〈◊〉, (were 〈◊〉 〈◊〉 so many and rare) cannot justify us, or 〈◊〉 any thin●… 〈◊〉 〈◊〉 ●…ds; it is only in Christ that they are accepted; and 〈◊〉 for Christ that they are rewarded Yea, the opinion of our own 〈◊〉, is so far from saving us, that it keeps us from all possibility of being saved: and makes us as hateful to God, as the Devils themselves, as is e●…dent by Ma●…. 2. 17. Luke 1. 53. Nor can any soul, he so dangerously 〈◊〉: at thou which art least sensible of thy being sick. Yea, it puts thee out of all possibility of being bettered: for what we presume to have attained, we seek not after. Whereas otherwise, thou mightest become good: if thou didst not at present so think thyself. And indeed, this conceited righteousness; or this opinion of being in case good enough: is the chief and only cause of all unrighteousness. And many a man, had proved good; if he had not so thought himself. A man must know himself sick, before he will seek to the physician. until Paul was humbled to the very ground, even trembling, and astonished: he never asked Lord what wilt thou have me to do. And the like of those converts, that were pricked in their hearts, at Peter's searching Sermon, upon their being convinced, that they were the murderers of the Lord of life, Acts 2. 36, 37, 38. He is no way fit for absolution: who finds not himself worthy of condemnation. We shall find no sweetness in Christ's blood; till we feel the smart of our own sins.  
8.§. But thou art so far from this; that thou braggest of thy saith, works, and good meaning: that thou never doubtedst in all thy life, and that it were pity thou shouldest live, if thou didst not believe in Christ, and hope to be saved by him. The usual expressions; of formal, and civil justiciaries: who know not what saith means: for that persuasion only, which follows sound humiliation is faith: that which goes before it, is presumption. And as Ambrose speaks; none can repent of sin, but he that believes the pardon of sin: nor none can believe his sins are pardoned; except he hath repented. Besides, how easy a matter soever thou thinkest it is to believe: he that goes about it, shall find it as hard a work to believe the gospel, as to keep the Law: and only God, must enable to both. And yet so sarre, as we come short of either: so far forth, we have just cause to be humbled If we consider how God made us, and how we have unmade ourselves.  
9§. But thine own mouth condemns thee, in saying thou never doubtest in all thy life: for who never yet doubted, never yet believed. Yea, who never yet doubted of their salvation: their salvation is not only to be doubted of; but even to be despaired of, until they have that veil, or curtain; which is drawn over every natural man's heart, (2 Cor. 3. 14. 15. 16.) taken away by repentance; whereby they shall see sin, in every thing they think, or speak, or do. And that their very righteousness, is no better than a menstruous cloth, Esay 64. 6. And until thou findest it thus with thee: know, and take special notice of it; that Satan hath none so sure, as those whom he never yet assaulted That so long as thou remainest unregenerate; thou art so blind, and deaf, and dead in sin, and in soul: that thou canst no more see, thy spiritual filthiness, than a blind Ethiopian can see his blackness, or then a dead m●…n, can feel the weight of a burden, when it is laid upon him, Mat. 13. 15. Acts 28. 27 Esay 6. 9 10.  
10.§. So that however thou applaudest, and preferrest thyself before other men; saying I am no dissember: yea, I hate the hypocrisy of Professors; I do not justify myself, and despise others like the Puritans. I am not factious Schismatical, singular, censorious, &c. I am not rebellious, nor contentious, like the Brounists, and Anabaptists. I love an honest man with my heart, &c. And as touching a good conscience; I was never yet troubled in mind, as many scrupulous fools are, and the like (which to hear thee, would amaze a man:) it is no other, then if a beggar should dream, that he is a King: or a traitor, that he should be crowned, when he is to be Beheaded. The case of Laodicea, Revel. 3. 17. The young man in the gospel, Luke 18. 20. 21. And that cackling Pharisee, Luke 18. 11, 12. who had all the very same thoughts of themselves, that thou hast. And yet God abhorred them the most of any.   

CHAP. XI.  
1.§ ANd the reason is, the best actions, & services that can be performed: as Preaching and Praying, and Fasting, and receiving and giving of Alme, &c. unless they flow from a pious and good heart, sanctified by the Holy Ghost, and be done in saith, obedience to the Word, humility, saving knowledge, and sincere love to God; zeal of his; lory, and a desire to edify, and win others: are no better in God's account, then staying of a man: or cutting off a dog's neck; or offering swine's blood; or blessing an idol, as himself affirms Esay, 66. 3. And many examples prove, namely Caines sacrificing, 1 John 3. 12. The Jews fasting. Isci. 58. 3. to 8. Those Reprobates preaching in Christ's name, and casting out Devils Mat. 7. 21. to 24. whose outward works, were the same which the godly perform: But they springing from ignorance, infidelity, self-love, and such like carnal respects; were no better than shining sins. or beautiful abominations. What saith Sr. Austin most excellently? There is no true virtue, where there is no true Religion: And that conscience, which is not directed by the Word; even when it does best, does ill; because it does it not in faith, obedience, and love. Nor will God accept of any action, unless it flows from a pious and good heart; sanctified by the Holy Ghost.  
2.§. Whereas thou art so far from being really religious, and godly: that thou hast not yet, made one step towards it. For the first step to Religion, or Christianity; is to love religion and holiness in another: but thou (as thine own conscience will bear me witness) wilt hate, scoff at, and persecute another, for being holy and religious. Nor canst thou endure the power of Religion in any, though thou lovest a form dearly: as taking the shadow for the substance: which notably discovers the deceitfulness of thy heart; and Satan's subtlety, if thou hadst but eyes to see it. Nor couldst thou otherwise think so well of thyself: for thou thinkest thyself as good a Christian as the best. Yea, thou passest for, and art reputed an excellent Christian by men of the World. As divers will say of moral honest men; if they go not to Heaven, Lord have mercy upon us. Yea, by some of o●… late, reverend Prelates; and their Creatures: for they, counted men religious, as they were conformable to their Cannons: and all the congregation, is alike holy, and holy enough to natural men. As Corah and his profane consorts, told Moses and Aaron, when they rose up against them, Numb. 16. 1. 2. 3.  
3.§. But it is manifest enough, by the word of God: that thou art an ignorant, formal, titular, stature, outside Christian. And that thou hast no more of religion, or godliness; then a bare form, outside, or shadow, 2 Tim. 3. 5. Tit. 1. 16. That thou art a mere Bladder, empty of all true grace; and only blown up with pride. That there is not a poorer wretch, upon the face of the earth than thou: that with Laosicea, braggest thyself to be rich, and to want nothing, when thou art wretched and miserable, and poor, & naked, Rev. 2. 17, only thou art pus●…t up, and knowest nothing, 1 Tim. 6. 4.  
4.§. But because there is no heating thee off, from thy conceited righteousness, and self purity: except it be by showing thee thy unrighteousness, and actual impurity: and because thou must of necessity know thyself sick; before thou wilt seek, and sue to Christ the physician of souls: I will further discover unto thee, not only thy abominable wickedness, original, and actual; of commission, and omission: but even the very inmost secrets of thy heart, and soul: which thou shalt confess none could do, except God were with him. Wherefore mark well what I say.   

CHAP. XII.  
1.§ FIrst, admit thou hadst never offended in the least, in all thy life: either in thought, word, or deed. Yea, admit thou couldst now, keep all the commandments, actually, and spiritually; yet this were nothing, thou wert miserable notwithstanding. Because thou broughtest a world of sin ●…to the world with thee; and deservedst to die, so soon as thou began'st to live. Even when thou wast a little child; thou wert a great sinner. we are the cursed seed of rebellious parents. And are as guilty of Adam's, and Eve's sin (being in their loins) as any heir is liable to his father's debt, Rom. 5. 12. 14, 15, 17, 18, 19 They were the root or stock of all mankind: and their act was ours, as the act of a Knight, or Burges; is the act of the whole County. If they had stood, and continued in that estate of innocency, and happiness; (as it was put to their choice) we had stood also; and been for ever blessed: And so on the contrary, Gen. 2. 17. Insomuch that we were conceived in sin, and borne the children of wrath. Even condemned, so soon as conceived, and adjudged to eternal death, before we were borne a temporal life, Psal. 51. 5. God indeed made us, after his own image: but by sin, we have turned that image of his, into the image of Satan. So that by nature, (be we never so mild, and gentle) we are the seed of the Serpent, Gen. 3. 15. and children of the devil, John 8. 44. Yea, the very best natural man, is but a tame devil: as Athanasius well notes.  
2.§. Nor wouldest thou need, any more to humble thee, and make thee loath and abhor thyself, than the clear sight of thy guiltiness, wickedness, and wretchedness by nature. For no tongue is able to express, what impotent, pitiful, and polluted wretches we are; when we are in our blood, Ezek. 16. 6. As Christ at the first finds us, and before he hath washed us white, in his blood, sanctified us by his Spirit; and covered us with the long white Robe of his righteousness. As O what swarms, what litters, what legions of noisome lusts: lie lurking in every natural man's heart; by reason of original sin. For out of the heart naturally, proceeds nothing but evil thoughts, murders, adulteries, fornications, thefts, false-witness, blasphemies, &c. as our Saviour shows, Mat. 15. 18. 19 Yea, every imagination of the thoughts of man's heart; are only, and continually evil; and deceitful above all things, Jet. 17. 9 and that from his youth, Gen. 6. 5. and 8. 21. And we are all cut out of the same cloth. So that every man hath the seeds of every sin in his heart. And we are beholding to God, and not to ourselves: that we run not out into all manner of enormities; even the sin against the Holy Ghost not except. That we are not worse than Manasses himself. Lord saith St. Austin, thou hast forgiven me those sins which I have done; and those sins, which only by thy grace I have not done. They were done in our inclination to them; and even that inclination needs God, mercy. Nor are we only apt to all evil: but we are also reprobate, and indisposed to all grace, and goodness: yea, to all the means thereof. we are not only weak, but altogether so dead in sin; that we cannot stir the least joint, no not so much as feel our deadness, nor desire life: we can no more turn ourselves, than we could at first make ourselves. And as God did at first make us, so he must new make us, or we shall everlastingly perish. Yea, except God bestow upon us daily privative grace to descend us from evil; and daily positive grace, enabling us to do good: we are utterly undone. We have ability, we have will enough to undo ourselves: scope enough hellward, but neither motion, nor will to do good. Our understandings are darkened, and dulled; our judgements blinded, our wills perverted, our memories disordered, our affections corrupted, our reason depraved, our thoughts surprised, our desires intraped; and all the faculties, and functions of our souls: yea, our very natures are no better than poisoned: as every sanctified heart both feels, and will freely confess, as did David and Paul. And this let me tell thee, that if ever thou obtainest the grace, truly, and orderly to repent of thy sins: thou wilt begin here, as esteeming it the mother and nurse of all the rest: the puddle or spring of all other sins. The most soul, and hateful, secret, deceitful, and powerful evil, Psal. 51. 5. Rom. 7 23, 24. This is the great wheel in the clock, that sets all the wheels a-moving, while it seems to move slowest.   

CAAP. XIII.  
1.§ BUt least this should not sufficiently bear thee off from thy conceited righteousness, or self purity: see how many several ways, thou hast added actual sin, and guilt unto original. And then except thou hast seeled eyes; thou wilt acknowledge thyself of the number; of those ignorant, unbelieving, ingrateful, and wicked wretches before spoken of: and not any way worthy to be called a Christian. Yea, mind well what I say, and thou wilt find, that I have learned from God's Word, to know thy heart, better than thyself. Whereof many instances.  
Thou art so stupidly sottish, that thou thinkest, yea wilt profess; that thou lovest God, and Christ; and yet hatest all that any way resemble him. Canst hear him blasphemed, reproached, and dishonoured, without being once stirred or moved at it: and wilt choose rather to disobey God, then displease Great ones. Thou lovest the praise of men, more than the praise if God: And fearest more the world's scorns, than His a●…ger. When God's cause is in danger; thou art either a ne●…er, or an adversary. For thou wilt not help the Lord against the mighty. Thou hadst rather the wicked should bare rule, or be●… exalted then the godly. Yea, the one rejoicest thee, the other grieves there. Thou art an enemy to Reformation, and oppose●… it all thou canst. And could these things possibly he, if thou didst in the least degree love God?  
2:§. But besides all this, Thou dost continually murmur at the passages of God's providence; especially when thou wantest aught. Thou lovest God dearly, but canst not afford to speak a word for him: and likewise his Children entirely; but instead of justifying them, or speaking in their defence; when thou hearest them reviled, slandered, and slighted by wicked and ungodly men: thou wilt be as forward as the best, to flout and slander them. Though thou makest those sins thine own, which thou dost not some way reprove. For to be a doer of ill, or no hinderer; is much about one, in God's account. Thou lovest his Word too: but thou wilt turn thy back upon it, or spurn against it; when it crosseth thy corruptions. Again.  
3.§. Thou foolishly thinkest, that thou believest in Christ with thy heart, and ●…er art ashamed to confess, or profess his name with thy mouth; which is impossible; for profession, and the truth of Religion are inseparable, Rom. 9 33. and 10. 9 10. 11. Yea, thou art loath to do aught, appertaining to Religion; that might difference thee from the multitude: or make thee noted for singular. Thou owest God some good will; but thou darest not be known of it: Thou art dumb to any good, and holy conference; but to any thing else, thou hast wind at will, and tongue enough: not having the wit to consider, that the fearful shall go first, and before other sinners, into the lake that burneth with fire and brimstone, Revel. 21. 8. and that Christ will be ashamed of them hereafter in heaven: that are ashamed of him now on the earth, Luke 9 26.  
