THE Sinner Impleaded in his own COURT.  
Wherein are Represented The Great Discouragements from Sinning, which the Sinner receiveth from Sin itself.  
By Tho: Pierce Rector of Brington in Northamptonshire.  
 printer's or publisher's device 
QVI SEQVITUR ME NON AMBULAT IN TENEBRIS.   
London, Printed by R. Norton for Richard Royston, 1656.   

To the right Honourable, and my Noble Lady, Dorothie Countess of Sunderland.  
Madam,  
THey that dedicate their writings to some Great Person, are commonly lead( as I conjecture) by one of these three Ends; either the honour and immortality of their otherwise-perishing and private Names; or the shelter and protection of their Conceptions, which are exposed to all weathers, in a most rigid, censorious, and inhospitable world; or else an innocent Ambition( as a lasting Monument of their Gratitude) to proclaim and publish their obligations. From which soever of these three my present Address unto your ladyship may be derived, there is not a Person or a Name in the whole Book of Honour, to which( in comparison of your ladyship) I can Dedicate my papers, with equal Discretion of Choice and Duty. For  
If my ambition were no more Christian then to raise an obelisck to my memory, and( when I shortly shall cease to be) to leave behind me some Tokens that I have Been, I could not use a better Artisice whereby to steal an Immortality, then thus by thrusting out my essays under so faire, and so legible, and so great a Name. But I do verily believe( though by some sorts of men I do not expect to be believed) that to be mentioned by posterity in the same volume with your ladyship, is no Inducement to my Address. For I am much more concerned in the health and safety both of my Body and of my soul,( which are the real essentials of what I am,) then to cast away my care upon the nothingness of my Name, and to misspend my kindness upon a fugitive mouthful of vulgar Breath: which many times is not so sweet, as that a man should desire it to perfume and preserve his Reputation. I know how much it imports and concerns us all, to sand before us( out of the world) a very good Treasure, to carry with us a good Conscience, and to leave behind us a good Example; but so far am I from comprehending any degree or appearance of what is good or lovely in the Duration of a Name;( unless it stands in conjunction with a most imitable Tenor and Tract of life) that I expect to sleep best, when I am bedded in the most silent and darkest sepulchre.  
But of the second end of Dedications I may stand in some need, for although the utmost that I intended( in those two or three Sermons at first delivered from the Pulpit and since improved into a Treatise to be delivered from the Press) was wholly spent upon nothing but Sin and Satan, and is still directed to no other end, then that upon the Ruins of Satans kingdom, I may humbly contribute to build up Christ's; yet there are that are as ready to preach and writ against me, as I can be to preach and to writ against sin. There are some in the world, who are sure to be displeased with other mens writings, merely because they are other mens, they are immoderately angry with men of my plain meaning, because we are not of their complexion, nor digest our meat with their stomachs, nor behold our objects with their Eyes, nor frame our manners according to their Educations. Although we make it the very business and design of our studies, to show the use of Gods word, and advance the Glory of Gods Name, and to be doing his Great work, in promoting the Interest and Good of Souls, yet( to such as preach Christ even of 
Philip. 1.15, 16.  strife and envy) the very best of our performances are unacceptable things, unless we follow their method, and use their way. If we are not doing something as fellow-labourers with them, they will say that we are scandalous and useless Drones; but if we labour more abundantly in the word and Doctrine, they will count us worthy of 
1 Tim. 5.17.  double dishonour. If we have not their very Mode and 
2 Tim. 3.5.  form of Godliness, they will say we are scandalous ungodly livers; but if our ways are quiter of another 
Wisd. 2.15.  fashion, so as we live inoffensive and blameless lives, they will brand us with the Title of moral men. If our opinions and Judgements were but agreeable to theirs, they would look upon our Actions with kinder Eyes, and impute the worst of our doings to the Infirmity of the flesh; but now that we are seasoned with different principles and notions and ways of reasoning, they call our Piety Superstition, our Fidelity perverseness, and our Acts of just dealing our glittering sins. From such unreasonable men I cannot hope for good usage either of what I now publish, or ever shall do. For they will never be reconciled to any the best of my endeavours to beat down the Empire and growth of Sin, unless I will do it by those doctrines by which I find so many others have lift it up: but from such men as these, I hope your ladyships very Name will be some protection. For they will possibly be ashamed to avow their hatred of what a Person so Important shall please to favour. And even in mere self-kindness, they will not run into the danger of such disgrace, as to calumniate any otherwise then in secret Corners, what your ladyships better judgement( so very discerning in it self, and yet improved by as sublime and as unusual a Converse as hath been found in France or England) shall publicly honour with Approbation.  
But Madam, there is behind a stronger motive to my Addresses. For since your ladyship is the author of the most visible Contentments which for some years past I have enjoyed, I do not think it sufficient that by my daily prayers for your ladyship, I have been privately thankful, who by your ladyships many favours am more then privately obliged. It is by your ladyships Donation that I enjoy a good Portion, and( which is more) a good People. Whose more then usual Integrity, and more then ordinary affection( as I am apt to believe when I look abroad) have made me much more happy in my contentment, then all their possessions put together can make me Rich. And as they were a Treasure which( under the providence of God) were by your ladyships care, as well as favour, committed to my charge; so I am able with some comfort to give your ladyship this account, that how few soever I may have gained, I have not lost so much as one. Were it not for this comfort, I should think that my present possessions( though most freely conferred by your ladyship) had been bought by me at too dear a rate; it having cost me a sequestration from your ladyships presence, and from the incredible pleasure which I enjoyed in the Education of your son, whose choice endowments of nature, having been happily seasoned and crwoned with grace, gave him at once such a willingness and such an aptness to be taught, as reconciled my greatest pains with ease and pleasure. I should not think myself secure from the great danger of impertinence, by putting this into the number of my greatest obligations, if I were not able to affirm it as a very great truth, that the education of my dear Lord was not so much my employ ment, as it was my recreation and my reward. And though these are but some of the many great favours, which because they are ever present with me, require a gratitude no less immortal, yet am I not quiter so forgetful of your ladyships quality, or of mine own, as to think it pertinent or civil to give your ladyship a Narrative of all Iowe. I have already been too indulgent to my constant fault of prolixity; who find it always very easy to begin Epistles to your ladyship, but not so easy to make an end. Yet this I can pled in my excuse, that I have all along studied, not how much I should say, but in how many things I should be silent. I have not made a panegyric( as most have done in such cases) but a mere Dedicatory Epistle. Being religiously fearful of making your ladyship to live in pain, by my offending your modesty with needless Eulogies of your merit. Which I the rather call needless, because the persons of greatest honour are become their own theatres; the every scene of whose lives is so generally known( whilst the world is a spectator either to deride, or to applaud them,) that 'twere impardonable arrogance in a man of my mediocrity, either to think of adding any thing to your ladyships lustre, or to believe I need open my readers eyes.  
I shall therefore betake myself to the usual subject of my devotions, and contend for your ladyship at the Throne of grace; that since your ladyship hath been tempted to very equal excesses of joy and sadness,( by having lost as valuable temporal blessings as can be possibly enjoyed, and still enjoying those blessings which are equally valuable,& equally liable to be lost too) you may want with comfort what God hath taken unto himself, and enjoy with moderation what he hath left you. And that nothing in this world, either of sweet, or bitter, may interrupt or divert you in the great business of your life;( even the making of your calling and election sure, 
1 Pet. 1.10. Phil. 2.12.  and the working out of your salvation with fear& trembling,) is the most passionate desire of his enlarged soul, who doth believe himself as much as he ought to be, because as much as he is able,  
Madam, Your ladyships most obliged and most humble Servant, Tho: Pierce.   

The Contents.  
The brief and general Contents of what is contained in the following Treatise.  


An Introduction to the First part, 

showing the Scope and purpose of the Author— Sect. 1.2.3.  
leading on to the matter and laying down the method of the 3 first chapters-Sect. 4.5.6.7.8    
Part. 1. Chap. 1. The Misery of Sin in the Act of Commission. 

Asserted& Proved By Scripture— Sect. 2.3.4.  
Asserted& Proved By Reason— Sect. 5.6.7.8.9.10.11.12.13.  
Asserted& Proved By known experience S. 14.15.16.17.18.19.20.21.22  
Asserted& Proved By way of Answer to an objection-S. 23.24.25.26  
applied and made use of in five Considerations— Sect. 27.28. to Sect. 33.  
The Conclusion and Transition to the second chapter Sect. 33.    
Part. 1. Chap. 2. The shamfulness of Sin in its immediate Consequence. 

Asserted and Proved By Scripture promiscuously used-S. 1.2.3.4.5.6.  
Asserted and Proved By Reason promiscuously used-S. 1.2.3.4.5.6.  
Asserted and Proved By Experience promiscuously used-S. 1.2.3.4.5.6.  
Asserted and Proved By way of answer to an objection— Sect. 7.8.9.10.11.  
Applyied and made Use of in three Considerations— Sect. 12.13.14.  
The Conclusion and Transition to the third Chapter— Sect. 15.    
Part. 1. Chap. 3. The Destructiveness of Sin in its Conclusion. 

asserted and by proved The Death of Nature— Sect. 1.2.3.4.5 6.  
asserted and by proved The Death of Grace— Sect. 7.8.  
asserted and by proved The Death after Death which never dyes S. 9.10.11.12.  
asserted and by proved Way of answer to an Objection— Sect. 13.14.15.16.17.  
applied and made Use of in seven considerations-Sc. 18.19.20.21.22.23.24.  
The Conclusion— Sect. 25.      


An Introduction to the Second Part. 

showing its coherence with, and relation to the first.— Sect. 1.  
Leading on to the matter and Laying down the Method of the 4 last Chapters— Sect. 2.3.4.    
Part: 2. Chap. 1. The Destructiveness of Sin to Gods own People. 

Asserted and proved by Scripture and Reason— Sect. 1.2.  
Asserted and proved by way of Answer to object. 1.— Sect. 3.4.  
Asserted and proved by way of Answer to object. 2.— Sect. 5.6.7.8.  
applied and mide Use of in five considerations— Sect. 9.10.11.12.13.    
Part. 2. Chap. 2. The true Original of Mans Destruction. 

Asserted and proved from three Topiks in the Negative— Sect. 2.3.4.  
Asserted and proved and( by way of refuge in the affirmative— Sect. 5.  
Asserted and proved by an example— Sect. 6.7.  
Asserted and proved by way of answer to an object. 1.— Sect. 8.9.  
Asserted and proved by way of answer to an object. 2.— Sect. 10.11.12.  
applied and made Use of in Nine respects.— Sect. 13. to Sect. 19.    
Part. 2. Chap. 3. The Madness of the Will in its Election. 

Asserted and proved in a first— Sect. 1.2. to Sect. 6.  
Asserted and proved in a second— Sect. 6.7. to Sect. 15.  
Asserted and proved in a third conference with the wilful— Sect. 15.  
The Causes of this madness— Sect. 16. to Sect. 20.  
The means of Cure— Sect. 20.21. to Sect. 25.    
Part. 2. Chap. 4. God's Resentment of mans Destruction. 

Asserted in Exemplified Confirmed— Sect. 1.  
Asserted in Exemplified Confirmed— Sect. 2.3.4.5.  
Asserted in Exemplified Confirmed— Sect. 6.7.8. &c.  
The Application— Sect. 11. &c.       

The Printer to the Reader.  
THough there are few Books Printed with fewer faults in the Impression, yet since a few of those few have fallen out so unluckily, as either very much to alter or hurt the sense, I do not know a better way either to gratify myself, or to please the Author in his Absence, then by humbly entreating the courteous Reader to enable himself to red aright, by correcting with his Pen( before he reads) these errors which follow, thus.  
page. line blot out and read 39 6 by known experience.   50 4 envying evening. 61 19.& 21. sweetness sweet meats. 67 16 hatred haunted. 90 3 unshamed ashamed. 118 10 ugly ungodly. 119 8 comform confront.  
Virtus est vitium fugere,& Sapientia prima stultitiâ caruisse.—  
To depart from evil is Understanding. Job 28.28.   


THE INTRODUCTION.  
§ 1. WHen I first took upon me the terrible office of a Preacher, it presently came to my remembrance, not only that the thievish, but the 
{αβγδ}. Mat. 25.30.  unprofitable Servant, is liable to be cast into outer darkness, where shall be weeping and gnashing of Teeth. And considering hereupon, how many hours I had lost in doing ill, how many more in doing nothing, how many more yet in doing nothing to the purpose; and( for the future) in how little a time how great a work was to be done; and that how short soever my Time might be, it would be long enough to be the Earnest either of a joyful, or sad Eternity; I strait debated with my self, how I might order my Meditations so as to make them most useful to my self, and others. And first of all I remembered, that the whole duty of a Christian lies folded up in these two Bottoms[ his ceasing to do evil, 
Isa. 1.16, 17  and his learning to do well.] Next I easily inferred, that That which is the Sum of all that the People need learn, must needs be also the Sum of all that the Prophets need teach. And considering in the last place, how many miscarriages do arise from the ignorance of some, from the forgetfulness of others, and from the wilfulness of the most,( from all these premises together) I thus concluded within myself: that I could not espouse a more pertinent, or a more charitable design, then at least to endeavour, and make attempt,( more then which cannot be done, but by him in whose hands are all mens hearts, and who alone is the Commander of good success) so to enlighten the understandings of them that stumble into Error for want of knowledge, so to awaken the memories of them that fall into sin for want of due consideration, and so to work upon the hearts of them that rush into Perdition for want of meekness and submission to the clearest dictates of Grace and Reason, as( partly by instruction, by terror partly, and partly by persuasion) to assist them in the practise of those two things[ their departure from evil, and their performance of what is good.]  
§ 2. In order to this design, I thought it would be best to use the Husband-man's method, who cleanses the ground, before he sows it. For this I find is the method of God himself; the very final cause of whose giving himself for us, 
Tit. 2.14.  was( first) to redeem us from all Iniquity, and( after that) to make us zealous of good works. This was the method of his preaching by the mouth of Esay, wash ye( first, and) make you clean, put the evil of your Doings from before mine eyes, cease to do evil,( and then it follows) learn to do good. 
Rom. 13.12.  This was the method of St. Paul, when he exhorted his romans,( first) to cast off the works of darkness, and( then) to put on the armor of light. Nor did he stir up them to whom he spake, to live sober, and righteous, and godly lives; until he first had premised their denying ungodliness and worldly lusts. To this I may add, 
Tit. 2.11.  that all the Commandments are negative, except the fourth, and the fifth; which may imply, that we are fitter to be weeded, then to have any good fruits implanted in us. 
Mar. 10.17, 91.  And when the young man asked our Saviour what he should do to inherit life, our Saviour first  told him, what he should not do. Now although this method is very easy to be observed, yet because too many have been preposterously religious, by not observing this easy Method,( but putting on the Saint, before they cast off the sinner, and making hast to be godly, before they cease to be dishonest,) I thought it my Duty, before I teach men to walk in the narrow way, first to fright them out of the broad one. And this entirely is the reason, why I began my( little, but) well-meant project with( that which I intended for) an Anatomy of Sin; or an Impartial mirrhor wherein the Sinner might see his face; hoping to fright my self, as well as others, from entertaining so formidable, and foul a Guest.  
§ 3. For if it is true( what was affirmed by Sextius) that angry men have grown sober by seeing their Faces in a Glass, 
Multis profuit aspexisse speculum. Animus si ostendi& in ullâ materiâ perlucere posset, &c. sense. l. 2. de Irâ. c. 36.  with how much a greater force of reason would it be of advantage to wicked men of all sorts, if such a Glass might be made as they might see their Souls in? If the blackness and Darkness( that is, the ugliness) of the Soul could be possibly discerned by the light of the Body, men would be frighted with those things, which( for want of such a mirrhor) they even dote upon and admire. Many are able to converse with the Devil himself, whilst they find him disguised in a familiar shape, who would not be able to endure him, should they behold him as he is. Sin, like Satan, transform's itself into the likeness of Pleasure, and Profit, and Honour, and the like; when( in the twinkling of an Eye) it puts forth a Leopards Head, and a Lions Paw. And as many a man hath by the Art of the tailor a very passable appearance, who being divested of his clothes would appear misshap't; or as many a man doth seem a very good Christian by wearing an outside and 
2 Tim. 3.3.  form of Godliness, whose Inside is lined with nothing but atheism, or Infidelity; So Sin to the Sinner ( to none besides) hath a deceitful Appearance of faire and pleasant; when, turning its Inside outward, we find it as well the Picture as the Prodromus of Hell. And I am verily persuaded, that( setting aside the consideration of a judgement to come) we should have motives sufficient to forsake our sins, if we did but sufficiently understand them, or had but the patience to ruminate, and lay things seriously to heart. It is therefore my design,( in these following Discourses) to pluck from Sin that mask of Pleasure, that vizard of Honour, that false Face of Profit, which that frightful Monster is wont to wear: and( by stripping it of its trappings) to expose it stark naked in its own natural deformity: to hang it up upon a Gibbet in public view, that( like Aesop's Crow when deplumed of all its thievish bravery) it may be reviled and hooted at by every one that passeth by. This may possibly( at least with some) be as a poor mans Mite, freely cast into the Treasury of richer mens labours, for the bringing of Sin into Disgrace, and for the making of it as loathsome, and as unfashionable a thing, as really in itself it is vile, and filthy; fit for nothing in the world, but for every man living to throw a ston at; ( I mean) a Hatred, Contempt, and Indignation.  
§ 4. And now that I am speaking of Sin in general, perhaps it will not be unuseful, or unbecoming an Introduction, to take a glance of this Monster in its Original; and to consider by what degrees it hath  shed abroad its venom through all the world. Our farthest reflection must be made on that unnatural Competition, wherein Lucifer became his Maker's Rival; when it was not only his first Ambition to be a God, and his second to be a Creator, but they were both with an Endeavour, not of emulation only, but victory. As if the Angel had been drunk or giddy, what with the excellency of his being, and with his overcoming fullness of Bliss and glory, he was transported with a most senseless absurd Ambition of being higher then the most high. And as if his design had not been daring or brave enough, to make man after his own Image, unless he might raze out Gods too,( as indeed he could not choose but blot out the one to imprint the other) he did( as much as in him lay) create a second world, by uncreating the first. For by pulling Adam out of Paradise, who was the Corner-stone of the Creation, he so shook and disordered all the rest of the fabric, that Infant-Nature became a changeling in her Cradle.  
§ 5. For Adam had no sooner rebelled against God, 
Gen. 3.18.  but all the Creatures ( in requital) rebelled against Adam. His very Garden rebelled against him, whilst in stead of Grapes it brought forth Thorns and Thistles,( so truly epidemical was this Disease, that it infected the very Ground; and that with such noxious malignant weeds, as were but the Botches, and biles, and filthy Tetters of the Earth) his very flesh rebelled against him, by affecting an Empire and Dominion over his Spirit. In so much that the 
{αβγδ}. Pythag. in {αβγδ}: consul Hieroe. p. 301. Plato etiam animam rationalem Aurigae comparavit, Corpus currui alato.  Rider was dismounted and made to hold the stirrup, whilst the Beast which should have born, climbed up into the Saddle. It was the saying of Saint Augustin, 
Quia superiorem Dominum suo arbitrio deseruerat, inferiorem famulum ad suum arbitrium non tenebat. Aug. de Civ. Dei. l. 13. ad Marcel. p. 722.  that because Adam had wilfully forsook the Master that was above him, the Servant that was below him was disobedient to his will. That important man, who was then Mankind, the best and greatest that ever was,( the best, because innocent, the greatest because Emperour of all the world,) became a Servant not to the Devil only, who was Gods Creature,( and is so far good, as he is Gods) but to Sin also, which was the Devils Creature, and cannot any where be found in all Moses his Inventory. As if the Serpent had been the Conjurer, and his Apple the philtre in which he wrapped his magic, man hath been ever since such an enchanted Creature, possessed with such a strange kind of Idolomanie, so mad a dotage on Sin and Hell, that he even court's his own Destruction. And( as if there were a charming commanding loveliness in 'vice,) he doth not only wooe, but even wed's it without a Dowry. He sins, only to sin; and seems to love it, with such a kind of simplicity, with which he ought to love his God, for itself only.  
§ 6. Nay though sin hath not only noe-comliness in it self, but is( like Homers Thirsites) ugly without, 
Hom. {αβγδ}. p. 33.34.  as well as within; though the Juno doth not only prove a cloud, but her children 
{αβγδ}.  centaurs,( such as will sting and goad us;) though it hath not only no hony in the mouth, but a sting in the tail too; though it produced not only the sweat of Adams Brows, but his Apron of Figleaves, a personal Death, and a Noahs Deluge; though there is not only noe-fruit of Sin, no not so much as in the Act, but also shane in the consequence, and Death itself in the End;( and so 'tis clothed all over with such grim Circumstances, as should make it terrify, rather then tempt us;) yet like the fly in the Candle, or the mad Romans in Arrian, who crected an Altar to a fever, 
{αβγδ}. Arrian. Epict. l. 1. c. 19. p. 75.  and so became worshippers of their Disease,( poor frantic Bedlams!) we hug the Fire that will consume us, and are transported by our lust into such a Fury, as if we were only ambitious to be the Devils Martyrs. We can wonder much at Glaucus, that he would part with his Gold in exchange for Brass; 
{αβγδ}. Hom. {αβγδ}. p. 109.  more yet at Crates, that he would throw it into the Sea; more yet at Serapion, that he would sell it for Bondage, and hire his Master to be his Master; and yet all this while we do not wonder at ourselves, although, in every wilful Sin we outdo them all: not only sell our souls for a mess of Pottage, which were to be very sad Merchants; nor part with them for nothing, which is to throw them away; but sell them for stripes too, which is flatmadness.  
§ 7. And this indeed is the thing with which St. Paul doth both upbraid, and confute his Romans, who knew no better stratagem, to reclaim the unconverted, and to preserve his converts from falling back and wallowing in the Mire of Sin, which( before their Conversion) they had so passionately espoused, then by making it appear from their own Experience, that all things in Sin ought to discourage men from sinning. He bids them look back on the time past, and they shall confess it to be unprofitable. He bids them consider the time present, and they shall find it shameful. He bids them look forward on the time to come, and they shall find it deadly. Reasons ( one would think) enough to make it as loathsome now, as before it seemed lovely, and to be sure of his Conviction, he impleads them only in their own Court, impanels their own hearts for the Jury, their own Consciences for the witnesses, their own Reason for the Judge; and then he draws up his Indictment in the words of this Text.  What fruit had ye then in those things, 
Rom. 6.21.  whereof you are now ashamed? For the End of those things is Death. 
§ 8. I suppose my Reader cannot be rationally displeased, if from these words of the Apostle, I borrow the matter and Method of the first part of my design, it falling out very luckily, that they seem to present us with an Anatomy of Sin: which we have here dissected into three such parts, as will yield us the discovery of it in its three several states, in its Infancy, Youth, and fullest Age. In the Act of commission, the immediate consequence, and the last growth or Period of it.  
First in the Act of Commission, even then when it pretendeth to be most of all gainful and advantageous to us, we find it absolutely unfruitful: we do but suffer it whilst we enjoy it.[ {αβγδ};] what fruit had ye then, even then when ye committed it? even then when ye were 
{αβγδ} v. 17.20.  Servants and flaves to Sin?  
Secondly, In the immediate consequence, when it should have yielded us some Revenue, that might have been answerable to a painful, and perhaps a chargeable purchase, it doth unhappily bring us in, not an emptiness only, but shane too. What fruit of those things,[ {αβγδ},] of which ye are now ashamed? 
{αβγδ}. v. 18.22.  now that your souls are enlightened, and your will's reformed? Now that you are Servants and Sons of God?  
Thirdly, in the close and period of it, though one would think it were sufficient to serve so hard a Master as Sin, and withall to receive such sad wages as shane, yet the greatest Arrear of punishment is still behind,[ {αβγδ}] for the end of those things is Death, not a transitory, and temporal, but an abiding, 
{αβγδ}. Mar. 9.44.  immortal Death.  
And these shall make the Partitions of the first part of my design.   