4§. Thou art of a reprobate judgement; touching zeal, and holiness: thinking good evil, and evil good. Then justifiest the wicked, and condemnest the just. Thou hast strange conceits, and base though●…s of the best men: thinking their life to be madness: Deeply censuring, and condemning the generation of the just, and their ways, counting them factious and rebellious Enemies to the State, and troublers of Israel: As Ahab counted Eliab, Thou callest our religion Puritanis●…e, our conscience of sin hypocrisy, our profession dissimulation, our prudence policy, our faith, and confidence Presumption; our zeal of God's glory, to be pride and malice: out obedience to God's laws, rebellion to Princes: our execution of justice cruelty, &c.  
If thou hearest of one, that is grievously afflicted in body, or estate; or troubled in mind for his sins: as commonly all are at their first conversion: O than he is a greater sinner than other men; he hath done, or committed some strange thing, and God hath found him out. If they be any thing devoute, or forward to admonish others: then they are beside themselves; as our Saviour was thought to be by his kinsfolk: and St. Paul by Festus, Mark 3. 21. John 10. 20. Acts 26. 24.  
5.§. Thou condemnest, and criest out upon their profession; when thy spite is at their Religion; as what needs so much profession? Cannot men serve God in secret? Yea, their much hearing troubles thee: therefore thou callest upon them to hear less, and practise more: when thy crying up practice, is but to cry down preaching. As the Papists extll St. James, that they may disparage St. Paul.  
If thou hearest of a professer of Religion; (for otherwise thou hast no quarrel against him,) that through human frailty, does over-shoot himself, or is overcome in a fault: thou wilt for this bare, single act; most unjustly, and uncharitably judge him, to be a dissembling Hypocrite, as jobs Friends dealt by him. Yea, even the least oversight, or in discretion in a professor: prevails more with thee, to make thee speak evil of him; then much good can do, to make thee speak well of him.  
Yea, in case thou hearest of an eminent Professor▪ that proves himself an Hypocrite: thou wilt instantly conceive, an hard opinion of all the rest; and say these are your religious men; that under a colour of holiness, play the villains. God bless me from their religion, &c. And indeed thou so fore-stallest thyself with prejudice, against the religious; cause, or no cause: that thou resolvest never to be religious, so long as thou livest. Yea, thou wilt judge the godly Hypocrites; for some disaster, or accident that befalls them, as the Barba●…s did Paul, Act●…, 28. 3. 4. and those three of Job Chap. 8. 13. &c. Yea, for doing, or not doing even things indifferent; as if they will sit at the Lord's Table or not bowto the Altar; ●…r not be uncovered at the name of Jesus; or not were a surplice; or omit ●…o cross the forehead in baptis; or to observe holidays, as they call them; and many the like, therein resembling the Pharisees; who censured our ●…iour, and his Apostles; for no●… washing their hands, as oft as they did eat bread. And (which proves thee to be, a hater of God, and good men only:) ●…hou wilt censure things indifferent in God's people, but pass by heinous ●…imes in other men.  
6§. Yea, rather than not censure the religious, thou wilt accuse them for their virtues. As what can they do, or leave undone; but thou wilt strangely censure them, as if they refuse to Oath it, than they make great conscience of swearing; but none of lying, and cozening: and therefore are not to be believed. If they be careful of their society, thou wilt tax, and stout them; with stand farther off, for I am holier than thou.  
Again, If a man's conscience be tender: and he makes scruple of small matters: O than he stumbles at straws, and leaps over blocks: strains at Gnats, and swallows camels.  
7.§. And as is thy censuring, such is thy envy, and hatred to the Godly; and why? but because they either do better, or fare betrer, or are better esteemed then thyself. Yea, even a good Conscience, and sticking close to the word; is the only thing that raiseth thy spleen, and is the whetstone of thy malice, as it fared with Annanias, touching Paul, Acts 23.  
This makes thee persecute honest, and Orthodox Christians: and say thou meanest base, and dissembling Hypocrites. Yea, even while thou caleft them so, and perhaps in some sense thinkest so, thou dost think, and know, and thy conscience now knows, and thinks to the contrary. A horrible stupidity, and blockishness: that none are liable too, but such as the devil hath blinded. But because their is no other way, to cure thee thereof: but by thus, showing thee those secrets of thy heart, which thou couldst not have thought, God himself had been privy too. I will proceed, though small is my hope of thy amendment. Thou canst love any that are not religious; but thou hatest zeal, and devotion so inveterately, that thou canst in no wise, bare with it in any. Yea, thy Religion is, to oppose the power of Religion; and thy knowledge of the truth, to know how to argue against the truth As thou canst most wisely, and subtly; (being prompted by Satan) argue against God's people, and goodness itself: taking all occasions so to do; though under other notions, and pretences, though thou hast not a word to speak for them, or it▪ whence it is, that the power of religion. and the people of God, are everywhere spoken against as the chief Jews told Paul, Acts 28. 22. yea, whatsoever Sect or heresy, thou pretendest: do but ask thy own conscience, whether thou dost not hate them; even for the graces of God's spirit, which shine in them? and whether thou dost not carry an aching tooth against every godly man thou knowest and judge their thoughts to be evil, when thou canst not tax their lives.  
8.§. Thou art an affected scoffer at Religion: like Chan, and Ishmael. Yea, thou dost nickname, rail on, and slander the people of God, misconstrue their actions, and intentions; and narrowly watch for their halting: Thou rejoicest at their secret infirmities, or miseries; and at the open scandals of Hypocrites. Thou art grieved at their good, especially a●… their gifts and graces. Thou wilt believe any false report of them (be it never so unlikely,) and that from the devil's servants. Thou wilt not suffer wholesome Doctrine; but carp and fret against the good Word of God: if it be an untoothsome truth, though never so wholesome.  
9§. Thou contemnest that preaching which awakens men's Consciences; works upon their affections, and saves their souls. And applaudest such Corinthian Preachers; as tickle the ear only, and please the ●…ce. For let some Boanerges thunder out the judgements of God against ●…n 〈◊〉 and threaten their destruction, if they amend not their lives. As Jonah, when in three days, he converted that great City Nineveh: Or disc●…▪ their most secret thoughts, as Christ did to the 〈◊〉 of Sama●…, John 4. Or drive an application home to their Consciences, touching some one sin of theirs: as John Baptist dealt with Herod: Or as Peter with the Jews, when he converted three thousand at one Sermon: and five thousand 〈◊〉 another, Acts, 2. 41. and 4. 4. Thou wilt most bitt●…rly inveigh against 〈◊〉, for preaching nothing but Law and damnation: saying that such Sermons are not to be heard: for they only drive men to despair. But 〈◊〉 when Mr. Rogers (spoken of in the book of martyrs) preaching after th●… manner, heard one of his Auditors cry out, I am damned, I am damned; cried out as fast, I would their were more of you damned; I would there were more of you damned. So say I, I would there were more such preaching I would there were more such despairing. And thrice h●…ppy were it for thee, if thou didst so despair, if thou wert so damned also. For thou hast no other way to be saved, (in all probability) if ever thou bee●… saved: No other way to go to Heaven, but by the very Gates of Hell; as I could make plain to thee, if time would permit. And yet thou forsooth, wilt persecute a Minister to the death, for showing thee the way to eternal life, as the Iewe●… served our Saviour, John 7. 7. and the Prophets before him, and Apostles after him, Prov. 15. 12. Amos 5. 10. Mat. 23. 37. Gal. 4. 16. 1 Thes. 2. 16. Act. 4. 17. 18. & 7. 27. and 19, 28. 1 King. 22. 8. John 3. 19 20, 21. Psal. 83. 2. to 10. Mat. 26. 4. Mark 3. 6. Revel. 12. 10. And which is more strange th●… all. Thou wilt all these ways which I have laid down, persecute Christ in his Members; and yet think, thou dost God good service therein, and deser Vest great praise, for thy so d●…ing. Here is blindness, and blockishness with a witness: to think that the Father will take it for a sa●… 〈◊〉 to see his only son, most maliciously murdered, in his own sight. 10.§. Again, whereas a good man, is so far from taking offence ●…n none is given; that he will not be offended, when offences come; ●…t the scandalous lives of Professors, or at the multitude of Heresies, that 〈◊〉 daily broached; though they grieve his very soul; but when strange ●…gs happen, he makes a wholesome construction thereof. Thou art not ●…ly hardened thereby, to thine own destruction; but even as an ill ●…ack, turns all it receives (even the wholsomest meats) into ill humours; or as the spider converts, every thing she eats into poison: so 〈◊〉, whatsoever thou hearest, or seest in the godly: (even their very ver●…, and graces) so blinding thyself with thine own prejudice; that ●…ou wilt not believe what thine eyes see, and thine ears hear.   

CHAP. XIV.  
〈◊〉§. ANd so by this time, I hope thou seest sin in thyself; be it but as the man, (half restored to his sight) saw men walking as Trees: ●…d that thou art not so pure, as thou tookest thyself to be. For certain●… these are not the thoughts, words, and actions of one that hath kept all 〈◊〉 commandments: that hath so good a heart, and meaning, and so strong saith; that loves God, and the people of God as thou pretendest. Yea, I ●…pose, let these things touching enmity; be but well weighed, and laid to 〈◊〉; they will convince thee, and ninety nine parts of the kingdom with ●…ce, (who also think themselves good Christians) that they are in a most ●…esperate, and damnable condition: even haters of God, and ●…sighters ●…gainst the lamb; and all that are one his side; that are called, and chosen, 〈◊〉: that keep the commandments of God, and have the testimony 〈◊〉 Jesus, as it is Revel. 12. 17. and 17. 14. But I have yet more to tell ●…hee, of the transcendent baseness of thy wicked and deceitful heart.  
2.§. Thou hast, (as thou well knowest) gone to Church, and heard the Word preached, and read, this twenty, thirty, or forty year,: and yet ●…hou knowest no more savingly, than the child in the womb: art as ●…norant ●…s a beast. Thou knowest not experimentally, the first principles of Reli●…ion, in the midst of so much light, and means of grace. Nor 〈◊〉 th●… able to yield a reason of the hope that is in thee. And yet let ●…a Minister that knows thy ignorance; and that thou art so far from being holy, that thou hatest holiness in others: deny thee the Sacrament; out of conscience, and love to thy soul: thou wilt hate him, as Ahab ha●…ed Eliah; detain his dues from him; and take all occasion, to spit out thy spleen against him. Thou hast heard the gospel, day after day; and year after year: which is the strong arm of the Lord; and the mighty power of God to salvation: The Sword of the Spirit, and like as a fire, or an Hammer, that breaketh even the rock in pieces. And that irresistible Can●… shot that is mighty to break down all the strong holds of sin and Sa●…. Quick, and powerful, and sharper than any two edged sword: and which piereeth even to the dividing asunder; of the soul, and spirit, ●…d of the joy●… and marrow: and to the discerning of the very thoughts, and secret inte●… of 〈◊〉 heart. And yet hast stood it out, and resisted instead of submitting to Chri●… call: even refusing the free offer of grace, and salvation. In so much t●… thy heart, and conscience is word proof, thunder proof; Yea, judgem●… proof: so that nothing will do good upon thee, should Christ send o●… to thee from the damned in Hell, or from the glorified souls in Heaven, warn, and invite thee to repentance. Yea, if thou be'st never so clea●… convinc●…d from the Word: that thou art in a dangerous, and damnab●… condition; (as possible it is I may do▪ before I have done with thee) 〈◊〉 thoughts thereof presently pass away, like the sound of a Bell that is 〈◊〉▪  
3.§. Now thou art waxen fat, with the good blessings of God: th●… spurnest with thy heel; and forsakest God hat made the●…: not regarding 〈◊〉 strong God of thy salvation: but provokest him with strange Gods, and 〈◊〉 abominations. Christ hath raised thee from a beggar, to be one of the be●… in thy Parish: but how dost thou requite him? Thou wilt not (if it b●… possible) suffer a godly, and conscientious Minster to be chosen; or to 〈◊〉 bide where thou hast to do. But to bring in one, that will flatter 〈◊〉 and flour holiness; discourage the godly, and encourage the wicked, thou w●… use thine own, and all thy friends utmost ability. When thou wante●… never so little, thou canst murmur: but thou injoyest millions of merci●… (Far beyond thy desert) which thou never cordially gavest thanks s●… Thou hast made vows, and promised amendment, when the rod w●… on thy back: but never cared'st to perform the same, when thou were 〈◊〉 leased. Thou wouldst be taken for religious, (at least upon occasion) b●… thou makest no conscience, or reckoning of it; but when it may brin●… thee in profit, or procure thee esteem: and then it shall serve thee as Stalking Horse, that thou Mayst the better deceive unsuspected.  
4.§. Thou art so far from suffering, for a good conscience: that (〈◊〉 thou Mayst enjoy thy immunities, have the favour of great ones, and gain●… well by it) thou art for, and wilt conform to any religion the Stat●… shall establish, were it Popery itself: resembling shellfish, that increase whe●… the moon increaseth, and decrease as it doth.  
Thou art a pretended lover of Peace, but a professed hater of truth. Yea thou thinkest that honesty, and religion, consists only in quietness, an●… living peaceably amongst thy Neighbours. And that there is no wisdom but in a dull indifferency: nothing praiseworthy, but discretion, and moderation. And therefore thou preferest a quiet profaneness, before a zealous devotion.  
5§. Thou art very partial, and no less defective in thy obedience 〈◊〉 all for observing the second Table, without respect to the First: or all for outward conformity, not at all for spiritual, and inward holiness of the heart. Thou makest conscience of great matters, nor of small: (as thou countest them, for no sin is small but comparatively.) Thou wilt not ●…re bloody oaths; but faith, and troth is nothing with thee. Thou 〈◊〉 not justify, or defend lying: yet thinkest thou Mayst lie a little, 〈◊〉 advantage: or bid thy servants say, thou art abroad; when thou art ●…ome. Thou art no accustomary deceive●…, at least while thou hast plen●… but rather than not have to maintain thyself with credit; thou 〈◊〉 lie, deceive, p●…ostitute thy chastity; sell thy conscience, and what 〈◊〉: poverty will constrain thee to steal. Nor art thou a common ●…derel, for thy own credit's sake: but to lessen thy own shame, and ●…me; thou wilt traduce one thou hast wronged, and as much abuse him 〈◊〉 his credit, as thou hadst formerly done in his substance. Thou ar●… kind 〈◊〉 thy Clients, or Customers: but woesully cruel to thy Debtors, the poor, 〈◊〉 servants: and yet lookest to have thy Lord and Master in Heaven merci●… to thee. Thou wilt not be drunk, but thou wilt go five or ten times a day 〈◊〉 the Tavern, or Alehouse, to please a friend or customer; and their spend, ●…d drink (without being athirst) as much as would keep six of Christs●…or members from star●…ing: and how wilt thou answer this another day.  
6.§. Thou wilt follow the example of the greatest number, or the grea●…st men, or the greatest scholars, or of thy forefathers: though without or ●…ainst the written word. Or thus, Thou squarest thy life by other men's lives ●…hout respect to Christ's life; like some foolish sexton, that sets his Clock by ●…hers Clocks, without looking to the Sun. Or else thou leavest the most safe ●…d ●…ing guide of God's Word, to follow the decei●…able guide, of thine ●…ne carnal reason: like an ignorant Pilot, that sails without a compass.   

CHAP. XV.  
〈◊〉.§. ANd so much to show, how sarre short you fall of a privative holiness, in reforming that which is evil. Now see how short you ●…ome of a positive holiness: in performing that which is good, for to be just 〈◊〉 the sight of God, and graciously accepted of him; these two things are ●…quired: the meri●…rious part to get Heaven, and the satisfactory part to es●…pe Hell. But first make a stand here; and consider whether a good Tree, 〈◊〉 bring forth all ●…his evil fruit? for the 〈◊〉 is known by the fruit, whe●…es it be good, or evil: as our Saviour shows, Mat 7. 16, 17, 18, 20, and ●…2. 33. Yea, Unbelievers may be known from Christians; by their want 〈◊〉 fruit. We more than suspect, want of sap in the root of a Tree: if we ●…de barrenness in the Branches. If either it have bad fruit, or no fruit: 〈◊〉 is but a dead saith. And the true ●…od of grace is, cease to do evil, 〈◊〉 to do well, E●…ay 1. 16. 17. For as grace enters into the heart; sin ●…oes out: like air out of a vessel, when wine is poured in. Therefore ●…dmit thou wert a negative Christian, and couldst not be charged with any ●…of this▪ that I have proved against thee; much the better: when thou 〈◊〉 reprobate to every good work. The figtree was cursed, not for bearing ●…ll fruit; but because it bare no good. The evil servant, was not bound ●…nd and foot, and cast into prison; for wasting his Master's goods: but for not gaining with them. And those Reprobates at the last day, shall be 〈◊〉 depart into everlasting fire: not for wronging, or robbing of any; bu●… not giving, not comforting. Wherefore, as thou hast heard, thy sin commission, laid open: so now I will doclare unto thee, thy sins of 〈◊〉 zion, which also would be minded.  
2.§. Thou braggest, and thankest God with that Parisee. Luke 18. That thou art just, and payest men their dues; but art thou holy like●… and dost thou pay God his dues also? Art thou effectually called, and 〈◊〉 come a new creature by regeneration: being begotten, and borne a new of 〈◊〉 by the immortal seed of the Word, and the Spirits powerful working 〈◊〉 it? Is thy heart circumcised, or rather hath God taken away the stony 〈◊〉 out of thy flesh; and given thee a new heart; and put a new spirit into 〈◊〉 even his own spirit: whereby thou hast union, and communion 〈◊〉 Christ; and partakest of the divine nature. Dost thou find an appr●… change wrought in thy judgement, affections, and actions, to what th●… were formerly. Art thou changed, and renewed in every part, pow●… and faculty? Is thy understanding enlightened, thy mind renewed, thy 〈◊〉 changed, thy affections sanctified, & c.? Hath the Old-man, changed w●… the New-man? worldly wisdom, with heavenly wisdom? ca●… love, for spiritual love; servile fear, for christian, and silial fear; 〈◊〉 thoughts, for holy thoughts; vain words, for holy and wholesome word●… fleshly works, for works of righteousness, &c. as if thou wert cast int●… new mould: even hating what thou formerly lovedst, and loving what th●… formerly hatedst. For as without this new birth, there is no being saved: as 〈◊〉 Saviour himself affirms, Ioh. 3. 5. So he who thinks he is borne a ne●… and finds not a palpable change, in his judgement, affections, and actio●… does but deceive himself.  
3.§. Art thou more knowing, than the men of the world: as havi●… the light of God's spirit, and the Eye of faith above them? Art thou bro●… out of darkness, into marvell●…us light? Are thine eyes opened to 〈◊〉 the wonders of God's Law? is that Vaile, or curtain which was forme●…drawne over thy heart, 2 Cor. 3. 15. 16. taken aw●…y by 〈◊〉? and th●…turned from the power of Satan, unto God. Dost thou receive the Word wi●… all readiness? not as the word of men, but as it is indeed the word of 〈◊〉 And hath it wrought in thee mightily? hast thou found it by experien●… to be quick, and powerful, sharp, &c. as it follows. Heb. 4 12. Even excelli●… all other books, as wheat doth the Cha●…fe? Hath the Law; which is 〈◊〉 just, good, spiritual: not only convinced thee of sin, but so cleared 〈◊〉 sigh●…, that thou canst now discern sin, in every thought, word, and ac●… on of thine? Dost thou see thyself, out of measure sinful? as 〈◊〉 guilty of all manner of concupiscence; as having broken every one of th●… righteous precepts, Exod. 20. more times, and ways than thou hast hi●… on thy head. Not being able of thyself, to think a good thought; 〈◊〉 that all the powers of thy soul, and Members of thy body; are wholly, ●…nd originally corrupted. Dost thou see thy sellse as guilty of Adam's sin? 〈◊〉 being in his loins,) as any heir is liable to his father's Debt? And 〈◊〉 knowledge, that thou broughtest a world of sin into the world with ●…hee; and deservedst to die, so soon as thou didst begin to live? That thine ●…standing is darkened, and dulled; thy judgement blinded, thy will 〈◊〉, thy memory disordered, thy affections corrupted, thy reason 〈◊〉, thy thoughts surprised, thy desires entrapped, and all the facul●…ies, and sanctions of thy soul, no better than poisoned? That of thy 〈◊〉 thou 〈◊〉 not only weak, but even dead to what is good: moving ●…o more, than thou art moved. That thy best works are faulty, all thy ●…nnes deadly; thy nature corrupted originally. That thou art swift to ●…ll evil, but to all good immovable.  
4§. A●… thou ashamed of thy former conversation? Dost thou bewail ●…nd mourn bitterly for all thy sins? actual, and original; of omission, and commission: secret, as well as known; lesser, as well as greater; evil thoughts, vain and unprofitable words; as well as sinful actions. Yea, as well for the evil, which cleaves to thy best works? as for thy evil works, grieve for thy unprofitableness, under the means of grace: being more sorry for offending so good a God: then for that it doth, or might bring thee shame or punishment in this life, or in Hell Dost thou find thyself in a lost condition? confessing that thou hast deserved all the plagues of this life, and that which is to come. And groaning under the burden of sin; dost thou utterly despair of all help in thyself; Doth it make thee solicitously careful, in the use of all means, to attain faith in the promise of God's mercy, made in Christ? as finding no rest, until thou gettest some assurance; vehemently hungering, and thirsting after, and earnestly praying for the pardon o●… sin; waiting on the Lord with patience? Dost thou hate sin thoroughly, and universally? Art thou grieved for the abominations that are done by others: to the dishonour of God, and slander of Religion, or the ruin of men's souls? Dost thou account spiritual judgements, as the blindness of men's minds, hardness of their hearts, &c. more woeful than any temporal judgement; the world is so sensible of, and troubled at.  
5§. Dost thou often, and upon all occasion go to God in prayer: praying by the power of the spirit, in Christ●… 〈◊〉; and with the understanding also according to 〈◊〉 w●… An●… a●… 〈◊〉 〈◊〉 〈◊〉 of thy sins and 〈◊〉 dost thou chiefly pray for the pardon of sin? the 〈◊〉 of grace, and for the assistance of God's spirit? that thou Mayst more ●…mely believe, more soundly repent, more zealously do, more patiently su●…er, and more constantly persevere, in the practice, and por●…ession of every duty; striving against deadness of spirit, and distractions as an heavy burden.  
Dost thou not desire outward blessing, so much, as God's blessing upon them; more a contented mind, than a great Estate? And in praying to God, dost thou not neglect to use the means? And having attained thy end, dost thou ascribe the praise thereof, wholly to the free mercy of God in Christ? and not to thy wisdom, industry, &c. As thou prayest for deliverance, when thou art in distress: so art thou accordingly thankful, when delivered? and so when thou hast obtained any temporal good thing. And as God blesseth thee more or less; so dost thou do good: and the more rich, art thou the more rich in good works? and more ready to distribute, and communicate.  
6.§. Dost thou love to hear Christ's voice? and know when he speaketh, and when the tempter? Dost thou receive and apply whatsoever precept, or promise, is spoken out of the Word: as spoken by God to thyself in particular? Dost thou read and hear, to the end only, that thou Mayst know savingly, believe rightly, and live religiously? Doth each book and Sermon in thy desire, increase thy knowledge, and lesson thy vices? Dost thou impartially believe the whole word of God: precepts, and menasses, as well as promises? And by this thou Mayst know, and be infallibly informed; whether thou be'st a believer or no: thy faith in the commands if thou hast it, will breed obedience: in the threatenings fear: in the promises comfort. Dost thou feel the power, and efficacy of God's Word, and Spirit? persuading thy conscience, that thy 〈◊〉 are pardoned in Christ, and that thou art in favour with God; trusting in him; and casting thyself wholly and only upon him; for pardon and salvation. Art thou often, and grievously assaulted with fears, and doubtings? and often in combat, between the flesh and the spirit: the spirit in the end getting the upper hand? Hast thou a sweet and sanctified peace in thy conscience 〈◊〉 arising from the assured forgiveness of thy sins. A sound and strong joy in the Lord? and in his word through believing  
7.§. Dost thou declare thy faith by thy works? thy invisible belief by thy visible life. Art thou inflamed with the love, and estimation of God and of Christ? especially, upon the return of thy prayers; or the obtaining of some mercy. Art thou not dumb in publishing his praise? no●… back ward, to justify him in his judgements. Dost thou prefer God's favour, before all the worlds? and his glory, before thine own credit. I●… it grievous to thee; to hear him blasphemed, and dishonoured? Does i●… cut thy very heart, to hear Christ so wounded with oaths, Blasphemies and reproaches? who is the life of thy life, and soul of thy soul. Do●… thou omit no opportunity of doing good? nor do evil though thou ha●… opportunity. A●… thou willing to be at cost, to serve the Lord? Dost tho●… freely administer carnal things: where thou pertakest of spiritual things and count the same as a due, not as a benevolence? Dost thou think i●… most just, that he who preacheth the gospel; should live of the gospel and that as comfortably, as men of other callings.  
8.§. Dost thou entirely love, and highly esteem God's people? Not out of any carnal, or self ends: but for their graces, the truth's sake, and because they are borne of God. Art thou prone to justify them, and speak intheir defence? when thou hearest them reviled, slandered, or contemned by wicked, and ungodly men: though thou incur their displeasure by it  
Dost thou seek the good, and to promote the peace of the place, thou ●…st in? And canst comfort thyself with this? that in thy very calling, and public employments: thy aim, and endeavour is not more at profit, or credit, then at the glory of God and good of others. H●… thou an 〈◊〉 reable and public spirit? delighting to d●… good offices. Ar●… them active to pleasure others; willing to make thyself a servant to all, th●… 〈◊〉 in ●…ed of thee? Dost thou rejoice at the progress of the 〈◊〉; and ●…n the common good of the Church? and so at the graces, or good success of any member in particular? Dost thou 〈◊〉 desire the salvation of others: and endeavour to win all thou 〈◊〉 to Christ? Art thou zealous to admonish, reclaim, and reduce the●… 〈◊〉 〈◊〉, and go astray? and to save those among whom thou 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 th●…ulnesse to God, and thy Redeemer; and out of love to 〈◊〉 〈◊〉 〈◊〉 (according to thy ability,) relieve Christ's Members for his save: and give ●…cke a considerable part of all thou hast to 〈◊〉 and acknowledge thyself only a Steward, (not an owner) of wh●… thou dost possess.  