CHAP. I. Of the unfruitfulness of Sin in the Act of Commission.  
§ 1. MY first Assertion, I do aclowledge, is as seemingly false, as I hope to prove it more then seemingly true. It is seemingly false, to men whose spirits are incrassate, whose Hearts are callous, whose consciences are seared, and whose short-sighted Souls do look no farther then their senses. Who not distinguishing precisely( upon all occasions) either words from words, or words from things, or one thing from another, must needs make rotten Definitions, because their Reasonings are unsound, their measures false, and their weights deceitful. Many Divine truths of Scripture do seem no more then a Jargon, or arrant gibberish, to such as understand not the Language of Canaan, but scann the things that they contemplate as men unregenerate, and merely natural. The word of God tells us, 
Prov. 10.2. Mat. 5.29.  that Treasures of wickedness profit nothing. That it is profitable for a man to pluck out his eye, and to cut off his hand. That it is not profitable to gain the whole world. That to live in pleasure is to be dead whilst we live. That some being tormented would not accept of a Deliverance. And that others have taken joyfully the spoiling of their goods. All incredible things, and apt to pass, not only for paradoxes, but lies, with the men of this world, the passionate Idolizers of what is visible only, and present: whose Apprehensions are benighted with such thick Darkness, as makes them grope after Happiness in the allurements of the Flesh, and the low entertainments of outward sense. Now because I shall meet with several sorts of Readers, I must therefore endeavour several ways of conviction. By Scripture, by Reason, by known Experience; by applying general Truths to particular Instances and Cases, thereby challenging the assent of the most prosperous sinner: to whom this Truth will grow clearer by way of answer to his objection. All which being done, I shall desire the Reader to join with me in some practical reflections upon the whole.  
§ 2. I will not here amuse my Reader with( what I first of all intended, but since have believed to be of least pertinence, as well as Use) the consideration of Sin in its whole pedigree or Extraction; nor will I show how it ariseth betwixt the Appetite, and the Will; nor speak of the prolifick and plastic virtue, in the concupiscence of the one, and in the consent of the other. It being chiefly my purpose to strip the Sinner, 
Jam. 1.15. {αβγδ}. Epiph. l. 1. p. 101.102. Eccles. 7.29.  to show him his Poverty, and Nakedness, and the extremity of his Danger. For as every Sinner is great with young, and therefore desireth to be delivered, so he is great with a young Viper, which gnaws his Bowels in the Delivery. Sin is but almost as old as Nature,( for God made man upright, before that man unmade himself,) but punishment is altogether as old as Sin,( for a mans 
Jer. 2.19.  wickedness doth correct him.) We may say that Sin is( as it were) born old. 
{αβγδ}. Diodor. Sic. l. 4. p. 217.  And like Hercules in Diodorus,( whose very Infancy had so much man in it, that he bit the breast instead of sucking it;) Sin I say, like him, hath such a sharp kind of Teeth in the first Nonage of its Being, that it doth not find its way, but eat it out; and so becomes not more the Babe that ought to solace its Mother, then the peevish Mid-wife to torment her. So that that in the third of Genesis, 
Gen. 3.16.  which was said to Eve as the Mother of Man, might have been said as truly to her as the Mother of Sin too; which was not only that she should bring up her children in sorrow, but that in sorrow she should bring them forth.  
§ 3. 
Proved by Scripture.  Before I come to show this, by such arguments as are taken from Natural Reason, and Experience, I will evince it by one or two, which offer themselves out of the Scripture. From whose general current and Tenor, there is nothing more easy to be inferred, then that our Sins are our Miseries, simply considered in themselves, without relation to their effects, whether immediate, or more remote. For the greatest expression of Gods love to his dearest children, is( by the sharpest methods that can be used) to deliver them from the Bondage of their corruptions. Tis in the tenderness of his Mercy, that he is pleased to free us from the pollutions of the spirit, although severely effected by the destruction of the flesh: 
Quae per insuavitatem medentur, emolumento curationis offensam sui excusant. Tertul. de poenit. c. 10.  which clearly shows us, that however it is painful to pledge our Saviour in his Cup of vinegar and gull; yet( as a Medicine) it is desirable, in respect of that Disease, against which it is applied for, means of Cure. When Paul, of a Persecuter, became a persecuted Apostle, and was delivered from his Sins, he was immediately so ravished both with the love of his Deliverer; and with the joy of his Deliverance, that he cared not to be delivered from any misery besides. He even gloried in Tribulations, 
Rom. 5.3. Act. 21.13.  as very useful both to exercise and feed his Patience. He was ready not to be bound only, but even to die for the Lord Jesus. Sickness, and Plunder, and Banishment, and Bonds, and every kind of Persecution, are heavy burdens of affliction to flesh and blood; But yet because a mans spirit is of the greatest consideration, they are found very light, when they are weighed in the balance with the pressing miseries of sin. Just as the saw, and the caustic are tedious things, but yet they are better then the Gangraene, and tumours arising from the Plague. When the Son of God incarnate was christened by the Angel before his Birth, and christened by that name which only signified a 
Mat. 1.21.  Saviour, he gave this for the reason of it, that he should save his people from their Sins. Which angelical expression we cannot contemplate too much, or repeat too often. He was not an ordinary Saviour, such as the Jews then longed for; nor was he therefore called Jesus, because( like Moses, and Josua) he came to save them from those lesser and more contemptible Enemies,( to wit) the Taxes and other Tyrannies which came from Rome, but being the very best Saviour, he came to save them from the very worst enemies; and such it seems were their sins. Sin indeed is the worst of every thing that is enemy to God, or man; for it is very much worse then Death, and Hell. I say, 'tis worse, not only as the Parent and cause of both, but precisely considered in itself. For Death and Hell are good for something, even to satisfy Gods Justice; whereas Sin serves only to abuse his Mercy. Hell itself was of Gods making, but Sin of Satans. Now God saw every thing that he had made, 
Gen. 1 31.  and behold it was very good. Nay God made Hell, to keep men from coming thither, as well as to punish those that would needs come: which shows that Hell is good, even to glorify his Mercy; whereas Sin is fit for nothing, but to incense his Justice. There is not any thing in the world, except our sins, by which the God of all glory is rendered capable of Dishonour. Which undeniably evinceth, that the most immediate and chiefest end of our Saviours coming into the World, was to save us from the bondage and misery of our sins. And this again doth evince them to be our worst kind of Enemies. And we reckon that our Enemies( though not the worst) are not profitable to us, unless in this one circumstance, their being conquered and subdued. Upon which it follows, that Jesus Christ had been a great, and a precious Saviour, by coming to save us from our sins, although he had saved us from nothing else, and that sin doth not only bring forth its own lictor, but is also born with it.  
§ 4. This again may be enforced from the contrary topic, even the usual method of God Almighty, by which he doth not only punish one sin with another, but( many times) the same sin with itself too. Giving up him that will be filthy, to be filthy still.( Rev. 22.11.) Which is certainly an argument, that Sin is not only the Parent of some Punishments, and Sister to others, but that of all sorts of Punishment( on this side Hell more especially) Sin itself is the greatest. 
Exo. 8.15.32. c. 9. v. 12, 34.  Thus when Pharaoh hardened his heart, God( withdrawing his Grace, and giving him over to his Temptations) left him so wholly to himself, as to make it yet harder; 
Isa. 66.3, 4.  which was to punish obduration with obduration. Thus when some chief persons in Israel( Jason, Menelaus, Lysimachus, and the like) were so admirably sinful, that their very Righteousness was abominable, their very obedience as bad as Rebellion, and their very sacrifices to be expiated,( Isa. 66.3.) when they delighted in their Abominations,( as if they would imparadise themselves in Hell,) and had chosen their own ways, as more lovely and more eligible then the ways of God; God did threaten to be revenged in these plain words, I also will choose their delusions, or( as the Margin hath it) their devices.( v. 4.) And so( we see) God punished their own ways with their own ways, their choice with their choice, their Delusions with their Delusions. Thus when the filthy Gentiles had filled up the measure of their Iniquities, and with that, the vials of Gods wrath; God poured out those vials of his wrath, 
Rom. 1.23, 24, 26.  by giving them up to those Iniquities. A man perhaps would have expected that God should have punished their Impieties by inflicting sickness upon their Bodies, disgrace upon their Names, or utter ruin upon their Fortunes.( But these had been the chastisements of a loving Father.) Why then perhaps one would have thought, he should have thunder struck them from Heaven, or that the Earth should have gaped, as upon Corah and his company, and so that God should have sent them down quick into Hell;( But that had been the sentence of too mild a Judge.) God was too angry to punish them no more then so; he was too much displeased, to sand them quick into Hell; 
In compendium oceidere, misericordiae genus est. ( for that were to dispatch them with a merciful blow.) He condemned them rather to live, and to live in sin, to heap up wrath against the day of wrath, 
Rom. 2.5.  to treasure up Destruction, and make a hoard of Torments, against the Revelation of his righteous Judgments. 
Dicitur homo tradi Desideriis suis, cum desertus à Deo cedit iis, consentit, vincitur, capitur, trahitur, possidetur. Aug. ad Simplic. l. 5.9.2.  They had followed the lusts of their filthy Hearts, and God took vengeance upon them, by giving them up to their vile affections: which was to punish sensuality with sensuality.( it ought to be noted in a Parenthesis, that men are said to be delivered to their vile affections, when, for having first forsaken God, they are so forsaken by God, as to give place to their affections, to be absolutely conquered and captived by them; not that God is their Tempter, or Driver-on into sin, as some have too much mistaken such Texts of Scripture.) Again said God by the Prophet Ezekiel, 
Ezek. 24.13.  Because I have purged thee, and thou wouldest not be purged,[ thy punishment is, that] thou shalt not be purged from thy filthiness any more, it being a much more fearful thing, to fall out of Gods bands, then to fall 
Heb. 10.31. Peceata Sequentia sunt praecedentium Foenae. Lombard. Prima et maxima peccantium poena est, peccasse. Senec. Epist. 16.  into them. Indeed we are not only  told by the Master of the Sentences, that our later sins do execute judgement upon our former; but a great deal better even by Seneca himself, that the first and greatest punishment of any commission of Sin, is the Sin itself which is committed. In so much that although there were no Hell, 'twere yet a kind of Damnation to be a sinner. And if sin itself were not a very grievous punishment, 'twould make us miserable without one.  
§ 5. 
By Reason.  After such evidences of Scripture,( which need not be multiplied being evidences of Scripture,) it may perhaps be beneficial to one sort of Readers, to observe how Scripture hath been assented to by Reason in this particular. I do not speak of a sanctified enlightened Reason,( for that were too easy, and too unnecessary an enterprise) but the Reason of a natural and Heathen man; whose more then ordinary improvements have been acquired and gotten merely by Industry and Art. And I esteem it the fitter to use the Doctrine of such as these, because there are Christians( at least in name, and profession,) who live undaunted and shameless in some kinds of sin, at which a welbred Heathen would blushy, or tremble; and because the life of a Christian should speak as well as a Heathen mans Book; and because the Doctrine of moral Heathens( who had no other law then what was written in their Hearts) may provoke many Christians to a noble jealousy, 
Rom. 2.14, 15.  and emulation; and make them strive to be better then now they are, by their scorning to be worse then their inferiors. It was the saying of God to his people Israel, 
Rom. 10.19. Deut. 32.21.  I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. 
Rom. 11.11.  And through the Fall of the Jews, salvation came unto the Gentiles, for to provoke them to jealousy. thence the words of the Apostle, I speak to you Gentiles, if by any means I may provoke to emulation them which are my Flesh, and might save some of them. And if a man upon whom Christs name is called, and who pretends to be a follower( that is, an Imitator) of Christ, whom yet he abjures in his conversation, if such a man shall but consider at once the Doctrine and practise, the sayings and the lives of many Heathens, will he not think himself obliged to be a little less vile and less reprovable in his ways? shall one that reckons himself a Christian, a precious vessel of election, 
1 Cor. 6.8. Vide Socratis& Socraticorum epistolas per Leonem Allatium vulgatas. p. 21.  and breaths nothing but assurance of Bliss and Glory, do wrong, and defraud, and that his Brethren, when such a gentle as Socrates will rather die a thousand deaths, then give his vote to the oppression of injured lo Salaminius, although condemned by thirty Tyrants? shall any one that is a Christian become an Advocate for Sin, and think it a pleasant, or a gainful, 
{αβγδ}. Socr. Epist. 7. Socrates ob id ipsum {αβγδ} audiebat, ab quod Christiani. sc: quod hostis esset {αβγδ}. Just. Mar. Apol. 2. p. 43.  or an honourable thing, whilst Heathen Socrates affirms( in spite of charicles his threats,) that 'tis the greatest calamity in all the world? one act of dishonesty a more intolerable hardship, then thousands of such as are inflicted by cruel men? But perhaps I am uncivil to Justin Martyr, in calling Socrates a Heathen, whom he affirm's to have suffered a kind of martyrdom; and was slandered by the Heathen as an Enemy to the Godhead, because he would not acknowledge many. Which was the same Accusation, to which the primitive Christians themselves were subject. 
{αβγδ}. Mart. {αβγδ}. p. 65.  Nay the Father does rank him even with Abraham and Elias, and affirms( pointblank) he was substantially a Christian; not a nominal, but real Christian; not in the truth of his opinions, but in the ordering of his practise. And though I do not determine of things so far out of my Reach, but leave the corn and the Tares to grow up until the harvest, yet in civility to a Father at once so learned, and so religious, and( I may add) so Apostolical as Justin Martyr, who did not only writ against the enemies of Christ, but did resist them even to blood too, of which he was every whit as liberal, as most modern Christians dare be of ink,) I will not reckon upon Socrates as one of those natural and carnal men, 
{αβγδ}.— {αβγδ}. Idem {αβγδ}. p. 38.  by whose philosophy and reason my present Thesis is to be proved.  
§ 6. The Incomparable Stagirite, although an excellent Heathen, was yet a Heathen without dispute. And yet I learn out of one of his Ethick lectures, 
{αβγδ}. Aristot. Eth. l. 3. cap. 11. p. 293, 294.  not only that the punishment of Sin is as great and early as the pleasure of it, but that the thing called pleasure is itself a punishment: and though( saith he) it seems a paradox, to be pained even with that which the world calls Pleasure; yet since nature hath given us so sad a privilege of being able to desire, but denied us that other privilege of being able to enjoy, it seems to follow from thence by very sound logic, that every single act of Sin doth carry with it a double punishment; first, because we very really desire a happiness; and secondly because we but fictitiously enjoy it. A vicious man is always sick, of too much, or too little; of loving, or of loathing, of appetite, or aversion to some wrong object, to which his vehement passions do not naturally belong. And from thence( saith Hierocles) 
{αβγδ}. Hierocl. in {αβγδ}. p. 265. {αβγδ}. Idem. p. 265.  all the perplexities of the Creature do most inevitably arise; even from his contrary Actings to the Rules and Precepts, of God, and Nature. He is incessantly disquieted either with exigence, or satiety, or with exigence in satiety. For he never ceaseth to want, until he ceaseth to desire, and he is always desiring either the presence of something he cannot have, or the absence of something he cannot lose, or the continuance of something he cannot keep, or else a change and variety which cannot possibly be accomplished. Now since Desire is a natural effect of Want, as Want is of Frailty and Imperfection, a man of irregular Desires cannot choose but be tortured( if not from without, yet) from within him; because his Thirsts and his hungers, that is, the longings of his Appetite, are true, and lasting, whereas his amplest satisfactions are false, and fugitive. And therefore as Gregory Nyssen will have the happiest mans life to be but like to that logical fallacious circled, so( in a kind of conformity to that expression) the learned 
{αβγδ}. Hierocl. p. 318. {αβγδ} Pythag. in {αβγδ}. sub finem.  college of Pythagoreans have placed the vicious and debauched upon a Rowling-pin; as having never a minute of 
Isa. 48.22.  peace and quiet. In their plenty they will surfet, and in their poverty they will steal. If they are great, they will be scornful; if little, envious; if strong, they will be violent; if sick, blasphemous. Let their condition be what it will, they strait convert it into poison; and by the vehemence of affections, they are tossed as with a Tempest in a Sea of Troubles. 
{αβγδ}. Hierocl. in locum. 262.  What with Anger and Ambition, what with Avarice, and Lust; what with the tediousness of Flattery, and miserable Distrust; with other such thorns in the Flesh, and buffetings of the Spirit, we may say with the Psalmist, 
Psal. 44.22. ( though in a different sense) that they are killed all the day long; As He for Gods sake, so They for Satans. For however they live the life of a vegetable, in that they grow; and the life of a Beast, in that they breath, and have motion; yet so far are they from living the life of man, that( in a Heathen mans judgement) they have not only a dying, but a very 
{αβγδ}.  dead life. I believe that Poet was very serious, and did not intend to speak a lie, when he said( after the manner, and in the sense of our Apostle,) 
1 Tim. 5.6.  that they who live in such pleasures,( as are but painted, deceitful, and killing pleasures,) are even dead whilst they live. For the Heathen Philosophers 
{αβγδ}. Plotin. Enn. 1. l. 2. {αβγδ}.  did make so wide a distinction betwixt the life of the Rational, and of the Animal man, that the great Methodizer of Plato's doctrine denies that man is compounded of a body, and a soul; the body being no better then a 
Psal. 39.12. 2 Cor. 5.1. Heb. 11.9, 13, 14.  Tabernacle, or Tent, in which the soul doth but sojourn during her Pilgrimage upon Earth. And therefore 
{αβγδ}. Flot. ibid.  the Pleasures of the body do so annoy and interrupt the real happiness of the soul, that 'tis the happiness of the soul to despise the pleasures of the body. It is the most solid and real pleasure, to subdue the pleasures that are so called; and to evince them, by conquest, to be but Counterfeits and Cheats. Nor is the Doctrine of the 
{αβγδ}. Arrian. Epic. l. 3. c. 26. p. 425.  stoics one jot inferior to that of Pythagoras, and Plato: who distinguishing aright betwixt imaginary, and real misery, do so prefer the suffering before the doing of injustice, that they affirm Injustice to be the worst kind of suffering. Nothing hurts a man so much, as the doing harm, because it deprives him of the privilege of being like unto his Maker,( by being a courteous, obliging, and helpful Creature,) and makes him unworthier then Beasts of Prey; whose native property it is, to devour and persecute their fellow Creatures. From whence the stoic doth infer, that he is only calamitous who undergoes the misery of being wicked, and thereupon he thus descants. 
{αβγδ}. p. 425  Was Socrates unhappy? no, but his Adversaries and Judges, who did injuriously accuse, and despitefully condemn him. Or was Helvidius hurt at Rome? no, but he that destroyed him, and so was guilty of the Murder. 
{αβγδ}. p. 426.  Whensoeever one man doth offer injuries to another, the greatest mischief redounds to him, who descends to the meanness of doing such things, as do but make him much worse then the worst of Beasts. And by so much worse, as he hath means allowed him of being better. For he that hath nothing of human in him, except the Figure, and the Form,( which is common to him with an Ape,) doth no more deserve to be called a man, then a green Ball of 
{αβγδ}. Idem l. 4. c. 5. p. 463.  Wax to be called an Apple; because as an Apple is to be judged( not by the show and appearance, but) by the smell, and taste, so is a man to be discerned by the wisdom, and integrity, and inoffensiveness of his Actions. And as we take nothing for currant money( saith Arrian) 
Mat. 22.20, 21.  
{αβγδ}. Id. ib. p. 462.  which hath not the Image and Superscription of Caesar, so we should not take him for a currant, but for a counterfeit man, in whom we find not the Image and Superscription of God. If he is sensual, intemperate, unmerciful, or unjust, we may rather call him 
{αβγδ}. p. 403.  any thing, than by the honourable Title and style of MAN. Now because to be degraded from the honour, and dignity of human Nature, and( with the King of Assyria) to be transmuted into a Brute, is that which every man abhors the most that may be, it was a rational conclusion amongst the well-bred Heathen,[ 
{αβγδ}. p. 460.  that the greatest punishment of Sin is Sin.] And though a wicked man lives the life of Nature, yet his nearest Relations ought to celebrate his Funeral, because he suffers the Death of Grace. 
{αβγδ}— {αβγδ}. Plotin. Enn. 3. l. 2. {αβγδ}.  The man is dead and expired, although the Animal, or Beast is still alive. Which in the reasonings ( not of Plotinus only, and Arrian, but) of 
Probitate desertâ, homo esse definite,& vertitur in belluam. both. de cons. Ph. l. 4. p. 148.  Boethius himself( who was a Christian,) is no better then a fabric of Flesh, and Bones, endued with a Faculty of doing mischief, in a continual Rebellion to the laws and Statutes of God and Nature, and therefore is to be reckoned as the worst of Vermin and venomous Beasts, and to have nothing in him of man, except the outside and appearance, which is no greater a privilege then is common to him with a Succuba, or devil Incarnate,( which some unclean persons have unwarily entertained in stead of their wickedly-admired Harlot.) And we know the Difference is not the less betwixt an Angel of Light, and one of darkness, because the later 
2 Cor. 11.14.  transforms himself into the likeness of the former, nor is the difference the less betwixt a Man, and a mammonet, a Martin Monkey, a Baboone, or a satire, because of their admirable agreement in outward shape, and because that some of those Apes have been reported to 
Topsill de Quadrupedibus. speciatim de Simiâ quae vocatur Cynocephale.  writ and red. No, 