Dost thou express thy love, and thankeful●… 〈◊〉 God, by 〈◊〉 his ●…ommands? As thou hast once been the servant of 〈◊〉, so art thou now become the servant of righteousness: And as thou hast been 〈◊〉 to Satan; so art thou now as active to serve Christ; and as 〈◊〉 in good works, as thou hast formerly been in evil 〈◊〉. Do●… thou ●…ember thy vow in baptis? being 〈◊〉 to perform, what th●… 〈◊〉 then promise: and so 〈◊〉 as thou 〈◊〉 〈◊〉 of performing the 〈◊〉, art thou, or 〈◊〉 thou 〈◊〉 〈◊〉 to be 〈◊〉: Art thou not 〈◊〉 in thy obedience? but universal: making conscience of every du●… and all that God commands: the 〈◊〉 〈◊〉 as well as the second, and ●…he second, as well as the first: even the 〈◊〉 things, either required, 〈◊〉 forbidden in the Word. Art thou as careful to 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 sin, or least appearances, or 〈◊〉 〈◊〉 of sin; a actual sin it 〈◊〉? Dost thou make 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉: and 〈◊〉 that all under thee, do the 〈◊〉? Dost 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and ●…up God's worship therein: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉, &c. and in 〈◊〉 thy children, and 〈◊〉; 〈◊〉 them 〈◊〉 fear the Lord. Nor wilt thou approach the 〈◊〉 Table, without due ex●…ination and preparation.  
9§. Art thou just, and 〈◊〉 in thy deal●…? dost thou not detain ●…ges, nor workmen's 〈◊〉? (a crying 〈◊〉, that this City groans un●….) When thou hast-prejudiced thy Neighbour, wilt thou willingly, and without compulsion, satisfy for the damage? If thy conscience tells thee, that thou hast any way wronged another: though there be none to witness against thee, and it be unknown to the party himself, that suffers the damage: wilt thou make satisfaction? and never think thou meritest by it. If thou findest any thing, dost thou desire, and endeavour to find out the owner? that thou mayest restore it. Wilt thou not compound with Creditors, for 〈◊〉 shillings in the ●…nd: when thou ●…t able to pay all. Before thou usest the extreami●…, either of Law or arms: Dost thou offer conditions of Peace? and before thou ●…lest to blows, by what reason will do: and after that yield some part of thy ●…ight, rather than do wrong, contend, go to law, or make war. Dost thou hate gifts, and desire rather to buy what thou wouldst have; then that it be given thee? choosing to eat●…thing ow●…e breed, and drink water out of thine own cistern. Art thou just in the least things, and faithful to such as put thee in trust? If thou art 〈◊〉 servant, dost thou no way deceive nor purloin. O that men would try themselves, in point of justice: for though he that is not a true Christian●… may be just: yet he that is not just, cannot he a true Christian. Dost thou first labour to inform, and then harken to, and obey the voice of conscience; together with the motions of God's spirit? Consider another's case by thine own? and in a good measure, do unto all others, as thou wouldest have others do unto thee?  
Dost thou fear an Oath? hate a lie? yea, wilt thou not (for some great advantage) swear a lie? a lawfull●… and needful question i●… these atheistical days: for I that scarce know what a trial in Law i●… out of my small experience of the Consciences, of your civil honest men and women; have known no less than ten forswear themselves poy●… blank in divers particulars: when examined in chancery, and othe●… Courts. Dost thou neither backbite others, nor give ear to backbiter of others? Dost thou neither tarry long at he wine, nor go often to it 〈◊〉  
Let none blame me, for heaping up proofs of this man's sinfulness for its well, if all will be sufficient to his unseeing eyes. It must be a ver●… clear light, and a large print; that must make plain to the f●…rmall li●… pocrite, or civil justiciary; that he must either be saved by another's righteousness, or else everlastingly damned.   

CHAP. XVI.  
1.§. If a Magistrate, Art thou not partial in any cause: wilt thou neither 〈◊〉 steam Father, nor Mother, nor Wife, nor child, so; as to disobey 〈◊〉 in the least for their sakes? Wilt thou not either for fear, or favour; d●… any thing against the truth: or give sentence against thy conscience? 〈◊〉 use thy power in favour of the wicked? but be severe to the evil; 〈◊〉 ●…shing, and protecting the good. If a master, dost thou use thy serva●… so; as considering that thyself is a servant, to a greater Master? Hast th●… learned from God's dealing with thee, to be merciful? Art thou faithful to my friend? does thy love extend to his soul? wilt thou speak of his 〈◊〉 to his face; of his virtues behind his back? Yea, dost thou not ●…ffer discretion, to thrust our, and eat up thy zeal and devotion? Hadst thou rather hazard the censure of some, then hinder the good of others? Is thy ●…le a sweet compound, of love and anger? Canst thou hate the vices of 〈◊〉 wicked man, and yet love his person? Canst thou chide him sharply, and at the same time pray for him heartily? Canst thou refuse to revenge thyself upon an enemy: though thou ha●… power, and opportunity to lo it? Yea, upon the least change, forgive hi●… as heartily, as thou de●…rest God should forgive thee? Canst thou wish well to, and desire thy ●…eatest enemies conversion; together with his prosperity?  
2.§. Dost thou unfeignedly desire, to forsake all sin: even those sins ●…at are most pleasing and profitable in thy esteem? Art thou fully per●…ded that God seeth all things, and is ever beholding thee: and does ●…is make thee upright, and sincere hearted to God, and man; as conscien●…ous alone, and in private; as if thy greatest enemy, or all the world ●…d behold thee? and to have a spirit without guile? Art thou more de●…us to be good? then so accounted. Dost thou more seek the power 〈◊〉 godliness, than the show of it? Dost thou resolve to lose thy liberty, ●…ut with the right hand of profit, and the right eye of pleasure, rather than ●…rt with a good conscience? or sin against God. As what thou dost is ●…ood for the matter, so art thou as careful to do it well for the manner ●…so: and in all, yea, above all, observe whether thy ends be good or evil; ●…d whether the evil, or the good do most sway thee: for this do I hold ●…th half my Divinity, though it is now above thirty years since I learned 〈◊〉 Art, at a plain Sermon touching hypocrisy. Dost thou whatsoever ●…ou dost, out of duty, and thankfulness to God, and thy Red●…emer? and 〈◊〉 of love to thy fellow Members? Is God's glory thy principal end, and ●…ow to be saved, thy greatest c●…e.  
3§. Art thou bettered by affliction? and as it is sent for thy good, so ●…th it do thee good? Do crosses in thy estate, diseases in thy body, ●…dies in thy mind; prove medicines to thy soul? Is the impairing of 〈◊〉 one, the repairing of the other? Does thy sin die with thy same? 〈◊〉 with thy health? or with thy peace? or with thy outward estate? yea, ●…th it both lessen thy sins, and increase thy gr●…ces? Dost thou grow 〈◊〉 grace, and find a blessed thriving, and gracious progress in true heli●…sse? Does thy sufferings make thee pitiful, and compassionate to others▪ 〈◊〉 participating, and being touched with compassion; and having a fellow ●…ling of their misery, and selicity? as one Member hath of another, espe●…lly of the Church●… as a Member hath of the whole body.  
4.§. Art thou hared of the world for goodness? Dost thou suffer some ●…y for Christ? at least art thou evil spoken of, for well doing? Art thou made a by word and song of the 〈◊〉? for else Christ hath not chosen thee out of the World: N●… is thine the true Religion, except it be commonly spoken against. Dost 〈◊〉 〈◊〉 G●…d in all thou 〈◊〉, and acknowledge him in all thou ●…her 〈◊〉, 〈◊〉 〈◊〉? And dost thou observe the several pa●…a 〈◊〉▪ 〈◊〉 〈◊〉 〈◊〉 all things ●…o ●…e ordered thereby? and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou comfortable exp●…ience of hi●… 〈◊〉 all 〈◊〉 work for the 〈◊〉 〈◊〉 thee? admi●…ing the same, and his 〈◊〉 〈◊〉; and being accordingly thankful for it, and keeping a 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 ●…all ●…cies, and deliverances; a●…d o thy 〈◊〉 〈◊〉 〈◊〉 great provoca●…s. Dost th●… abhor to think thyself 〈◊〉 th●…n o●…s? because God blesseth thee more with outward 〈◊〉 o●… 〈◊〉 〈◊〉 m●…re inward gifts and graces upon thee, th●… 〈◊〉 o●…s? Doth thy knowledge make thee 〈◊〉 humble? And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wa●… of g●…e, then confide in what thou hast? D●… 〈◊〉 〈◊〉 〈◊〉 thy sal●…tion with s●…e and trembling? not t●…g in 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 being e●… jealous, and su●… 〈◊〉 ●…hy 〈◊〉 〈◊〉 〈◊〉 thee, 〈◊〉 pre●…g a●… hu●… 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 co●…e. Dost thou forget thy good deed, ●…hat G●…d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remember thy evil 〈◊〉, that God 〈◊〉 〈◊〉 the●…▪ A●… thou e●…er and 〈◊〉, bew●…iling thy wan●… and weaknesses? the 〈◊〉 of thy he●…, want o●… saith. &c.  
5.§. And 〈◊〉, hav●… 〈◊〉 and p●…med thy ●…most: not to 〈◊〉 rit by it, but to 〈◊〉 〈◊〉 〈◊〉 to him, th●… hath done, performed, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: D●… 〈◊〉 ●…sse thyself an 〈◊〉 profitable servant? and 〈◊〉 in 〈◊〉 〈◊〉 co●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t●… du●…? Yea, dost 〈◊〉 〈◊〉 〈◊〉 that ●…t were just for God (when th●… hast done thy 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Dost thou who●…y 〈◊〉 lie upon the assi●…nce of 〈◊〉 〈◊〉▪ 〈◊〉 〈◊〉 〈◊〉 all good co●… from him●… and 〈◊〉 all glory 〈◊〉 〈◊〉 〈◊〉 to him? and endeavour acc●…▪ din●…ly to ho●…ur, a●…d 〈◊〉 hi●… 〈◊〉 thy ric●…, wisdom, power, 〈◊〉 what other g●…s 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Wh●…n th●… 〈◊〉 done any 〈◊〉 amiss, D●… 〈◊〉 accus●… thy 〈◊〉? 〈◊〉 ●…y th●…g well, D●… thou give all 〈◊〉 praise to God? of whom 〈◊〉 〈◊〉 th●… 〈◊〉 thou holdest.  
6.§. These things th●… 〈◊〉, and a●… commanded to do: th●… should be thy though●…, 〈◊〉, and actions. But are they alas no, no●… them ever troubled thee, o●… once ●…d into thy though●…. Thou 〈◊〉 be a good civil, moral, honest, Hypocrite, o●…●…dell: but none of th●… graces grow in th●… ground of thy heart. Yea, thou cou●…est the 〈◊〉 these, but as the the ●…hing of M●… and Cu●…. But thou shalt once 〈◊〉 (and dea●…ly pay for it, either with tears, or 〈◊〉) that Christians Christians bou●…d to shi●… ou●… as lights, by a holy conversation: to glorify God, and 〈◊〉 others. And that only to refrain evil; except thou hatest i●… also, 〈◊〉 dost the contrary good, is to be evil still: because honesty witho●… pi●… is but as a body without an head: Yea, without a soul. And that when the ●…uth of obedience, and power of 〈◊〉 is wanting: there is no difference be●…een an 〈◊〉▪ and an 〈◊〉; a circum ●…sed Hebrew, and 〈◊〉 〈◊〉 ised Philistine▪ 〈◊〉 baptised english man, and an unwashen Turk: except that such a Christian is in 〈◊〉 ●…ar 〈◊〉 condition, than the worst of 〈◊〉: because 〈◊〉 〈◊〉 against me●…y, the abundance of means, and many wa●…ings which 〈◊〉 〈◊〉 〈◊〉▪ ●…or ordinary disobedience, in the time of 〈◊〉 and 〈◊〉 〈◊〉 of Christ's call, in the abundance of means, is a great deal 〈◊〉 〈◊〉, 〈◊〉 the commission of greater sins in the days and places of 〈◊〉 〈◊〉 〈◊〉 〈◊〉: when, and where the like me●… are wanting▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 15 2●…. and 9 41. Jerusalem is said by our 〈◊〉, to 〈◊〉 〈◊〉: 〈◊〉 〈◊〉 the Sodomites in Hell. Now if we ju●…ie 〈◊〉, (as 〈◊〉 〈◊〉 they were never convinced that Christ was the 〈◊〉, 〈◊〉 from God to re●…me the world) 〈◊〉 we shall be love▪ 〈◊〉 H●…ll, th●… either the Sol●…s or the Jews. For we are so much the worse; by how much we might, and should have been better.   

CHAP. XVII.  
1.§. BUt least 〈◊〉 have not yet spoken enough to convince and shame thee: I will show what a Christ●… th●…▪ 〈◊〉.  
All thy Religion is either superstition, or 〈◊〉, or hypocrisy: as I could l●…ely and plentifully demonstrate. And i●… were a good deed to set down, or 〈◊〉 a 〈◊〉 or all thy 〈◊〉, 〈◊〉, 〈◊〉, and superstitious 〈◊〉: which thou 〈◊〉 childishly 〈◊〉 confidence in: and tell the 〈◊〉 of the●…. And I could find in my heart to do it; but a touch will be sufficient, having already said more th●…n enough; were it spoken to one not 〈◊〉, and inco●…gible.  