Mali desinunt esse quod fuerant, said fuisse homines adhuc ipsa humani corporis species ostentat. both. de Cons. Philos. l. 4. p. 147.148.  
Sola mens stabilis supper monstra quae patitur gemit. nec injuriâ dicitur, vitios●s in belluas animorum qualitate mutari, tametsi corporis humani speciem servant. p. 149.   Boethius is positive in his assertion, That the bodily features and proportions of such an one as is vicious, do show he hath been a Man, not that he is. And as the companions of Ulysses were said to be changed into Bruits, not in respect of their Souls, but of their Bodies only; so a man, by impurity becomes a Beast, not in respect of his Body, but only of his soul. Which is the sadder Metamorphosis, 'tis very easy to determine. I am sure( for my particular) I had so much rather be a man in the similitude of a Beast( like 
Apul. metamorph. l. 4.  Apuleius the Philosopher) then a ravenous Beast in the likeness only of a man,( like Tiberius the Tyrant,) as I think it worse to be 
2 Pet. 2.16.  Balaam, then Balaams ass. For I believe, with 
Cum sua singulis miseria fit, triplici infortunio necesse est ut urgeantur, quot videas scelus velle, posse, perficere. both. de Cons. Phil. l. 4. p. 150.  Boethius, that it is a great misery, to desire any thing that is evil; a greater misery, to be able to do the ill that we desire; and the greatest misery of all, to do the ill that we are able. Nor do I think it improper to mention the sayings of so good and so great a Christian amongst the Doctrines of natural and Heathen men, because he speaks so exactly like some of Them. What holy Father of the Church could declare against the misery and filth of Sin with higher expressions of indignation, then the Pythagoreans, and the peripatetics, the stoics, and the Platonicks? who were not only of opinion, that the vicious Agent is 
{αβγδ}.— Max. Tyr. Dissert. 2 p. 17.  patient too, and is really afflicted by doing( as the Eye suffers what it sees,) but that Sin is so far worse then Punishment, that the 
cum nocere alteri, malorum omnium noxium sit; multò gravius est, si qui nocet, abeat impunè. Apuleius de Philos. p. 48.  greatest punishment is Impunity. For taking Sin as a sickness, and considering Punishment as a sharp means of Cure, they conclude the Disease to be worse then the Remedy, and its being past Remedy the worst of all: then which, there is not a Christian that can go higher in his expressions; or that needeth to be ashamed of receiving advantage from such sayings of the Heathen, as our unblamable Apostle thought good to mingle with his Epistles. That which I have collected from several writings of the heathen to show the vanity, and ugliness, yea, and the misery of Sin,( considered nakedly in itself, in the very instant of its commission, without relation to any punishment besides the punishment of its self,) doth seem to me of no trivial or slender Use. For what imaginable reason can be alleged, why so many whole colleges, and sects of Heathen, although of different Judgments in other matters, should yet unanimously agree in this, but that this was so evident and bright a Truth, as to challenge an acknowledgement from men of all sides? If it be put to the Question, in which part of the body the noblest Principle of man doth more particularly reside, 
{αβγδ} neque extrinsecus agitari putes secundum Heraclitum, nec per tetum corpus ventilari secundum Moschionem, neque &c. Tertul. l. de Animâ cap. 15.  Heraclitus will be of one mind; and Moschion of another; and Plato of a third; and Xenocrates of a fourth; and Hippocrates of a fifth; and Heraphilus of a sixth; and Erasistratus of a seventh; and Strato of an eighth; and Epicurus of a ninth; Apollodorus, Protagoras, and Chrysippus of a tenth. Or if a Question arise concerning the chiefest and most desirable good, 
Dio. Laert. in vitâ Epic.  Epicurus will be for one thing; and Eudoxus for another; and Diodorus for a third; and Herillus for a fourth; and the stoics for a fifth; and the peripatetics for a sixth. But if the Question be, which is the chiefest and most formidable Evil, there is something written in the nature and heart of man by which they all will conclude it to be in Sin. And though some are so depraved into an absolute brutality, as to think and speak much more favourably of Sin, yet( to their shane be it spoken) the 
Aristor. Eth. l. 10.2.2. {αβγδ}. l. 10. c. 3. {αβγδ} cap. 5. p. 962.  Heathen Philosopher doth impute it to the corruption of their affections, and the obliquity of their wils; which makes them unfitter to judge of Pleasures, then feverish palates to judge of tastes, or men that are purblind to judge of colours, or men of more sense concerning the motion of the Heavens; which do not run the less swiftly to the Eye of the soul, because to the Eye of the Body they seem to stand still. He that perceives not the misery of being sinful, 
both. de Con. Ph. l. 4. p. 134.  but thinks that all things are well with him, is like a man that hath been blind from so many years past, as not to remember that he could see, and to conclude thereupon, that he is perfect. But of this I shall speak in a more convenient place, and season.  
§ 7. And though it seemeth to me to be a very good Rule, that 
{αβγδ}. Arist. Eth. l. 10. c. 3.  whatsoever hath been affirmed by almost all, should not be hastily denied by any, yet I am willing that Heathen Writers should find their Credit and Acceptance( with men of diviner and higher principles,) not by the multitude of their Votes, but by the evidence of their Reasons. Every sensitive Creature( they say) is capable of pleasures, but of such pleasures only as are peculiarly and properly conformable to their Natures. The grosser pleasures of the body which do only affect the thing called sense, have a peculiar conformity to the nature of a beast; whose noblest faculty is its sense, by which alone it is distinguish 't from the order of vegetables which only live, and are not capable of pleasures, no not so much as of the grossest. But the purer pleasures of the mind which do only affect the thing called reason, have a peculiar conformity to the nature of a man; whose noblest faculty in his Reason, by which alone he is distinguished from the order of 
{αβγδ}. Id. l. 10. c. 5.  Beasts, which are utterly incapable of mental Pleasure. In which respect Heraclitus was wont to say, that all the wisdom of an ass is to choose straw, rather then gold; because it is pleased with that most which is most conformable to its Nature. And for the very same reason, it must be the wisdom of a man to choose virtue rather then Gold. And he that doth otherwise, is more irrational then an ass, by being pleased with that most, which is least agreeable to his Nature. For as man is a creature endued with reason, it is agreeable to his nature, both to will, and to Act, just according to reason. So that the 
{αβγδ}. Id. ibid.  pleasures which do arise from a sober, and righteous, and godly life,( that is, from carrying himself as he ought towards God, and man, to wit, himself, and his Neighbour,) are in great propriety of speaking, the Pleasures of Man. Whereas the Pleasures which do arise from the sensual indulgences and satisfactions of the flesh, are( in a like propriety of speaking) the peculiar pleasures of a Beast. No man living is delighted with such as these, in as much as he is man( that is,) in respect of his spirit or mind, by which he is what he is, a rational Agent; but in respect of his fleshly& grosser senses, which are not essentials, but appendices of man; nor are they such by a peculiarity, for they are common to him with Agents the most irrational. Upon which it follows, that by how much the more, or the less, any man can be delighted, with such as are but bodily, or brutish Pleasures, by so much the more, or the less, his human Nature is corrupted, and he declined to an irrational or brutish state. His debauches are pleasing to him, and seem to contribute towards his happiness, not as he is a man endued with reason, but as he is an Animal endued with sense. And if any thing of man is remaining in him, it cannot choose but be 
{αβγδ}. Max. Tyr. Diss. 21.  afflicted with those debauches, with which the Animal is so much pleased. Hence a distinction hath been made of pleasures; whereof some are said to be sincere, and others 
Voluptates alia sunt impurae& mixtae, quibus vel turpitudo aliqua, vel molestia est conjuncta, ut emnes corporis voluptates; aliae purae& syncerae, liquidae& liberae, quae percipiuntur ex pulcherrimarum rerum contemplatione, cognitione,& ex actionibus virtutum. Cicero: l. 1. de finibus. vide Magirum in locum Arist. supra citatum.  mixed. Those that are pure& sincere, arise partly from the knowledge and contemplation of the very best objects, and partly from the practise or exercise of the very best things. Those that are mixed& sullied with some degree of annoyance,( whether turpitude, or other trouble) are the sensual pleasures of the body, which are at enmity with the pleasures of a rational soul. Which made the Philosophers to say, that such kind of pleasures do cost a man 
{αβγδ}. Arist. Eth. l. 4. c. 11.  pain; and are not therefore called pleasures, because they are pleasures in themselves, but in compliance with vulgar custom; by which the pleasures of the flesh which are peculiar to a Beast, retain the name and Title even then when they are mentioned in relation to man, although in that Relation they lose the privilege of being pleasures. Which may the less seem strange, because we know by experience, that 
{αβγδ}. Idem l. 10. c. 5.  what is pleasing to one man is very painful to another. Yea, to the very same person, what is pleasing at one time, is very painful at another. How much rather may those things which are most pleasing to a Beast, whose upper part is material, be most unpleasing to a man, whose upper part is angelical, and originally divine? let us therefore conclude it to be a great Truth: That because we have Reason as well as Sense, and owe the honour of being men, not to our Sense, but to our Reason, the impure pleasures of Sin are pleasures only to our Sense,( by which we are brethren and sisters to Savage Beasts,) but they are punishments to our Reason,( by which we do enjoy a near affinity with Angels.) So that considering our flesh,( in as much as it is ours,) they are but mixed and painful Pleasures; and considering our spirit only, they are no Pleasures at all.  
§. 8. Now the troubles and punishments that are in sin may be inferred many ways, as first, from the blindness and error of the vicious mans mind. Next, from the giddiness and inconstancy of his affections. Thirdly, from the infinity and immoderation of his Desires. Lastly from the warring of the law in his members against the law which is in his mind.  
§ 9. First, through the blindness of his mind he doth grope after happiness( in 
{αβγδ} Mat. 7.13.  broad and by-paths) where nothing but misery is to be found. Every Appetite and Action, hath a proportionable end, to which it tendeth. Such an end being natural, is very good; and being good, is therefore pleasant. Now the creatures that are inferior have their inferior ends and pleasures, as the utmost of good which they are capable of attaining. But mans proportionable end is a glorious similitude and conformity to his Maker: And his proportionable pleasure, is in doing that which leads him to the right hand of God, 
Psal. 16.11.  where there are pleasures for evermore. So that the man who is corrupt in his understanding, and therefore looketh after happiness amid the vanities of the Creature,( the glory of the world, and the enjoyments of the flesh,) doth take a great deal of pains to gather 
Mat. 7.16.  Grapes from a thorn, or Figs from a Thistle; such pleasures from 'vice, as only grow from virtue. As some do catch at false money, not disscerning that it is false; which, when they afterwards discover, doth but enrich them with discontentment. vicious men do put fallacies and jeers upon themselves,( as Nurses do upon their Infants) whilst they gilled their bitter pills, that they may swallow them with ease, instead of pleasure. They call things pleasant, and then affect them, seeking to satisfy themselves with words and phrases. An excellent 
{αβγδ}, &c. Max. Tyr. Dissert. 33. p. 321.  Heathen was of opinion, that the one man Diogenes had more of pleasure and Delectation, by seeking it only from within him, then all the Potentates and Princes, who only sought it in the things that were without them. He had more pleasure in his Tub, then Xerxes in his Babylon; more in his crust of dry bread, then Smindyrides in his sauce; more in every ditch of water, then Cambyses in his 
Nec quà vel Nilus vel regia lympha Choaspis profuit— Tibull. l. 4.  Choaspes; more in his ordinary sunshine, then Sardanapalus in his Purple; much more in his staff, then Alexander in his spear; and more in his scrip or budget, then miserable Croesus in all his Treasures. And the reason of this is, because, the vicious mens pleasures were not agreeable to human Nature; they hunted for pleasure in the wrong place, and mistook the object from whence true pleasure was to be yielded, and therefore their pleasures were 
{αβγδ}. Idem. ib. p. 322.  mixed with pain. For Xerxes was conquered, and then undone. Cambyses wounded, and then he groaned. Sardanapalus burnt, and then he howled. Smindyrides rejected, and then he mourned. Croesus captived, and then he cried. But the pleasures of Diogenes were not sullied with a tear, nor interrupted with a groan, nor ever lessened with a grief; because they were proper and sincere, and most exactly sought out in his endeavours of a harmless and virtuous life. Now do we not count it an affliction to labour all our lives in vain, to go away with a repulse, to have our hopes deceived, and our expectations mocked, and to go after 
1 Sam. 12.21.  vain things which cannot profit? If a voluptuous man is not so happy, as an Idiot is rich, by his receiving brass Counters instead of Gold, he sure doth suffer his iniquities whilst he enjoys them.  
§ 10. This again may be inferred, as from the vanity of the object which he affects, so from the 
{αβγδ}. Max. Tyr. Diss. 31. p. 308.  giddiness and Inconstancy of his affections: which are as full of uncertainties, as the troubled Ocean in which he sails.( for every man is a mariner in this valley of Tears) His dangers of shipwreck are always present, or absent: if present, there is sorrow; and if absent, there is fear. For though he is most of all smitten with the evil that is, yet he is not secure from that which may be. There is an ebbing and flowing in a vicious soul, much like that in the Sea. And he is tossed with passions, much like a ship with wind and Billows. In a perpetual fluctuation, be the weather what it will. For he trembles in a Tempest, and he is weary of a calm. Again, in a calm he doth anxiously suspect a Tempest; and in a Tempest, he doth eagerly desire a calm. When his Delights flow to him, they do but bring sad Tidings that they must Ebb. His highest pleasures must needs offend him with the bitter remembrance that they must End. 
Ecclus. 41.1.  O Death! how bitter is the remembrance of thee to a man that liveth at rest in his possessions? He doth not say, how bitter wilt thou be? but how bitter art thou? 
Ex fruendi voluptatibus crescit carendi dolor. Flin. Epist.  nor how bitter is thy Taste? but how bitter is thy Remembrance? nor how bitter is thy Remembrance to a man that is dying, and yielding up his last gaspes, and so as it were betwixt thy Teeth? but how bitter is thy remembrance to a man that liveth in ease, 
{αβγδ}; Max. Tyr. Diss. 31. p. 305.  and plenty? how bitter to the man that hath nothing to vex him? how bitter to the man that hath prosperity in all things? the fruition of those things whose very being is in a flux, and which are 
Col. 2.22.  to perish in the using, must needs be lamentable fruitions, and so their pleasures are none at all. Now from this vanity of the objects which wicked men so much affect, we may discern the true reason, why the affections of the wicked are also so vain, and so inconstant. For finding no satisfaction or solid pleasure in one thing, they fly to a second, and to a third. And so( like the man that spent his Treasures and his Time, in erecting a windmill of greater excellency and use, then the wit of man could imagine, could make it serve, when all was done, for nothing else but a Nutcracker) the vicious man is even tortured with a strange variety of disappointments, 
Jer. 9.5.  and wearieth himself to commit Iniquity.  
§ 11. This may also be inferred from the boundlesness of his Appetite, and the immoderation of his Desires, in relation even to finite, and trivial objects. For it must needs be his Punishment, as well as Sin, to have an infinite thirst of such small Rivulets as cannot quench it. Nothing less then a bottonles and boundless Ocean is able to satisfy the soul of man, who therefore should hope for satisfaction from nothing else but his Creator; and so contract his Desires to the beggarly elements of the world, within the terms and limits, wherein God and Nature hath circumscribed them. For every thing should be desired in that degree that it is lovely; and therefore things that are finite should be desired in measure, and only in order to what is better; God alone being the Ocean of Bliss and Glory, whom the only measure of desiring is to desire without measure. So that the vitiated Appetite of the vicious, being as boundless towards the Creature, as it ought to have been towards God alone, must needs be craving eternally, and yet eternally discontented. It puts the Sinner as it were upon the 
Volvitur infoelix,& se sequiturque, fugitque.  wheel to which the Poets condemned Ixion, as to one of their wittiest and keenest Punishments, each inordinate desire keeps the wheel still turning; and whilst that is irregular and unreformed, though both Nature and Fortune should spread their laps before us, a man can find a satiety of nothing else but his desire. It was said by a Heathen( to the shane of some Christians, if not to the instruction) that the Actual Rule over a Kingdom, the very possession of rich Treasures, and the present enjoyment of a Seraglio, are no better then 
{αβγδ}. Arrian. Epict.  the thirst of one that is feverish, or hydropic. That which is eagerly desired to lessen the pain of a vehement longing, doth unhappily serve to increase it. You may fill his belly, but not fulfil his appetite; and sooner drown the man, then quench the thirst: a pregnant instance of which, we have in Alexander the great,( not so much the great Conqueror, as the great Thief of Macedon,) whose vacuities were so widened with every act of his success, that his very victories were uneasy to him. When 
Fortunam solus mortalium in potestate habuit. Q. Curtius.  there was not a man for him to emulate, he would needs be Jupiters Son,( as if nothing could suffice him of what was possible, unless he also might be master of impossibility) and all the fruit which he gathered from his having one world, 
{αβγδ}; Menander.  was to 
{αβγδ}. Max. Tyr. Diss. 33. p. 322.  weep most childishly for want of a second. though Fortune had made him drunk with so many Draughts of Prosperity, and powred down into his Appetite all the luxury of Asia, yet instead of abating, it did but exercise his Thirst. How fitly therefore was such an Appetite compared by Gregory Nyssen to a 
{αβγδ} apud Greg. Nyss. in orat. pro Plaeillâ. {αβγδ}. Jer. 2.13.  vessel full of holes, or( in the phrase of the Prophet Jeremy) a broken Cistern which will hold no water. A vicious mans soul seems to be sick of a Disease made up of a Lienterie, and Boulimia, there is not any thing that will abide with him. To throw down victuals, is not to stay his stomach, but to oppress it; to stuff his body, but not to satisfy his hunger. All the Desireables in the world which he calls his, can be said at best only to take him in their way. He is not their Cistern, but their Conduit; nor does so properly receive them, as give them passage. And sure it cannot but be a punishment to be continually desiring, what can fill us with nothing but dissatisfactions.  
§ 12. Again, the truth of this strange, but useful Doctrine,[ That Sin considered in itself should be all Serpent and no Paradise,] may be inferred from that 
{αβγδ}. Aristot. Eth. l. 9. c. 4. p. 859.  Sedition which is in every sinners soul. Wherein the contrary siding betwixt his Appetite, and his Reason, cannot choose but break forth into open blows. Every Sin implies a Skirmish, and every Skirmish wounds. There is a law in the members so continually warring against the law of the mind, that the Carnal man( in S. Pauls Description) is even torn almost asunder 
Gal. 5.13.  by the opposite endeavours of the flesh, and Spirit. 
Rom. 7.15.19, 23, 24.  He doth not do what he would, but what he hateth that he doth. He is so miserable beaten, and brought into Captivity to the law of Sin which is in his members, that he is forced to screech out like a ravished Virgin, as if his Will had suffered a Rape from his filthy Appetite, as if his Flesh had offered 
{αβγδ}. Arrian Epict. l. 2. c. 26. p. 261.  violence to his maiden-spirit,) O wretched man that I am! who shall deliver me from the body of this Death! and for this we have the suffrage of merely natural and Heathen men, who say expressly( and I suppose from their experience) that in the commission of a Sin, although we will, we 
{αβγδ}. id. ibid. Extemplo quodcunque malum committitur, ipsi displicet Authori. Juvenal. Sat. 3.  would not. The better part is pained, in that the worse is pleased: and immediately after the very worse part is sorry for its enjoyment, even 
{αβγδ}. Arist. ibid.  wishing in its displeasure, that it had not been pleased. Our volition runs Counter to our velleity; the flesh cannot conquer, but with grief to the Spirit; and sure the spirit cannot fight but with some punishment to the flesh. And as Epaminondas( in Xenophon) 
{αβγδ}. Xenoph. {αβγδ}. l. 7. p. 506.  won the day indeed, but with the loss both of his life, and of the Theban Empire, so though the flesh most commonly doth overcome, yet it always hath the worst of it. And besides the present pain which it doth suffer in the conflict, it's very victory in the end will prove it's foulest overthrow. This( no doubt) is that 
{αβγδ}.— Pythag. {αβγδ} sub finem.  congenial and deadly feud,( so much in the discourse of the Pythagoreans) which is not begotten only of Sin; but is also born with it; not its attendant only, but companion. And this very doctrine of our Apostle,[ That he who is sold under Sin doth not do what he would, but what he would not, and so is opposite to himself, that is to say, his own enemy, arming his flesh against his spirit, 
{αβγδ}. Arrian. Epict. l. 2. c. 26.  directly warring against his knowledge, and even rebelling against his will, by refusing the good which he loves, and by doing the evil which he hateth, as St. Paul describes him Rom. 7.14, 15, 19, 23.] I say this Doctrine of our Apostle is so admired by Arrian 
{αβγδ}. Id p. 262. ( who writes as if he had transcribed out of the seventh chapter to the Romans,) that he commends it as the best,( yea, as the only) means, whereby a Preacher may hope to make the Sinner turn Saint. 
{αβγδ}. Arist Eth. l. c. 4. p. 859.  For the Sinner will presently forsake himself, and cease to be what he hath been, when he shall be convinced, and made to see, that He embraceth his Sins but as 
Hom. il. 12. p. 230.  Homers Eagle did the Dragon, which whilst she hugged as her prise, she was fain to rue as her punishment.  
§ 13. But because the unprofitableness( yea the misery) of Sin, however clear by Scripture, and Reason too, may yet become more clear by several Instances and Examples, I think it will not be impertinent to add a little light to it from the consideration of some particulars by known experience.  
§ 14. And first let us behold the man of Pride and Ambition, who( like miserable Sisyphus) is ever panting and labouring up a very steep Hill; the usual fruit of whose clambring, is( sooner, or later,) to tumble down again; upon how many Racks, and with how many Tenters is his soul distracted and drawn asunder? What with his eager desires, and ambiguous expectations, his trembling fears, his flattering hopes, and his furious jealousies cruel to him 
Cant. 8.6.  as the Grave; what with his sweatings for acquisition, and apprehensions of Repulse, his wearisome dayes, and his 
{αβγδ}. Arrian. Epict. l. 3. c. 26. p. 407, 408.  more tedious nights; the little truce he hath with misery,( more then useth to intervene betwixt the sentence, and execution of malefactors;) what with the envy of his inferiors, the detestation of his Rivals, the contempt of displeasure of all above him, if he miscarrieth, he is derided; and if he prospers, he is undone. For, in time,( like Sejanus) he 
Tolluntur in altum, ut lapsu graviore ruant.  falleth down the very stairs by which he climbed into his precipice, 
{αβγδ}, aiebat Aratus Sicyonius.  or else ( like Haman) he breaks his neck with a contrivance to break his Neighbours. How great a punishment was pride to the young man of Macedon, who was so sick of his being no more then mortal? his very manhood could not choose but give him pain and torment 
Spreto mortali habitu, divinum aemulatus est. Valer. Max. l. 9. c. 5.  when nothing could please him below a Godhead; a thing which fled away from him after the very same measure that he pursued it. Where were the pleasures of his life, who would be pleased with nothing less then impossibilities? He was in the letter, and by title, the proud King of Macedon, and Monarch of the East; but in the sense and reality, he was the very humble servant, and slave of Sin.  
§ 15. Next consider the covetous and worldly man, who( like the lamentable Tantalus) is always hungering and thirsting. The unhappy fruit of whose Avarice, is to be possessingly in want, and to famish in the midst of plenty. 
Job 20.22.  In the fullness of his sufficiency he is in straits,( as Zophar spake in another sense,) the very thing which the Poets affirm of Tantalus, 
Quaerit aquas in aquis,& poma fugacia captat Tantalus.  Solomon speaks of the niggard, to whom 
Eccles. 6.2.  God giveth Riches, but not the power to eat thereof. The poorest man in the world was the infamous Septimuleius, who heaped up treasures to buy destruction; and the happiest day of his life was sure his last; 
Omni pecuniâ impositâ navibus, in alium processisset, ut class perforatâ suo arbitrio periret,& hostes praedâ carerent. Valer. Max. l. 9. c. 4.  when to save his money from the enemy who then pursued it, he together with himself threw all his money into the Sea. For it was rightly said of Arrian, that the very 
{αβγδ}. Arrian.  desiring what is anothers,( or any thing else out of measure,) is the losing of all that, which we can( with any reason) account our own( to wit,) the clearness of our Reason, and the rectitude of our will. Which are not only the greatest, but the only true Riches of which we are Masters. Every one that hath a Tongue, may be Master of our Names, and every one that hath a Hand, may be Master of our Lives; 
Job 1.15.16.17.19. Job 2.3.  the Fire or the whirlwind may be Master of our Houses; the Sabeans may fall upon us, and be Masters of our cattle; and the Chaldeans,( rather then we,) may be Masters of our Servants; only our Knowledge, and our Integrity, are not liable to Plunder: and they alone are the treasures that make us rich, because they are the sole riches we cannot lose. All our cravings and desires of land or money, or any such sublunary possessions as are without us, are but so many arguments and effects of our infirmity and imperfection. And as he is really the richest man, who is most of all patient of being poor, so he is really in greatest want, who hath the greatest ambitions and desires. In how great an exigence must that man be, who 
Habbac. 2.5.6.  enlargeth his desire as Hell, and is as insatiable as Death itself, merely to lad himself with a mass of thick day? Surely he is tormented with greatest thirst, not that possesseth the least quantity of drink, but that desires to drink the greatest; or rather, that most desires to drink it. For 'tis but a shortness of discourse, to measure any mans want by what he hath not in his possession, or by any other measure then the proportion of his desires. Because what any man wants, he doth as naturally desire, as stones tend downward; upon which it follows, that what we do not desire, we cannot want,( for if we did, we should desire it,) and that they are most needy, who( having too much) are most desirous of having more. This is that sore evil, that vexation, and disease, which Solomon detesteth in his Ecclesiastes; as making the greedy-eyed man to eat his own flesh, 
Eccles. 4.5, 8. ch. 5.13. ch. 6.2.  and to bereave his soul of good, and to keep his riches to his hurt. Can there be a greater torment, then to love a thing passionately, and to be in the possession of what we love, and yet to be sequestered from its enjoyment? besides; Is not he that 
1 Tim. 6.9. {αβγδ}.  will be rich, condemned by his Appetite to the Mine and Quarry? And( not to speak of those foolish and hurtful lusts, which drown his soul in perdition,) how much drudgery doth he suffer to get his wealth? what anxiety to keep it? what fears to lose it? how many deaths when it is lost? from such a root of evil as the 
verse 10.  love of money is said to be, what better fruit can be gathered, then thorns and briars?  
§ 16. Next consider the envious malicious man, who( like the wretched Prometheus) doth carry a vulture within his bosom. The woeful fruit of whose malice, is not only to be innocent many times where he would very fain hurt, but always to hurt where he would be innocent. The dart of envy being like that in the Iliad, 
— {αβγδ} 
Hom. Il. 3. p. 58.   
{αβγδ}—  it always recoiles into the breast of him that shot it, and mischiefs most at the rebound. So that he( poor soul!) is no mans enemy but his own. 
videt intus edentem Vipereas carnes, vitiorum alimenta svorum, Invidiam. Risus abest, nifi quem visi movere dolores; Nec fruitur somno vigilantibus excita curis. intabescitque videndo Successus hominum carpitque& carpitur una Suppliciumque suum est. Vix retinet lachrymas quia nile lachrymabile vidit. Ovid. Metam. l. 1.  He might grow fat upon another mans leanness, but that another mans prosperity doth so consume him. And what greater punishment can he have, then to be still what he is? who besides his domestic and private evils, is very bitterly afflicted with every other mans good? and( like the people of Libya, whom some call Psylli, and affirm to be so venomous, as to insect and poison their very serpents,) he turns all into poison within his prospect, and such a poison, as doth invenom even himself, who is the worst kind of Serpent in all the world. Every other mans laughter becomes his tears. 
Anxia nocte, Anxia luke gemit. lentâque miserrima tabe Liquitur, ut glacies incerto saucia sole.  Anothers sleep or security doth break his rest. He suffers the evil which he does, and all the evil which he does not, or cannot do; which he therefore suffers, because he cannot. When 
{αβγδ}. Diodor. Sic. l. 20. p. 778. Dolorem cum infer vult, patitur, amarâ solicitudine ne non contingat ultio, anxius. Val. max. l. 9. c. 3.  Lamia destroyed so many children of other women, she did but prove what she suffered in having none of her own. Her unspeakable pain of being envious could not otherwise be expressed then in characters of Blood; which did not make her more drunk, then thirsty. And I suppose the old Heathen did not invent that story, but to bring this 'vice into disgrace and hatred. It is indeed such a 
Prov. 14.30.  rottenness of the bones, and such a 
Job 5.2. Iram quidem tenuit, said dixit, Invidos homines nihil aliud quàm ipsorum esse tormenta. Q. Curtius. l. 8. S. 13.  slaying of the silly one, that he who had murdered his beloved Clytus in his anger, did choose to spare Meleager in his wrath; alleging no other reason, then that an envious person doth live his own tormentor, and torment too. And( as one of his Allies)  
§ 17. Let us behold the rageful impatient man, whose 
Jer. 2.19.  own wickedness doth correct him the most that may be. One may easily discern by the turgescency of his veins, by the eruption of voice, by the trepidation of his joints, by the unquietness of his hands, by the curledness of his brow, by the crookedness of his countenance, by the fluctuation of his whole body, and by all other symptoms that are without him, what frightful agonies and tortures there are within. 
Quàm multis ira per se nocuerit? Sen. de irâ l. 2.  How many men hath anger mischiefed, without the help of any weapon except it self? It hath( in Seneca's observation) broken some mens veins, made others blind, cast some into fevers, and others into a frenzy. 
Ardens indignatione, atque immoderato vocis impetu convulso pectore, spiritum cruore ac minis mistum evomuit; igitur in dubio est, Sullane prior, an iracundia Sulla sit extincta. Val. max. l. 9. c. 3.  Sulla must needs have been tormented with such a vehement convulsion of the flesh, and incitation of the spirit, as( in one fit of anger) made him vomit out his soul, exactly mingled with blood, and threatenings. It is not easy to determine, whether He, or his Fury were last alive. What greater vengeance can a man execute upon his worst and greatest Enemy, then to provoke him out of his patience into a very great rage? and yet( if any man living)  
§ 18. The man of lust and uncleanness is more miserable then He, for besides his many troubles which are common to him with others, he is afflicted with a Turpitude which is peculiar to himself. Other sinners do seem to have a piece of Hell in them, but this is the portraiture of the whole; for his Flesh is the[ {αβγδ}, or] devil that tempts him; and his spirit is the[ {αβγδ}, or] Devil that torments him. The guilt of his conscience is the worm that death not; and the lust of his Appetite is the fire that is not quenched. It was the saying of a Heathen,( and yet the saying never the worse, but perhaps the more useful,) That the greatest pleasures and sensualities which a carnal man can desire, 
{αβγδ}. Pindarus apud Dionys. Halicarn.  if they delight him with their sweetness, they do also offend him with their satiety. And sure by how much the more their seeming sweetness doth delight him, their very real satiety will offend him so much the rather. The filthy Ammon affords us a sad example,( 2 Sam. 13.) who was so vexed with his passion, that he fell sick for his sister; 
2 Sam. 13.2.15.  and with what a contrariety of hot, and could fits, 
6.17.  a short survey of the story will make apparent, he was sick of love( v. 2.) and sick of loathing( v. 15.) sick for want of her company( v. 6.) and sick of her company( v. 17.) He was sick of his desire, and very much sicker of his enjoyment( if yet a sinner may be said to enjoy his sufferings.) In a word,( for such a nauseous subject would be butted in silence as soon as may be,) if with the inward dissensions, and the insatiable desires of some unclean persons, 
Barbara, Sigismundi Imperatoris uxor, non aliâ causâ vivendum asseruit, quàm ut voluptati corporis inserviret,& lassata viris nondum satiata recessit. Cuspinian: in vitâ Sigism: p. 498. ( who though they Sin till they are weary, are not satisfied with sinning, and therefore weary themselves to sin for ever) if I say with these noisome and ugly spectacles, we could have the patience, or the courage, to look upon their diseases, and search to the 
Job 20.11.  rottenness of their bones too, we should find them laden with all the miseries, which the carnal man especially doth most of all dread.( to wit) Of the worst kind of war, of the worst kind of Famine, and of the woast kind of pestilence. So severely are they 
Jer. 2.19.  reproved by their backslidings.  
§ 19. The very followers of Eudoxus, the whole business and devotion of whose souls is only a sacrifice to their bodies, and whose sublimest meditations do fly no higher, then to[ what Rarities shall we eat, what generous wines shall we drink, and 
Mat. 6.25.  with what fashion shall we be clothed?] are yet extremely to be pitied even in those very things, which make them the objects of some mens envy. For what is the sense and signification of all their sports, and Pastimes, Recreations, and divertisements, but that their time lies upon them as a heavier burden then they can bear? 
{αβγδ}. Arist. Eth. l. 9. c. 4.  Else what need would there be to seek for succour and support, to to the reeling Tavern? the swearing Cockpit? the theatres of Ambition? and Graves of Lust? O the Anxiety of their spirits who are as weary of every day, as the Jews were of their Sabbath, merely for being a day of Rest, crying out( like the 
Rev. 6.10.  widdowed souls under the Altar, even gasping as it were with a desire of consummation) How long the dayes are? and when will they be past? How even sick must they be of ease and softness, who spend the morning in vanity, the noon in feasting, the afternoon in giving or taking visits, and all the rest of their hours in sleep, or surfet? No man is really more wretched, then he that is weary of his life; and no man is wearier of his life, then he who courts those pleasures which make him 
1 Tim. 5.6.  dead whilst he liveth.  
§ 20. If we look in the next place upon the Reveller, the follower of high meats, and strong drinks, we shall find his very enjoyments do so afflict him, 
{αβγδ}. Anaxilans in Aurifusore.  what with his envying convulsions, and his morning vomits, that were it not a sin against God, as well as a punishment to the man, the Ghostly Father could not prescribe a sharper pennance for a surfet, then by enjoining his confitent another surfet. It was fitly said of Solomon, that wine is a mocker, and strong drink raging. Prov. 20.1. For what a Jeer did it put upon righteous Lot? and what a scoff upon prudent Noah? whilst it made him a laughing stock to one of his children, and a shane to the other? Nay, how many hath it used as the devil used some in our Saviours time, whilst by fevers and Dropsies it hath cast some into the Fire, and others into the Water? Methinks it should not be pleasant to be the objects of so much mockery, or so much rage.  