2.§. To pa●…y the most, and give you one instance of ten: Instead of serving God 〈◊〉 spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 all that are wise hearted; do live, and believe and 〈◊〉, and 〈◊〉, and hope, and fear, and love, and worship God in such 〈◊〉▪ as his Wor●… prescribes: thou servest God by the precepts of men, and 〈◊〉 〈◊〉 displeasure, as thou breakest their traditions. Yea, th●… 〈◊〉 more zealous, for a bare vizard of Discipline, then for soundness of Reformation, or Doctrine: Or all for Ceremonies, and circumstance: not at all for substance. An apparent Hypocrite, thou lookest to small things; as the Cross, Surpl●…e. Holy doyes, &c. which are but the commandments of men; and overlookest the great things of God's L●…e, as the Sabbath, the ●…st and second commandment; the due administration of the Word and Sacraments. But O simple soul! that art not able to make a difference between God's laws, and 〈◊〉 ●…aditions. But like that fool, thou thinkest thyself as fast bound with a Rush, as with a Rope. Yea, thou didst when time was, honour the Prela●…es, more than thou honoredst God, and stoo●…est more upon their Ecclesiastical C●…ous, than his divine command is: and fearedst more their High Commission, than thou fearedst Hell. Thou art worse than those Hypocrites, the Scribes and Pharisees, who made conscience, and were very punctual in tithing of Mint, anise, and Cummin: while they neglected the weightier matters of the Law; as judgement, ●…nd mercy, and fidelity, without any straining of their consciences. For Mint, and anise, and Cummin, were enjoined by God himself, as well as those greater matters. Yea, thou dost worse than strain at Gnats, and swallow Camels; stumble at straws, and leap over blocks. For thou art more severe against the breach of an holiday; (which had its rise from I●…ollatrous Heathens, and Papists; and not from God's Word) especially Christmas day; then for the breach of the Sabbath. And makest far more conscience of keeping Holy days, then of keeping those days holy. The precept of Lent, thou more strictly observest; then any in the Decalogue. Neither should it be better here, than it is in Rome, where the Jews, enemies to the very name of Christ, do live in peace: but the faithful Christian●… are burned: mightest thou, and such other formal Hypocrices as thou art, have their wills.  
3.§. Again, thou thinkest thyself sanctified by outward performances: and preferrest outward privileges, before inward graces: being like those Hypocrites, Jer. 7. 4. who enjoying the Oracles of God, and having received the cognizance of circumcision; could boastingly cry ou●…, the Temple of the Lord, the Temple of the Lord: when they even hated the Lord of that Temple, Esay 66. 3. 4.  
Thou hast a form of godliness; but in that thou deniest the power thereof; thou art the worse for it. Thou drawest ne●…re unto God with thy mouth, and honour'st him with thy lips: but because thy heart is far from him, ●…hou art styled an Hypocrite, both by Esay, Chap. 29. 1●…. and our s●…viour Ch●…ist, Mark, 7. 2. to 14. Math. 15. 7. to 10. And well thou deservest to 〈◊〉 styled: for there is as much difference between thee, and what then pretendest, and thinkest thyself to be: as there was between David, and Michael's Image of goat's hair.  
4.§. Again, thou art notoriously superstitious: for wanting the true fear of God, and the fear of sin; which would dispel all other fears: thou art grievously, and perpetually perplexed, and troubled with, false, fond, and foolish fears. As for instance, Thou most fordidly, and slavishly fearest, and obervest; the flying of fowls, the signs of Heaven, the crossing of an hair, the croaking of a Rave●…, the howling of a Dog, the dreaming of dead friends: perhaps eating of an egg in Len●…, or flesh on a Friday, racks thy Conscience. Childermas day, the Salt sell or falling toward▪ thee, or stumbling at a Threshold; presages strange things to thee. Or not crossing thy bre●…st before thou goest abroad. And what E●…ra Pater speaks, is more surer to be accomplished then Christ's prophecy in the Revela●…ion. Yea, thou art so besotted, and bewitched with this kind of superstition, and Idolatry, witchcraft rather) that thou thinkest thou prosperest better, in observing these devilish fopperies; then if thou shouldest serve God: Like those idolatrous Jews, Jer. 44. who told the Prophet, that they had found by experience, that their serving of God had undone them: whereas, when they burned Incense un●…o the Queen of Heaven; and poured out drink Offerings unto her, and made Cakes to worship her: They, their Sons, their Kings, a●…d their Pri●…ces; had plenty of all things, were well, and saw no evil. But when ever they left her, to worship the true God, they wanted all things, and were co●…sumed by Famine, Sword, &c. Jer. 44. 15. to 20. Here was a whims●…e able to make the Prophet sick to hear it: And yet thus it fares with thee, touching what I have named, and many the like, which I forbear, or rather 〈◊〉 ashamed to name. Nor canst thou deny; but thou dost absolutely fear, that thy serving of God, would prove thine undoing.   

CAAP. XVIII.  
1.§. THou dost indeed frequent the House of God; at least in the forenoon, accompanied with a great part of thy Family. Yea, thou wilt join with the Congregation, in praying, singing, and hearing; and therein seen more devout; in lifting up thine eyes, elevating thy voice, sighing, &c. then ordinary. Again, if Authority command a ●…ast to be kept; thou wilt observe it with the rest of thy Neighbours: yea, with those Hypocritical Jews, Esay 58. 5. thou wilt hang d●…n thy head like a Bu●…rush; when yet thy heart is lofty enough. And fall thou wilt from meat by all means; which is but the shell, o●…●…utside of fasting: but not from sin, the kernel, or soul thereof. When thou hearest the name of Jesus read, (be it but the son of Syr●…ck) thou doffest thy ●…at, bowest thy Knee, and perhaps scrapest such a ●…g, as shall disturb the whole Parish. When the gospel is read, (after the old manner,) th●…u standest up all the while: (but fittest prayer time.) And so when the Creed was wont to be pronounced, or rehearsed; which denotes, that then wilt be ready to justify, stand too, and maintain those Cannons of thy faith, against all opposers; when none oppose them more than thyself. The Sacrament of the Lord's Supper, thou so adorest: that the only receiving it, makes thee as holy as David: though thou differest not from a Beast, more than in speaking. Then wilt sing in the words of the Psalm●…st, Unto thee O Lord, do I lift up my soul, Psal 25. 1. when thy soul can no more mount up in meditation of heavenly things, than a Cow is fit to fly. Again, thou criest out, As the heart brayeth after the Rivers of water, so panteth my soul after thee O God, Psal. 42. 1. Thy word is more sweet unto my mouth, than the honey, and the honey Comb, &c. Psal. 119. when thou more regardest the getting of five shillings in money; then the joy of the Holy Ghost, or the peace of conscience: and more prisest the filling of thy barns, and Belly, than the bread, and water of life; Or the light of God's countenance. For all thou dost, is only in formality, and out of custom. Thou prayest, that Christ's king doom may come; and his will be done on ●…earth, as it is in Heaven: when thou h●…test nothing more, then to be governed by his laws, or ruled by his sceptre. Finally,  
2.§. Thou adorest Christ so often as thou comest to Church; as it were with an Ave Rex in thy mouth: but scoftest, and jeerest at him in his Members, when thou art out of it.  
For notwithstanding all this thy profession, zeal, and devotion: none more malicious, in scossing at Religion: or in accusing, and persecuting the godly, than thyself. Nor can any place, except H●…ll, yield a worse enemy to the cross of Christ than thou art▪ hadst thou power, and opportunity 〈◊〉 effect thy wicked will, and wishes. Neither was our Saviour in j●…t, when he prefe●…ed thieves, and Harlots; before the Scribes, Pharisees, and Elders: who we●… me●… ju●… of thy temper, Mat. 21. 31. & 〈◊〉. 〈◊〉.  
I 〈◊〉 that 〈◊〉 〈◊〉 of other sins, thou Mayst fall short of, and be more 〈◊〉 the●…Theeves, Harl●…ts, ●…kards: But in this sin, thou art inferior 〈◊〉 n●…e Or thou Mayst differ from them in many things; but n●…r in this: as so▪ instance, 〈◊〉, and Ishmael, Moab, and the Haga●…, Ge●… 〈◊〉, and A●…n Am●…eck, and the Philist●…s; the men of Ty●…e, and Ashar, had 〈◊〉 〈◊〉 〈◊〉 G●…ds: yet all conspired against the true God, Psal. ●…3. 5. to 〈◊〉. 〈◊〉 〈◊〉 Ephraim, and Ephraim, against Man●…s; but bo●…h against I●…ah. ●…od, and Pilate; two Enemies will agree, so it be 〈◊〉 Christ●… 〈◊〉 ●…ill fall in one with another, ●…o fall out wi●…h God The Sad●…ces, Pharisees, and Herodians, were Sectaries of divers, and ad●…erse f●…ctious: 〈◊〉 all of them join against our Savi●…ur, Mat. 〈◊〉. The 〈◊〉 〈◊〉, 〈◊〉, A●…exandrians, Sile●…s, and As●…s, diff●…r th●…y never 〈◊〉 〈◊〉, will join 〈◊〉 dispute against Stephen, Acts 〈◊〉. 9 The lust of the Rulers was envy, Hered, was curiosity, Pilate: popularity, Judas covetousness, the soldier's cruelty: yet were they all confederate against Jesus▪ All the ●…ble of the Jews hated Christ, (and cried out, let h●…m be 〈◊〉 〈◊〉 non●… like the Scribes, Pharisees, Priests▪ and Elde●…s. So now with 〈◊〉 all th●… are unregenerate, pr●…phane, and loose persons, civil, and moral men; do inveterately hate Christ's members for his sake, and s●…uily entreat them, but none like those, that have a ●…orme of godliness, and deny t●…e po●…er ●…here of. That serve God according to the prece●… of men; as do fo●…ll 〈◊〉 〈◊〉, civil justiciaries, and 〈◊〉 Ministers. For if you obse●… Religion hath e●…ver 〈◊〉 most ●…rom those which pretend, and 〈◊〉 up●…old her. And n●…ne have been s●… bitter enemies to the g●…y, as tho●… th●…t 〈◊〉 the same Faith, and Religion with them, as almost all t●… 〈◊〉 〈◊〉 h●…ve written, 〈◊〉 complained What saith Justin Mar●…yr of hi●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cr●…fix, that are the greatest enemie●… to the ●…ss of Christ. And 〈◊〉 〈◊〉 of his; They wor●… the dead saints, in a cold profession; while they worry the living in a cruel ●…secution. And Sr. Austin of his? a Christian in name will most maliciously ●…e at a Christian indeed. And Nazianzen 〈◊〉 his; Christ is ●…oned by ma●…er, the●… are called Christians. So that if the Bramble were made the King 〈◊〉 Trees, the Vine could not meet with worse usage. And the reason is, ●…hen sincerity is wanting, the nearer the ●…ine with any opposition, the greater eclipse. Who was the greatest enemy to Christ? but his greatest ●…end, even one of his household chaplains: And who but Jeremiah's familiars, wa●…ched for his halting. Of all the persecuting Emperors, none were 〈◊〉 serpentinely malicious, as Julian, who had formerly professed himself a Christian. Those that are openly profane, do more publicly profess their enmity; and make a greater noise like Shimei; but civil and mor all 〈◊〉 resemble Balam, who would no●… curse, but he would advise: and his counsel is worse than a curse: for his curse had ●…int none but himself, whereas his counsel cost the blood of four and twenty thousand Israelites; which may most fitly be applied to our late condition: for who have been the ince●…diaries of this bloody, and worse than savage civil war, in all the three Kingdoms; not men of the Sword, not uncivil ones: but principally the learned Prelates, Civilians, and Moralists; merely out of a mortal hatred, and enmity which they bare against zeelous Christians, and Orthodox Ministers; their sincerity, the power of Religion and Reformation; though they cunni●…gly pretended the good of the Church; and of the Protestant R●…ligion. Ulysses contrived all, though Dio●…edes must go through with it: the one played the part of Achitophel, the other of Doeg; whereof the best was a Belial.   

CHAP. XIX.  
1.§. ANd so much for Explication, and Confirmation: Now a word or two of Application, (●…eserting the principal until their conc●…usion) for it remains, that e●…ch formal Hypocrite, and civil justiciary, looks himself in this Glas●…, or tries himself by this touchstone. As no Glass can more lively represent your faces, than this book does your 〈◊〉... Nor did the Prophet deal more plainly with Hazael, (in showing him that wickedness to be in him, which he could not see, nor believe to be in himself) than I have dealt with you. So that you can no longer be deceived, except you desire to deceive yourselves. You cannot possible after all this, think yourselves to be Christians, or religious in the least: however you have formerly sancied, or flattered yourselves For consider I beseech you, that there are but two sorts of men in the World; believers, or unbelievers; regenerate, or unregenerate▪ 〈◊〉 of God, or childre●… of the devil; the seed of the Woman, or the seed of the Serpent; there is no mean betwixt them: every soul saith Chyrs●…stome, is either the Spouse of Ch●…ist; or ●…e adulteress of the Devil. He is either a branch 〈◊〉 from Adam's stock▪ hi●… draws sap from that cursed root of death; or else he is transplanted into the Vine Christ, and draws his Sap from him.  