§ 21. Last of all, behold the Hardship of the Highway-Thief; with what hungers and colds he lies lurking for his prey. How great a melancholy he suffers, as well from the blackness of the dead he is designing to commit; as from the Darkness of the Night with which he would cover his Commission, and from the horror of his Conscience which as it were flies in his very face. With what anxieties he labours if he miss his Prey, and with what frights if he obtain it. With what a panting of the heart, and with what a diziness of the head, with what sad reflections of the memory, and with what pale imaginations of the fancy, with what dismal apparitions to his eyes, and with what frightful,( though false) Alarms to his ears, the very success of all his labour must needs afflict him; whilst he takes each three for a Constable, and each Noise for a hue and Cry; and is either forbid to sleep by his waking fancy, or if it give him so much Truce, 'tis only that he may dream of what will presently awake him,( viz.) of Judges, and Juries, and Goals, and gallows. I dare appeal to this sinner( if any such shall red what I am writing) whether there is not a greater drudgery in his trade of wickedness, then either to thrash all day in the barn, or else to dig in the Quarry. The Bread of Carefulness indeed is course, but the Bread of iniquity is bitter too.  
§ 22. Thus, as Absolons Hair which was perhaps his Pride and his Pleasure, was withall his 
2 Sam. 18.9.  Halter, and Hangman too, so the wicked mans iniquity doth apprehended him, and he is holden with the 
Prov. 5.22.  Cords of his Sins. And as the egyptians were fitly devoured with wild Beasts, by the worshipping of which they had offended; so was it on purpose to make them know, that 
Wisd. 11.15, 16.  wherewithal a man sinneth, with the same also shall he be punished. Our sins must needs be our worst kind of sufferings, because our Satan is our worst kind of Enemy, and our sins are the worst that he can wish, or procure us; and because to be permitted to sin securely, without a check or disturbance, is the worst effect of his anger, in whose 
Psal. 16.11.  pleasure is life. That God permitted the Devil to do what he pleased unto the body of Job, was an effect of his kindness to Jobs 
Job 1.12. &c. 2.5, 7.  integrity,( whilst he was pleased by such a trial to increase the measure of his reward;) whereas if God had permitted him to debauch his soul, it had been an argument of his greatest wrath. And this is that which gives me the confidence to say, that we 
{αβγδ}. Max. Tyr. Disser. 2.  suffer our sins whilst we enjoy them; and have a greater share of misery by longing after the onions and the fleshpots of Egypt, then by groaning under the pressure of the bondage and the Bricks. Which though I seem to myself to have proved already, yet because it is a truth which( with the men of this world) is likely to find a very difficult and could reception, I desire to make it clearer by way of answer to an objection. For  
§ 23. 
An objection.  There are some in the world who do seem in appearance to enjoy Gods anger, and congratulate to themselves the utmost malice of their tempter; and to the rest of their misery have this degree of addition, that they do not believe that they are miserable. They( I suppose) will thus object. That what they 
{αβγδ}. Aristoph. in Plutone.  find to be pleasant by plain experience, they cannot think to be otherwise by force of syllogism. That if St. Paul himself should ask them[ what fruit they have in those things, &c.] they would tell him that they reap the fruit of pleasure, and profit, and reputation. And however they may be brought to grant the premises of the Preacher, they cannot yet quit their own Conclusion. For if sin were not pleasant, there would not be so many sinners; it is not for nothing that men will run the hazards of some punishments in this world, besides a condemnation in a world to come. Besides; [ sinful pleasures, and the 
Heb. 11.25.  pleasures of Sin] are phrases that pass over all the world, and are frequently used in holy Scripture; which would not be, if there were no such thing as those words signify.  
§ 24. To this objection I answer by these degrees. First, that if there were ( absolutely) some real pleasure in the commission of a sin, yet comparatively there can be none, 
Psal. 62.9.  as though a man weighs something simply considered in himself, yet in comparison with his Maker he weighs just nothing, but is altogether lighter then vanity itself. So an Idol is something considered merely in its self, 
Psal. 115.4. 1 Cor. 8.4.  for it is Silver and Gold, even the work of mens hands, not [ ens rationis] the creature only of their Brains. But in comparison with God, an Idol is nothing in the world. 
Basil in Psal. 14. p. 149. Job 14.1.  And if a sinners whole life is but[ {αβγδ}]( as St. Basil speaks) a very transitory abode; if all his dayes are but few, and yet full of misery; how short must be the pleasure of a single sin? how short, when compared but with the scantling of a life? how nothing when compared with the eternity of the punishment? there is not one in a thousand that loves to be tickled,( not but that he doth confess it to be a pleasure, and such a pleasure as makes him laugh too, but) because the pleasure is so short as to be instantly overtaken with a very great pain. And the Denomination is to be taken, not from the less, but from the greater. We must neither call that pleasant in relation to a man, which is peculiarly and properly pleasant only to a Beast( whether in a brutal, or human shape,) nor must we call that pleasant which is but for a moment as sweet as Honey, and all the year after as bitter as wormwood. Solomons strange woman had a mouth that was smother then any oil, but she was far from being pleasant, 
Prov 5.3, 4.  whose end was as sharp as a two-edged-sword. We must not judge of our sins by what they appear whilst they are absent, nor whilst they are( as I may say) but coming towards us, but by what they are when they are tried. As whether or no a thing is poison, we do only conjecture whilst it is in the mouth, but the infallible proof is in the stomach. Ammon thought he saw pleasure whilst he was but in the confines of his dishonesty with Tamar, but having had an experience, he quickly loathed both it, and her. This should therefore be sufficient to deter us from sin, that, in case it were pleasant, it is unpleasant too in a much greater measure; and only like the Caspian Sea, which as it yields the sweetest waters, 
Quint. Curtius l. 6. p. 154.  so it breeds the greatest Serpents. The joy of the wicked is for a moment, but his Destruction is for ever. Job 20.5, 7.  
§ 25. Secondly, As short and as empty as the pleasure of sin is, it is still no better then supposed. The delights of sin, like the Colours of the Rainbow, being so in appearance, and not in truth. Esteemed real by the clown, but not by the Philosopher. Whose outward sense though they deceive, yet can they not possibly deceive his judgement. The sinner cannot say with greater confidence that there is pleasure in sin, but the country man will be as apt to swear( upon the same ground of mistake) that the Face of the Moon is no bigger then a perk, nor the body of the Sun then a Bushel, and that the greatest star fixed may be put into a thimble; when yet the Astronomer will easily prove by Demonstration, that the first of the three is little lesser then all the Earth, and the second a great deal bigger. This at least may dispose us to the detection of that fallacy, wherewith the deceived and deceitful sense is wont to impose upon the Reason in other Cases. If many men could endure to think of one thing much, and often, if they would but be at the pains to meditate, and so distinguish( as they ought) betwixt 
{αβγδ}. Arist. Eth. l. 1. c. 5.  Appearances, and Things; they would not conclude those pleasures to be in Sin, which( to speak more truly) are in the shallowness of their search only, and in the shortness of their discourse. The dog in the Fable did so perfectly mistake the shadow for the substance, as to lose the substance in its pursuit. Just so the sinner doth lose the body of Pleasure which is in virtue, by catching at the shadow of it which is in 'vice. So much pleasure I allow to any sinner, as Riches to him that dreams of Gold. Who yet awakes so much the poorer, because he loses a treasure he never had; his golden fancy is at an end, and he is really afflicted that all his prosperity was but a Dream. This doth illustrate the sinners case, who hath but shadows, and Fancies, and Dreams of Pleasure, and though his Dreams are so strong as to deceive him for a time, yet he cannot but find they have deceived him. And( like Aenaeas embracing the Apparition of Anchises,) proves, by a real disappointment, that his enjoyment was but a fiction. Now that some may the better understand this Truth, and that others may the sooner be persuaded to believe it, I will first of all prove that thus it may be, and afterwards show that thus it is. To such as think it impossible to be deceived in that which is the object of common sense, it is needful to prove that thus it may be, and this will easily be done merely by putting them in mind, that[ we see not many things, which are; and yet many things, which are not, we seem to see.] We cannot see a unhandsome growing, though it grows never so fast, and though we watch it never so narrowly, and yet we find by experience the weed is grown. We cannot perceive the shadow moving upon a dial, but yet we find it is advanced whilst we are gazing. Which argues want and imperfection, not in the object, but in the Eye. And that the man who hath a callous incrassate spirit doth not discern that punishment which is in 'vice, nor yet that pleasure which is in virtue, doth only argue that fleshliness of his mind which cannot see those things that must be spiritually discerned: Pharaoh did not discern, 
1 Cor. 2.14.  that all his subsequent sins were the punishments of those that went before them, when yet we find them to have been such, by comparing Gods proceedings towards him, with his proceedings towards Israel. It was Israels judgement to fall into Pharaohs hands, and Pharaohs judgement to fall out of Gods. As He loaded their shoulders, so God hardened his Heart. As it was the greatest expression of his Cruelty to let poor Israel fall from one hardship to another, so was it the greatest expression of Gods vindicative Justice,( by ten several degrees or steps) to let Pharaoh fall from one wickedness to another, and to exclude him the means of ever coming into his righteousness. 
Psal. 69.28.  Nor may we think that Pharaoh was too hard for God, or that he afflicted Israel, more then God afflicted him, because that they lay in thraldom whilst he sate upon the Throne; it being much a greater misery( in the unerring judgement of God himself) to do one injury, then to suffer thousands. It was worse for Pharaoh to be bound in the 
Act. 8.23. Prov. 5.22.  Bond of his Iniquity, then for Israel to be holden in 
Job. 36.8.  cords of affliction. Nor is it any prejudice to this Truth, that Pharaoh himself did not believe it. Thus, as many things are in themselves very discernible, which yet( by reason of our frailty) we are not able to discern; so many times, on the contrary, we take the deception of the sense for the reality of the object. Our fancy, or our spleen, or the Indisposition of our organs, present us with sounds, and apparitions, which yet we do not in reality either see, or hear. We seem to see a Plurality of Sun, and Moon, when it is only a Parélius, and a Paraseléne. How many lying Comets have been taken by the vulgar for real stars? 
{αβγδ}. Plotin. Enn. 2. l. 9. {αβγδ}.  How many men, having a blow upon the Eye, have thought their Eye hath sparkled Fire? How many men, in swinging round too often, have seemed to see the very Room to run as round as themselves? How apt have some been to think, they see the Heavens move westward, by seeing nothing but clouds hastily driven towards the East? How many Hypocondriacks in the world have thought themselves to be Princes, and hugged their chimaera with greater delight and satisfaction, then they could probably have had by really sitting upon a Throne? How many sick palates have tasted sweet things bitter? And how many sick souls have tasted bitter things 
Isa. 5.20.  sweet? I may say of sins as of sauses, whose pleasantness lies not in themselves, but in the Palates which they affect. And which alone gives the reason, why some love sweetness, and cannot endure to taste of vinegar or Salt; whilst others abhorring or despising sweetness, are delighted only with Pickles. So though many taste sin, and say tis pleasant, yet many others cannot abide it, and are much more vexed with the 
Heb. 11.25, 26.  pleasures of Egypt, then with the afflictions of Israel. Demas indeed was altogether for sweet meats, and therefore embraced this present world; but St. Paul was for Pickles, he delighted in that which was sharp and brackish; for we have it upon his word, that he took 
2 Cor. 12.10.  pleasure in persecutions. He did not only make a shift with such sour diet, but he did choose and prefer it before the lusciousnesse of sin. He proved that his Master did not command Impossibilities, when he said[ 
{αβγδ}. Mat. 5.12.  rejoice, and leap for joy.] for his Infirmities, and Reproaches, his Necessities, and Distresses, were not only supportable, but pleasant to him.( 2 Cor. 12.10.) This shows that the pleasantness which is supposed to be in sin is not really there, but in the vitiated palate of him that tastes it; nor is it otherwise there, then in similitude and appearance; nor even so any longer, then whilst the palate remains vitiated. Now that which makes so many men to swallow down the fallacy of sins being pleasant, is the confounding of some things which ought in reason to be distinguished; and the making of a transition from one Conjugate to another. Indeed there is pleasure in many Actions which of themselves are innocent, but none at all in the Sin( {αβγδ}, & reduplicativè,) in as much as it is sin. When a man is hungry, there is pleasure in eating, which is the innocent action; but not in Intemperance, which is the sin. For it is not so painful to be hungry, but 'tis as painful to be cloyed too. A vicious appetite is discontented, as well full, as fasting. When a man is weary, it is a pleasure to rest; but( I am sure to some persons) there is nothing more tedious, then to be idle. When a man is thirsty, it is a pleasure to drink; but yet satiety, and surfet are very torments. All those Images of pleasure which men do sinfully pursue, are to be had, in the life, when they are honestly come by. Delicious fare, and fine linen, can yield no more to guilty Dives, then the bare Picture of contentment; in respect of that which ariseth to any poor Lazar, from a conscience purged from all dead works. And though Solomon tells us that stolen waters are sweet, 
Prov. 9.17.  it doth not follow that they are pleasant. Sweet and Pleasant are not terms convertible; for a thing may be sweet, and fulsome too. Hony is sweet in itself, and so it is concluded by men of all judgments; but its pleasantness consists in a particular relation to this or that palate; nor is it pleasant to them that loathe it,( perhaps) for that very reason that it is sweet. So bitter and painful, are not[ {αβγδ}] two words for one thing. For wormwood itself is not so bitter, but to some( I am sure) it is as pleasant. 
Mat. 22.15.  And our blessed Saviour did even thirst after his sufferings, he desired even with longing to drink the Cup of astonishment, when it was in order to our enjoyment. I suppose it doth appear, by what hath hitherto been spoken, that those Resemblances of pleasure which the wicked suppose to be in sin, are verily and indeed in their supposal: and their supposal being false infers their pleasure to be so too. Even some kinds of sinners hate some kinds of sin, which could not be if sin were pleasant precisely considered in itself; because no kind of pleasure can be possibly the object of a wicked mans hatred. From whence it follows, that all the Being of such pleasure is[ {αβγδ}] in an arrant relation, to him, and him only that so accounts it. And  
§ 26. Thirdly, whereas it is said in the objection, that[ sinful pleasures, or the pleasures of Sin] are phrases that pass over all the world, and are frequently used in holy Scripture; to that I answer, that there is nothing more common, as well amongst Divine, as human writers, 
Zach. 11.17. Job 13.4. 1 Cor. 8.4, 5, 6.  then to give the Names of things to their Appearances. And to express things so,( not only as they are, but) as they are commonly accounted: one example of which will serve for all. For the very same Apostle, in the very same place saith, an Idol is nothing, and that there is but one God, and yet he saith too, that there be Gods many, and Lords many; that is to say( as he there explains it,) there are those that are called Gods. Thus the Impostors in the Old Testament are every where called Prophets; but it is only[ {αβγδ}] because they did affect to be so accounted. So in sin there are those that are called Pleasures; Pleasures there are that are so accounted; and so St. Peter hath explaind it in his second Epistle and second Chapter, where speaking of sensual and carnal men, he says, they shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. It was not pleasure according to its inward intrinsic value, but only according to their 
2 Pet. 2.13. {αβγδ}.  account. And this is the reason that wise men hate it, because it is but a painted dissembling pleasure. As an Ape is said to be the ugliar for being like a man, and a Mearmaid the ugliar for being like a woman, so sin is the ugliar for seeming pleasant, and its pleasure the ugliar for seeming handsome, and its handsomeness the ugliar for only seeming. In this it deserves our double hatred; one, because its face is ugly; and another, because it wears a vizard; once, we must hate it for being filthy; and again, because it mocks us.  
§ 27. 
The Application.  By these three Degrees, I suppose the natural mans objection may be well enough answered. And we may seasonably consider, what kind of profit is to be reaped in the institution of our lives, from the Reflections we are to make on what hath hitherto been spoken.  
§ 28. And first let us consider, that if our sins are so unfruitful in the very Act of Commission, as that we really suffer, and but fictitiously enjoy them, we have reason to hate sin for sins sake, though it were not attended with Death, and Hell. If we compare 2 Sam. 12.10, 11. with Psal. 51. we shall find that David reckoned his sins, as the first, and second, and third greatest punishment in all the world. He did not first pray, that his House might be delivered from the fury of the sword, or, that his wives might not be violated before his face, or that his children might not rebel against him; he past by these as temporal and trivial punishments; and( as the tongue is ever tending to that which is the painfullest and aching tooth,) he cried out upon his sins, his sins, his sins,( three times in a breath, Psal. 51.1, 2.) 
Psal. 51.1, 2.  as upon so many Devils that hated him, and would not suffer him to rest. Let us pray therefore, with David, not so much to be delivered from those temporal judgments which God may denounce by any Nathan, as from the filthiness of Sin, of which those judgments are but a reasonable effect. Whatever our punishments may be for Sin, let all our out-cry be upon our Sins.[ O Lord, according to thy mercy, do away our offences, wash us thoroughly from our sins, and cleanse us from our Iniquities. Give us not up to our vile affections, let us not suffer the heinous things that we have done, do not correct us with our own wickedness, and however it shall please thee to punish for our Sins, O let not Sin become our Punishment.] Such should be our desires, not so much to be delivered from all the other plagues of pharaoh, as from( that which was sadder then all the ten,) The Hardness of his Heart. There is nothing so troublesome to an ERMYN, as to be foul; it will rather die, then be sullied. And if we have any thing of the ERMYN in us, we shall choose to suffer any thing rather then Sin. For as a leprosy is the foulest of all Diseases, so Sin is the foulest of all the Leprosies in the world. Tis so infectious a Leprosy, that it polluted the Body of Nature, from the meanest vegetable that grew upon the Earth, to the very Angels that dwelled in Heaven. 
Rom. 8.21, 22.  Under the bondage of this Corruption, the whole Creation even groaneth, and( as it were) traveleth in pain. Tis so inveterate a leprosy, that it hath run in a blood( it is now) almost six thousand years. For as a great piece of Ordnance does do as real execution at a very great distance, as an ordinary Pistol doth near at hand, so the Leprosy of Sin in Adams loins, hath every whit as foul an Influence upon us who are the latest of his Posterity, as upon Cain and Abel, the immediate fruit of his body. It is so filthy a Leprosy, that it makes our very Righteousnesses as filthy Rags; 
Isa. 64.6.  and if our righteousnesses are such, what then is our unrighteousness? there is nothing Concrete that is filthy enough for a Comparison, for 'tis the worst kind of Filthiness, and that in the Abstract. Lastly, it is a Leprosy so very hard to be cured, that neither soap, nor Nitre can cleanse us of it, 
Jer. 2.22.  it sticks as fast where it catches, as the inseparable Accidents of a Blackymoor, or a Brick. It is so riveted and ingrain'd with the crasis and complexion both of Body and soul. It is not Abana, 
2 King. 5.12 John 5.  nor Pharpar, nor the River jordan, nor yet the Pool of Bethesda, no nor those waters of Marah which arise from our Hearts, and gush out at our Eyes, that can wash us from the filthiness of this Disease. If our Tears do not arise from a love of him whom we have grieved, and from a hatred of ourselves for having grieved him, we may( like the Pharisees and Simon Magus) become the fouler for being waked. Nothing can cleanse us from this leprosy, except the Blood of our physician. No physician can do it neither, but He that hath Health at his Disposal, even the Bishop, and the Sacrifice of all our Souls, at once our Shepherd to conduct, and our Lamb to expiate. Our Tears must wash us for the filthiness of our Sins, but his bleeding innocence must wash us from them. And if our Sins do pollute us with such a leprosy, for the Cure of which the only physic is the Physician, should we not hate them as well for being filthy in the Act, as for being shameful in the Consequence, and destructive in the end? are we commonly so nice, as not to suffer a little spot in our Garment, a little mustiness in our vessel, a little dust in our chamber? and shall we be such slovens as to suffer uncleanness in our Hearts, the very inmost and chiefest room of this earthly Tabernacle we carry about us? is not that soul very uncleanly that washes her hands as white as Innocence, whilst her noblest part is black as Hell? if our stomacks are so delicate, and our conceits so squeamish, that it makes us sick, only to look upon an ulcer, which discovers itself in any other mans body; how much sicker should we be if we would look as impartially upon our Souls, 
Isa. 1.6.  which( in the phrase of the Prophet Esay) are full of wounds, and bruises, and putrefying sores? the carnal minded( I confess) are not 
Leures Ordures ne sont pas sales, in proverbium abijt apud Gallos.  offended with that stench which doth arise from the Ordures in which they wallow; and the reason is, because those ordures are their own. But this I must say to all the world, that if we have not an aversion to the Mire of Sin( in the very Act of its Commission) it is not because Sin is not filthy, but only because ourselves are swine. And  
§ 29. This doth prompt us to a Second Consideration, that if our senses are such deceitful, and such deceivable things, as to take all that glisters in stead of Gold, we have reason to suspect and disclaim their Iudgment. Whatsoever they bring us in, either as profitable or pleasant, we must try by the Touchstone of sound Discourse, before we suffer it to pass as 
{αβγδ}. Max. Tyr. Disser. 2.  Currant. Shall the Swine say to the Ermyn, I am happier then thou? and urge experience for its proof? and conclude the Mire to be sweet, because itself is delighted to tumble in it? or shall the Spider and the Toad pretend not to be poison, because some things eat them, and yet fare well? or is carrion the cleaner, for being desired by Dogs and Crows? no sure. The Beam in our Eye is not the less because our Eye doth not see it. 
Mat. 7.3.  Nor is our own Breath the less offensive, because ourselves do not smell it. Nor are our Sins the less our punishments, because in a state of carnality we think them pleasant. We do not find our lips foul, after our rotten and putrid talk, but yet God knows they are defiled. 
Jer. 2.35.  Nor are the pharisees the less, but the greater Sinners, for their believing that they are Saints. As many things receive their greatness( not from any thing in themselves, but) from the littleness of the things that do behold them, and with which they are compared, so sin seems pleasant to them only that are miserable. If nabuchadnezzar delight to eat grass, 
Dan. 5.24.  it is because he is transformed into a Beast. For being reformed into a rational creature, he also finds a Reformation of all his appetites, and desires. To convince ourselves the better of the Cousenages of sin, which presents us only with fugitive and lying pleasures, let us ask ourselves, as St. Paul did his Romans, {αβγδ}; what fruit had we then in those things even then when we committed them? Have we not been sick of surfet in our very sacrifices to Health? hath our envy made us rich? Or hath not our Avarice made us poor? Hath our Gluttony increased our vigour? Or hath not our Intemperance rather decai'd it? In the greatest merriments we can remember, hath not our laughter provok't 
{αβγδ} apud Homerum à Philone citatum {αβγδ} p. 322.  Tears? Can we say we have been so happy as to have been always the worlds Favourites? Or are we not rather to be pitied, though there were no Hell? If our case stands thus,( as I am confident it does) that we cannot think on our Commissions but with a sad Remembrance, why then let that Remembrance become our Preacher; and fall we down as Proselytes to our own Experience. Even children and 
{αβγδ}. Hesiod.  
Cane scottata d'acqua calda, ha pavra della fredda.  fools will be afraid of that fire wherein they once have been burnt. Let us therefore bespeak our next Temptation, as the Orator did his strumpet,[ non ememus tanti poenitere] we will not buy our Repentance at so dear a rate. If the Devil sels us Misery at so high a Market, and puts such excise on our unhappiness, that we cannot purchase a Damnation but with the mortgage of a soul by way of Earnest, and at last with the sale of it; methinks that we who have experience of his false wears, should make a holy conspiracy even to bankrupt his Trade of Sin. If he will needs be Trafficking, let him turn wholly a Turkish Merchant, or make all his Adventures to the Silly Indies; for shane let him not boast that his best Customers are in christendom. Let him not cheat us( as tradesman use) by showing us only the best end of the Cloth, but let us examine the whole Piece. Let him not catch us like witless Fishes, by angling for our Souls with Baits of Pleasure and Sensuality, but let us( that have Reason) always remember there is a Hook too. Let us not meditate on wickedness as it seems in the mouth, as sweet as honey; but as it is, in the 
Job 20.12, 14.  Bowels, the gull of asps. And  
§ 30. This doth led us on unto a third Consideration, that if Sin doth bring with it no greater Dowry,( no not then when it pretends to be most of all gainful) men ought in reason to be humbled in the consideration of that which makes them proud, even their prosperous Impiety. I say, they should be humbled, that they have made so ill a match, and taken a Serpent into their bosoms, which( like that in the Fable) the more they cherish, by so much the abler it is to sting them. alas! if mirth were to be measured by the loudness of a mans laughter, he would be the merriest man, that is the most Ticklish, in all the world. No, that man is the most miserable, whose happiness is derived but from the spleen, and midriff. He that sins, and sins on, and concludes himself safe because he is carnally secure, is in as lamentable a pickle, as the Psalmist was able to wish his Enemies, 
Psal. 69.26.  for he made it the Top of his precedent Imprecations, that his Enemies might fall from one wickedness to another. He had wished before, that their Eyes might be blinded, and that they might ever bow down their backs; that their Habitation might be voided, and that there might be no man to dwell in their Tents. But then by way of ascending( as it were) to the highest Round of all the climax. Let them fall( saith he) from one wickedness to another, or,( as the new Translation) add thou Iniquity to their Iniquity, and let them not come into thy righteousness. He might have said, Let them fall from health to sickness, and from sickness to the Grave; Let them fall from Riches to Poverty, and from Poverty to perfect want. Let them fall from Glory to Obscurity, and from obscurity to Disgrace. But these he passed by, as so many[ {αβγδ}, or] could expressions. And made it the last link of his whole chain, or Hirmos, of Imprecations,[ Let them fall from one wickedness to another, and not come into thy righteousness.] And therefore it is only by a vulgar Catachresis, that any sinner is affirmed to be prosperously impious. It being as much as to say, he is prosperously miserable, or successfully afflicted. For to fall into sin, is the greatest 
Il poter, e il voler far male, è grand miseria.  
{αβγδ}. Arrian. l. 4. c. 5.  adversity and affliction that can befall us, and 'tis a shane that some Christians should apprehended this less then many Heathens, it having been said by some of them( and the Psalmist himself could have said no more,) that any man, if he is wicked, is in perfect 
{αβγδ}. Moschion.  Adversity, although he prospers; and ought to be publicly lamented with the solemnity of mourning, rather when he grows wicked, then when he dies. 'tis true indeed, to some men the very heaviness of sin doth make it seem light.( like Milo with his Bull which he had carried from a Calf,) they are so accustomend to the Burden, they do not feel it. 
Isa. 53.6.  But when Christ had laid upon him the iniquity of us all, 'twas such a load as prest him down to the lowest Pit, to the place of darkness, and the Deep. He even groaned and sunk under the pressure of our sins. And shall we believe ourselves happy, when we make ourselves merry even with those very sins, which drew from him that sweat, that blood, those sighs, those tears? shall we( according to the custom and course of this world) even laugh at that which made him cry? shall we sport with irreligion and drole away our immortality, and reckon that as an enjoyment, which made a Saviour not to cry only, but to cry with 
{αβγδ}. Heb. 5.7.  strength too,( as if with his cry he would burst asunder) my God, my God, why hast thou forsaken me? No, rather  
§ 31. Let us descend unto a fourth Consideration, that if sin is such a filthy, and( which is more) such a painful thing( to them whose senses are not benumbed, and so past feeling,) it should be matter of comfort to them that suffer merely because they will not sin. He that loseth his estate, 
Job 2.3.  by holding fast his Integrity, should remember how much he hath saved by parting only with a little. As when Mariners in a Tempest do keep their vessel and their lives from being shipwrecked, by casting their fraught into the sea, they are wont to applaud their good Fortune; and know not how to be sorry that they fare no better, they are so hugely glad that 'tis no worse. The farther any man is banished, because he will not violate a tender Conscience, by so much the nearer he draws to a 
Heb. 11.16.  better Country, that is, an heavenly. He that is thrown into a Dungeon for refusing to be a principal, or an Accessary in ill, ought to smile upon his little thraldom because of the greatness of his escape. If a man hath a project to keep his Fortune, and the devil another Project to get his soul, it is not he, but the devil, that is defeated, in case he let go his Fortune, to hold his soul so much the faster. Let others therefore suffer their sad enjoyments,( the pleasures of Sin for a season) whilst we( with Moses) do rather choose to enjoy our sufferings with the people of God. 
Heb. 11.24, 25.  For if sins were not worse then all other sufferings, sure Christ had not suffered to 
Mat. 1.21.  save us from them. And how much soever some mad men do love their sins, and as loathe as they are to part with them, and as angry as they are with their Reprovers,( who endeavour to deprive them of those Diseases) our blessed Saviour thought he did them a courtesy, when he came to redeem them from 
Tit. 2.14.  all Iniquity. What a refreshment therefore should it be to such as dare suffer, because they dare not and will not sin, that of two great evils( whereof the one, or the other is unavoidable,) they have the grace and the discretion to choose the least? as, rather to be banished from wife and children, then from the presence and favour of Almighty God. Rather to be troubled with fightings without, then to lose their peace within. Rather to be cast into Bonds and Prison, then to carry their Bonds and their Prison about them. 
Rom. 7.14.  Which needs they must that are sold under sin. The great King David was only mortgaged, and seemed to be but in danger of being sold, and yet he was a Prisoner upon his Throne. And however he had the liberty to go whither he pleased, yet, in the bitterness of his soul, 
Psal. 69.2,& 142.7. Psal. 65.31.  he made complaint of his confinement; that he stuck fast in the deep Mire[ of his sins] where no Ground was, and was so fast imprisoned that he could not get forth; so far did his misdeeds prevail against him. But  
§ 32. It is time that we advance unto a sift consideration, that if the devil is so hard a Taskmaster, as to employ us in so much drudgery as hath been shew'd, our very ill usage should help to make us change Masters. The very hardships of sin should make us weary of being sinners. If some of those slaves that love to be 
Exo. 21.6.  bored through the Ear and cannot endure the state of liberty, did but seriously consider their entertainment, sure a little meditation would make them wiser. Let us observe how it fared with the loose 
Luk. 15.  Prodigal in the Gospel, who followed the swinge of his giddy youth, and knew no obedience but to his Appetite, 
Verse 15.  and his will; what( I pray) was the fruit of all his riotous living, but first to feed swine, and then to feed with them? the best of his cheer was but the Husks of the Field, and his delicatest sauce was but the sweat of his Forehead. Nor was this the worst on't, for the Courseness of his Fare was not so irksome as the scarcity. And whilst his fathers hired servants had bread to spare, 
Verse 17.  he only browz'd upon Husks, and yet was perished almost with hunger. In so much that at last, the very unpleasantness of his debauch began to make him a Convert; the very hardship of his sin did partly discipline him into a Saint. And comparing the torments of a vicious liberty with the pleasant tranquillity of a virtuous restraint, 
Verse 18.  he choose rather in obedience to labour once more at his Fathers Plough, then to dwell any longer in his Course of looseness. Now let us open this Parable of our Saviour, and we shall find, in the Application, it contains the very case we have in hand. For the Prodigal Son is the Wilful Sinner; his going from his Fathers house into a far country, is the forsaking of Gods Path and a rambling in the way that leadeth to Perdition. His wasting of the substance which had been given him by his Father, is the squandering away of that Grace wherewith God had blessed him. His feeding of swine, is the fulfilling of his Appetite. His feeding upon swines meat( the husks of the field) notes the dryness and hardship which the sinner finds in his enjoyments. His perishing with hunger,( notwithstanding those husks,) shows the hydropic property of a sinful Appetite.( The proud mans honour doth but make him the more Ambitious, the rich mans treasure doth but make him the more solicitous, the intemperate mans excess doth but make him the more thirsty,) lastly, the melancholic reflections which brought this Prodigal to his father, notes the Consciences regret which inclines the sinner to repent, and the manuduction of that repentance which returns him to his God.  
And now that my Reader( if he please) may divert and recreate his wearied eyes, before he goes forward to the second partition of my discourse,( which I may call the middle Region of the body of Sin) I will hasten out of the first by the very same Door at which I entered. For  
§. 33. Since I have endeavoured to make appear, not only that the punishment of Sin is as great and early as the pleasure of it, but that the pleasure it self is a kind of punishment,( because our pleasures must needs offend us so far forth as they are false, and even our reallest enjoyments so far forth as they are fugitive;) since the pleasures of sin to a sinners Soul are like running waters to a channel,( which whilst it possesseth it looseth too,) whose very enjoyment doth make us sensible of a want,( for whilst we enjoy their presence, we want their permanence and perpetuity,) and since the greater a pleasure is, by so much the greater must be its loss,( upon which it follow's that the pleasures of sin are lessened by the very circumstance of their greatness;) me thinks that very little rhetoric should be sufficient to dissuade us from such a very unfruitful and unprofitable Acquist. But 'twere well for the sinner if that were all; 'twere happy for him if unfruitfulness were all the fruit of those things. He doth not speed so well, as to have but his labour for his pains. St. Paul might have enquired, not only what fruits have you? but what punishments have you not? for besides those punishments which( I have shewed) keep place with Sin, there is a punishment which always dogg's it. Sin is such an unnatural unusual Panther, as besides its deadly claws, hath a stinking Breath too. It doth not stab our persons only, but breaths a cloud upon our Names; not only wounds our souls, but our reputations. As it is really a terrible, so it is also a shameful object. And to make that appear, must be the business of The Second Doctrinal Proposition. That Sin in its first and immediate consequence, instead of yielding us a Revenue which might be answerable to a painful and( perhaps) a chargeable Purchase, brings us in nothing but shane and Confusion of Face. What fruit of those things, {αβγδ}; of which ye are now ashamed?   