2.§. Nor is it hard to know, whether we are the children of God; or the children of the devil; since there are more differences between them; then there are between Men and Beasts: and the rule which the Apostle hath given, Rom. 6. 16. is both plain and easy: which makes him say, Know ye not? that to whom ye yield yourselves as servants to obey; his servants ye are, to whom ye obey; whether of sin unto death, or of obedience unto righteousness. It is likewise St. Peter's infallible doctrine, 2 Pet. 2. Of whom a man is overcome, unto him he is in bondage, vers. 19 And St. Ioh 〈◊〉, 1 Ioh. 3. In this are the children of God known, and the children of the devil: whosoever doth not righteousness, is not of God; but of the devil, ver. 8. 10. And after this manner, does our Saviour reason with the Jews, Ioh. 8. ye are of your Father the devil, and the lusts of your Father ye will ●…e. If ye were Abraham's,, if ye were God's children: ye would do the works of Abraham, the will of God, vers. 33. to 48. See then whose Commandments, ye do, God's or Satan's. If Satan's, (as I have sufficiently shown, and plentifully proved) then saith St. John, Let no man deceive you through vain words; for he only that doth righteousness is righteous; and he that doth unrighteousness, is of the devil, 1 Joh. 3. 7, 8.  
3.§. Now I have shown you in more than a hundreth particulars, how barren, and unfruitful you are in the works of righteousness; and how active, and instrumental you are to serve Satan. And there is scarce one of those signs but might serve as a sufficient evidence, that you are not as yet become the child of God by regeneration: that the image of God, by faith in Christ; is not yet repaired in you. But to repeat and apply each of them particularly, as it would be endless, so it were also needless. ●…ee the Holy Ghost hath given us one sign, that never fails: That is by our L●…ve, or hatred ●…o the Brethren, 1 Ioh. 4. Love is of God, and every one that loves, is horn of God, vers. 〈◊〉. Yea, not only ourselves may know by it, 1 Ioh. 3. We know saith St John, that we are translated from death to life; because we love the the brethren, ver, 14. But others may likewise know. Ioh. 13. By this shall all men know, that ye are my Disciples; saith our Saviour, if ye love one another, ver. 35. that is, if ye love the Godly, because they are godly, even for Christ's sake; and because they are like Christ in holiness: But so do not you, for you will hate a man merely for his being holy, as I have proved by many instances, and your own consciences know: for you could love such a preciseans person well enough; if he were not conscionable. Yea, thou bearest no good affection to the Ministry, that are the ambassadors of Christ; but hast a spleen against one for being so, especially if he be a godly Minister, much more if he be thine own Minister, and speaks home to thy conscience, as Michaia dealt by Ahab, and John Baptist with Herod. Or in case he will not admit thee to the Lord's Table without trial, or examination: thou wilt ever after be his enemy, impeach his credit, and de●…aine from him his dues, which is enough to prove thee a wicked man. For as when Homer had spent many lines in dispraising the body of Ther●…ies; he briefly described his soul thus; That he was an enemy to Ulysses: So we need say no more of a bad man, than he is an enemy to his Pastor, if a godly and conscientious one; that is enough to brand him: and the like ●…ouching private Christians: for the very first part of conversion, is to love ●…hem that love God, 1 John 3. 10. as in reason, if the image of God by faith, were repaired in thee: thou couldst not but be delighted with those that ●…e like thyself.  
4.§ But this is a small matter with thee, for thou art a traitor to God, and ●…st up arms against all that worship him in spirit, and in tru●…h. Nor dost th●… only serve Satan, but he worketh his pleasure in thee, Ephe. 2. 2. 3. He selleth thy heart, Joh. 13, 2. stretcheth forth thine hands, Revel. 2. 10. and ●…pens thy m●…uth, Mat. 16. 23. for he speaks in, and by thee, as he did by the Serpen●…, Gen. 〈◊〉. 1. 4. and it is but his mind, in thy mouth, his heart, in thy lips: when thou scoffest, or scornest any of Christ's little ones, Mat. 16. 23 Joh. 8. 34. 44. and 12. 31. and 14. 30. 2 Cor. 4. 4. 2 Tim. 2 26. Ephe. 2. 2. 3. Nor can the devil, put you upon any work, or service like this: For herchy, viz. in making Religion contemptible: you detain many, from entering into a religious course: stagger many, who have made some progress in the way: keep many, from doing the good which they would; or appearing the same which they are: beat many off from their profession: harden many, and make them resolve against goodness: intentionally slay many, with death eternal: and so advance his kingdom exceedingly, and as much as in you lies, both block up the way to Heaven; 〈◊〉 open a floodgate to all manner of profaneness.  
5.§. I grant that you know it not 〈◊〉 as those four hundred of Ahab's Prophets, in whom this ev●…ll spirit spoke; did not know that Satan spoke by them 1 King. 22. 22 Neither did Judas know, when he eat the sop, that Satan ●…nt ed●…o him, and put it in●…o his heart to b●…tray Christ, Ioh. 13. 2. Neither do Magistrates (when they cast the servan●…s of God into prison) once imagine, that the devil makes them his jailors: but he doth so; whence that phrase of the Holy Ghost; The devil shall cast some of you into prison, Revel. 2. 10. They are his instruments, but he is the principal Au●…r. Neither did Aranias, and Saphira once think that Satan had filled their hearts, or put that lie into their mouths; which they were strucken dead for, Act, 5. Yet the Holy Ghost tells us plainly, that he did so, vers. 3. Nor our Grand mother Eve in Paradise, had not the least suspicion, that it was Satan which spoke to her by the Serpent. Nor Adam, that it was the Devils min●…e in her mouth, his heart in her lips, when tempted to eat the forbidden fruit. Nor did Dav●…d once dream, that it was Satan which moved him to number the people, 1 Chron. 21. 1. Much less did Peter, who so dearly loved Christ imagine, that he was set on by Satan, to temp●… his own Lord and Master with those affectionate words; Master pitty●… thyself: For if Christ had pitied himself▪ Peter and all the 〈◊〉 〈◊〉 perished. Yet he was so, which occasioned Christ to answer him; Get thee▪ behind me Sata●…, Mat. 16. 22. 23. Yea, poor ignorant 〈◊〉, you are so far from knowing it, or being acquainted with Satan's ●…iles, Ephe. 6. 1●…. 〈◊〉 though you fight under Satan's Banner, against Go●…s people, ye●… y●… 〈◊〉 yourselves to be (no●…Sata●…s, but) God's servants. Ye●…, you think●… you do●…. God good service in it as the Holy Ghost 〈◊〉 〈◊〉 Iob. 16. 2. gall 1. 13. 14. Phil. 3. 6.  
6§. Yea, worse than that: you shall never know it, but go on i●… thinking yourselves 〈◊〉 〈◊〉 goo●… 〈◊〉; w●…ile you are indeed very A●…ists, and Devils. You 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and persecu●…e the conscion●…ble; an●… 〈◊〉 the●…●…o the death, eve●… for the grac●…s of God's spirit which shines in them; and yet cou●… yourselves Relig●…ous: until you he●…rken more to wh●…Go●… speaks in his W●…d, 〈◊〉 to the ●…ter. until you are led by a be●…er guide; 〈◊〉 〈◊〉 cust●…, or example, or carnal reason, or good inventions, or the dictates of your deceitful hairs. For all these will deceive you, until you have th●… 〈◊〉, a●… grace to apply to yourselves, what is delivered unto you out of the word: For till then, as a child when he beholds his own face ●…n a Glass; he think●… he sees another Chil●… face, and not his own: so will it fa●…e with you, touching what I have hitherto said. Yea, the whole B●…ble, all the Sermons you here, the check●… of your ow●…e consciences, and the m●…ions of God spirit, will be altogether ineffectual; as you know they have proved hitherto, which is the reason that you trust yourself so m●…h, an●… know yourself so little.   

CHAP. XX.  
1.§. FOr notwithstanding you are guilty of all I have laid to your charge whereof one sin is soul Ma●…her; which will cost you dear one day, either in tears, or in torment. No man under Heaven, thinks better o●… himself. For as M●…cha could d●…ingly say, Now I know that the Lord will 〈◊〉 good unto me, seeing I have a Levite to my Priest. Or as those Hypocrites before spoken of, Jer. 7. 4. could applaud themselves for their outward work●… and privileges, Esay 66. 3 4. So wilt thou most shamefully, though tho●… dost even renounce both Christ, and thy baptism, in persecuting him, an●… all that sincerely profess 〈◊〉 〈◊〉, as I have abundanly shown.  
2.§. True, as the pretended M●…her, that stole away the live child, 1 King 3. 16. to 28. processed before King Solomon; a●… great love to it, and pleaded as hard for it, as the natural M●…ther could d●…e: and yet so little did sh●… care for it, that she wa●… content to have 〈◊〉 divi●…d: which showed plainly that love of strife, and envy to the true Mother, prevailed 〈◊〉 with her then true affection to the thing striven for: so thou pretendest as gre●… love to Christ, and the true Religion, as their best and truest friends 〈◊〉 when it comes to the trial, they have no greater enemy. For for matter of Reli●…ion, thou art much like the ancient Romans: whom a sensualist would have taken to be very religious, and conscionable: for they al●…ed of ●…he service of all Gods; and to that end built a Temple to all Gods, ●…alling it Pan●…beon: yet it was evident they were not, because they would ne●…er ad●…it of the true God, to wit Jehovah. So thou, (and in indeed all 〈◊〉 at large) art very religious: For thou wilt conform to any Religion the State shall establish, were it Popery itself: as when super●…, and 〈◊〉, were ●…dvanced in England by Queen Mary did not nineteen, or rather ninety nine parts of the Land conform to Popery? And would they not do the like now, if the stream should turn: yes, it is more than probable they would. And indeed men that scoff at the power of godliness, are for any Religion; so they may enjoy their i●…ities, D●…n 3. 7.  
3.§. Let none object their suffering since the Parliament; and how constant they are to their principles: For I grant t●…y are as stiff as a stake, as immov●…le a●… a R●…e, in their resolution against Reformation. That they will ●…ick as close to their wicked, and s●…stitious Custo●…s, as Clay to a Cart wheel. Yea, th●… a●…e m●…e 〈◊〉 t●…Sa●…n for the most part; then Christ's s●…vants are to him. But if ever a mere ei●…ill man suffer for his faith in Christ, and for 〈◊〉 sake, 〈◊〉 have my head cut off. No, they will rather worship a ●…alse wi●…h the Israelite●…, Exod. 32. 4. O●…a golden Image with the Cha●…deans, D●…n. 3. 7.  
I know divers will say, (not for want of ignorance in the Scripture) if these honest, moral men, go not to Heaven: Lord have mercy upon us. And yet Chri●… s●…aith, except the most ri●…hteous of them, have another righteousness exceeding their own: they shall never come th●…re, Mat. 5. 20. Yea, he plainly affirms, that Publicans, and ●…rlots shall get into Heaven sooner, Mat. 21. 31. as I showed you befo●…. And for further answer, 〈◊〉 Isaac, if he had not been 〈◊〉, w●…uld 〈◊〉 h●…ve bl●…ssed Jacob for ●…sau: nor Jacob, taken 〈◊〉 for Rachel if he had not been in the dark. So these, if they were not carnal themsel●…, and so by consequence ignorant of the Scriptures: they would not take mere ●…vill m●…n, ignorant, formali, titular, stature, outside Christians, that have no more of Religion, than a bare shadow; for true and real Christians in de●…d. 〈◊〉 its a true proverb, the blind 〈◊〉 m●…ny a fly: and all colo●… are alike 〈◊〉 him 〈◊〉 is in the 〈◊〉.  
4§ A●…d so (as I suppose) 〈◊〉 h●… 〈◊〉 〈◊〉 〈◊〉 Hypocri●…e, and 〈◊〉 justiciary, have a 〈◊〉 〈◊〉 of themselves. Y●…, there is some probability, that I have convinced them, that they are of the number of those ignorant, unbelieving, ingrateful, and wi●…ked wretches concerned in the former part of this Treatis●…: However, it will appear plainly enough to others. And truth is truth, as well when it is 〈◊〉 ●…knowledged, as when it is.  
Now these having leave to withdraw, bring hither the M●…erly Muck-worm.   

Thus the second Division being ended, and yet much room left: that each part may be several; I take leave to fill up the sheet with the Copy of a Letter, 〈◊〉 to a Factor in foreign parts: who ill discharged the trust, and confidence of his deserving Master.  
Kind Sir,  
WEre there no other ground of my writing, this were enough. I have a public spirit, and love to do good offices; though I should purchase ill will for my pains. But the lively resemblance of myself, which I once saw in you, your making choice (as I supposed) of those true ●…ches, that being once had, can never be lost. And your offering to my view those lives of a rare Author (which did not a little pleasure me) propound themselves to me, as a great engagement. Besides my love too and hopes of you formerly were not greater, than is now my fear. And possible it is, I may prove another Pho●…ion unto you, who when a friend of his would have cast himself away, suffered him not saying: I was made thy friend to this purpose. So you have my Apology; or if you shall further ask why I take this pains? 〈◊〉 to Levit. 19 17. Heb. 3. 13. and you have there both my answer and warrant.  
You cannot think much, that Mr. N. should acquaint me (of all others) with what moneys you have long ought him; and how little conscience you make of paying thereof.  
But that you should so use so good a Master; to whom also you were once bound by Oath (if you remember) moves wonder in me to astonishment.  
To do unto others, as you would have others do unto you, is a point agreed upon by all, even infi●…els that expect not another life; nor once dream that they have immortal souls. And I need not ask any more, then that you would ask your own conscience, whether you would be so dealt withal? But here what I shall speak to you from the mouth of God.  
I ●…rant the case is common with 〈◊〉, who believe not that there is a God, a Heaven, a Hell, a day of judgement: not that every man shall be rewarded according to his deeds, be they good or evil. But that you should manifest yourself to be such an one, makes me to cry out, O the depth!  