CHAP II. Of the shamefulness of Sin in its immediate consequence.  
§ 1. THat there is a secret and noble loveliness in virtue( and by consequence a shameful ignominious turpitude in 'vice) hath been always acknowledged even by those very men that are the least sharers in it, in that Religion itself most commonly hath been the Pander to 'vice, and the greatest enemies of virtue have very ambitiously made it an Engine to give credit to their designs. Saul excused his sin, by bringing it to the Altar. 1 Sam. 15.15. Absalom covered his design of Rebellion with a fit of Devotion to pay his vows. 2 Sam. 6.6. one Herod will adore Christ, that he may kill him, another Herod will murder for fear of being perjured. Even those very men of whom we have the blackest character that the most eloquent Apostle was able to furnish,( though they were covetous, boasters, proud, 
2 Tim. 3.2, 3, 4, 5.  blasphemous, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false-accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more then lovers of God;) had yet a fashion and form of Godliness. And sure it affords us no trivial Argument to prove that wickedness is an ugly and shameful thing, that the wickedest men living affect to have it believed that they are Godly. Even 
Sejanus, incipiente adhuc potentiâ, bonis consiliis notefcere volebat. Tacit. Annal. l. 4. p. 116.  Sejanus himself, whilst he was yet but a young courtier, took care of nothing more then to grow famous for his integrity. He knew that the way to make a sin well-favour'd, was to make it look virtuously. And so intending to play the Devil, he was first to personate a Saint. And it is worthy our observation, that they who have been guiltiest in the Commission of sins, have been severest commonly in the punishment. No man hates another mans pride, so much as the ambitious. No Judge is so forward to sentence a Thief, as he who himself takes Bribes. No man is so unwilling to put up an Injury, as he that is aptest to offer one. Tiberius( in 
Tacit. Annal. l. 3. p. 85.  Tacitus) will be our instance. Who as he loved the virtues of Germanicus whilst he envied his Person, and lamented his Death, though himself procured it, so he made the same Piso to be the subject of his inhumanity, who before had been the instrument, he hated the vicious person, whereas the virtuous he rather envied. So true is that of Hierocles, that the 
Hierocles p. 106. {αβγδ}.  unjustest Judge, if disinteressed in the cause, will give a righteous Judgement; and when he doth otherwise, it is for love of the Bribe, and not of the injustice.  
§ 2. Nay farther yet. The very sin sometimes doth so out-look the sinner, that it preacheth repentance, whilst it makes him blushy. there is a sting in his Conscience which makes him[ {αβγδ}] not only to accuse, but to pass sentence upon himself. Just as 
{αβγδ}. Herodot. in euterp. c. 174. p. 157.  Amasis the King of Egypt, when being accused of sacrilege, and brought to the Temple, as to the Touchstone of his integrity, he despised those lying( though friendly) Oracles, which had acquitted him of his Robberies, and fell a worshipper of those only whose veracity had condemned him. Such a despised thing is 'vice, and so disgraceful a Companion, that amongst all its Acquaintance there is hardly any that will 
{αβγδ}. Moschion.  own it. It hath many flatterers, but no true friends. Many servants but few or no Patrons. For they that take it into their bosoms, would seem to throw it out of their doors. And when they do own it, it is ever under some other name. If any man pursues vengeance, 'tis under the notion of Justice. He, that loves another mans wealth, pretends kindness to his Person. He that hates a mans person, avows an enmity to his sins. 
Gen. 30, 34, 35.  And if Rachel sits upon the Teraphims which she had stolen, to what should she pretend, but to the modesty of her Sex?  
§ 3. Were sin a creditable thing, we should not stand in need of making excuses or speaking lies. Whereas we do too often make use of both, and find it by sad Experience, the unhappy Patrimony which our first Ancestors bequeathed us,( at least by their Testament, though not their will) first to sin, and then to be ashamed of it. Poor bashful souls! How did they seek for a Cure from that which wounded them? and to hid with the Leaves of a three what the fruit had uncovered? but they bewrayed the Nakedness as well of their Souls, as of their Bodies; and( in proportion to that) made them Aprons of Excuses, as well as of Leaves. Like Agamemnon in Homer,( who had been deceived by a woman too) 
— {αβγδ}, 
Homer Il. ●. p. 347.   
{αβγδ}.  Adam had his Fate, and Eve her Fury. He laid it upon God, and She upon the devil. The Woman which thou gavest me,( said Adam,) and the Serpent beguiled me( said Eve.) 
Gen. 3.13, 14.  This doth show us the Legacy I just now spake of, which we have not received only, but so improved too, that whensoever we are betrayed to any Nakedness of soul, you may red the Character of the Parents in the Brow and Forehead of all their Children. We are commonly as backward to reveal our sins, as we always are forward to make known our sickness; and less desirous to trust God with the Diseases of our Souls, then the Physician with those of our Bodies.  
§ 4. Nay farther yet. So unshamed are we to own our sins,( even at that very time) when we cannot choose but aclowledge them, that we are wont to lay our faults upon our innocent constitutions. We impute our rashness to our Choler, our laziness to our phlegm, our Lust to our hot arteries, our black designs to fits of the spleen; and nothing more common, then to lay our Drunkenness upon our good Nature: Such is the sad improvement, as of our sins, so of our excuses too, that they serve( many times) not only to hid, but to adorn our Nakedness. The Figleaves are turned into clothes of Scarlet, and the simplo Apron into Apparel after the Mode.  
§ 5. Nay one step farther. Sin hath such a Deformity, such an unworthiness, such a Turpitude in its nature, that it draws a shane after it,( I do not say upon the stage, but) behind the Curtains; not in the openness of the market only, but in the greatest privacy of the 
{αβγδ}. Sophocles.  closet. We are not solitary, when by ourselves, in the closest Retirement that we can find to sin in, there is an Eye, and an ear, and a hand, and a Hand-writing. We have a Genius within, as well as without us.[ a {αβγδ} as the Pythagoreans speak] a certain law in our Hearts, 
Pythag. In {αβγδ}.  which upbraids our sins to us as soon as ever we have committed them. Socrates expressed this by a {αβγδ}, called by 
In ipsis penitissimis mentibus 'vice conscientia diversatur. Apul. de deo Scr. p. 68.  
Max. Tyr. Diss. 26.& 27.  Apuleius, the God of Socrates, and 
{αβγδ} apud Hierocl. p. 81.  Hierocles by a phrase not much unlike it. Of which the only true meaning might possibly be this; That every Rational soul is as a tutelary Angel, which though most times an Accessary, is yet always a witness, and though it often looks undaunted on[ the {αβγδ}] the obliquity of our Actions, yet it cannot but be ashamed at[ the {αβγδ}] the filth of them. Ashamed, that by our lusts we erect a Temple to Flora; ashamed, that by our envy we sacrifice to Ate; ashamed, that by our Gluttony, we are worshippers of Ceres; and ashamed that by our Drunkenness, we fall down to Bacchus. First ashamed that by our sins we should become Idolaters, and then ashamed that those Idolatries should transform us into 
Ferox Cani comparabilis, Avarus lupo, Insidiator vulpeculis, Irae Intemperans leoni. &c. both. de Cons Phil. l. 4. p. 148.  Beasts. That by our lusts we should be Satyrs, that by our envy we should be Serpents, that by our Gluttony we should be Gulons, and that by our Drunkenness we should be Swine.  
§ 6. Diodorus Siculus observes, that the Feasts of Bacchus were to be celebrated by Night; and he gives this for the reason of it, because their works of 
{αβγδ} Diodor. Sic. l. 4. p. 217.  Darkness were utterly ashamed to see the Day. Yea, even Jupiter himself, though the greatest Patron of uncleanness, and one whose titulary Godhead gave such Authority to his Vices, was yet so ashamed of his Adulteries, that Diodorus his mythology gives us two Instances of his Bashfulness. First, that he came to Alcmena the wife in the perfect likeness of 
{αβγδ}. Id. ibid.  Amphitryo the husband. And again, that he commanded the Sun to stand still, and made a Night full three-nights-long. From whence a Heathen could infer, the natural turpitude that is in Sin, and the natural shane that follows Turpitude. They fancied that Jupiter had a twofold will, whereof the one was secret, and the other revealed. The first he was ashamed of, but he publicly avowed the second. By the one he was the Author of those very sins, which by the other he had forbidden.  
§ 7. 
An Objection  But some have been of such sturdy Impudence, of such impregnable Foreheads, so fortified and held out against all Batteries of modesty, that they have not only not blushed, but even gloried in their Impieties; and with as great an Industry have uncovered their Nakedness, as their first Parents were fain to hid it. The 
iron. l. 1. c. 2. Aug. Tom. 4. p. 995. Tom. 6. p. 14.  Carpocratians, and Nicholaitans, and others mentioned by Victorinus in his Tract de Continentiâ( if that were his) were open Advocates for sin; as that which freed them( said they) from their Prison of mortality, and of which it was but Carnality to be ashamed. The Barbarians in 
{αβγδ} &c. Thucyd. l. 1. p. 4.  Thucydides, and the Aetolians in 
{αβγδ}. Polyb. l. 4. p. 285.  Polybius, were so profestly thieves and Robbers, that they called themselves by that, as by a glorious name, and even laugh't at the rest of their grecian Neighbours, for being so simplo as to accuse them. And it is said in some Histories, that Pausanias murdered King Philip for no reason so much, as to be 
{αβγδ}. Diod. Sic. l. 16. p. 481. 482.  known and talked of. He was content that posterity should name him Villain, upon condition they did but name him; and though he should rather have desired that his very Grave might have been butted, yet was he of their humour( even in some parts of Christendom) who do not care to blot their Names out of the Book of life, so they may writ them in the Chronicle, or leaves of famed. And as we red of some, so do we not live amongst others, who sin very securely, and( as the world now goes) very handsomely too? So far from being ashamed of being guilty, that they are rather ashamed of seeming Innocent? And therefore talk of Duels, which they never durst fight? and of many Debauches, which never came to their share? Is it not counted a brave thing to be an excellent villain? and to sin gently? You shall have a man laughed at for being an old-fashioned Atheist, a dull sinner, a Bungler in iniquity. And( as if sin and damnation were become a science,) He is not thought fit company for a Gentleman, that cannot wanton it, and revel it, and swagger it after the Mode; or that lives at London, and yet useth the Country Asseverations. He is unworthy the conversation of gallant men, who will pocket up an Jnjury; or take the lie any otherwise then on the point of his sword. He is the person( now adays) to be most of all ashamed, that picks a quarrel with his company as inartificially as a Dutch man; and is excluded by a Proverb from the rank of Brave Persons, who hath not fought his Duel or 
Il à tuè son home.  killed his man. He is not that that they call good Company, who cannot talk profanely with a bonne Grace, and speak jestingly of Religion, and now and then drole on an ecclesiastic. For a young Gentleman to be strict, and conscientiously scrupulous, is counted as tiresome and as odd a thing, as for an ancient grave man to play with a Rattle and a Drum. He that shall obey Christs 
Mat. 5.39.  Precept of turning the right Cheek to him that strikes him on the left, will appear more ridiculous to some persons, then the messengers of David misused by 
2 Sam. 10.4, 5.  Hanun; and be hated by others, a great deal more then a High-way Thief. He shall not be called a great Christian, but rather a great Coward; and perhaps be kicked as a pultron out of all civil company. What horrid sins will some commit, rather then fail in a piece of gallantry? and he shall be hooted at as an unpardonable Clown, who will not die a great deal sooner for his Mistress, then his God. If a good Sermon, or a good friend shall reprove them for their ways, they cry out presently, [ Tertius è Caelo cecidit Cato] and that there is no sinner to the Censorious. They pled the strength of Temptations, and the frailty of flesh and blood. They say that such and such things are but the Incidencies of youth. [ Do not all men of Quality do thus and thus? would you have us like no body? are all men damned, that do not live as exactly as Divines would have them? must we be so straight-lac'd, and of such tetrical Consciences, as not to recreate ourselves but according to Text? may not we that have beauty, and youth, and wealth, and honour, be allowed to live loser then they that want the good fortune of such Temptations, and must live strictly against their wills?] So true is that now, which was so long since spoken by the Prophet Zephany, 
Zeph. 3.5.  The unjust knoweth no shane.  
§ 8. To this Objection thus strengthened as well by Scripture, as known Experience; I give my answer by these Degrees. First, that the shamefulness of sin is not amnihilated or lessened, through the shamelesness of the sinner; any more then Colours become insensible, because blind men have lost the sense by which those Qualities must be discerned. shane is still shane even in those very men who are so shameless as to glory in their shane. Phil. 3.19. There are some sorts of men( such as are mentioned in the objection) who are as voided of modesty, as Doggs, or Horses, because they are degenerated into a 
Isa. 1.3. Psal. 32.9. Phil. 3.2. Mat. 23.33.  worse kind of 
{αβγδ}. Arrian. Epict. l. 3. c. 26. p. 426.  Beasts. That very law of their Creator which we commonly call the law of Nature,( and so the characters of Reason as well as Grace) have been so utterly effaced and blotted out of their Hearts by the corruptness of custom, or education, or both together, that( like the Sons of Carneades) they have lost the distinction betwixt right, and wrong. They put 
Isa. 5.20.  bitter for sweet, and sweet for bitter; and call their 
Wisd. 2.11.  strength the law of Justice. 
{αβγδ}. Hierocl. in Carm. Pythag. p. 265.  Things( however appearing in the likeness of men,) very unworthy to be numbered amongst rational Creatures, but to be ranked( like 
Dan. 5.21.  nabuchadnezzar) with the 
Psal. 49.12, 20.  Beasts that perish. For 'vice is a thing so much against Nature,( I mean that Nature, by which a man is much better, and more excellent then a Beast,) that virtue is nothing else but Nature rectified. And even this shows the Excellency of Christian Religion, that it teacheth men to live like 
{αβγδ}. Plato ad Phaed. Epist. Soc. 24. p. 54.  men; not after the flesh, but after the spirit; not( as Children of the first Adam) according to the law which is in the 
Rom. 7.23.  members, but ( as younger brethren of the second Adam) according to that law which is in the mind. Now the men in that Text which is the subject of my Discourse, although they had been the 
Rom. 6.17.  servants of sin, were yet become the servants of righteousness. And how shameless soever they might be then, yet now they blushed; not that their sins were only made shameful by Tract of Time, or were less shameful when committed then when repented and forsaken; but because they were then in a state of Brutality when they yielded their members as servants to uncleanness, but being the servants of obedience, and yielding their members unto righteousness, 
Verse 16.18.  they were recovered into the Dignity and Rank of Men. It was now indeed, that they were most of all ashamed, but it was then, that their sins were most of all shameful. For  
§ 9. Secondly, there is no man so desperately sick, as he that hath lost all sense of sickness: because he cannot either desire that the Physician may be sent for, nor describe( when he is come) where his malady doth lie. Is not an apoplexy or an epilepsy a greater sickness then the toothache, though the sense of this later is more acute? Did not God punish Pharaoh more grievously then David, because the first was a stupefied 
{αβγδ}, apud Hierocl. in {αβγδ} p. 265.  insensate Creature, whilst the second did even roar for the disquietness of his soul? He that strikes me with a switch doth affect my sense with greater smart, then he that with a maul doth knock me down into a Deliquium; yet is this second blow the worse, because it is nearer to Destruction. Sin( like some poisons which lye quietly in the body, and only kill at seven years distance,) is the more dangerously venomous by not being felt. It is a dull way of arguing, that our sins do 
{αβγδ}. Plotin. l. 4. Enn. 1. {αβγδ}.  not hurt us, because they are not an interruption to our eating, and drinking, our sleep, and laughter. Israel was not the less but the more unhappy, for having the forehead of a 
Jer. 3.3.  whore. And sure our misery must be the greater, if once our very Sodom become our Paradise. For  
§ 10. Thirdly, by how much the less we are ashamed, the more we shall be. For the time will come, when we shall blushy at our Impudence; both past, and present. Our very shamelesness then will help to aggravate our shane. We may say of the most impudent, that the consequence of sin is shane; as we say of the most lively vivacious sinner, that the wages of sin is Death. There being nothing more common, then to say a thing is, which is infallibly to come. Peter himself was not ashamed until the Cock had Crowed thrice, but then he went behind the door, and dissolved himself into a shower. And( if we consider his Crucifixion) he expressed the shane of his Denial in Tears of Blood, as well as Brine. It was for Nine Moneths together that David himself lay in sin, and was not ashamed; but yet at last he was covered with the 
Psal. 44.15.  shane of his Face. So long had he cast his sin behind him, but after the message of Nathan, his sin was ever 
Psal. 51.3.  before him( as it were) staring in his Face, to make him blushy. It was above twenty years together that the brethren of Joseph were not ashamed of their Cruelty, but at last it stood before them, and made them blushy. They were impudent in Canaan where the sin was committed, but yet the shane of it pursued them as far as egypt. Our Romans here in the Text were not ashamed until now, that they were Converts, of those things which they committed even then when they were servants and slaves to Sin. As the Apostle doth clearly intimate in the word then, and the word now; that relating to the seventeenth verse, and this to the twenty second. The Conscience of a sinner is like the weights of a Clock; all is calm and at rest when they are down, but being wound up, 'tis full of motion. So when Conscience is down and lulled asleep by carnal security, we are apt to go quietly and insensibly to Hell; we live indulgently in sin without shane, or scruple, but when Conscience is awaked, and wound up( as it were) by the Graces, or Judgements of God Almighty, then it sets all on work, the mouth confessing, the the Eyes weeping, the cheeks blushing, the hands smiting the bosom, the heart bleeding, the heart-strings breaking, and the voice crying out( with cursed Cain) our punishment is greater then we can bear. Thus though fools do make a 
Prov. 14.9, 13.  mock at sin, yet the end of that mirth is heaviness. As when a 
Isa. 29.8.  hungry man dreams that he eateth, but awakes and his soul is empty, or as a thirsty man dreams that he drinketh, but awakes and behold he is faint, so these sons of slumber will find at their awake too, that what they sow in glory, they shall reap in shane. But  
§ 11. Fourthly, though this answer were sufficient to such as are mentioned in the objection, that they do but 
Phil. 3.9.  glory in their shane, and shall one day be ashamed that they are not so, yet there is another shane besides that in which they glory, and( perhaps) at the Instant whilst they are glorying. For even in 
Prov. 14.13.  laughing( saith Solomon) the Heart is sorrowful, which speaks it but a kind of Sardonick laughter, whose mirth is no longer then from the teeth outward. There is a kind of lightning called fulmen terebrans, which will melt the sword without the least Impression upon the scabbard. And sin( like that) will sing the soul with confusion, though it leave no blushes upon the skin. For,( 
{αβγδ}. Hierocles in {αβγδ}. p. 81.  not to speak of God, to whom their thoughts are as legible as if they were writ upon their foreheads,) they have a black Register within them, where their sins are written in as plain Characters, as[ 
Dan. 5.5, 25.  mean Tekel Upharsin] upon the plaster of the Wall. Belshazzars countenance had not been changed, nor had the joints of his loins been loosed, if the thoughts of his Heart had not first of all been troubled. The Hand-writing from without had not been dreadful, if the Book of Conscience had not opened with a Hand-writing from within too. And sure there is 
Nullum maleficium sine formidine est, quia nec sine conscientiâ sui. Tertul. contra Marc. l. 4, c. 17.  not a sinner, whose sins are not written in such a Book, which though it suffer him to be quiet, whilst it is fast sealed up, yet when God( by any means) shall be pleased in his wisdom to lay it open, he will find such hideous, but legible Characters, that as he cannot but red them( they are so legible,) so he cannot but startle in the reading( they are so hideoous.) O the melancholy Intervals which they must needs suffer, who are fain 
Amos 6.1, 3, 4, 5, 6.  to stretch themselves on Couches, and to invent to themselves Instruments of music, and to drink wine in Bowls, and to study for new methods of losing time, that by all these Amusements they may put far off the evil day, and be as unmindeful of their own, as of the Afflictions of Joseph. 
Isa. 57.21.  There is no Peace, saith my God, to the wicked,[ {αβγδ} say the Septuagint] there is no joy. If there is any without, there is none within; for that which seems to be Peace, is nothing else but Security. And though they see not the greatest Enemy whilst they are in the dark, yet when it shall be Day with them, they will spy the very least too. The soul( saith Tacitus) is 
Ut corpora verberibus ita saevitiâ, libidine, malis consultis animus dilaceratur. Tacit. l. 6. Annal. p. 56. Nec fortuna, nec solitudines protegebant, quin tormenta pectoris fateretur. Id. ibid.  lash't with guilt, just as the Body is whipped with stripes. And though the Emperour Tiberius( of whom he speaks) had as convenient an Impudence as any Tyrant could have wished, yet neither his Company, nor his Solitude, nor all the Divertisements of his Empire, were able to protect him from those inward scourges. A Heathen Poet could say, that to be inwardly corroded by the gnawing wolf of a guilty Conscience, is a sharper punishment then those, [ Quas& Ceditius gravis invenit& Radamanthus,] 
Juven. Sat. 3.  which were supposed to be inflicted in Hell itself. A more ingenious and wittier torment, then any the Devils have invented. Sins are indeed such horrid Furies, that, as Juvenal was of opinion; there were no other like them, so 
Cicero in orat. in Pisonem.  Cicero believed, that after Death there were none besides them. And of Judas it is certain, that when his sin of Treason had been punished with that other sin of Despair, it made him so weary of his life, as to become his own Judge, and, as we red, his own executioner. and though it is not apparent, either by 
{αβγδ} Mat. 27.5. {αβγδ}. Act. 1.18.  S. Lukes, or S. Matthews word, that he hanged himself,( as hath been thought by men of great name,) yet of 
2 Sam. 17.23.  Achitophel there is not the same reason of Dispute. And sure those Tortures must be strange ones, which make men hurry themselses to Hell. As if the worm that death not were more insupportable then the fire that is not quenched; and the last( by way of diversion) a refrigerium to the former.  
§ 12. 
Application.  Stand we here then a while in contemplation of our sins. And let us wonder at our silliness( or frenzy rather) that we can possibly be inveigled by such a costly nothing; the very best of whose effects is but shane, and sad Experience. shane without, in the face, or else within, in the Conscience, often in the confusion of the one, always( sooner or later) in the sting of the other, and most commonly in both at once. Now what a Punishment it is to be ashamed( in so high a Degree as some have been) they can best of all tell us, who have not been afraid to die, merely by being ashamed to live. Examples of which we have in such as Saul, and Cassius, and Hipponax, and as many others, as would make one weary even to name them. It was denounced, as a judgement, by God Almighty, against the Chaldeans, the Syrians, the Moabites, and the Ammonites, that whereas they 
Jer. 12.13.  Sowed Wheat, they should Reap Thorns, whereas they put themselves to pain, it should not profit them, and that they should be 
Jer. 12.13.  ashamed of their Revenues. And this being the case of every sinner, to sow in expectation of profit, or pleasure, or reputation; and to reap nothing at last besides a Crop of unfruitfulness, of vanity, vexation, and confusion of Face,( not to speak as yet either of Diseases, or Death itself,) methinks he should be so ashamed of his revenues, as to sow no more wheat in such a Ground, which he finds by experience, can bring him forth nothing but thorns, and thistles. We should not dare to have 
Eph. 5.11.  fellowship with the unfruitful works of Darkness, even because they are unfruitful works, and therefore full of vanity; unfruitful works of Darkness, and therefore full of shane. Full of shane, that there is such an emptiness in sin; and full of shane, that we pay so dear for it; full of shane, because of the filthiness of its own Nature; and full of shane, because of the nobleness of ours. And from hence we may observe a double motive to make us ashamed of our Revenues. For first,  
§ 13. We ought to be ashamed, that for so cheap a thing as sin we should pay so dear; the greatest price in the world for the vilest merchandise. It was objected against 
Job 1.9.  Job by the devil himself, that he served God for something. Meaning thereby, that he was only religious out of by-respects; that he only served God, because it was for his turn, for his Interest, and Advantage; which was to serve his God, not for his Gods sake, but for his own. How much an uglier objection( and better grounded) doth lie against wicked ugly men, who serve the Devil himself for nought. It was the comfort of 
{αβγδ}. Polyb. l. 10. p. 633.  Hannibal, in the midst of all his Disasters, that although he was worsted by the Romans, yet he was never outwitted or deceived by them; he had not failed in any part of a General; nothing had been lost for want of Industry, or Skill: and so it was his misfortune, but not his fault. What an alleviation would it be of our unhappiness, if we were able to pled as much? whereas it is not only for our disprofit, but our discredit also( which serves to double our vexation) to be cheated in our Adventures; like Babes and Idiots, to give a Talent for a New-Nothing; and( which is yet a greater folly) to pay after the rate of a Heaven, and be put off with a Hell. Yea( which is the greatest shane of all) we shall be very cunning when 'tis too late. Like the foolish General in Polybius, we shall have our 
Polyb. ibid. [ {αβγδ}, and our {αβγδ};] who would ever have thought of this? when we put our hands into the cleft of the Rock, we intended to catch a Fish, and never dreamed of a Scorpion. When it called us kindly by our Names, we only took it for a friend, and did not think of a hyena. Were it to do again, O how cautelous we would be?( like Ulysses in the Odysses) we would bind ourselves to the Mast, and stop our Ears 
{αβγδ}. Hom. Odyss. 12. p. 171.  with wax. We would not listen to the voice of those Syrens, but only look upon the claws. When I say we shall reflect upon our former sins, and reflecting shall consider they were 
Pythag. in {αβγδ}. [ {αβγδ} as the Pythagoreans call them] such mischievous Guests as were not welcomed only, but sent for; that( like the 
Hom. Il. 21. p. 380.  Huntress in Homer) we should be murdered with our own bow; or be beheaded( like 
Jud. 13.6.  Olofernes) with our own Fauchin; or hanged( like 
Hest. 7.10.  Haman) upon a gallows of our own making; and that Death which is a Haven to all other Creatures, should to us alone become a whirlpoole; how ashamed shall we be of our expenses upon sin? and how ashamed of the Revenues which sin hath brought us? how ashamed shall we be of so late a wisdom, as serves not to remedy our former sottishness, but the more strongly to resent it?  
§ 14. Again, we ought to be ashamed, that such noble Natures as ours are, should stoop to things so much below us. That we should have so little Reverence and consideration of our selves, as to lye wallowing in a Mire, which makes us uncleaner then any 
Foedis, immundisque vitiis immergitur, sordidâ suis voluptate detinetur. both. de Con. Ph. l. 4.  swine; uncleaner whilst we are living, and good for less when we are dead; that we should fall by the hands of so vile an Enemy as sin; and that so vile an Enemy should 
Rom. 7.11.  deceive us into a slaughter; and that it should deceive us in so vile a manner, as by taking occasion of the Commandements of God; 
verse 13.  and so work Death in us by that which is good; this serves to make our shane the more exceeding shameful. It comes into my mind( what I cannot omit upon this occasion) that when Achilles fell into the River 
Hom. Il. 21.  Xanthus, he was not so much terrified at the grim face of Death, as troubled at the manner of it.[ {αβγδ}—] I would to God( said he) I had been killed by Hector, that the glory of my Death might have quitted the pain of it. But to be drowned in a River like a little Boy, 
{αβγδ}.  did seem a Fate much fitter for a Narcissus, then an Achilles; there was nothing in Death that seemed frightful but the shane of it; and me thinks the remembrance of that in Arrian,[ {αβγδ}] that we are Gods sons, would strike a shane into us of being the Devils servants, enslaved by him in the Cords of our sins, and suffering( as Malefactors) things so unworthy of our Extraction. We should so blushy at these chains, as not to be 
2 Tim. 1.16.  ashamed of any other. We should not be ashamed of such a Poverty, as makes us ridiculous in some mens Eyes, nor of the 
Rom. 1.16.  Gospel and across of Christ, for which such Poverty is brought upon us. 
Psa. 119.78.  'tis for the proud to be ashamed of their Ambition; 'tis for the cruel to be ashamed of their oppression. 'tis for them to be ashamed, who do 
25.3.  transgress. shane belongs only to them of whom the 
Mar. 8.38.  son of man shall be ashamed, when he cometh in the glory of his Father with the holy Angels. If it were possible for a man that is called a Christian, to enter the kingdom of Heaven in the state of uncleanness, Christ and that Christian would be ashamed of one another. Christ himself would be ashamed, that one of his Followers, and Disciples, one of his members, and younger brethren( as every Christian pretends to be,) should have cast his precepts behind his back, yea even 
Heb. 6.6.& cap. 10.29.  trodden them under his foot, yea even crucified him afresh, and have put him to an open shane. How much more would that Christian be ashamed( to see and) to be seen by those pure eyes? what a Hell would he suffer by his being even in Heaven? how would he call to the 
Rev. 6.16.  Mountains to fall on him, and entreat the Rocks that they would cover him, that they would hid him from the face of him that sitteth upon the throne, and from the wrath of the Lamb?  
§ 15. But now( to draw to a Conclusion of this second part of our Exercise, and to pass over unto the third) if after all that hath been spoken, we are either so daring, as not to fear sin; or so uningenuous, as not to be ashamed of it; if we neither tremble at the horror of being wicked, nor yet blushy at the unworthiness, I suppose it time to shift scenes, and to bring up Destruction upon the Theatre. For the Devil observes a Decorum in all his tragedies; and though the whole is bad enough, yet he reserves the great slaughter for the last Act. Unfruitfulness and shane are but the Introduction of this sad story, not at all the design of it.( merely the Earnest of our service, and not the wages.) There were blows given in the Prologue; and wounds in every scene, but Death it self is in the Catastrophe, and must now be represented in The Third Doctrinal Proposition. That though it might seem to be sufficient to serve so hard a Master as sin, and( besides) to receive so hard a Payment as shane, yet the greatest arrear of Punishment is still behind.  
{αβγδ}.  
The End of those things is Death.   

CHAP. III. The Destructiveness of sin in its Conclusion.  
§ 1. IF it is as true as it is believed( by 
Tertul. de Animâ c. 52.  Tertullian and others) that if Adam had not fallen out of Innocence into sin, we should all have been a kind of Enochs, and have passed to Heaven not by a Death but a Translation, then hath sin committed on us a threefold murder. For the very commission of our sins is the Death of Grace; the effect of our sins is the Death of Nature; and the end of our sins is that Death which hath no End. To which I might have added that Civil Death which we are truly said to suffer in the embasement of our condition, our being outlawed and banished from our Native Paradise. But, to pass by this as being a Death but metaphorical, Three formal deaths we find that Sin hath inflicted on us. The one external, which is that of the Body,( to wit) the Death of Nature. The other internal, which is that of the soul,( to wit) the Death of Grace. The third eternal, which is that of both,( to wit) the Death which never dies. And though the Death in the Text is meant especially of the last, yet something I shall speak of each of these in particular. And that being done, I shall desire the Reader to join with me in the consideration of the whole.  
§ 2. First, I say, 
The Death of Nature.  sin was the cause of the Death of nature, the dissolution of our Bodies. Which, by continuing innocent, might have proved immortal. For that denunciation of God Almighty against our Grandfather Adam, and, in him, against us,[ 
Gen. 3.19.  Dust thou art, and to dust thou shalt return] seems directly to be pronounced by way of punishment or revenge; which could not have taken place in a state of Innocence. For as where no Law is, there can be no Transgression, so where no Transgression is, there can be no punishment. And therefore said the Author of the book of wisdom, 
Wisd. 1.13, 16.  God made not Death, neither hath he pleasure in the Destruction of the living, but ungodly men with their words and works called it to them. So that guilt should seem to be the Mother( if not of mortality, at least) of Death; if not of its Nature, yet at lest of its necessity. And but for that, we should have been snatched like Elias, or translated like Enoch, or vanish't like Moses, or carried up like our Saviour, or rapt like S. Paul, whether in the Body, or out of the Body, we cannot tell, but transferred we should have been, and that from a Paradise to a Heaven. Whereas no sooner had man given life to sin, then sin requited him with Mortality;( I mean not only with the aptitude, but with the necessary Act of Dissolution.) and ever since, the stroke of Death is become as certain, as the Day of it is doubtful. The oldest man indeed may live till to morrow, but the youngest man also may die to day, and whether old, or young, we must all die one day. And  
§ 3. How sad an effect of sin even this natural Death is;( though much the mildest of all the three,) we may easily conjecture by our great unwillingness to undergo it. For to preserve ourselves from this, what kind of hardships will we not suffer? we are content that our Body should be an animated dispensatory, a shop of Medicines, and undergo the prescriptions of a whole college of Physitians. Blistrings, scarifyings, and Cuppinglasses, lances, and caustics, purgings, and vomitings, sweats, and salivations, and even the real torment of twenty Deaths, to avoid the mere Pomp and Formality but of one. In so much that 
{αβγδ} Eurip. in Hip.  some have thought it better to continue sick, then to suffer the methods of being our'd; though to escape the Divorce of soul and Body, they are content not to suffer only, but to buy the means of their Recovery.  
§ 4. There are some indeed who breath nothing but stoicisme, and spiritual-mindedness, who can speak kindly of Death in an Essay, and entertain it very pleasantly upon the tip of their tongues. 
{αβγδ}. Heliodor. l. 8.  They say 'tis nothing but to sleep in a bed of Earth; to be sent out of a prison into a state of liberty; to be delivered out of a Tempest, and safely landed upon the shore, to cast off old clothes, that so the soul may be new appareled. Thus they so paint o'er Death with their fancies, and make it so lovely with similitudes, that you would think their lives were nothing else but their self-denials, and that for them to converse with mortals, were only a cast of their Mortification. But now let one of these Philosophers be cast down upon his Death-bed, and be  told by his Physician that his Case is desperate, I believe he will vouchsafe to accept of a Recovery. He will endure a little more watching, before he goes to his longsleep; will be content to stand a little longer, before he lies down in his bed of earth; try a little more of the storm, before he put in at his beloved Haven; and wear his old rags a little barer, before he flourish it in his Robes of Glory. I am sure that, in a shipwreck, Aristippus himself began to 
Aulus Gellins.  tremble. But  
§ 5. There are another sort of men, who( like the young asiatic in Aulus Gellius,) breath nothing but defiances to their Day of dissolution: who having youth sparkling in their veins, and Beauty dancing in their faces, do look upon death at so great a distance, that they count it not worth their Anger, much less their fear, and either comform, or at lest contemn it. But( as the Cock in the Fable looking out at a high window, could securely bid defiance to the Fox that was on the ground, whereas had the Fox been a little near, the Cock would quickly have shewed him a pair of wings, so) let one of those Braves but hear a passing-Bell, and visit him for whom it Toles; let him be bound to see nothing, but those ghastly and wild looks, those ugly Cramps and Detortions of the mouth, and those convulsions of the Fingers, which are still catching at the bed-cloathes; let him be bound to feel nothing, but the languishing Pulses of that gasping creature; let him be bound to hear nothing but those hollow groans, and sobs, those broken sighs, and those Ratlings in the throat; let him be bound to smell nothing, but the rotten breath of those Putrid lungs; let him be bound( by some Mezentius) to dwell by that spectacle, till the Daughters of 
Eccl. 11.4.  music are sunk down, the Eye-lids half closed, and the jaws fallen; and then let him tell me what he thinks of that sin, which brought forth the punishment of so grim a Death. When the gallant Dueller, or the desperate selfslayer, shall have Death knocking at his Pillow, and be breathing out his soul he know's not whither, he will then begin to act the poor old labourer in the Apologue; who being ready to sink under a burden of sticks, which by the help of his three legs he had carried but half way from the wood, he was so weary of himself as well as of his Faggot, that he let fall the one, and called on Death to take the other. Death presently came to him, and asked him what was his business, why truly( replied the decrepid Father) I called you to me to help to ease me of my life, but now you are come, pray help me up with my Burden. And this is just the case we are all concerned in; For when we seem to see Death at a sufficient distance( whilst we are strong, and healthful, and Death we think a great way off) we leave it to be trembled at by the aged and the sickly, and stand no more in fear of it then of a Bug, or Mormo. But let it draw a little near us, let it sand its Harbinger-diseases to take up lodgings in our bodies for its grim Majesty, and we will commonly do more to keep our lives, then we would ever have done to keep our Innocence. If an incurable 
Mat. 5.29, 30.  eye should then offend us, we would sand for the chirurgeon to pluck it out, and choose rather to live with the deformity of but one eye, then to have two such eyes as would but serve to light us into the Territories of Darkness. If a gangrened foot should then scandalise us, we would sand for the Artist to saw it off; choosing rather to halt with the continuance of life, then to have two such feet as would but serve to led us into the chambers of Death.  
§ 6. If therefore a Potentate amongst the Heathen, commanded a Boy to awake him every morning, with a [ memento mori] Remember O man thou art a mortal; how much rather should we Christians,( if not like Carthusians, as often as we meet, yet) as often as we meet in Gods house, have some spiritual Remembrancer to ring this Saintsbell in our ears,[ Remember O man, not so much that thou art mortal, as that sin is the mother of thy Mortality.]  
§ 7. 
The Death of Grace.  Come we now from the external to the internal Death; from the death of the body to that of the soul, from the death of nature to that of grace; which we shall find to be a punishment far greater then the former. For that doth but carry us to the Grave, which is the land of forgetfulness, but this to Hell, which is the kingdom of Destruction. That destroys but the material part, which is common to us with Beasts; but this the intellectual, which is common to us with Angels. Diseases are the Executioners of that Death, but 
Anima dam nata continuo invaditur à Daemonibus qui crudelissime eam rapientes ad infer. num deducunt. Hieron. ad Pannat. Mar. 5.25.& 8.24. Heb. 2.14.  Divels of this. In a word, Were it not for this second Death, the first Death might have had a Being, but not a sting. The loss of Grace and Gods favour is such an admirable punishment, and the twinges of Conscience that attend it are so intolerable, that many have rush't upon the first Death, to escape the torments of this second. It could be nothing else but the sense of sin, which made Nazianzen wish that he had died in his mothers womb, and so had been 
Jer. 20.17.  butted before he was born. But this example is too could to express the terrors of such a Conscience. What shall we rather think of Cain? who, when he had murdered at one blow, a considerable part of mankind, and therefore was banished from Gods 
Gen. 4.13, 14, 15, 16, 17.  presence,( that is to say, from his favour,) he cried out with horror, My punishment is greater then I can bear, or,( as the Original might be rendered) mine Iniquity is greater then can be forgiven. His words to me seem very remarkable. For he enjoyed his bodily Health, was the second man in the world,( a mighty Empire) he had a liberty of Person, Wife, and Children, and length of Dayes, a dwelling and Fortune in the land of Nod,( in a word) he had all, that the men of this world are wont to envy and admire; Yet was he so afflicted with the loss of Grace, and Gods favour, and with the terrors of conscience which did ensue, that he was fain to cry out, His punishment was a burden too heavy for him to bear. And the double rendering of his words do seem to afford us this useful observation, that Punishment and Iniquity are terms convertible, amounting both( in some cases) to the very same purpose; that the most intolerable thing in the world is the sense of Gods Anger; and that a punishment is then too big to be born, when the sin that caused it is too big to be forgiven. We find that Cain endured a Hell upon Earth; for though he was not in Hell, yet Hell was in him; and that a Hell so full of torment, that( as some are of opinion, he feared his own shadow, when he said in such a solitude, that every one would kill him that should possibly meet him, so others have conjectured, that) he went rambling about the world to look out some body that might kill him; and by the courtesy of the first Death so dispatch him to the third, as he might thereby be eased from the torments of this second. But God( saith the Text) set a mark upon him, lest any finding him should kill him. Which is as much as to say, that God condemned him to live the life of Nature, as being exquisitely punished by the Death of Grace. And  
§ 8. Upon such considerations as these it is, that some are of opinion there is no local Hell; nor any other Damnation then what ariseth from the sting of a guilty Conscience. And though I am as far as any man from 
Rev. 5.6. Luke 16.28.  believing it to be true, yet cannot I deem it to be irrational. For what torments are there in those black Territories which we call Hell, which God cannot as easily inflict upon us from the horrors and affrightments of our own mere fancies and imaginations? have we ever dreamed of a dying friend: or else of falling down a Tower? 
{αβγδ}. Eurip. in Hecuba.  have we not wept as really at the one, and had as real palpitations of heart at the other, as if they both were as real, as they were feigned? or have we ever seen a man in a burning fever, who being cast after his Paroxysme into a violent sweat, hath( by the help of the Delirium) verily thought himself boiling in a Furnace of led? or have we ever seen a man that hath been distracted with Desperation? who hath created to himself so many terrible 
{αβγδ}. Epict.  Delusions, that to escape his Fancy, he hath hurried himself to Hell? and hath endeavoured to fly from his imaginary Devils, by taking that way of dying which real Devils have suggested? it is not uneasy to infer even from such things as these, that if God Almighty were so pleased to exercise his Omnipotence, that little thing in the body which we call the spleen, and that little thing in the soul, which we call the Conscience, would be abundantly sufficient to make both his Hell, and his Executioner.  
§ 9. 
The Death after Death which never dies.  But( that I may not be too long in that which is not precisely to the business in hand) it is time that from this second, internal Death, I proceed to the third, the Death eternal. The first death was but natural, the second was but moral, but this third is a mystical and miraculous Death. I call it miraculous, because it 
{αβγδ}. vide Stephanum Gobarum apud Photij {αβγδ}. p. 894.  seems at least to verify the two parts of a contradiction. It being a 
{αβγδ}. ibid.  living death, a death which never dies, a kind of mortality that is immortal, the end of sin which itself is endless. And such a death hath been discovered by light of nature. For  
§ 10. As the 
Hierocles in {αβγδ}. p. 13.  Pythagoreans affirmed of all rational souls, that they were[ {αβγδ}] but mortal Gods, and therefore capable of a Death, so they affirmed withal, that they were[ {αβγδ}] immortal creatures, and therefore incapable of a Corruption. And though it seems to contradict, that the soul which dies should notwithstanding live eternally, yet the reason which they afford us will make it Gospel. 
{αβγδ}. Id. ibid.  It doth not die( say they) by a cessation of its essence, but by a deprivation of its Divinity; not by a negation of its simplo being, but only of its being what it otherwise should have been. So that the saying of St. Austin may be the latin for Hierocles his Greek[ Deus amissus est mors ainae, anima amissa est mors corporis] The loss of God is the death of the soul, the loss of the soul is the death of the body;( and to these I may add, that) the loss of Heaven, having Hell added to it, is the death of both. So that the death of which St. Paul speaks,( when he calls it the wages and end of sin) is not meant properly of the first,( that of the soul only,) for this we suffer in the Commission of our sins; nor properly of the second,( that of the body only,) for this is but a single effect of our sins. But most properly of the third( that of body and soul) for this is the very end and consummation of our sins. And there is great reason for it.  
§ 11. For, besides that our sins are [ a Christicidium] a kind of murdering of Christ, and so by the Justice of a Talio deserve a death, it is agreeable with reason, that the punishment in one scale should hold some conformity to the reward in the other. Because the reward of repentance, new life, and perseverance to the end, is no less then an 
2 Cor. 5.17.  eternal weight of glory, 'tis fit the punishment of the contrary should bear proportion,( nor can the sinner complain of any hard measure, since the worst that can befall him is just according to his choice.) so that the death of the soul only will not be answerable, for that is but temporary; nor the death of the body only, for that is but corporal; but the death of both, which is spiritual and eternal. And though it may be here alleged, that 'tis agreeable to the goodness of God Almighty to deal out the punishments of his creatures as much beneath their deservings, as his rewards above them; yet if we consider how infinite a provocation it is, to despise the 
Rom. 2.4, 5.  riches of an infinite love, an infinite goodness, an infinite forbearance and longanimity,( enough to have lead the most impenitent to repentance,) we cannot choose but confess, that it doth infinitely aggravate the guilt of the Despiser, and so by consequence the condemnation. Though God even in judgement remembreth mercy, and though his mercy delighteth to 
Jam. 2.13.  rejoice against judgement, upon condition of our Remorse; yet to the obstinate and impenitent there doth belong nothing milder then judgement without Mercy. Which is not the least derogation to the compassionateness of the Judge, 
Laesa patientia fit furor.  but the greatest argument of their guilt by whom the forfeiture is made; and who, by abusing the very Bowels of Compassion it self, have from an infinite Patience extorted infinite Fury; even pulling upon themselves an infinite measure of wrath and vengeance; a Death after Death, which never dies. Besides, the sins of such as are rejected and cast by God into Hell, do not only receive their aggravation from the infinity of the object to whose dishonour they are committed, and from the means of grace by whose abuse they are committed, and from their own vast number, as well as weight; but from their endless duration, which every final Impenitence must needs imply. For as no man is punished with pains eternal, but he that never repenteth( so as to hate and forsake his evil way) so he that never repenteth( even for that very reason) doth ever sin. For he that death a full and final Impenitent doth not cease to be impenitent because he death. But his Impenitence doth attend him, and is carried with him out of the world. For He is properly to be called a full and final Impenitent, who hath so filled up the measure of his Impiety, and is become such an enemy to God and his Grace, that he is not now able to cease from sin. And if God should permit him to live eternally in the Flesh, his sins must needs be eternal, as well as he. Nor is it his virtue that he is mortal; no, not a lessening of his guilt, that his soul and body must one day part; for he is willing to be immortal; he would be glad to live for ever in this present world, that even in this present world he might be able to sin for ever. Now is there any thing fitter, then that he who never ceaseth to do the evil of sin, should also never cease to suffer the evil of punishment? sure he that sinneth[ in suo aeterno, that is to say] without limits or end of sinning, that is to say, without repentance, or change of life, deserves not only a painful, but endless Death.  
§ 12. If we ruminate a while upon the Torments of this death, expressed by 
Mat. 13.42. ch. 22.13.  weeping and wailing and gnashing of teeth, and by the terrible allusions which are made to 
Mat. 5.22. Isa. 30.32. 2 King. 23.10.  Tophet, to he shriekes and yellings of children frying in the valley of Hinnom; and if we ponder another while upon the sad eternity of those Torments, expressed by the 
Mark. 9.44.  worm that never death, and by the fire that is not quenched; and by the 
Rev. 14.10, 11. ch. 20.10. ch. 21.8.  wine of Gods wrath powred out into the cup of his indignation; by fire and brimstone, and the smoke of the torment ascending up for ever and ever; and if we dwell( in our thoughts) upon the place of those Torments, expressed by a 
Mat. 5.25. Rev. 2.11. Mat. 22.13. ch. 13.42. Rev. 21.18.  prison, a bottonles pit, an outer darkness, a furnace of fire, and Lake of Brimstone,( where Impenitent souls shall be drowning in Flames, but never drowned; and burning in streams, but never 
{αβγδ}. Steph. Gobarus loco supra citato.  burnt up to coal or cinders;) and last of all if we consider[ Supplicium damni] what unimaginable joys are partend with, in a woeful exchange for all those Torments, how many Hells and tormenters are fetched from Heaven, whilst the damned look up upon those glorified souls, whom( when they lived upon the earth) they did despise and persecute; If( I say) we do insist upon such things as these, nor hastily swallow, but chew and taste these bitter pills of contemplation; we shall be tempted to admire, how it is possible to be damned; how any rational creature can even thrust and obtrude himself into those dark Territories, which( in their primary design and institution) were prepared( not for men, but) for the devil and his Angels.( As Origen, Chrysostome, Euthymius, and Theophylact, expound those words of our blessed Saviour) The very thoughts and Apprehensions of such a hell as heretofore was invented by the ancient Heathens, was enough( saith 
Diod Sic. l. r. p. 2.  Diodorus) to make them virtuous, though they suspected it to be but[ {αβγδ}] a very Fable, and supposition. For they considered with themselves, that though they knew not by experience there was a Hell, they knew as little by experience that there was none. And so 'twas matter enough of terror, that there was a Hell for ought they knew. And they thought it prudence, to make sure provision against the worst. Now shall we tremble no more at the certainty of a Hell, then those less instructed Gentiles at the mere possibility? if their suspicion wrought more upon them, then our confidence upon us, our faith and our preaching are both in vain. And if we only suspect, what they did steadfastly believe, why do we talk of christianity? or pretend a reverence to the scriptures? they that are not able to justify themselves, by their being so malleable under the 
{αβγδ}; Id. ibid.  Poets Discipline, may yet rise up in Judgement and condemn many of us, who are less wrought upon by the Doctrine and Discipline of Jesus Christ. Me thinks if goodness cannot 'allure, yet the very possibility of Hell should fright us; and Heaven at least should be our Refuge, if not our choice. But if we do as really believe the scriptures, as we do really profess to do so, we shall not choose but startle at the appearance of a sin, a great deal more then at the noise of a sequestration. We shall be much more afraid to do the least evil, then to suffer the very greatest. And because it is likely that the important Monosyllable( which we call) Hell, is swallowed down the more glibly by being taken in whole, and not drawn asunder into its several Ingredients, I believe it would be useful for every creature, to represent it impartially unto himself, in the grimmest particulars that he is able. For if, as often as we are tempted to any known sin, and find ourselves in the confines of Delectation, or assent, we would check ourselves with a reflection upon the denunciations of God Almighty, and consider that sin as waited on by Death, and consider that Death as waited on by Eternity, and consider that Eternity with the parallel Tortures which keep place with it,( when those Eyes which here do burn with lust, shall in that bottonles Furnace be scortcht with Brimstone; when that Tongue which here denied poor Lazarus a cup of drink, shall there cry out to Lazarus for a drop of water; when those ears which here were used to wanton it with Minstrils, shall be filled with nothing there but the hollow groans of Devils, and the shrill screeches of the damned; when that body which here was clothed in 
Luk. 16.19, 21, 24.  purple and fine linen, shall be enwrapped in a mantle, at once of darkness, and yet of Flames; when that voice which here was so much delighted with Detraction, shall so complain of Torments as to be tormented even with complaining too; when they that here were deriders of other mens sufferings, shall be 
Wisd. 4.18, 19, 20.  laughed to Scorn, and be a reproach among the Dead for evermore, and shall grin with Envy, upon those very persons whom they oppressed;) me thinks we should need no other motive to restrain us from sin which is the means of Death, then the frightfulness of death which is the end of sin. Me thinks we should need no other Sermon to dehort us from our Impieties, then the bare remembrance of this aphorism which is now echoing in our ears, 
{αβγδ}  
The end of those things is death.   
§ 13. But there are many, 
An objection.  even in Christendom who are unhappily fermented with several sorts of Leaven,( to wit) of Lucian, Diodorus, Epicurus, and Carneades, Socinus, and Origen, who( amongst them all) may make up an objection of these degrees. That either there is not a Hell at all, save in the Fancies and Talk of Politicians, who use it only as a tool, to keep the world in awe and order; or if there is, the punishments there are not eternal, but( after a certain tract of years) the Divels themselves shall be redeemed; or if they are, it is very hard measure, that so infinite a punishment should enter into the world at such a very small door, as the eating a little fruit, which was beautiful to the Eye, 
Gen. 3.6.  and delicious to the Palate, and withall desirable to make one wise, recommended to the woman by a wittier Creature then herself, and presented to the man by a new-married wife, just now taken out of his Body, and brought again into his bosom; nay, it seems somewhat harder, that for the sin of two persons, Eternal Destruction should light on All.  
§ 14. To which objection I answer by these proportionable degrees. First, that 'tis easier to demonstrate there is a Hell,( in the affirmative) then to demonstrate( in the negative) that there is none. The former is capable of proof either from reason, or experience, whereas the later cannot be proved but by an argument leading ad impossibile, from the implication of contradictions. As it is easier to prove that either the Sun, or the Earth doth move, though we perceive not the motion of the one, or the other, then to prove( in the negative) against the motion of either, because we do not perceive it. The first may be proved ab effectu, but not the second. And( were it of any great moment either to my present, or future state,) I should sooner conclude, there is a world in the moon, then the negative to that, that there is none. Now were there no other argument to prove there is a Hell, then the 
{αβγδ}. Moschion.  
{αβγδ}. Sophocl. {αβγδ}.  
{αβγδ}. Philemon in Comaed.  
Verus deus omnia sua ex aequo et prophanis, et suis praestat; ideeque et judicium constituit aeternum de gratis et ingratis. Tertul. ad Scap. c. 2. p. 88.  prosperity of the wicked in this present world, it were sufficient to prevail with any rational disputant. And prevailed it hath in all times, even with all sorts of people, not only Christians, and Jews, but Gentiles too. First the Gentiles concluded,( after the manner of St. Paul 1 Cor. 15.19, 13.) that there must be of necessity a judgement to come, because otherwise the best would be most of all miserable; Justice, and Piety would be frivolous things, and we might call the proud happy( Mal. 3.15.) It hath been to me a very pleasant observation, that the heathens themselves should thus argue from the very same topics, with the Prophets, and Apostles, and reverend Fathers of the Church. They say in effect with the Prophet Jeremy, that the wicked are planted, and have taken root, they grow, and bring forth, because they are prepared for the day of slaughter.( Jer. 12.2.3.) they say in effect with the Prophet Malachi, that the workers of wickedness are set up, yea, they that tempt God are even delivered, because there will be a day when men shall discern between the wicked and the righteous, between him that serveth God, and him that serveth him not.( Mal. 3.15.18.) they conclude in effect with the Prophet David( from the good things of the evil, and from the evil things of the good,) that there is verily a reward for the Righteous, doubtless there is a God that judgeth the Earth.( Psal. 58.11.) they infer in effect with the acute Tertullian, that because God dispenseth all the things of this world in a promiscuous manner to the just and unjust, there must therefore be an after-reckoning both with the thankful and thankless party, with those that have employed their Talents well, and with those that have abused them. And( as the Gentiles, who lived under the law of Nature,) so the Jews, who lived under the law of Moses, though their punishments, like their Rewards, were only proposed to them as temporal,( they seeing Heaven and Hell only darkly, and as in a glass,) did yet believe an immortality as well of recompenses, as of souls. They talked of Hell by the periphrasis of the 
{αβγδ}  Congregation of giants, and the house of Destruction. The word Gehenna in the new Testament, which is rendered Hell, is thought by learned critics to be derived from Hinnom, that famous valley not far distant from Jerusalem, where the Israelites committed that most abominable Idolatry, of sacrificing their children to the Devil himself, expressed by 
Jer. 7. &c. 19.  making them pass through the Fire to Moloch. Sounding Trumpets and Timbrels, and other loud music, because although they had the courage to kill their children even by burning them alive,( as some Jewish writers affirm,) yet they had not the courage to hear them cry. Now the good King Josiah by condemning that place to be the sink of all uncleanness, and( for the prevention of annoyance) of continual Burning, made it so fit a Representation of that spiritual Hinnom,( wherein, the worm death not, and the fire is not quenched) that after the Times of the Captivity, it gave the usual Denomination to the Place of Devils. So that the prophesy in Isaiah of the great slaughter of the Assyrians,( whereof a hundred and eighty thousand were burnt to ashes in that valley) may be applied by us, unto the Territories of the damned. 
Isa. 30.33.  Tophet is prepared of old, yea, for the King it is prepared,( that is, in the prophesy, for the King Sennacherib,) he hath made it deep and large, the Pile thereof is Fire, and much wood, the breath of the Lord like a stream of Brimstone doth kindle it.( thus St. John in the Revelation useth the lake 
Rev. 19.20.  Asphaltites to express Hell by; it being a Lake of Fire and Brimstone, an everlasting monument both of the sin, and judgement of Sodom, and Gomorrah, and the other Cities of the plain.) The place of torments after death was thus obscurely revealed to them that lived under Moses, but it is so notorious to us that are under the law of Christ, that I need not add to the description which before I gathered out of the Scriptures. The church of Rome hath a Tradition( as easily rejected, as 'tis imposed,) concerning four states of separation: whereof the first is Limbus patrum, which they assign to the patriarches before the coming of the messiah. The second is Purgatorium, which they assign to such souls as are not yet quiter pure. The third is Limbus puerorum, in which they place the souls of infants not yet baptized. The fourth Infernum Damnatorum, which is the place of thoses wretches that are incapable of relief. 
Gehenna est Ignis arcani subterranneus ad poenam Thesaurus. Tertul. in Apolog. c. 47. p. 78.  Others have exercised their Fancies about the place of Hell, as they of Rome about the partitions. But all conclude there is a Hell, and that is all( in this place) that I contend for. Nor will I labour to prove a Hell by any such topical ways of reasoning, as may be raised from those astonishing prodigious 
Judicii perpetuitatem probant montes qui dissiliunt& devorantur, nunquam tamen finiuntur. Quis haec supplicia montium non judicij minantis exemplaria deputavit? Idem de Poeniten. c. 12.  Mountains, which incessantly vomit up fire and smoke, always spending themselves, yet never quiter spent. Perhaps I have said, more then was necessary, already. For as he that cannot see the sun by that clearest light which the sun itself gives him, will be less able to see it by borrowing the help of a silly dim candle; so he that discerns not the truth of this doctrine[ concerning a death after death which never dies] by the bare Authority of the scriptures, will be less able to do it by lesser helps. I wish that no man living may so call it into debate, as to evince it to himself by sad experience.  
§ 15. Secondly, to the error of Origen, who was as pious a person as he was learned, and misled into this opinion( not out of kindness to the Divels, but) from a high conceit of Gods propensity to forgive; I need not say more then only this; that if there are sins in this world which can 
Mat. 12.31, 32.  never be forgiven in the world to come, if as the 
Eccl. 11.3.  three falleth, just so it lieth, if the 
Mar. 9.34, 35.  worm that never dies is still to feed upon something, and if the Fire that is not quenched must be still for some use, and if some shall be tormented for ever and ever, 
Rev. 20.10.  and if none are redeemable from the wages of Iniquity who are not 
Tit. 2.14.  redeemed from iniquity itself, then are the Divels and their followers, without the means of relaxation, or hope of end. It was the opinion of the Fathers, for the first three or four 
Hieron in Eph. 6.  Centuries, that the Devils as yet are not locally in Hell,( they are not tormented 
Luk. 8.28.  before their time) but have their Mansions in the air, where( according to 
judas 6.  St. Judes verdict) they are reserved in everlasting chains under darkness unto the judgement of the great Day. And hence the chief of them is called, 
Eph. 2.2.  The Prince of the power of the air. So that this is all the privilege allowed the Devil and his Instruments, to have some respite à parte ante, but none at all à parte post, they have( in comparison with the future) their good things here( as he said to 
Luk. 16.25.  Dives) but hereafter their torments are still beginning, because the worm and the Fire do know no End.  
§ 16. Thirdly, Nor is it any hard measure, that so very short pleasures should be rewarded with so very long pains. And that for the reasons which I intimated before; as first because that every sinner hath his option. The protoplast Adam had set before him both life and Death, a blessing, and a Curse, the three of immortality, and the three of knowledge. 
Gen. 2.9.  That he might live by the first, and not perish by the second, the first lay in common, and the second was enclosed. 
Verse 17.  God fenced the three of knowledge( by which the man might be hurt) with a very strict precept, as with a Hedge.[ non manducabis, thou shalt not eat.] And that he might not break through, that Hedge was armed with a Threat, as with a Thorn, or Briar.[ morte morieris, in the day that thou eatest thou shalt surely die.] now there is nothing more rational, then that a man should be satisfied with such a Judge, as doth only punish him with his desires, by giving him that which he hath chosen; and doth not afflict 
Lam. 3.33.  willingly, nor grieve the children of men. He that planteth a thorn, ought not in reason to be offended, if it yield him no 
Mat. 7.16.  figs. he that sows nothing but tears, cannot pardonably expect that he shall reap nothing but wheat. Adam therefore could not complain( in case that God had requited him with all the 
Jer. 17.10.  fruit of his doings,) if having sowed disobedience, he had reaped damnation; especially having been warned, that of the three which was forbidden he must not look to gather any more comfortable increase. And that the 
Gen. 3.15.  Gospel was preached, before the law was published, and a second covenant made with him so immediately after the first was broken, was merely Gods mercy, not his desert. Secondly, he could not complain of hard measure, whose Rebellion was to be punished in proportion to the reward of his obedience; because, if Adam had not eaten, he had surely lived, it was but just that if he eat, he should surely die. Besides. The sin of Adam was no such trifle as is pretended in the objection. For first, the least wilful sin hath the whole nature of Rebellion in it, as well as the greatest. As the whole nature of fire is as truly in a small sparkle, as in the highest Beacon that can be burnt. Secondly, it had a murdering influence,( not more upon his person, then) upon his posterity. And if it is just with God Almighty, to punish the Fathers upon the children by temporal Judgements; it is every whit as just, to punish the Father for the sin of the children, when the Father is the cause of the childrens sins. Fourthly, Adams sin was made big by the littleness of the temptation. Had God allowed him to eat of no more trees then one, he might have longed for variety. But when he had the liberty of all but one, his curiosity and intemperance were so much the more inexcusable. Is not that man a most unpardonable glutton, who being bid to sit down to a thousand dishes of meat, riseth up discontented for want of one? when God hath left us so many lawful enjoyments, and sent us out( as it were) into so large a common, how must it aggravate our guilt of breaking forth into Gods enclosure. Fifthly, Adams sin was much highten'd( as by the littleness of the temptation he had to sin, so) by the greatness of the discouragement which he had from sinning: he could not pled in his excuse, that he was not provided against his danger for want of warning; he having been threatened by God Almighty,( a very little while before his eating) that in the day that he should eat he should die the Death.  
§ 17. Fourthly, As Adam himself could not complain, so neither can his offspring, of any hard measure. For what we lost by the first Adam we have offered us by the second. We suffer no more by an imputed sin, then we enjoy by an imputed righteousness. It is not so great a rigour, that we should fall by another, as it is a mercy, that by another we should be justified. As more was given to Adam, then to us, so of Adam was more required. Nothing less then pure innocence was expected from Adam by God Almighty, who yet is pleased to accept of our sincerity. It is no matter what Talents of Grace we have not, since we are only accountable for what we 
2 Cor. 8.12.  have. No truth shines clearer to me then this, that no man ever hath suffered, or ever shall suffer eternal death, for no other sin then that of Adam. It being actually his sin, and but originally ours, we cannot possibly be left without the means of recovery from the punishment due to Adams sin, which even that very Adam hath been allowed. It was a slander cast upon the father of Compassions( in the dayes of 
Ezek. 18.  Ezekiel) that he punished the child for the Fathers sin. It is not the method of the 
Gen. 18.25.  righteous Judge of all the world, to condemn the righteous with the wicked, much less for them. Indeed his temporal inflictions may very well be promiscuous in this so fugitive and fading world; but even for this very reason, they cannot be so in the world to come. He that had mercy upon Adam himself,( in whom original sin was actual, and in whom that actual sin was wilful, and whose Talent of Grace was enough to have kept him in his state of integrity,) cannot sure have less mercy upon the still-born infants which have any where succeeded from Adams loins; it being utterly repugnant to his divine dispensations, to condemn the lesser malefactor, and to forgive the greater; to punish the accessary, and acquit the Principal; or to destroy the Infant for that original sin, for which the Actual Commissor hath had his pardon. Which as it serves for an Antidote against that cruel and sanguinarian opinion, which doth allot to so many thousands a Fall in Adam, to whom it doth not allow any proportionable privilege to rise in Christ; so it serves for an answer to the last part of the objection. Which being done,  
§ 18. 
The Application.  It is time that I proceed to the most useful considerations of what hath hitherto been spoken. And first of all let us consider, that if sin is hemmed about with so grim a Retinue of effects and Circumstances, as hath hitherto been discovered; with worse then unfruitfulness, on the right hand; and on the left hand, with shane; before it, with diseases; and behind it, with Putrisaction; over its head, with the loss of heaven; and under its feet, with the pains of Hell; we should call up all that is within us either of Choler, or revengefulness, and place it entirely upon our Tempter, and our sins. We should be as innocent as we are able, even in spite to him that made us guilty. If he by sin became mans 
Mat. 18.34.  Tormenter, sure man by Grace may become his. We may infer from that Question made by the Divels to our Saviour,[ 
Mat. 8.29.  Art thou come to torment us before the time?] that our integrity of life is the Divels Hell. And as sin is the sting of Death by which the serpent may wound our heel, so we may say that Repentance is the sting of life, by which a Christian may bruise his Head. If we can be but strong enough to subdue our weakness,( that is, our sins,) the serpent may hiss, but cannot bite us; death may bite, but cannot sting us: diseases may sting, but cannot hurt us. Would we know how much we should hate our sins? even just as much as we love our lives; which, but for sin, we should never have forsaken. And would we know how much we should strive against sin? at least as much as we do against Death; to which, but for sin, we should never have been liable. Would we know how much we should value Grace? even just as much as we abhor damnation; which, but for grace, we could never have avoided. And would we know how much we should covet repentance? why just as much as we do salvation; which, but for repentance,( though not as the Cause, yet as the necessary condition) even the passion of our Saviour cannot purchase for us. I confess it is a sad, but yet a necessary saying: for if men might be saved without repentance,( that is to say, without amendment, and change of mind,) Heaven would be but a second Hell, an Habitation and Asylum for malefactors. It is not a pardon, or a reprieve, that can make a malefactor to become less guilty; for then our innocence would be the child of our impunity; then which there is nothing can be more absurd. It is repentance, or Renovation that makes a man cease to be a sinner. barrabas was not the more innocent for his Release, nor Jesus the less innocent for being sentenced. Forgiveness doth but free us from the punishment of our sins, as Reformation from sin itself. And because it is better to be cleansed and purified, then only to be pardonned for being soul, God intends our repentance, a great deal rather then our pardon. And accordingly was incarnate, first to save us from our sins, as from the cause of punishment, and secondly from our punishment, as from the consequence of sin. So said 
Mat. 1.21.  Gabriel to Joseph, 
Act. 3.26.  Peter to the Jews, and 
2.14.  Paul to Titus, that he was therefore called Jesus, and therefore gave himself for us, that he might save us from our sins, that he might redeem us from our iniquities. When St. Peter said in his sermon,[ 
Act. 3.19.  Repent and be converted, that your sins may be blotted out,] he takes it for a maxim of Christian Doctrine, that Repentance and Conversion must go before pardon, and that our pardon is granted in intuition of our repentance. We must cease from sin to be free from punishment; and we must do that which is good, to be rewarded. Now because that no 
Eph. 5.5.  unclean thing can possibly enter into the kingdom of Heaven, and that therefore our blessed Saviour came to 
Tit. 2.14.  purify to himself a Peculiar People, he is not an absolute, but a conditional saviour; a saviour to all, upon condition of their Repentance; to none, without it. He redeemeth no man from Hell itself, but whom he redeemeth from that iniquity which leads him thither. So that the consideration of that Death after Death which never death, should serve to put us upon a speedy and universal Reformation of all our lives. For the forwarding of which,  
§ 19. Let us consider a second time; that whatsoever the beginning of sin may be, yet since the end of it is Death, we should begin our consideration with the end of sin, and end our consideration with its beginning. If the very last things were still first thought on, we would rather suffer the Death of nature, then that which I call the death of Grace, because it leads directly to the Deprivation of glory. It is the great unhappiness of our humour, that we love to look upon sin in its fore-parts only, in its specious posture of comimg towards us; then which, there is nothing better complexioned to the misty eye of Carnality, whereas if we looked as intently upon the hinder parts of sin, in its ugly posture of going from us, there is not any thing could appear more completely loathsome, not to the eye of Reason only, but of Carnality itself. Would Adam have eaten of the three of knowledge, if he had duly considered[ the 
Gen. 2.17.  morte morieris] that in the day of his eating he should surely die? would 
Gen 27.38.  Esau have longed for a mess of Pottage if he had pondered the consequence of losing his birth-right and blessing too? would so many of Israel have committed fornication, if they had foreseen or suspected, that for such a small sin( as some men account it) 
1 Cor. 10.8.  three and twenty thousand should fall in one day? would any man swallow wickedness for being sweet in his mouth, if he did seriously consider what it will be in his Bowels,( to wit) as 
Job 20.12, 14.  bitter as the gull of asps? would Solomon have doted upon the lips of strange women, if he had thought before( as he did after) that their 
Prov. 5.3, 4.  end would be sharp as a two edged sword? would stolen waters seem sweet to one that remembers the 
Prov. 9.17, 18.  Dead are there, and that her guests are in the depths of Hell? it cannot be. Had 
judge. 4.18, 16, 20, 21.  Sisera but thought of the nail of Jael, he would not have trusted himself so securely under her tent and mantle. Nor would samson have slept upon Delilahs knees, if he had thought upon the 
chap. 10.16, 19, 21.  Cisars, and the setters of brass. Nor would the Lords of the philistines have made a pastime and sport of samson, if they had fore-seen they were pulling a 
vers. 25.30.  house upon their heads;( although they did it with Sampsons hands.) It was handsomely said by an ingenious Heathen,( to the reproach, or instruction of many Christians,) that if the 
{αβγδ}.  qualms and the headaches of Drunken people did happen before their Debauch, as they are wont to do after it, there would hardly be a drunkard in all the world. But the misery of it is( and it is never enough to be deplored) the immediate sequels of sin are seldom thought on before the sin is committed, and strait forgotten when they are past; but the tragical end is seldom thought upon at all, until the time when they can think upon nothing else, and would think themselves happy if they were able to forget it. Lord! what a great pity is it, that we will not do that once to purpose, which( if we do not) we must do always, and that to no purpose? and which if we would do, whilst it is prudently to be done, we would cast our sins from us, as Amnon did Tamar, and 
a Sam. 13.17.  boult the door too after them, as he did after her. What silly creatures are we, and heedless, to be taken with our sins, as the mariners heretofore were said to be with the Sirens? whilst they fastened their eyes upon the faces, and their ears upon the voices of those sea-monsters, but headed not that part in which the beautiful woman became a 
Mulier formosa supernè Desinit in piscem.— Horat. de Ar. Poet.  Fish. But sin is a worse kind of Siren then so; as having the face of a woman, but a Serpents tail. Whilst we behold it at a distance, we seem to see, in its forehead, the picture of profit, or pleasure, or worldly greatness. But when it hath got us in its embraces, it even hugs us into destruction. When it looks most kindly and most obligingly upon us, it puts forth a tail which always stings whom it allureth, and always poisons whom it stingeth, and always murders whom it poisoneth, unless its sting be plucked out by timely Repentance and Renovation. We must defend ourselves therefore against our sins,( as Ulysses did against the Sirens,) by stoping our Ears from every evil word; by closing our eyes from every evil object; by binding our hands from every evil Action; by turning aside our feet from every evil way; and by covenanting with our Hearts, that they may not so much as conceive iniquity; and that( in both the senses of St. Pauls word) we my abstain[ {αβγδ}] not only from all sorts, but from all 
1 Thess. 5.22.  Appearances of evil. And  
§ 20. This may prompt us unto a third consideration; that since there is a chain of vices, as well as of virtues,( that fastening us to Hell, as this to Heaven,) 
Dio chrys. in orat. 30. p. 304.305.  we should beware of the least link, because it leads us towards the greatest. For( as it is with the links of a chain) one sin loves to follow upon the neck of another. The first sin obligeth us to the commission of a second; and[ {αβγδ}] the second cannot be safe, but by a third; and[ per scelera sceleribus tutum est iter] the fourth sin draws on a fifth. And the chain is quickly long enough, to reach as far, as death and Hell. This should teach us to be affrighted at such as are looked upon as venial and trifling sins, committed only against the least of the commandements, ( as the 
Mat. 5.19. Hae. Nugae seria ducunt in mala Hor.  Pharisees reckoned them) which men think they may break without any great danger, little thinking that the end even of those things is death. The neglect of small sums will make a rich man Bankrupt●● He that is so ill a husband, as to mortgage his soul, be it for any the least sum( of profit, or pleasure,) is in very great danger to sell it out-right. Let no man deceive you with vain words( saith the Apostle) for because of these 
Eph. 5.6.  things( small perhaps in your opinion, but great and monstrous in their effects) the wrath of God cometh upon the children of disobedience. Where the Serpent once gets in his head, he is apt to make way for all his body. Besides, the very least sin is committed against as great a God, as the greatest. And being wilful, is great, because 'tis damning. He that thus offendeth in any one 
Jam. 2.  point, is guilty of all, although( excepting that point) he shall keep the whole law. And this was one of those reasons I gave before, why for so small a sin as only the eating a 
Gen. 3.6.  little fruit, God should pronounce so great a judgement, as[ morte morieris] dying thou shalt die, the whole nature of rebellion being wrapped and folded up in the very least breach of his Royal statutes. We know the anger of God was kindled against the men of 
1 Sam. 6.19.  Bethshemesh who did but look into the ark, as well as against Uzza who laid his hands on it; and as well against Uzza, who took hold to 
2 Sam. 6.7.  save it, as against the Philistines who took it away. A little portion of 
2 King. 4.38.39, 40.  wild vine,( or coloquintida) made the sons of the prophets cry out, there is death in the pot. A little sin( like a little pitch) is too much to defile us, who cannot enter the kingdom of Heaven, until we are clean; when lust hath 
Jam. 1.15,  conceived, it seldom suffers an abortion, but bringeth forth sin. And( because the committer of less sins hath given Hostages to Satan for the Commission of greater,) sin is not apt to leave teeming, until it bringeth forth death. And let our care for prevention be what it can be, we should ever think it too little, because the ingruent danger is so exceeding great.  
§ 21. Fourthly, let us consider, that since the death after death which never dies, was not so clearly exhibited, nor so notoriously known, to them that lived under the law( whether of nature, or of Moses,) as it is to us under the Gospel,( or law of Christ,) it should serve to admonish us upon whom the Name of Christ is called, that as our knowledge of Hell is more distinct, so our religious fear of going thither should help to keep us the more in order. We know that Parents correct their children, though more frequently in their minority, yet more severely when they are ripe. The Disobedience of the little ones is chastised commonly with the Rod, but the Rebellion of a Son who is a mayor is often punished by Disinheriting. And this is much like the Case betwixt the Mosaical and the Christian Church. For whilst the Jews, as A B C-darians, were( as it were) cunning their Alphabet, or the very first elements of Christianity,( for so we may call their Expectation of the messiah) and therefore taught by little and little under the pedagogy of Moses,( who was no more in effect then our Saviours usher,) it was commonly the method of God Almighty, to correct them for their truanting by temporal punishments, that they might so take warning, and escape the punishments eternal. But now for us, who have been taught the highest lessons in Religion, and have made a great procope, or growth in knowledge, and are competent Proficients in the school of Christ, we are in reason to believe, that as we are seldomer whipped then the Israelites were, so we are more obnoxious to a being turned out of the school. The less we are scourged for our Rebellions, the more liable we are to be Disinherited. For the greater have been our obligations, by so much the greater is our Ingratitude. The greater and clearer our knowledge is, the more our sins against knowledge are inexcusable. The greater such sins are, the more Gods mercy is abused: the more his mercy is abused, the more his Justice is set on fire. And his Justice set on fire must be satisfied with fuel, either in this world, or in the next. If we consider with ourselves, how very hard a thing it is to have our good things here, with Dives, and with Lazarus too hereafter in Abrahams bosom; how unlikely a thing it is, to grow big with riches, and withall to enter through the Eye of a Needle; how unusual a thing it is, to be imparadis'd in this life, and yet enthroned in that to come; it will afford us matter of comfort, if we are piously improsperous, as well as of terror, if we are prosperously impious. And  
§ 22. This doth naturally led us unto a fifth consideration; That if the wages and conclusion of sin is death, and such an intolerable Death, as whosoever shall undergo, would think it a Bliss to be returned into his ancient nothing; we should be taught by the precept,( and not by the example) of the prophet David, 
Psal. 47.2.2.  not to fret ourselves because of evil doers, nor to be envious against the workers of iniquity. For the prosperity of fools shall but destroy them( saith 
Prov. 24.1, 2, 19. Chap. 1.32. Chap. 24.20.  Solomon) and the candle of the wicked shall be put out. Prosperity it seems, is a dangerous weapon, and none but the innocent should dare to use it. Even the Psalmist himself( before he thought upon this) began to 
Psal. 73.3.  envy the prosperity of wicked men. It was such a stumbling block in his way, that he professeth his feet were almost gone, and that his steps had well-nigh slipped. 
v. 2.5, 12.14.  When he saw that the ungodly did prosper in the land, and came in no troubles or misfortunes like other men, whilst he himself( good man!) was daily plagued, and chastened every morning, he was tempted to believe, that he had cleansed his heart in vain, and in vain had washed his hands in innocence. Until at last he went into the sanctuary of God, and there he understood the end of these men. Indeed the sanctuary of God is able to furnish us with answers to all our difficulties and doubts. Whilst we are envying the ways of such as are prosperously miserable, we are taught( in Gods sanctuary) to compassionate their end. We are there informed, that it is no such preferment as the world accounts it, to be set by God Almighty in 
18. compare Deut. 32.35.  slippery places, and to be cast down thence into Destruction. The only critical day wherein to judge who is the happiest, or the unhappiest man, is( as Solon said to Craesus) the last day of his life. And the reason why Tellus was thought much happier then the King of Samos, was, because he made a better end. And the Prophet 
Mal. 3.14, 17.  Malachi concluded, that it was no vain thing to serve the Lord, but that there was profit in keeping his ordinance, and in walking mournfully before him, because of that Day when God would make up his jewels. A prosperous sinner( on the contrary) hath no profit of his pride, 
Wisd. 4.20. &c. 5.8.  nor good in his riches, because when he shall cast up the accounts of his sins, he shall come with fear, and his wickedness shall convince him to his face. Then shall the righteous man stand with great boldness before such as have afflicted him; which when they see, 
Chap. 5.1, 2.  they shall be troubled with terrible fear, and be amazed at the strangeness of his salvation, so far beyond all that they expected. 
Verse 3.4.5.6.7. &c.  Then repenting and groaning for anguish of spirit, they shall say with in themselves, this is he, whom we had sometimes in derision, and a proverb of reproach, we fools accounted his life madness, and his end to be without honour; we wearied ourselves in the way of wickedness and destruction; but how is he numbered among the children of God? and his lot is among the saints? this is the lively prosopopoeia which is used by the Author of the book of wisdom; and may be of good use to such as are grieved and vexed at the prosperity of the wicked, who ought to consider with themselves, that God permits the very devil to sport himself( like a Leviathan) in this valley of tears. The kingdom of Satan( in this world) is permitted to flourish more, 
Hab. 1.13.13.  then the very kingdom and Church of Christ. And it is no wonder, if the children of Satan( like Satan himself) are not tormented before their time; but( in the phrase of St. judas,) are reserved unto Judgement. Thus the good prophet Habakkuk resolved his Quaere, why God suffers the wicked to devour the man that is more righteous then he? O Lord( saith he) thou hast ordained them for Judgement, thou hast established them for correction. The Prophet jeremy complained( for a little while) wherefore doth the way of the wicked 
Jer. 12.1, 3.  prosper? wherefore are they happy that deal very treacherously? But he satisfied his Quaere with the consideration of their End. Pull them out like sheep for the slaughter, and prepare them for the Day of slaughter. Let us therefore rather pitty, then repined at any man, for having the lot of Dives, which is to receive his 
Luk. 16.25.  good things here. For besides the misery of sin itself, and the unhappiness to be 
Prov. 1.32.  filled with his Devices, the endless end of all is Death. All his life is but a breathing-while betwixt the womb, and the Grave; and the Grave( which is much worse,) is but an antechamber to Hell. And  
§ 23. This may easily suggest unto us a sixth consideration; that if the end of sin is such a Phoberon, as that a man would not suffer one hour of those torments, to purchase an eternity of sinful pleasures, we should stand so much in fear of that, as to stand in fear of nothing else. We should 
Mat. 10.28.  not fear them that can destroy the body only, for fear of him that can cast both body and soul into Hell. For they can threaten no more to us, then 
{αβγδ}.  Nature itself doth threaten them. Perhaps much less, for one fit of the ston is much more painful, then to die( with St. Stephen) by being stoned. And therefore 'twas well said of 
{αβγδ}. Epict. Enchir. c. 66. Et Arrian. l. 1. c. 29. {αβγδ}.  Socrates, that Anitus and Melitus could kill, but they could not hurt him. The good Emperour Mauritius was so exceedingly afraid of an immortal death, for neglecting to redeem some christian captives, that he sent letters Patent to all his Clergy to intercede with God Almighty in his behalf, and to beg the favour of some affliction, that his pardon might be testified by some present punishment. And when he was afterwards deposed and succeeded too by one of the basest of all his subjects, and saw his five pretty children cruelly butchered before his face, he was joyfully transported into this Expression, 
{αβγδ} Cedrenus in vitâ Maur. p. 330. 331. [ {αβγδ}.] Righteous are thou O Lord! and just are thy Judgements. Thus( according to his prayers and the intercession of his clergy,) he was 
1 Cor. 11.32.  judged and chastened in the world, that he might not be condemned with the world. And when a monk expostulated with God Almighty, why in the room of so good an emperour as Mauritius, so wicked a man as Phocas should be suffered to reign over the christians, he received this answer by a voice out of the clouds,[ 
Idem pag. 334.  {αβγδ}] I could not find a man more wicked to punish the wickedness of the men that live in Constantinople. To the worst kind of people, it seems, there was none so suitable as the worst kind of prince. Nor any thing fitter for the very best prince, then from the across of his Saviour to take his rise into a kingdom. The Case and prayer of Mauritius put me in mind of a Text in Scripture, which as it is famous for its difficulty, so being explained is very useful in the Application. 
Mar. 9.49.  Every one shall be salted with fire, and every sacrifice shall be salted with salt. That is to say, every one of those men, who do not mortify their fleshly members,( of whom it is spoken in the verses going before) who do not cut off a foot or pull out an eye, by self-denial, and mortification, he shall be salted, that is 
{αβγδ} est consumi. hinc trita vestimenta Jer. 38.11. dicuntur {αβγδ} aut {αβγδ} ad verbum ex Hebraeo.  consumed,( for so it signifies, saith Grotius, both in the Septuagint and in the Hebrew Jer.( 38.11.) and that with fire, that is, in Hell. For our Saviour doth compare such as are reprobated to Holocausts, in a two-fold respect. First, as the Holocausts under the law were to be burnt in that fire which was never to go out, but( by the law) to be kept alive; so our Saviour had said( in the verse immediately before) that whosoever doth not pluck out an offending eye, shall be cast into the fire that is not quenched. Secondly, as the Holocausts were burnt to God entirely( without any the least reserve for the use of man) for the declaring of his right to all the creatures; so the Reprobates burning in Hell do serve for no other use, then to exercise and satisfy the vindicative Justice of God Almighty. And hence it is, that the destruction of the wicked is called a 
Isa. 34 6. Jer. 12.3. Ezek. 21.9, 10. Dan. 7.11.  sacrifice in several passages of scripture. Whereas the children of God, whose self-denials and mortifications do as it were eat out the rottenness of their vile affections,( as salt is wont to 
Sal exedere so let putredinem. Grot. in Mar. 9.49. animi salituram sequitur {αβγδ} Rom. 2.7. Rom. 12.1.  eat out the rottenness of flesh) are compared in Scripture to a living sacrifice, a sacrifice holy, acceptable to God. For as salt is apt to preserve flesh from putrefaction, so is mortification as apt to preserve the spirit from corruption; from corruption to 
1 Cor. 15.42.  incorruption, that is to say, to immortality. So that the sense of the words doth seem to be the same with what went before,( viz.) That the whole man is to be redeemed( if need require) with the loss of a member. It is not only convenient, but 
Mat. 5.29.30.  profitable for us, that one or two of our members perish, to preserve our whole body from being cast into Hell; that is the thing to be escaped by any means; how difficult, how painful, how chargeable soever, it should be easy, cheap, and pleasant too, when 'tis in order to such an end: 
Job 2.4.  skin for skin, yea, all that a man hath will he give for his life; and should he not give his life too, to rescue his soul from a wretched unto a blessed immortality? since every man living hath a putrid part which must be consumed and eaten out some way or other, either by salt in this world, or by fire in the next; by being judged with the righteous, or condemned with the Reprobates; by tribulations, mortifications and contritions here, or by weeping, gnashing of teeth, and fire unquenchable hereafter; it concerns us to reason within ourselves in such a manner. If we are lovers of the world, and the world of us; if we have lived all our daies in ease, and plenty, in health, and Honour; if our putrid affections, our sensualities and delights, have not been eaten out with salt; if we have born no part of the across of Christ, nor drank at all of the Cup of trembling; it is either because we have not sinned,( which is impossible,) or because we are in danger to be given up to our vile affections. For the words of the Aposlle( as well as those of our Saviour) are universal. 
Heb. 12.7, 8.  There is no son whom the father chasteneth not. And whosoever is without chastisement, is but a bastard, and not a son. Upon which it follows, that if we are not judged and chastened of the Lord,( whilst we are in this world,) it is that ( hereafter) we may be 
1 Cor. 11.32.  condemned with the world. Every man as a living sacrifice shall be salted with salt; or if he is not, then as a Holocaust he shall be salted with fire. And therefore we that are not salted, must needs be burnt. If we have not the mark of sons, then surely we have the brand of bastards. And if this is the case, then blessed be that hand, that shall preserve us in Brine, that it may not consume us in Brimstone. Blessed be those stripes which are meant to drive us out of Perdition.  
§ 24. Last of all let us consider, that since, as sinners, we have imbark't ourselves in such a dangerous Adventure; since the Sea in which we ride is first an Aegaean, 
Vide Strab. l. 7.  and then an 
Dictus ab Antiquis Axenus ille fuit. Ovid. de ponto propter immanitatem eorum qui ejus litora incolebant, hospites immolabant,& carnibus manducatis, ex Calvis pocula conficiebant.  Axine; full of Rocks whilst we are sailing, and inhospitality when we are landed; and since there is no Harbour that we can possibly put in at, but either Repentance, or Death; we should 
1 Cor. 15.31.  die daily whilst we are here, that so hereafter we may not die eternally. And because the most that we can say in our Advocacy for sin,( which yet is commonly so much as to prevail against us) that the pleasure of sin is present, whereas its wages is at a Distance, wrapped up in futurity, and so imperceptible to men of mere sense, who are not so much affencted with things invisible and future, as with the sweet or bitter things they taste at present; it will be to us of some advantage, to make it present to our thoughts. And therefore let's fancy to ourselves, that the year of 
Hos. 9.7.  recompense is now at hand, and that God is now stretching upon us all, the 
Isa. 34.11.  line of Confusion, and the stones of Emptiness. Let us suppose, and imagine( at least as strongly as we can) that the Sun is now growing 
Apoc. 6.12.  black as a Sackcloth of Hair, and the Moon as Blood; that the stars of Heaven are falling down upon the Earth; that the Heavens are shrinking up like a scroll of parchment, and every Mountain and iceland removing out of their places; that the Arch-Angel is now sounding his last 
1 Cor. 15.52.  Trumpet in our ears, and alarming our souls to the general Muster of the Lord of Hosts;( where the 
Rev. 12.10.  Accuser of the Brethren puts in a role of misdemeanours so much larger and longer then that in 
Zach. 5.2.  zachary) let us examine our Hearts, how( in such a case as this) we should be probably affencted; whether with transports of joy, that the time is now come wherein all sorrow shall be banished from our Hearts, and wherein all 
Rev. 7.17.  Tears shall be wiped away from our Eyes; or else with screeches and cryings out to the 
Rev. 6.16.  Rocks and Mountains; with most importunate entreaties that they will be so kind as to fall upon us, and hid us from the face of him that sitteth upon the Throne, and from the wrath of the lamb;( who as he is our Saviour, so he will be our Judge too.) If we find ourselves affencted neither after the first manner, nor after the second, but hovering as it were( like a doubtful needle betwixt two lodestones) in a trembling Quandary, O how urgent a necessity doth lye upon us, to 
1 Pet. 1.17.  pass the time of our sojourning here in fear? And to desire of God Almighty, that he will teach us by a miracle( as he did good 
Isa. 38.5. Jon. 3.4.  Hezekiah, and as he did the wicked Ninevites) how to number our dayes; that he will certify us how 
Psal 90.13.  long( or rather how little) we have to live. O how nearly doth it concern us to 
Phil. 2.12.  work out our salvation( as with faith, and hope, so) with fear, and trembling? to be continually prepared for the dayes of recompense? and all the dayes and hours of our appointed time, to be solicitously 
Job. 14.14.  waiting till our change cometh? O let us earnestly endeavour by a well-grounded Faith, and by the sincerity of obedience,) whilst it is called to day,) to make our calling and election 
2 Pet. 1.10.  sure. And since it is possible that many had never gone to Heaven, if they had not believed there is a Hell, let even that 
Poenae prius magnitudinem imaginare, ut de remedii adeptione non dubites. Tertul. de Poenit. c. 12.  servile unworthy fear have this good influence upon us, even cooperate with Gods Grace to drive us on unto a filial one. Let us not be like those children, who( in tract of time) come to play with those bugs which at first did fright them. Let not the commonness of our belief that there is a Hell, be any lessening of the horror with which we ought to look upon it. Let not Immortal Death( like a mere common scarecrow) become too familiar by being conversed with. But let the Remembrance of what I now say,[ our own mortality, our Saviours Death, the joys of Heaven, and the torments of Hell,] be as a fourfold 
Eccl. 4.12.  Cord to pull us mightily to our Duties. That whilst the second doth draw, the first may drive, and whilst the fourth doth 'allure, the third may fright us into obedience.  
§ 25. I will now conclude this part of my Readers Trouble, as St. Peter hath done his second Epistle,( if not upon the same) upon the like occasion. 
2 Pet. 3.10.  Since the Day of the Lord will come as a Thief in the Night, in which the heavens shall pass away with a great Noise, and the elements shall melt with fervent Heat, what manner of persons ought we to be in all holy Conversation, and godliness? Looking for, and hastening unto the coming of the Day of God? Wherefore seeing we look for such things as these, let us be diligent that we may be found of him in Peace, without spot, and blameless. And because we know these things before hand, how that the long suffering of our Lord is salvation, [ and how that the way to that salvation is our long-suffering for the Lord,] let us beware, lest being lead away with the error of the wicked, we fall from our own steadfastness. But let us grow in Grace and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory for ever and ever.    