Good sir bethink yourself, for there is not a more infallible Character of a wicked man, in all the book of God. The wicked bo●…roweth, but payeth not again, Psal. 37. 21. As for a good man, he breaks not his promise, though be be damnified by the performance, Psal. 15. 4. You cannot be ignorant, that with what measure ye meet to others here, God will measure it to you again he●…eafter, Mat. 7. 2. ●…hat the Law of God, under the penalty of his curse, re●…uireth ●…o restore whatsoever hath been committed to you in trust, Levit. 6. 2. 3. N●…ub. 5. 6. 7. 8. Nor that there is a flying roll, a winged curse for him that gets riches by robbery, and oppression: that shall not only pursue hi●… 〈◊〉 even enter into his house, and consume it with the timber thereof, and the 〈◊〉 thereof, Zach. 5. 3, 4. of which I might heap up instances. As ö the ●…ultitude of examples of those, that have miserably perished for their false●…ood, and perfidiousness, in betraying the trust that they have underta●…en. And this you may boldly build upon; There is no fruit, but shame ●…nd death to be gathered from the forbidden Tree, whatsoever Satan may ●…me to promise.  
Nor is it always the lot of those, that care not how they get wealth, to ●…ecome rich, Eccle. 9 11. For get men never so much, without God's blessing; even all their getting of great wages, is but ●…utting money into a bag with holes, as the Prophet Haggai speaks, Hag. 16. much more, he that getteth riches, and ●…ot by right, Jer. 17. 11. Except the Lord build the house, they labour in vain that build it. It is in vain to rise early, and lie down late, and eat the ●…read of carefulness, Psal. 127. 1. 2. 'Tis only the blessing of the Lord, that maketh rich, Prov. 10. 22. Yea, have not you ●…ound it so: I dare say, reckon from that very hour, wherein you first resolved to cozen (if ever you so resolved) and you will find, that you never since prospered.  
Or in case he that resolves to be evil, making no conscience how he comes by his riches, so he have them; have his heart's desire: his riches prove but the agravations of his sin, and additions to judgement. For God doth not only with draw his blessing ●…om, but even se●…d his curse with the riches he bestows; so that it becomes their bane. He gives is them in wrath, and for their hurt: as he did a King, and quails to the Israelites; for which see Hos. 13. 11. Mal. 2. 2. Psal. 69. 22. Eccle. 5. 13 and 8. 11. 12. I pray turn to the places, for I cannot stand to amplify it.  
Nor shall he alone 〈◊〉 the worse; for God hath threaned to bring plagues upon the Children, and children's children of such an one; unto the fourth generation, Exod. 20. 5. and more particularly, that they shall be vagabonds, and beg their bread: so that none shall extend mercy, or favour unto them, Psal. 109. 7. to 17. God will make those Children beggars, for whose sakes the Father hath made many beggars.  
Nor is this all, in any degree: For there is no end of plagues to the wicked man, Prov. 24. 20. Without paying, or restoring (so far as a man is able) there is no being saved: for as humility is the repentance of pride, abstinence of surfe it, alms of covetousness, love of malice: so only restitution, is the repentance of injustice. And he that dies before restitution, dies in his sin●…e; and he that dies in his sin, cannot ●…e saved. And indeed repentance, without restitution; is as if a these should take away your purse, ask you pardon, say he's sorry for it; but keeps it still: in which case you would say, he did bu●… mock you.  
Now what shall it profit a man, to gain the whole world, if he gain Hell with it; and lose both Heaven, and his own soul? Mat 16. 26. What is it to flour●…h for a time, and perish for ever?  
A man would think, th●…A●…han paid dear enough for his goodly Bibilonish ga●…ment, the two hundreth 〈◊〉 of silver, and his we●…ge of gold which he coveted, and took away: when he, his sons, and Daughte●… his Oxen, and Asses; his Sh●…ep, and Ten●…; and all that he had, were stoned with stones, and burnt with fire: if that was all he suffered, I●…sh. 7. ●…8. to 26. But to be cast into Hell, to lie for ever in a bed of quenchless s●…nes; is a far greater punishment. For the soul of all su●…ferings, is the su●…ferings of the soul; and in reas●…, if Dives be torm●…ed in endless 〈◊〉, for not giving his own goods to them that needed, Luke 16. 21. 23. Mat, 25. 41. to 43. What shall become o●… him, that takes away other men's? If that servant in the Gospel, was bound to an everlasting prison, th●… only challeng●…d his own debt; for that he had not pity on his fellow, as his M●…ster had pity on him: whether shall they be ca●…t, that unjustly vex their Neighbours, quarrel for that which is none of theirs, and lay title to another man's propriety? If he sh●… have judgement without mercy, that she●…es not mercy, Jam. 2. 13. What shall become of subtraction, and Rapine, Psal. 109. 11. Oh the madness of men! that cannot be hired to hold their singer for one minu●…e, ●…n the we●…k flame of a farthing Candl●…; knowing it so intolerable and yet for tri●…les, will plunge themselves body and soul, into those endless and everlasting flames of h●…ll fire.  
If a K●…g threatens a 〈◊〉 to the Dungi●…n, to the R●…cke, to the wheel his bones tremble, a terrible p●…lsie runs through all his joints: But let God threaten the unsufferable tortures of burning Toph●…th; we stand unmoved, undaunted. Bu●…he not deceived, God is not mocked, Gal. 6. 7. And it is a fearful thing to fall into the 〈◊〉 of the liv●…ng God; who is a consuming fi●…e, Heb. 12. 2●….  
True, He that maketh gain, blesseth himself, as the Psalmist speaks, Psal. 10. 3. Yea, if he can, (I mean the cunning M●…h. vilian, whom the De●…il and covetousness hath blinded) any way advantage himself, by another's ruin; and do it politicly: how will he h●…gge himself, and applaud his own wisdom! Hab. 1. 13. to the end. But by his leave, he mistakes the greatest folly, for the greatest wisdom: For while he cozens other men of their Estates; sin and Satan cozens him of his soul, see Ioh 20. 15. 1 Tim. 6. 8. 10. And woeful gain it is, that comes with the soul's loss. And how can we think those men to have reasonable souls, that esteem money above themselves! That prefer a little base peife; before God, and their own salvation.  
Nor are their any such fools, as these crafty knaves: For as Aus●…in speaks; If the Holy Ghost term that ri●…h chur●…e in the Gospel a fool●…, th●…t only laid Up-hiss own Goods Luke 12. 18, 20. find out a●…me for him that takes away other men's?  
These things considered, (viz.) the curse of God here, both upon the pa●…y, and his posterity: and the eternal wrath of God hereafter; together with the folly and madness of preferring Earth; yea Hell, to Heaven; time to eternity, the body before the s●…ule; yea, the outward estate, before either soul or body) exempt yourself out of the number of those fools, as little Zacheus did: what you owe, pay it; If you have wronged any man of aught, restore it; though you part with a great part of your Estate. Yea, admit you shall leave yourself a beggar, do it: for (as you see) there is a necessity of it: Yea, there is wisdom, and gain in it; for when all is done, how to be saved is the best plot: And better it is to cast your evil gotten Goods overboard, then make shipwreck of Faith, and a good Conscience, read Job. 20. from vers. 5. The Merchant will cast even his ●…ullayne into the Sea, to save himself. And he that is troubled with an aching tooth, finds it the best way to pluck it quite out.  
Here I might show you, both from the Word, and a world of instances that restoring and giving rather then sinning, is the way to grow rich; I mean in pecu●…ary riches, see Prov. 11. 24. and 28. 27. Mark. 10 29, 30. Mat. 6. 33. 2 Cor. 9 6, 9, 10, 11. 2 Chron. 25. 9 and 27. 6. Deut. 7. 13. to 16. and 28. 1. to 14. 2 K●…ng. 6. 25. to Chap. 7. vers. 17. Psal. 34. 9 10. and 37. 26, 28. and 112. 3. and 37. 3, 4, 5. Luke 18. 29, 30. M●…rk 4. 24. Hag. 1. 2. Chapters, Mal. 3. 10, 11 12.  
But I fear least addition in this case, should bring forth substraction: Yea, if this weary you not, it's well; for I may conjecture, that time, and the deceitfulness of riches have wrought in you a change, since we were first acquainted. Wherefore before I go any further, a question would be asked.  
Doth covetousness rain in you? Are you yet bewitched with the love of money? Is your heart riveted to the Earth? Are you already enslaved to this sin? do you make Gold your God? and Commodity the ste●… of your Conscience. For if so, all labour hitherto is lost; and all that can more be said, will be to no purpose: Yea, it is to no more end to admonish you, then to knock at a deaf man's door, or a dead man's grave, and that for sundry reasons.  
First, Because, as their is no colours so contrary, as white and black. No elements so disagreeing, as fire and water: so there is nothing so opposite to grace, and conversion; as covetousness. And as nothing so alienates a man's love from his virtuous Spouse, as his inordinate affection, to a filthy strumpet: so nothing does so far separate, and diminish a man's love to God, and heavenly things: as our inordinate affection to the World, and earthly things. Yea, there is an absolute contrariety, and impossibility between the love of God, and the love of Money: Ye cannot serve God and Riches, Luke 16. 13. All those that doted upon Purchases, and farms, and Oxen; with o●…e consent, made light of it, when they were bid to the Lord's supper, Luke 14. 16. to 21. The G●…derens, that so highly prised their Hogs: would not admit Christ within their borders, Luk. 8. 37. Judas that was covetous and loved money, could not love his Master; and therefore sold him. when Demas began to embrace this present World: he soon forsook Paul, and his soul saving Sermons, 2 Tim. 4. 10.  
If a man's affections be downward, his hope and inheritance cannot be above. And they that expect no life after this, will make as much of this as they can.  
Secondly, If a covetous man do repent, he must restore what he hath wrongfully gotten, which perhaps may amount to half, or it may be three parts of his Estate at a clap: which to him is as hard, and as harsh an injunction, as that of God to Abraham, Gen. 22. 2. Sacrifice thy son, thine only son Isaac. Or as that of our Saviours to the young man, Luke 18. 22. Sell all that ever thou hast, and distribute unto the poor: And is there any hope of his yielding No, covetousness is idolatry, Ephe. 5. 5. Col. 3. 5.  
And Gold is the covetous man's God: and will he part with his God, a certainty for an uncertainty? No. A godly man, is content to be poor in outward things, because his purchase is all inward: but nothing except the assurance of heavenly things, can make us willing to part with earthly things. Neither can he contemn this life, that knows not the other: and so long as he keeps the weapon (Evil gotten goods) in his wound, and resolves not to pluck it 〈◊〉 by restoring: how is it possible he should ever he cured? Whence it is that we shall sooner hear of an hundreth Malefactors contrition at the Gallows; then of one covetous miser's in his bed. To other sins, Satan tempts a man often: but covetousness is a fine, and recovery upon the purchase. Then he is sure of him; as when a jailor hath locked up his Prisoner safe in a dungeon, he may go play.  
Thirdly, covetous men, are blind to all dangers; deaf to all good instructions: they are besotted with the love of money, as Birds are with their have. Yet they resolve against their own conversion: The S●…es and ●…harisees who were co●… e●…us: shut●… 〈◊〉, stopped their ears, and 〈◊〉 w●…doed their hearts against all our Saviour did, or said. Yea, they 〈◊〉 at his preaching. And of all sorts of sinners, that Christ preached unto: he was never scorned nor mocked but by them; when he preached against covetousness, Luke 16. 14. And well may rich worldlings, scoff at Christ's poor Ministers: when they think themselves as much wiser, as they are richer. And commonly, the cunning Politi●…ion is wiser than his Pastor; or indeed any of his plain dealing Neighbours; by five hundreth, if not five thousand pounds.  
These things considered, no wonder that our saviour expressly affirmeth, that it is easier for a Camel to go through the eye of needle, then for a rich man (that is a covetous rich man) to enter into the kingdom of Heaven, Luk. 18. 25. and the Apostle, That no covetous man, can look for any inheritance in the kingdom of Christ, and of God, Ephe. 5. 5. 1 Cor. 6. 9 10.  
Secondly, Hence it is, that in all the Word of God, we read not of one that was covetous, but Hypocrites: as Laban, and Naball, and Judas, and the rich fool, and the Pharisees. For though Zacheus (before he met with Christ) knew nothing but to scrape: yet so soon as Christ had changed his heart, all his mind was set upon restoring, and giving, Luke 12. 8. which also was a 〈◊〉, 〈◊〉 his curing of him that was sick of me deal palsy, M●…. 9 2. to 7 And Christ did some miracles, which none of his Apostles were able to do, Mat. 17. 16.  
And indeed, it is a sin so damnable, and inconsistent with grace: that of all sins, the children of God have cleared themselves from covetousness, when they would approve their integrity before God and Men Thus did S●…el, 1 Sam. 12. 3 and Jeremiah, Chap. 15. 10. and Paul, Acts 20. 33. and Ioh, Chap. 31. 24, 28. and Agar, Prov. 30. 8. and David, Psal 4 6, 7. and Solomon, 1 King. 3. 5, 9 and Zacheus, and in fine all that s●…ue God, 1 Cor. 7. 30. 31, 32. Their expressions are very remakeable: but I may not stand so repeat them.  