THE INTRODUCTION TO The Second Part.  
§ 1. AFter all the Discouragements which have been hitherto represented, and which are given to sinners by sin itself; it falls out very unhappily, that the very greatest of sinners are the least discouraged from sinning. And they are therefore not discouraged, because they flatter themselves that they are never awhit concerned. And they are therefore not concerned, because they think their own faults are good, or harmless; or so far good, as to be harmless. For as the Persian Judges once 
{αβγδ}. Herodot. in Thaliâ. c. 13.  flattered their Incestuous King, that though their Law against Incest was not dispensable by their Religion, there was yet another Law by which the Kings of Persia might do what they pleased; so a sort of self-flatterers even in christendom itself, though they aclowledge it a sin to transgress any of Gods precepts, do yet make bold with the transgression of them all, and that without the least regret or scruple, because they look upon themselves as upon precious vessels of Election,( like the 
{αβγδ}. Epiph. l. 1. Haer. Tom. 2. p. 89.  shee-tempter in Epiphanius,) on whom their sins can take no faster hold, then water doth upon a garment that hath been steeped in oil; the least sigh( they are confident) is very sufficient to blow it off. Be they never so much defiled, a fit of weeping( they doubt not) will make them clean. And how ever obnoxious they may be to the guilt of sin, their comfort is, they are secured from the Danger. Whereas the men whom they are pleased to call vessels of Dishonour or Reprobation, are entangled( they say) with sin just as Birds with Lime-Twigs; all their endeavours to get out do but engage them the faster in. It was the bloody conjecture of the hard hearted Jews, that 
Grot. in Annot. ad Jer. 23.18.  no man living uncircumcised,( how ever piously addicted, and morally good,) could be admitted by God Almighty to life eternal. But for themselves they had a comfortable 
Omnis Israelita partem habet futuri saeculi. apud Grot. in luke. 3.8.  Talmudical proverb, that every Israelite hath a share of bliss, which cannot choose but fall to him under the notion of an Israelite. They took themselves to be free of the new Jerusalem, Citizens of heaven by the very privilege of their Birth. And let their failings be what they would, it was sufficient for them that they had Abraham to their Father. Die they must in this world, because they were men; but die they could not in the next, because they were the house of Israel.  
§ 2. Now the chiefest ground of these errors( as well in many under the Gospel, as in most under the Law) doth seem to me to be plainly this. That men abhorring a necessity of universal Reformation; strict obedience to precepts, and Perseverance unto the end, do love to look upon all their Actions, as well as on their End, not as their choice, but as their Destiny; and would have their End to be determined without respect unto the means. That they themselves are Gods Favourites, they very easily conclude from their Confidence, that they are so. For to 
Pecca fortiter,& creed fortiùs. {αβγδ}, dictum Gnosticorum. ad quos Plotinus Enn. 2. l. 9.  believe, 
Mat. 17.20.  without doubting, is the one great Requisite to their salvation. So that the security of their state is only their Faith, the Nature of which Faith is nothing else but Security. Be their sins, never so 
Mat. 17.20.  Mountainous, as much of this Faith as a grain of mustard seed( they think) is able to remove them. I say, the principal ground of all this mischief, seems to me to be the doctrine of irrespective decrees, applied to a miserable, or to a joyful immortality. It cannot be pressed and inculcated too much, or too often upon the People, what God hath revealed in his word; viz. that he is a 
Rom. 2.11, 14. 1 Cor. 11.15, Rev. 18.20.& 20.12. Jer. 17.10.  respecter, not of Persons, but of 
Rom. 2.11, 14. 1 Cor. 11.15, Rev. 18.20.& 20.12. Jer. 17.10.  Works. That Eternal 
Hos. 13.6.7, 8, 9.  Destruction is such a Guest, which though always unwelcome, yet never comes uninvited. The first Cause of it is sin, which was no part of Gods Creation. We find it not among the works of his {αβγδ}, set down, or comprised in the first chapter of Genesis. 
Wisd. 1.14. &c.  He indeed made the Heaven, and the Earth, but it was to that end that they might have their Being. The generations of the world were very healthful, and there was no poison of destruction in them, nor the Kingdom of Death upon the Earth. God created Angels and men, Angels and men created sin, and we may say that sin created Hell, by being the Cause for which God made it. All the good that comes from us we owe entirely to 
{αβγδ}. Hiero. in {αβγδ}. p. 271, 272.  Gods free Grace, without whose manurement and cultivation, we should bring forth nothing but weeds and Brambles. All our Evil( on the contrary) doth entirely spring from the Iniquity of our Wills. It is by Gods sole husbandry that we yield any corn; but( alas!) our Cockle, and our Tares, are our too voluntary production. That de facto it is so, I have elsewhere shew'd( in not-many words;) but that 'tis madness it should be so, and that it should be so too in Gods peculiar and chosen People, is the greatest part of my design to make apparent to them that red me. And to demand in the Name of God, as God himself heretofore by the mouth of his holy Prophet, 
Ezek. 18.31.  Why will ye die O House of Israel?  
§ 3. Before I point out the branches which grow from this Text, I must first show the Root from whence the Text itself doth grow. And that I find set down at the second verse of this Chapter. 
verse 2.  The Fathers have eaten sour Grapes, and the childrens teeth are set on edge. By which was given to be understood,( as may appear by the parallel place Jer. 31.30.) that punishment, without guilt, was a thing hereditary. And that the children, however innocent, were to smart for the iniquity of their guilty parents. Upon occasion of which irrational and unworthy proverb, which the house of Israel had taken up,( in their hearts belike; as well as in their mouths,) God vouchsafed, by the mouth of his prophet Ezekiel, to make his own apology to an injurious people. And at once to inform the ignorant, to disabuse the seduced, and to confute the most malicious( if any such there were) he spent no less then a whole chapter, in a just vindication of his own ways, and in a compassionate reproof of theirs. And having shew'd them plainly in the former part of that chapter, that their sins and his Judgements were both derived, not from the absolute necessity of his Decree, but from the sullen perverseness of their wills, he then bespoke them in a style at once sweetened with tenderness, and also sharpened with Indignation, Why will ye die O house of Israel?  
§ 4. Which words in general, make up a merciful expostulation of God Almighty with an obliged, and beloved, but wilful Israel. Which compared with the Context, as well as considered in the letter, doth break itself without violence into these four particulars.  
First, the fearful destructiveness of continuance in sin; and that to all persons, of whatsoever Quality, or Extent. Not only to such as are Aliens to the Covenant, but even to the Lot of Gods own inheritance. And of them, not to a few only, but to whole churches; even to Israel, and the house of Israel.  
Secondly, here is the fountain, or head-spring from whence this sin, and this destruction do both originally stream, to wit, not Gods will, but ours. It is not a peremptory decree, but a most tender expostulation. Not, ye shall die, but, why will ye?  
Thirdly, we have the strange unreasonableness of this will, in its sturdy resolutions of making court to death. God puts his people to their {αβγδ} and since he cannot affright them with their danger, he would convince them of their madness. Since 'tis resolved they will perish, he desires them to tell him why: Quare moriemini? why will ye die?  
Fourthly. Here is the double passion or Emotion( with fear and reverence be it spoken, for we must needs speak imperfectly when we speak of him who is perfection,) which this double madness of ours doth seem to produce in God Almighty. The one of pity,[ O house of Israel!] the other of Indignation,[ why will ye die?] for as the danger of our choice doth grieve God, so the irrationalness of it doth( as it were) vex him. As our rashness produceth his pity, so doth our stupidness his Indignation. And his double resentment that we will die shows his vehement desire that we will not. As appears most plainly by the words that are used both before, and after.  
These four particulars shall give both matter and method to the following part of my design.   