We find many acts of deception in the the Saints infirmity in those acts, But covetousness, that idolatrous sin we find not. Once Noah was drunk with wine, never drunk with the World. Let was twice incestuous, never covetous. Peter denied his Master thrice: it was not the love of the World, but rather the fear of the World that brought him to it: for he had denied the World, before he denied his Master. Once David was overcome with the flesh, never with the World. Grace may stand with some transient acts of naughtiness, but never with covetousness: those were acts, avarice is an habit.  
Covetousness is ●…at idolatry, which makesit out of measure sinful, and more hamous than any other sin, as appears, Col. 3. 5. Ephe. 5. 5. Ioh. 31. 24, 28. Jer. 17. 5. 1 Tim. 6. 9 10. Fornication is a soul sin; but nothing to this: that pollutes the body, but covetousness defileth the soul: and the like of other sins. Yea, it is such a fordid, and damnable sin; that it ought not once to be named among Christians, but with detestation, Ephe. 5. 3. Nor ought covetous persons to be admitted into Christian society, 1 Cor. 5. 11.  
Thirdly, From hence it is; that the whole Bible, all the Serons men hear; yea, the checks of their own consciences, and the motions of God's spirit, judgements, mercies, and what else can be named, prove altogether ineffectual. And that their is so small a part of the world, scarce one of an hundreth; that runs not a-whoring after this idol: and is not in too great a degree covetous. That from the least, even unto the greatest, every one is given unto covetousness, and to deal salsly, ser. 6. 13. and 8. 10. (For I may speak it with fear and trembling) where shall we find a just Cato, Rom. 13. 7. Where can we meet with a sincere ●…ngle heatred▪ Nathaniel, in whose spirit there is no 〈◊〉, John 1. 49. where with a Job, an upright, and just man, Joh 1. 1. Where with a Samuel, that can be acquitted by himself in private, by others in public, by God in both, 1 Sam. 12. 3. where with a Paul, that can say I have coveted no man's silver, nor gold, Acts 20. 33. and 24. 16. where with one that does unto all others, as he would have others do unto him, as our saviour requires, Mat. 7. 12. Where is a Jonathan, 1 Sam. 23. 16. 17. or an Eliezer, Gen. 15. 2. to be heard of, that is not troubled at, but can rejoice in their welfare by whom themselves are deprived of great honour, and Revenues. O that I could be acquainted with three such men.  
And yet justice is the Mistress of all virtues; and the truest trial of a good man. For as the touchstone tries Gold, so Gold tries men: and there is little or no danger of that soul, which will not bite at a golden hook.  
Ministers wonder that their Sermons take no better; That among so many Arrows, none should sit the mark: but God tells us the reason, Ezek. 33. They sit before thee, and hear thy words: but their heart goes after their covetousness, vers. 31. O this golden Devil, this Diana hath a world of worshippers: For how to gain, is every man's dream from sun, to sun, so long as they have one foot out of the grave. Yea, it destroys more souls, than all other sins put together, as the Apostles intimates, 1 Tim. 6. 10. But were men so wise, as they think themselves: Yea, did they but truly love themselves, and covet to be rich indeed, and not in conceit only: they would both know and believe, that better is a little with righteousness, then great Revenues without equity, Prov. 16. 8. And (to omit all that hath been formerly said) that ill gotten goods, lie upon the conscience, as raw meat upon a sick stomach; which will never let a man be well, until he h●…th cast it up again by ●…estitution. That sin arms a man against himself; and our pe●…ce ever ends with our innocency: That guilt occasions the conscience, many a secret wring; and gives the heart many a sore lash. Or if Satan finds it advantageous, to lull us a sleep for a time: yet when death besiegeth the body, he will not fail to beleag●… the soul: and that then their will be more ease in a nest of Hornets, then under the sting of such a tormenting conscience. And certainly, did you know what a good conscience, and the peace of God which passeth all understanding is; you would think it more worth, than all the world's wealth, multiplied as many times, as there be sands on the sea shore▪ that any thing, that every thing were too small a price for it. That things themselves, are in the invisible world: in the world visible, but their shadows only. And that whatsoever wicked men enjoy, it is but as in a dream: that their plenty is but like a drop of pleasure; before a river of sorrow, and displeasure: and whatsoever the godly feel, but as a drop of misery, before a river of mercy and glory. And lastly, That shallow honesty will prove more profitable in the end, than the profound quicksands of craft and policy.  
Wherefore let your conversation be without covetousness, and be content with that you have (I mean remaining, after you have faithfully, and impartially given to every man his own.) For God hath promised, never to leave or forsake you, if you will rely upon him, in the use of lawful means only, Heb. 13. 5. And (with which I will conclude) bethink yourself now I beseech you, rather than when it will be too l●…e; when the drawbridge is taken up, and when it will vex every vein of your heart; that you had no more care of your soul.   

POSTSCRIPT, OR, A necessary advertizment about Reading and Hearing.  
Courteous Reader.  
IF Thomas Aquinas, could utterly spoil in one minute, what Albertus Magnus had bestowed thirty years' study, and pains upon. Or if Hero●…us, an obscure and base fellow, could easily in one night, destroy the ●…mple of Diana at Ephesus; which was two hundreth and twenty years' ●…n building, of all Asia; at the cost of so many Princes, and beautified with the labours, and cunning of so many excellent workmen. Well may Satan (who wants neither strength, subtlety, nor malice;) find out a way to make void, fruitless, and frustrate what any Author, with incomparable pains, and ●…dy, shall be able to contrive.  
Nor can his so prevailing, be thought any disparagement to the best: when with one lie to our first Parents, he made fruitless, what God himself ●…d preached to them immediately before, Gen. 3. 4. 5. Only I hold myself bound, for the benefit of such as it may concern (lest it fare with them, as it ●…d with the old World about the good counsel of Noah, Gen. 6. & 7. chap. with Lot's Sons in law, touching the good advice of their Father, Gen. 19 14. With Rehoboam, concerning the sage counsel of those Ancients, 1 King. 12. 8. And with Zedekia, and his Princes; about the Prophetical, and Pathetical persuasions of Jeremiah, 2 Chro. 36. 12. Who did not more slight, what was at present told them for their benefit: then they repented themselves, afterwards when it was to late) to advertise them of two things.  
The first is, that they would not turn their backs, upon those books and Sermons, which show them their sins, and the punishment of them mo●… clearly: Because the viewing of our Counting Books, is the best means to keep us from miscarring in our Estates. That they will not be so prone to dislike what crosseth their profits, or pleasures: as for the most part they are, especially if it be delivered with power: as I have known many, when enjoined to read a book, or bear a Minister preach, which in probability, migtht have converted them, and saved their souls: resemble a sullen Patient, who after he is lanced, and searched, flies from his chirurgeon, before the binding up of his wound, not suffering him to proceed to a perfect cure: alleging, that they were so touched to the quick; that the truth was, they durst not hear, or read the same any further, which is an argument, they prefer the pleasing of their senses, before the saving of their souls: and that they like a thing the worse, for being the better: whereas if they were wise, they would love their Monitor so much the more, by how much the more they smart: Because wounds cannot be cured, without they be searched to the quick: and what wise Patient, but desires that physic; which is most proper for his disease, and will soonest, cure him? And without a discovery of our disease: how should there be a recovery of our health?  
The sight of our filihyness is the first step toward cleanness. Wholesome medicines will for the present bite, and offend: yet afterwards, they bring health and pleasure. And certainly it is better to hear of their sins, then be damned for them. The Law wasp like, stings shrewdly; but Satan that Hornet, will sting much worse. And he that will not at the first hand, buy good counsel cheap: shall at the second hand, buy repentance over dear. For to fly from the light, and reject the means, as it ever argues a guilty conscience: (For none fear, shun, and hate the light, but evil doers, John 3. 19, 20, 21.) so it leaves men without hope. That sin is past cure, which turns from, and refuseth the cure, Deu. 17. 12. Pro. 29. 1. In reason if those murderers of the Lord of life, Acts 〈◊〉. 23. had refused to hear Peter's searching Serm●…n, they had never been pricked in their hearts; never been saved, verle 37. 41. And take this for a rule; is ever you see a drowning man refuse help, conclude him a wilful murderer. But they that have no reason, will hear none; neither is any light sufficient, where the eyes are held through unbelief, and prejudice.  
The second thing, that most Hearers, and Readers would be minded, and admonished of is; that when they hear Sermons, or meet with Books; that with God's blessing, are of singular use, both to undeceive the deceived, & to pluck sinners out of Satan's snares; that are not inferior to any man's compositions, or discourses; either for matter, or method, argument, or elegancy: For moving the will, working upon the affections, or speaking home to the heart and conscience: that they would not suffer Satan, by the tongues of any; so to forestall them with prejudice against the Authors; as to dislike their labours against their own reason and judgement; and refuse to read or hear them. The case of many among the Hebrews, touching Paul; who were so forestalled with prejudice against his person; that he durst not fi●… his name to what he wrote unto them, in that rare Epistle: lest finding his name in the frontispiece, they might happily reject the same, and not vouchsafe to read it. Yea, he was so generally slighted, by many of the Corinthians, and others Acts 17. 18. 2 Cor. 10. 10. That lest their prejudice against his person, should cause them to slight whatsoever he either spoke, or wrote unto them: (the better to vindicate himself) he spends almost three whole Chapters, in his own praises, 2 Cor. 10. 11, and 12. chapters: And yet the worst they had to say of him, was; His Letters are weighty, and powerful; but his bodily presence is weak, and his speech contemptible, 2 Cor. 10. 10.  
And in the very same manner, were the Jews prejudiced against our ●aviour, John 1. 46, and 7, 15, and 8, 57, and 9, 16, 24. Mar. 13. 55. ●●●k 6. 2, 3. which was the only reason that so few believed in him; ●r received his Doctrine: but slighted, and contemned whatsoever he did, ●r spoke; as you may see by the sore quoted places. And no less, were 〈◊〉 the Apostles slighted: and their Doctrine disesteemed wheresoever they ●●me: through the like prejudice, which Satan, and his instruments, had ●rocured to be cast upon them, as appears plainly by Acts 4. 13.  
And whosoever observes it shall find; that if any one preacheth, or ●riteth profitably; with power and authority, whereby Satan's kingdom 〈◊〉 like to be shaken; and by which his servants are disturbed, and terrifi●d; in, and about their vicious courses: If he shall be more then ordina●●ly crafty, in making choice of such themes, as may most lively repre●●nt the face of every natural man's heart to himself. If he have a singular ●●●●iculty in moving the Will, working upon the affections, and speaking home ●o the heart and conscience: that so if possible, he may take his hearers, or readers with guile: undeceive the deceived, and with blessing from above, ●luck sinners out of Satan's snares: He shall be sure to have some aspersi●n, or imputation cast upon him: whereby nothing that he shall be able to ●peake, or write; shall be (by sensualists) regarded: So that infinite are the number of those, whom Satan gulls, and beguiles of their souls this way, as I could multiply instances out of my own experiance. Nor can man devise a cunninger trick to hinder a sinner's conversion.  
It is very remarkable, what is observed of one that shall be nameless. No man's books, or Sermons are liked better: (by all sorts of Readers) and yet few eminent Authors sell worse: hundreds are so taken with them, while they are hearing or reading them, that they never read the like in all ●heir lives: and they will instantly buy all his works, whatever they cost: but having conversed a while with some Stationer, or other acquaintance about ●●e Au●hor: they no less slight them, then before they admired them. And yet were it true, that is objected: it would be no dispraise at all to the ●●●●y, (in the judgement of an intelligible, and impartial hearer) but ●ather redown to his praise, and God's glory. But most men want brains; ●nd others blind themselves, with their own prejudice. Yea, observe I pray ●ou, whether men do not seek for straws, to put out their own eyes withal, as Bernard speaks. Whether opinion does not more govern them, than the things themselves: And whether Satan may not easily gull us, when we are so willing to gull and delude ourselves?  
As what can they say for themselves? a book is the same, after they know the Author, that it was before. Yea, admit the Author should be either beggar, Knave, or fool; wherein lies the difference? The same sum of Money, or the same counsel, from a rich man, or a poor; from a fool, or from a wise man, from an honest man, or a knave, is all one; and none but fools will make any difference. Truth is truth, wheresoever we find it as Gold is gold, of whomsoever it be given, or received: Call upon thy God was good counsel for Jonah, and worth the following: though from He●thens, Jonah, 1. 6. Yea, what condemned person would not receive a pardo● though from the hands of the Hangman? And yet, as if men wanted the we call reason, or judgement: they regard not so much what is writ, or spoken; as who writes, or speaks. They value not the Mettle, but the stam● which is upon it. If the man like them not, they will dislike the matter. Fo● shame my brethren, be not so blindly partial: for this is such a shallow 〈◊〉 that it even deserves the Rod: though a cunning trick of the Devils, where by he cheats thousands of their souls  
Consider what I have said, and the Lord give you understanding in all thing 2 Tim. 2. 7.  
Those thoughts which our experience hath found comfortabl● and useful to our selves, should (with neglect of all censures be communicated to others, the concealment whereof (m● thinks,) can proceed from no other ground, but either timorousness or envy, and it is probable that that midicine, whic● hath cured one desperate patient, if it be communicated, ma●work the same effect upon others, the consealing whereof, woul● argue in a physician, either too much lucre, or too little love however the conscience of good intentions in themselves, le● their success be what it will, is both a discharge and comfort to a free and willing mind.   
The end of the second Division.   

Imprimatur,  Thomas Gataker.  

LONDON, Printed by I Bell, for James Crumpe a book-binder: and and to be sold at his House, in Little Bartholomew's well-yard; and probably at most Stationers Shops.