CHAP. I. Of the Destructiveness of Sin to Gods own People, the House of Israel.  
§ 1. UPon an 
Grot. in Inc. 1.19.  ancient Tradition amongst the Jews concerning those two Angels, Michael, and Gabriel, that the first is a Minister of Gods 
Jud. 9. Rev. 17.7.  Justice, and the 
Dan. 9.24. Luk. 1.19.28.  second of his Mercy; it hath pleased the Fancies of the rabbis, that the Angel Gabriel should fly with two wings, and Michael only with one. Thereby intimating unto us, that God is swift in showing kindness, but slow to wrath. And agreeable to this difference betwixt those two Attributes, they have christened the two Angels with two as different Names. For Michael they call Fire, and Gabriel Water; representing a Boanerges by the severest Element, and an Evangelist by the supplest. But then it ought to be considered, that as Fire well used serves to refresh, as well as burn; and that water on the contrary may as well drown, as bathe us; so Gods Justice unprovokt serves to reward and cherish us, whilst his mercy too much abused may as well terrify and consume us. For as Philosophers say of the motus projectorum, that the more slowly heavy bodies do ascend, by so much more swiftly they tumble down, so the unwillinger God is to lift up his hand, by so much the more heavily he lets it fall. Or as when with the right hand we draw a string from the left, by how much the farther we stretch it, it leaps back the more forcibly; or as the farther back we draw the Arrow, by so much the forwarder that Arrow flies; so the precedent long-sufferings of God Almighty, do but exasperate his indignation. And from hence I conceive it comes to pass, that though continuance in sin is destructive even to all, 'tis so to those more especially whom God hath chosen for his people. For his anger being heightened after the measure of their ingratitude, he rather burns up the fat vine which brings forth wild fruit, then the lean briar which brings forth none. Thus in the fifth chapter of Esay, where the house of Israel is called Gods 
Isa. 5.4, 7.  Vineyard, and the men of Judah his pleasant plant, he first upbraids them with what he had done, before he tells them what they should suffer. As 'twere on purpose to let them know, that his Justice was not so terrible as his injured love. And that though their oppression had cried for vengeance, 'twas their ingratitude that brought it down. That Assyria should be unrighteous, and that Egypt should be Idolatrous, is not a thing so irrational, nor by consequence so strange. But that the 
Isa. 1.21, 22.  faithful city should become an Harlot, that silver should wax dross, and that murderers should lodge in the place of righteousness;( that 
Ezech. 23.2, 4, 11.  Aholibah the elder sister should be more corrupt in her doings then her younger sister Aholah, that is to say, that Jerusalem should be more wicked then Samariah) that Israel should not know, and that my people should not consider, 
Isa. 1.2, 3.  Hear O Heavens! and give ear O Earth! God, no doubt, will be severe, as well to Egypt and Assyria those rods of his Anger, as to Israel and Judah, those special objects of his Love. But with a difference of punishment, as there hath been of obligation. For 
Minoris criminis reatus est legem nescire, quàm sternere. Salvian. de proved. l. 2.  not to know Gods will, is not so bad as to despise it. And so saith 
{αβγδ}. Clem. Rom. in Epist. ad Cor. p. 54.  Clemens Romanus, that by how much the greater our knowledge is, by so much the more are we obnoxious to greater danger. As a man of Gilead is the more inexcusable, if his wounds are not cured for want of 
Jer. 8.22.  Balsam, or of chirurgeons, whilst Gilead doth eminently abound in both; so withall is one of Israel, if his sins are not reformed by so many prophets, and so much preaching. God would not that his Judgements should light so heavily, upon the poor and foolish, who did not 
Jer. 5.4, 5.  know his ways,( saith the prophet jeremy,) as upon the great men and wise, who( notwithstanding their knowledge) did break the yoke and the bonds, that is, the precepts of their God. 
Verse 7.  How shall I pardon thee for this?( said God to Israel) thy children have forsaken me, and sworn by them that are no Gods; when I had fed them to the full, they then committed Adultery; an unfaithful friend is far worse then an open enemy; and a treacherous wife, then a common Harlot. They were more to be blamed that swore 
Verse 2.  falsely by their true God, then those well-meaning fools who swore truly by their false ones. Our blessed Saviour hath determined( concerning those that were children, and those that were strangers to the covenant) that of any two 
Luk. 12.47.  servants who do not do their masters will, the wilful shall be beaten with many stripes, and the ignorant but with a few. This is exemplified by our Saviour in more particulars then one, that men may remember it the better, and consider of it the more. It shalbe worse for Corazin and Bethsaida in the day of Judgement, then for Tyre and Sidon, not so much because they sinned more,( their sins considered in themselves,) but because they had 
Mat. 11.21, 22, 23, 24.  means of sinning less. For these latter were preached to by Ezekiel only, but the former by Christ himself. It shall be worse for Capernaum in that day, then for filthy Sodom, because these had Lot only to reform them, but those other had Christ himself. It shall be worse for the Jews, Gods chosen people, in the day of Judgement, then for the Idolatrous and heathen Ninevites; because these had but Jonas to work upon them, whereas the other had Christ himself. So in the tenth of Matthew, it shall be better for Gomorrah in the day of judgement, then for that City of Judea,( or other Country) where the Gospel hath been, and hath been 
Mat. 10.15.  refused. Upon all which it follows, by undisputable consequence, that if Gods foreign enemies( as I may call them) are whipped with Cords, his Inbred Rebells shall be with Scorpions.  
§ 2. A piece of Justice so natural to the very community of men, that 'twill extort a suffrage even from them that are to suffer it. 
{αβγδ}. Thucyd. l. 1. p. 57.  He in Thucycides could say to the Lacedemonians, that such as are fugitives from virtue and side with 'vice, deserve not a less, but a double punishment; one for their choice, and another for their defection. Thus the Jews heretofore did so abominate the Samaritans who were Apostates from their Religion, more then the Gentiles who were but Aliens, that against those they exercised their Anathema, but against these only their Aphorismos. That is to say,( in plainer terms,) the one they banished from their 
Grot in An. ad luke. 6.22.  Coasts only, but the other from their charity. And it is part of that Law which God himself had given them, that if the son of their mother, yea if the wife of their bosom, yea if their friend that is as their own soul, should entice them secretly to the service of 
Deut. 13.6, 7, 8, 9.  other Gods, they should not conceal him, they should not spare him, yea, they should not pity him, they should ston him with stones that he should surely die. And though this last severity was the peculiar of the Jews, yet the christians also came very near them in the first, and( even then when they were purest) although they did preach for the Salvation of the Heathen world, yet for Apostates they would not 
1 Joh. 5.16.  pray. And how much Christians do now hate their fellow-christians,( under the notion at least of heretics) more then the common enemy of christendom, we may conjecture even by this; that the confining Princes of christendom have commonly chosen in their particulars to pay tribute to the turk, rather then jointly to endeavour his being Tributary to them. It hath been frequent for christians to buy peace of the mahometans, merely that they might break it with one another. So that although we should measure Gods method by our human line, we must confess it to be reasonable, that as the corruption of the best men is the worst corruption, so the vengeance of the sweetest mercy abused should be the sharpest vengeance.  
§ 3. 
An objection.  This perhaps may become the more convincingly clear, by way of answer to an objection, which may be made in the name of the house of Israel. What, can Israel die? whom God hath caused to 
Jer. 13.11.  cleave unto him, as the girdle cleaveth to the loins? that they may be to him for a people, and for a name, and for a praise, and for a glory? had not Jehovah made Jerusalem his 
Chap. 2.2.  Spouse? and Israel 
3.  holiness to the Lord? the first fruits of his increase? had not God planted them a noble vine, wholly a 
21.  right seed? was it not enough that they had Abraham to their Father, to make a 
Isa. 1.21.& 5.1.  faithful and beloved City? and can they die, whom God had chosen for his peculiar? 
Deut. 7.6, 7.  selected and culled out from all the Nations of the earth, to be a special and holy people? a people to set his love upon?  
§ 4. Yes sure. The house of Israel may die, because they may be guilty of sin which is unto death. Though God had chosen them for his people, yet they rejected and forsook him, and would not choose him for their God. They became 
Jer. 13.23, 25.  habitual incorrigible sinners. Their sins cleaved to them, as blackness to an Aethiop, and as spots to a Leopard. Besides that Gods promise was not absolute, but conditional. 
Exod. 19.5, 6.  If ye will obey my voice indeed, and keep my Covenant, 
Exod. 19.5, 6.  then[ and no otherwise] ye shall be a peculiar Treasure unto me above all people, a kingdom of Priests, and an holy Nation. Now 'tis an 
Conditio non impleta non obligat fidem.  Axiom in the Civil Law,( and is consonant to the laws of God and Nature) that a promise ceaseth to oblige, through defect of the condition on which it was made. And how well the House of Israel did perform their Covenant, we may easily judge by all that follows. For though by divine designation they were 
Jer. 2.3.  holiness to the Lord, and the first fruits of his increase, yet they committed 
v. 13.  two evils. They forsook the Fountain of living water, and hewed to themselves their broken Cisterns. They were more false to their true God, then the men of Chittim and Kedar to their false ones;( Adonis, Venus, Dusaris, and the like.) the men of 
10.11.  Cyprus and Arabia were more constant by far to their broken Cysterns, then the men of Israel to their Fountain of living Water. Though God had chosen them for his spouse, yet they 
Jer. 37.1. c. 2.20.  played the Harlot upon every high Hill, and under every green three. They were become so filthy, that neither 
Jer. 2.22.  soap nor Nitre could make them clean. Nay, so far were they abandoned unto a reprobate sense, that they declared their sin as Sodom, and did not hid it. They had a 
Jer. 3.3.  whores forehead, they refused to be ashamed, and( which was the top of all their wickedness) they pleaded Innocence( like Solomons Whore Prov. 30.20.) they wiped the mouth, and then affirmed they were the 
ch. 2.35.  godly, they( forsooth!) had done no evil. Thus they aggravated their sins by denying that they had sinned; and by the lewdness of their example, they 
33.  taught the wicked Gentiles to be yet more wicked. Though God had planted them a 
Jer. 2.21.  noble vine, and wholly a right seed, yet were they so turned into the degenerate Plant of a strange Vine, that when he looked for Grapes, behold a 
Isa. 5.7.  Bramble, when he called for righteousness, behold a Cry. The wine that came from them was as the poison of asps, and as the gull of Dragons. Though they were the posterity of Abraham, Isaac, and Jacob, to whom the promises were made, 
Rom. 9.6.7.8.  yet they are not all Israel that are of Israel; neither because they are the seed of Abraham are they all Children. They that are the Children of the Flesh, these are not the Children of God. For though Abraham was faithful, and Isaac honest, yet it seems their Posterity 
Isa. 5.18.  drew Iniquity with Cords, and sinned as 'twere with a Cart-Rope. They called good evil, and evil good, put darkness for light, and light for darkness. 
20.  Bitter for sweet, and sweet for bitter;( that is) They made no distinction betwixt right, and wrong: they confounded the ways of God and Belial. And whatsoever their talk and Professions were, yet in respect of their Lives, they were the Sons 
Ezek. 16.3.  of the Ammonites, and not of Abraham. From all which it follows by very sound logic, that because the House of Israel may turn 
Jer. 5.7, 23.27.  Apostates, Rebels, and Revolters, and have their houses as full of deceit as a Cage is of Birds, and even 
28.  overpass the deeds of the wicked,( that is to say, of the Gentiles which know not God,) because the silver may turn 
Isa. 1.21, 22.  dross, and the faithful City become an Harlot; because they may forsake the guide of their youth, make their faces harder then a Rock, 
Jer. 5.3, 4, 5.  refuse to return, or to receive correction, but break the yoke, and burst the bonds; because they may grieve, and 
1 Thes. 5.19.  quench, and rebelliously resist, and do 
Heb. 10.29.  despitefully to the spirit of Grace; therefore the very House of Israel may undoubtfully die, with every whit as much Ease, as the House of ishmael, or of Edom.  
§ 5. 
A second Objection.  But the House of Israel may object, How can we die, in case we have not revolted to other Gods, nor omitted the service of our own? We that hate any melted or graved Image, we who do not lift up the name of our God in vain, and( when need requireth that we swear) do only swear the Lord liveth, we that work six dayes and rest from labour upon the seventh, we that have the Sacraments and the law in our Possession, who were circumcised in our childhood, and keep the Passover now we are men, we who have Synagogues in every place, besides a Temple at Jerusalem, we who in our Synagogues observe the Sabbath, and hear the law expounded to us at least once every week, we who go up to the Holy City three times a year, to make our Prayers, and Prostrations, and all kinds of Sacrifice, are not we the Godly People, elect, and separate from all the world, notwithstanding the many frailties and infirmities of the Flesh? for which, by Trespass-offerings and Sin-offerings, of Bullocks, and of Goats, we have also the privilege to make Atonement? and Can we die, whilst we are such, for a little Rebellion against our Moses and our Aaron? or for shedding a little blood in a fit of Anger? or for defiling our Neighbours bed in a fit of Lust? or for depriving him of his Goods in a fit of Need, or Convenience? Can such things as these be any prejudice to the Godly? who seek the face of the Lord in all his Ordinances? who do not omit to offer Incense and oblations, upon every new-Moon, and solemn Feast? who never eat swines flesh, nor touch a Leper? nor fail to wash ourselves daily from every tincture of uncleanness? who hate Idolatry from the heart, as well as the men that do commit it, and lay fast hold upon the Horns of the Altar? Can such as we die for transgressing the Second Table, who are so strict and punctual in observing the First? So long as we fear and worship God, is it any great matter if we hate our Neighbour? or may we not plunder him in love? and persecute his Body, to save his soul? may we not leave the punctilios of moral Honesty, and Justice, and upright dealing,( which at best are but the duties of man to man) to such moral men as Aristides, and Socrates, and such other Gentiles as know not God?  
§ 6. To this I answer. That all the outside and form of Godliness for which the Israelites persuade themselves, they are the better, doth onely render them so much the worse: first, because it doth evince, that they are knowingly disobedient; and this again doth conclude them but hypocritically Religious, they were wise( as they 
jer. 8.8.  boasted) and the law was with them. The prophets of Jerusalem were so much the worse, because they cherished vices, not in the name of Baal, but of Jehovah: the prophets of Samaria had only 
Ch. 23.13, 14.  Folly seen in them, because they prophesied in Baal; but a 
Ch. 23.13, 14.  horrible thing( that is, a sin of deeper die, as 
Multo plus habentes malitiae. Grot. in loc.  Grotius explains it) was seen in those of Jerusalem, the holy city. Whom God detested as Sodom, and hated as Gomorrah; because, by making men trust too much in privileges, ( the house of David, and the Temple, the law of Rites, and the priesthood, their precedency, and election from among the nations of the earth,) they strengthened the hands of evil-doers, and put a Trig in the wheel of their Conversions. The prophets of Samaria were the veryer fools, but those of Jerusalem were worse, and that by being the greater knaves. Their lying doctrines were the cause, that 
Jer. 23.14.  none returned from his wickedness. By saying the 
Isa. 7.4, 5.  Temple of the Lord, the Temple of the Lord, the Temple of the Lord are these, they made Religion the Lacquay to their vile affections; and led the people to a belief, that they might violate the second table, upon the merit of observing the first. As Herod perhaps committed Incest with greater hope of forgiveness, because he heard John 
Mar. 6.20. John 16.2.  gladly. Or as the Pharisees were cruel to natural parents upon the strength of their 
Mat. 7.11.  Corban, or liberality to God. Or as those Jews were made believe, that to murder the Apostles was to do God 
John 16.2.  service. A strange mistake, of the greatest 'vice, for the greatest virtue; yet so it will be when men are partial to the commandements, and side with the first table of the Decalogue in a kind of opposition( at least a prejudice) to the second; crying up Godliness, to the very decrying of moral honesty; and doing that for interest, which 
Exo. 32.19.  Moses did in pure zeal,( I mean, the dashing of one Table against another.) It hath ever been apt to be the fault of Gods people,( I mean, of outward professors, upon whom the name of God is called, and who, at least from the teeth outward, are wont to call upon his name,) to think their duties to God so meritorious, as to think their duties towards their neighbour altogether unprofitable. Their flesh imposing upon their Spirits that common fallacy[ called à been conjunctis ad malè divisa] whereby they make a shift to think, that the one can be good, though not in conjunction with the other. Whereas it would be of great moment to the greatest interest of souls, if men would make so much use of their natural logic, as to detect those fallacies which are put upon their Reasons by their passionate desires either of profit, or pleasure, or worldly greatness. Which make men satisfy themselves( even before they are ware,) with such Requisites in religion, as are the cheapest, and the easiest, and of the greatest reputation amongst those persons with whom they live. Which seems to me to be the reason, why the four precepts of the first Table have( as it were) carried away the custom from the six precepts of the second. To abstain from swearing, or Sabbath-breaking, or from the worshipping of Images, is much more easily accomplished, and much less against the interest of flesh and blood, then to abstain from the exercise either of Avarice, or of Ambition, of Anger, or of lust. Which makes it so ordinary a thing, for men to be working-day sinners, and Sabbath-daysaints; to be holy, rather then righteous; and rather godly, then honest men. Whereas they ought to consider,( and I would to God that we might always do so) that though Godliness and honesty are most divine in conjunction, yet divided from one another they are abominable things. Or to speak more exactly, they cease to be, by being partend. A Godly man of dishonesty is a contradiction in adjecto. There cannot be possibly any such thing in reality of existence. For to be really Godly, we must be really honest. To be pious, we must be just. To do the duties of the first Table, we must do the duties of the second. To worship God, we must love our neighbour. 'tis true, there are that are called Godly, as there are that are 
1 Cor. 8.5.  called Gods, though the first are but Idols of devotion, as the second Idols of divinity. And to mistake hypocrisy for Godliness, is as gross a thing in an Israelite, as it is for a heathen to mistake an Idol for a God. A most brutish infirmity, not to be able to distinguish betwixt the word, and the matter, or betwixt appearances, and things. But the house of Israel cannot be ignorant, that the very same God who said, thou shalt not worship any graved Image, thou shalt not take Gods name in vain, thou shalt keep holy the Sabbath day, did also say at the same time, thou shalt not kill, thou shalt not steal, thou shalt not bear false witness, thou shalt not so much as covet thy neighbours house. And so far it is from possible, that the latter commandements should be broken by way of reverence to the former, that it is more possible, of the two, for an Infidel to be honest who is not godly, then for a believer to be godly who is not honect. Acts of sacrifice are sinful, where they are not attended with works of justice and mercy too, he that loveth not his brother whom he hath seen, may easily flatter or fawn upon his God whom he hath not seen; but 
Joh. 4.20.  St. John assures us, he cannot love him. And we may say of the God of Heaven,( as of the greatest men upon earth) that he hath many flatterers and admirers, but few true friends. All will readily follow him to Mount Gerizim, or Mount Tabor; but few to Mount Sinai, and fewer yet to Mount Calvarie. So that all things urged in the Objection, as so many marks of a religious and pious Israel, are but so many Arguments of their hypocrisy, whilst they persecute their Neighbours in the fear of God. And that God cannot endure the outward worship of his people without the inward Integrity, that he forbids some men to do the things which he commanded them, and reckons their very sacrifices in the number of their sins, I think it useful to demonstrate by several Instances out of Scripture. Which, as a farther answer to the Objection, will deserve to make another Paragraph.  
§ 7. When the House of Israel stood guilty of oppression, and violence, Rebellion, and Bloodshed, and yet were very much addicted to the 
Isa. 1.2, 15, 17.  seeking of God, by prayer, and fasting, and strict observing of his Sabbaths, and by loading his Altar with many Sacrifices, from whence they concluded they were the Godly, notwithstanding their purple and 
ver. 18.  crimson sins; God thus expostulated with them by his Prophet Esay. 
11.  To what purpose is the multitude of your sacrifices unto me? I am full of the burnt offerings of Rams. Who hath required this at your hands to tread my Courts? bring no more vain Oblations. Incense is an abomination unto me. The new moons, and sabbaths I cannot away with; it is Iniquity even the solemn meeting. Your appointed feasts my soul hateth, they are a trouble unto me, I am weary to bear them. It may seem somewhat strange to one sort of people, that God should command these things, and yet forbid them; that he should chide his people for their obedience to those very ordinances which he had given them; and that he should hate or be weary of those Observances, which though he did not command because they were good, yet they were good because he commanded them. He spake in the phrase of one that hath surfeited with a Meal; 
v. 11.13.  bring no more, for I am 
v. 11.13.  full. As if it were not lawful for them( in the state of Impenitence that they were in) to do their Duties. Nay, God, having commanded them to come into his Courts, did yet expostulate with them, who hath required it at your hands? of which the reason must needs be this, that what he had explicitly commanded them upon condition of their purity, he also implicitly forbid them on supposition of their uncleanness. God had commanded them indeed to appear before him, to come into his Courts, and there to lift up pure hands; but he no where commanded them to draw near him with their lips, when their hearts were far from him. If he could not endure, he could not certainly command, that they should come into his presence with sullied Consciences, with Hearts full of malice, with Eyes full of Adultery, with the treasures of wickedness in their Hands, and the poison of Asps under their Lips. They did what they were bid, but they did not do it as they were bid. God commanded their qualification for coming, as well as their coming into his presence. And so whilst they obeied the letter of the commandment, they rebelled against the scope of it. God abhorred their sacrifices, could not away with their sabbaths, and had an aversion to their prayers, even because their hands were full of 
ver. 15.16.17.  blood. So far was their Godliness( as they thought it) from having a faculty to cleanse them, that their bloody hands were to be washed before their Godliness could be clean. Another Instance we have in the 66th. Chapter of Esay, where God professeth to have regard to the man that trembleth at his Word, 
Isa. 66.2, 3. ( that is to say, to him that feareth to break his Law,) which whosoever doth not, doth but offend his God with that sacrifice, which he intends for an Atonement. God abominates such worship, as much as murder( and he will have a Murderer to be snatched from his 
Exo. 21.14.  Altar.) He that killeth an ox, is as if he slay a man. He that sacrificeth a Lamb, is as if he cut of a Dogs Neck.( and the price of a 
Deut, 23.18.  Dog must not be brought into the Temple.) He that offereth an oblation, is as if he offered 
Deut. 14.7.  Swines Blood( a thing that was legally unclean) he that burneth Incense, is as if he blessed an Idol. Which is as much as to say, That the doing of those things which God hath absolutely commanded, is no better then the doing what he hath absolutely forbidden. For God had commanded his people Israel to kill an ox, and to sacrifice a Lamb, to offer oblations, and burn Incense; as he had strictly forbid them to slay a man, and to sacrifice a Dog, to offer swines blood, and to bless an Idol. But yet to some sorts of men, who have a form only of Godliness, but the very substance of Impiety, or who entitle God to their wickedness by putting their blackest designs upon the score of Religion, or who seek to bribe God, by doing lesser duties, to connive at their omitting the 
Mat. 23.23.  weightier matters of the Law, 
Rom. 2.24. ( I say) to such men as these, their very sacrifices become their sins. For them to pray is as bad as cursing; for them to come into the Temple, is as bad as dwelling in the Tavern; for them to offer Incense to the true God, is as filthy a thing as if they offered it to a false one. A third Instance we have in the 58th. Chapter of Esay, where though the Children of Israel did seek 
Isa. 58.2.  God daily, and delighted to know his ways, as a nation that did righteousness, though they forsook not the ordinances of God, and did ask of him the ordinances of Justice, and took delight in approaching to him; yet when they fasted, God would not see; when they afflicted their soul, 
verse 3.  he took no knowledge. The reason was, because they fasted for strife and debate, and to smite with the fist of wickedness. They thought that dayes of fasting and humiliation were sufficiently observed by bowing the head like a Bulrush, and by spreading sackcloth and ashes under them, whereas( to fast as they ought, and as God would have had them,) they should have loosed the Bonds of wickedness, they should have undone the heavy Burdens, and have let the oppressed go free. The fast which God hath chosen, is to deal our bread to the hungry, to bring the outcast into our Houses, to cover the naked, and not to hid ourselves from our own flesh. To what purpose is their Religion, who cover Gods Altar at once with hecatombs and with 
Mal. 2.13.  Tears? with the Tears and cryings out of such as are oppressed, and have no Comforter? 
Mal. 1.8.  if ye offer the blind for sacrifice, is it not evil? if ye offer the lame and the sick, is it not evil? offer it now unto thy governor, will he be pleased with thee, or accept thy person, saith the Lord of Hosts? a 
ver. 6.7.  Son honoureth his Father, and a Servant his Master; if then I be a Father, where is mine honour? if I be a Master, where is my fear? ye despise my name, by offering polluted bread upon mine Altar. From hence it evidently appears, that the religious performances of Gods people may amount to no more then an arrant mockery; their very Godliness( as they account it) may serve for nothing but to pollute them; they may become the more loathsome by the service and worship of their God; when God is near in their mouth, but far from their 
Jer. 12.2.  Reins; that is to say, when they talk of his law but disobey it; or when they outwardly obey the first Table of the Law, but both outwardly and inwardly transgress the second. I will at once illustrate and conclude this Section by paraphrasing a passage in the seventh chapter of Jeremy. 
Jer. 7.4.  Trust ye not in lying words,[ of those false Prophets who prefer the shadow of Religion before the substance, and think that so long as they have prayers, and prostrations, and sacrifices in the Temple, it shall go well with them, however wicked they are otherwise,] saying the Temple of the Lord, the Temple of the Lord,[ as if the whole duty of man did only consist in outward worship. 
ver. 5. ] But amend your ways and your doings by executing judgement betwixt a man and his Neighbour,( that is to say, by doing Justice; 
Micah. 6.8.  by not oppressing the stranger, the fatherless, and the widow, and by not shedding any innocent blood,( that is to say, by loving mercy;) by not walking after other Gods, that is to say, ( by waling humbly with thine own;) ye trust to the words of lying Prophets[ who flatter with their lips, and heal the hurt of the people slightly, saying peace, peace, when there is no peace, Chap. 6.14.] will ye steal, and murder, and commit Adultery, and swear falsely, and burn Incense unto Baal, and stand before me in this house which is called by my Name, and say we are delivered to do all these Abominations? ( or, we are delivered, notwithstanding these Abominations) is this house become a Den of Robbers in your Eyes? [ that is to say, shall I suffer my Temple to be an Asylum, a sanctuary, and shelter for all your sins, as a Den is for thieves? no, I will not suffer it, saith the Lord.]  
§ 8. I suppose by this time, it is sufficiently apparent, that they may perish eternally who are 
Jer. 5.26.  Gods people( in respect of their privileges, and calling, and profession of religion) because they may be more sinful then they that are not his people. They may( and have often) even over-passed the deeds of the wicked. And this they may do, 
See Ezek. 16.47, 48, 51, 52.  notwithstanding all the fine things, which were alleged in the objection as marks and characters of the Godly. It will now be seasonable to descend unto the Application and uses of what hath hitherto been spoken.  
§ 9. 
The Application.  We of christendom are the house of Israel; though not after the 
Rom. 9.8.  flesh, yet according to the spirit, the sons of Abraham, though not the seed; Inheritors of his promises, though not of his blood; Children of 
Gal 4.24, 25. Heb. 12.22.  Sarah which is mount Sion, though not of Hagar which is mount Sinai; Though not by birth, yet by adoption. Though not the natural branches of the good olive three, yet wild olive branches 
Rom. 11.17, 24.  engrafted into the good olive stock. As the Sacraments restend with them, so do they now also with us. As they had the law, so have we the Gospel. They of the Synagogue were christians in the shadow, we of the church are Israelites in the substance. For they had Christ in the Type, as we in the Antitype. They were Gods chosen as the elder brother, and so are we as the younger. They were the first part of Gideons fleece, and we the second. 
Use 1.  But let us grow wiser then they were, by the very example of their Folly. Let us not presume, as they did, upon the privilege of our Election. For if God spared not the natural 
ver. 21.  branches, we ought in reason to take heed, lest he also spare not us. St. Paul says plainly, that our election is 
ver. 22.  conditional, as well as theirs. The goodness of God will continue to us no longer, then we 
23.  continue in his goodness. If we do not continue, we shall also be cut off. And they, if they abide not in unbelief, shall be grafted in. As God Almighty left the Jews, and( upon their impenitence) turned to us Gentiles; so( upon the same ground) he may leave us Gentiles, and return to the Jews. Does God love us more then Israel, because he hitherto spares us? it does not follow. For 
Luk. 13.3.  except we repent, we shall all likewise perish. As we were the 
Mat. 3.9.  stones, out of which God raised up children unto Abraham, so God is able out of those stones too,( I mean the ignorant savages, or obdurate Jews,) to raise up brethren unto Christ. Then let us not say within ourselves,( in imitation of the Jews) that we have Abraham for our Father, and therefore we are the faithful; that Christ is our righteousness, and therefore( live how we will) we are the just; or that England is our native Country, and therefore we are the reformed. Let us not say that we are denizens of Heaven by the very privilege of our birth, whilst the children of Hagar must be fain to serve an hard apprenticeship, and yet be children of the 
Gal. 4.30.  bond-woman when all is done.( just as St. Paul was born 
Act. 22.28.  free of Rome, whereas the chief captain was fain to buy it with a great sum of money.) 'tis true, our Fathers after the flesh are wont to entail the inheritance upon the eldest, although the worst. And be the younger children never so good, they are sent away with a little pittance. But the father of heaven is not so partial. He who is not an accepter of any mans person, but a rewarder of his works, doth bestow his inheritance, not on the eldest, but on the best. Rather upon Sem then Ham or Japhet; upon Isaac, rather then ishmael; upon Jacob, rather then Esau; upon Judah, rather then Reuben; nor so soon upon Eliab, as honest David. The Jews were Gods first born, his chosen, his spouse, set as a Jewel upon the arm, or as a signet upon the heart, yet for the wickedness of the Jews he called in the Gentiles, not as positively good, but as 
Eze. 5.7, 8.  less wicked then the former. When 
jer. 38.7. ch. 39.17, 18.  Ebed-Melech the Ethiopian had preserved that prophet whom the Jews oppressed, for which God rewarded him with the safety of his life,( whilst the Israelites perished on every side) God was pleased at that distance( as 
Jam tum eminus ostendere volvit Deus, quàm justas causas haberet gentes extraeneas ad salutem vocandi. Grot. ad Jer. 38.7.  Grotius speaks upon the place) to show what just cause he had, to call the Gentiles into the privilege of the Jews. The Gentiles believed on him whom the Jews crucified. The Canaanite woman, and the Centurion were respected by our Saviour, not the less, but the more, for being aliens. He commended others, but admired them; 
Mat. 15.28. Mat. 8.10.  O woman, great is thy faith. And I have not found so great faith, no not in Israel. Now if when Israel( the elder) had profaned Gods name, and polluted his Altar, and walked unworthy of their great calling, God  told them plainly, he had no 
Mal. 1.10, 11, 12.  pleasure in them, nor would accept an offering at their hands, but his name should be great among the Heathen; why may not Israel( the younger) if they deserve alike, be alike dealt with? if the Turkes at this day are less wicked then the Christians, why may not God depart from us to them? and sand them into his vineyard, as apt to bring forth better fruits? It was rightly said of St. Hierom, that men are not chosen of God Almighty by the privilege of their 
Non gentes à deo eliguntur, said hominum voluntates. Hieron in Epist. ad Hedibiam Quaest. 10.  Country, but by the Rectitude of their 
Non gentes à deo eliguntur, said hominum voluntates. Hieron in Epist. ad Hedibiam Quaest. 10.  wills. For as all were 
Rom. 96.  not Israel, that were of Israel, so all that are christians, are not of Christ. As they alone were reputed for the children of Abraham who were so after the spirit,( and the children of the 
ver. 8.  promise accounted for the seed,) so they alone shall be reckoned the younger brethren of Christ and coheirs of the promises,( not that 
Mat. 7.21.  call upon his name, but) that do his will; let the place of their birth, or of their breeding be what can be. Our blessed Saviour hath said distinctly, 
Luk. 13.29.  that they shall come from the East( not only from Rome) from the west( not only from Palestine) from the North,( not only from Africa) from the South( not only from Europe) and shall sit down in the kingdom of God. Notwithstanding the difference both of our languages, complexions, and dispositions, 
Non Latinis, nec Argivis solis anima de Coelo cadit, Deus ubique,& Bonitas deiubique. una anima, varia vex: unus spiritus, varius sonus. Tertul. de Testim. ainae, cap. 6.  our souls were all made of the very same spirit, as well as our bodies of the very same dirt. And therefore let us not lean so strongly upon the irrespectiveness of Gods decree, and so the immutability of our election, and so the necessity of our bliss, as to flatter ourselves to Hell, with an impossibility of coming thither.  
§ 10. Nor let us stand too much upon the performance of several duties, which do discriminate us from Jews, as well as Gentiles, nay, from the greater part of our fellow christians both in the eastern, and western church. For the business of our Salvation doth not only consist in the many privileges and duties of being christened when we were infants, and believing a Creed now we are men, besides our keeping of Sabbaths, our hearing of sermons, our frequenting of prayers, our receiving of Sacraments, our reading of chapters, and the like; we may do all these, and yet be damned. For we may do them in hypocrisy; and in that case, the very means of Salvation may set us forward in our way to Hell. Many others have been, and we may be ( possibly) the worse for Christ( as will appear by that which I shall say anon.) A man may be poisoned with the very cup of blessing. To be a christian only in show( like Simon Magus,) ought to be reckoned as a dangerous and a most terrible thing. The very ordinances of God, in some cases, are much more to be trembled at, then spears and Halberts. 
Heb. 6.4, 5, 6.  A man may possibly be enlightened, and have tasted of the Heavenly gifts, and be made a partaker of the holy Ghost, and have tasted the good word of God, and the powers of the world to come, and yet in case he fall away( which is the Apostles Supposition) he shall gain no more by all this, then a most sad impossibility to be renewed unto repentance. Religion and worship are equivocal words; of which there is one only that is good, but many ill. We know that to pray is an act of worship and Religion, but yet the prayers of the pharisees were turned into sins, 
Prov. 28.9. Isa. 1.15. Matth. 23.14.  and so the prayers of the obstinate are a mere abomination. Again to preach, is a religious duty; yet a man that preacheth may be a 
Mat. 7.22, 23. 1 Cor. 6.27. Phil. 1.15, 16, 17.  cast-away.( which if the Timorous Bruno had not believed, he had not given an occasion to the famous order of the Carthusians.) Again, to hear sermons is a duty; yet Herod was not the better, but rather very much the 
Mar. 6.18, 20. Matth. 14.9. Act. 24.25. ch. 26.28.  worse for all the preaching of John Baptist. Felix and Agrippa were both the worse, because they were not the better for the preaching of Paul. And the stubborn Jews were the worse, because the more inexcusable for all the preaching of Christ himself. There is not any thing in scripture more clear then this, that if 
Joh. 22.24.  Christ had not come and spake to some men, they had not had sin, who yet, because of his speaking, had no excuse for their sins. That Sodom had a lesser degree of guilt and of Hell, because they were 
Mat. 11.23.  without Christ; and Capernaum a greater, because they were a portion of Gods own people, who had amongst them, not the preaching only, but also the person, and the miracles of Jesus Christ. That Christ becomes to some men( though by accident indeed, and through their faults) a ston of stumbling, and a Rock of offence, as well for the fall, as for the rising of many in Israel; and therefore 'tis plain, a man may make himself the 
Isa. 8.14, 15. Luk. 2.34. Rom. 9.31. Mar. 12.40. Luk. 12.47. 1 Cor. 1.23, 24.  worse for Christ, and make no other use of him, then of a thing to be damned by so much the deeper. Again, to red the scriptures, is another duty in religion; yet many men have wrested them to their destruction; and that not only out of perverseness( as Helvidius, and Julian,) but merely through 
2 Pet. 3.16.  ignorance, or instability. Again, the Sacrament of baptism is a special privilege and duty too; yet many have been 
Act. 8.16, 17, 18, 19, 20, 21, 23.  drowned in the very laver of Regeneration. Lastly, the Sacrament of the Lords supper is a prime part of Gods worship; yet is it possible to 
1 Cor. 11.27, 29.  perish by the bread of life, and to drink our misery from the Cup of Salvation. Again, to fast, is a part of Gods service: yet how 
Mat. 6.16. Jer. 58.4.  often hath it been used as a mere disguise? Lastly, to go to Church, is a Christian duty; 
Matth. 6.5. Luk. 18.10, 11. 1 Cor. 11.20, 21, 22. Mat. 21.12.  yet how many have been guilty of going thither?( when only to eat, or to drink, to buy, or to sell, to see or to be seen, when, whilst their feet do carry their bodies into the Temple, they leave their souls behind them in the Shop, or Tavern.) From all which it is evident, that all those very good things( which I have mentioned) being very ill done, do make but the carcase of Religion, to which Obedience with Integrity must give the life. It is not sufficient to say 
Mat. 7.21.  Lord, Lord,( that is,) to be Professors of the Christian Religion, to be orthodox in judgement, to yield up an easy and cheap assent to the twelve Articles of the Creed;( as I said before) for the dayes come( saith the Lord) 
Jer. 9.25. Neque me movebit tantilla pellicula vel retenta, vel rejecta. Grot. in locum.  when I will punish all that are circumcised with the uncircumcised; the disobedient believers, with the wicked Infidels. And the privilege of Baptism shall no more avail a wicked Christian, then Circumcision a wicked Jew. It were too easy a thing to be a Saint, if a man might be so( under the Law) merely by losing a little skin; or if he might be so( under the Gospel) merely by being waked in a little water;( as the sanguine Clinicks do love to fancy,) by frequenting Sermons, and other services of the Church; and by presuming upon a Saviour. The House of Israel in 
Jer. 9.26.  heart were uncircumcised, as well as Ammon and Moab, egypt and Edom;( there, there was enough to be cut off, and cast away.) And how many Christians in heart are unbaptised, even of those whose bodies are rebaptized?( there is commonly too much to be washed away.) The way to be Israelites indeed,( and not in word, or profession only) is to be without Guile, like good 
Joh. 1.47.  Nathaniel; to be upright, like 
Job 1.1.  Job, both fearing God, and eschewing evil. We must be impartial in our obedience, like 
Luk. 1.6.  zachary and Elizabeth, walking( not in some, but) in all the commandements, without exception; always reckoning with ourselves, that to offend in 
Jam. 2.10.  one point, is to be guilty of all. Which is indeed an other use of what hath hitherto been spoken. For  
§ 11. This doth teach us to distinguish( in our selves, or others) betwixt a sincere, and hypocritical professor. Betwixt a man that is white as 
Psal. 51.7.  snow,( as well within, as without,) and a man that is white as a 
Mat. 23.27. ch. 24.  whited sepulchre( only without, but not within.) It is frequent for Satan that prince of darkness to wear the 
Rev. 16.10. 2 Cor. 11.14.  form of an Angel of light. And as frequent for his children to be 
Mat. 23.28.  outwardly righteous. There were those that were called Christs in the Apostles own times, who yet were nothing but Antichrists; and there are those that are called Christians, who yet are nothing but Antichristians. And therefore we must discern who are Israelites 
{αβγδ}. Just. Mart. in {αβγδ}. p. 50.  indeed, and real branches of the true vine, not by the leaves and the blossoms, but by the fruits of their piety. If they are grafted into Christ, and grow up with that nourishment which they suck from him, their obedience will be uniform and universal, both to the precepts of the first, and the second table. They will not swallow down the fallacy of thinking all things to be singly good, which are good in conjunction, knowing that piety, and probity, holiness and righteousness, godliness and honesty, obedience to the first table and obedience to the second, are like Hippocrates his Twins, or rather like the Jewels called uniones, which cannot grow but in Couples; and( like the body and soul of man) cannot be partend from one another without the destruction of the whole. There may be fractions, or relics, or rather Images of both, but neither will be in its Integrity. For though any one defect is enough to make a thing ill, 
Bonum ex causâ integrâ, malum ex quolibet defectu.  yet there must be a concurrence of every Cause to make a thing inwardly and truly good. The two Tables of the natural, or moral law, are mutual Touchstones to one another. We must try by the first, whether our Honesty is rightly founded upon the fear and love of God. And we must try by the second, whether our Godliness is real, so as to make us very fruitful in acts of Justice, and works of mercy, exact and punctual in every duty towards our Neighbour. But the more special Touchstone of the two( and most commended to us in Scripture) is our obedience to the precepts of the second Table. Which I say not, as preferring the second to the first( though the Transgression of the first is only a sin against God, whereas the breach of the second is a sin against God and our Neighbour too) but because a visible obedience to the second Table is a surer mark of sincerity; whereas a visible observance of the first is oftener worn as a Disguise, to cover, or to excuse, the several breaches of the second. And the reason of it is obvious: it being cheap, and easy, for any Hypocrite, to aclowledge one God, to abstain from Images, to speak without swearing, to cease from labour and go to Church one day in seven; but not so easy, nor so cheap, to be just to all, and merciful to the needy; at once to pay what we have borrowed, to make restitution to whomsoever we have wronged, and withall to give freely to them that ask. Hence the method that is used by God Almighties own secretaries and amanuensis, is not to prove a mans love to his Neighbour by his love to God, but on the contrary, his sincere love to God by his love to his Neighbour. We have pregnant examples in the Epistles of St. 
1 Joh. 3.10.  John. Whosoever doth not righteousness is not of God, neither he that loveth not his brother. He that loveth not his brother abideth in Death. Who soever hath this worlds good, and seeth his brother hath need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? If a man say, I love God, and hates his brother, 
ch. 4.20.  he is a liar. For he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?( not to multiply examples without any need,) it is so absolutely impossible for a man to please God, or to be godly in Gods account, without doing to 
Mat. 7.12.  others as we would that others should do to us,( so strictly commanded by our Saviour as the sum and upshot of the Law and the Prophets, and so much admired by the Emperour 
Quod tibi non vis fieri alteri ne feceris.  Severus, as he commanded it to be carved in all his Plate,) that St. Paul affirmed to his Galatians, all the law is fulfilled in this one word, 
Gal. 5.14.  Thou shalt love thy Neighbour as thyself. And sure if the love of our Neighbour is the fulfilling of all the Law, the not loving of our Neighbour must needs be the breach of it. In so much that God, in some cases, will have his Creatures to be served before himself. He will have us to be honest and kind to one another, before he will accept of any worship or service which we can offer unto himself. He will have mercy so much rather then Sacrifice, that he will have mercy, and not sacrifice, when the one doth stand in competition with the other; although when both may be had, he will have them both. This is the method prescribed by our blessed Saviour, that 
Mat. 5.23, 24.  if we bring a gift, or oblation,( be it of prayer or thanksgiving) before the Altar, and there remember that our brother hath ought against us,( that is to say, that we have wronged any man whom we have not yet righted) we must leave our gift, and go our way. We must first be reconciled to our jnjur'd brother, and then( but not till then) we may offer our gift. If there is violence in our hands, slander in our tongue, envy in our eye, or mischief in our heart, we must quit our Devotions, not only as unprofitable, but hurtful things, as things that are odious to the spirit of holiness, things he cannot 
Isa. 1.13.  away with. The several parts of Gods service which are the usual ingredient in that which we call his public worship performed commonly in the church,( such as fasting, and praying, and preaching, and the like,) though they are necessary duties, are yet no otherwise required then as Acts of sacrifice; which are only pleasing to God Almighty whilst they are faithfully attended with Judgement, and Justice, and mercy too, which are called by our Saviour, the 
Mat. 23.23.  weightier matters of the law. The great Qualification which God required of his people Israel to make their worship of him acceptable, was their repentance and amendment, expressed by 
Isa. 1.16.17.  washing, and making clean, by ceasing to do evil, and by learning to do well, by seeking judgement, by relieving the oppressed, by helping the fatherless, and by pleading for the widow. St. James tells us expressly, 
Jam. 1.26.  that if any man seem to be religious, and yet bridleth not his Tongue,( thereby injuring his Neighbour, though but in word,) that mans Religion is vain. And setting down what Religion is undefiled and pure in the sight of God, he doth not instance in hearing many Sermons, in making long prayers, in having the Scripture at ones tongues end, or in bodily resting upon the Sabbath, but( as that, without which, all the rest is worth nothing,) in visiting the Fatherless and the Widows in their affliction, and in keeping ones self 
verse 27.  unspotted from the world. Where the doing of Justice, and the loving of Mercy are not observed, though a man may fawningly, yet he cannot walk humbly, and sincerely with his God. Where these 
Micah. 6.8.  Requisites are wanting, God will implicitly say to us, as he was wont explicitly to his ancient Israel,[ I 
Isa. 1.11, 12, 13, 14.  am full of your Sermons, and even weary of your Prayers, your Fasts and Sabbaths, and the calling of Assemblies my soul hateth, it is iniquity even the solemn meeting. 
jer. 6.20.  To what purpose is the multitude of your services to me? your oblations are not acceptable, nor your sacrifices sweet unto me. 
Isa. 66.3. Mic. 6.12.  He that confuteth a heresy( whilst himself is an oppressor) is as if he slay a man. He that condemneth an Idolater( whilst himself is 
Rom. 2.22.  sacrilegious) is as if he cut off a Dogs Neck. He that maketh long Prayers( whilst himself devoureth 
Mat. 23.14.  Orphans and Widdows houses,) is as if he offered swines blood. He that heareth many sermons( whilst himself is but a 
Jam. 1.23.  hearer, and not a doer of the word,) is as if he blessed so many Idols.] I have insisted so long, and touched so often upon this string, because I find it( by some experience) to make the most pleasing, by making the most beneficial, and useful sound. And because I think it of high importance, that every man should be taught what is meant by a 
{αβγδ}. Just. Mart. {αβγδ}. 2. {αβγδ}.  Christian, or an Israelite 
{αβγδ}. Just. Mart. {αβγδ}. 2. {αβγδ}.  indeed; and be thoroughly able to distinguish betwixt a member of the visible,& of the mystical Church; betwixt a believer that must die,( without repentance and Renovation,) and another believer that shall live for ever( because he proves his repentance by his amendment and perseverance.) To serve God effectually, as the Israelites indeed, we must not only offer unto God 
Ps. 50.14.  thanksgiving, but we must prove our thanksgiving to be more then verbal, by paying our vows unto the Lord. Especially our weighty baptismal vow; which doth not only oblige us, to forsake the devil and all his works, the pomps and vanities of the world, and the sinful lusts of the flesh, but also to obey Gods holy will and commandements, and to walk in the same all the dayes of our lives. I cannot, I dare not speak peace to myself, or show the Salvation of God to any other man living, or upon any other terms, then as the Psalmist did, 
ver. 23.  even to him that ordereth his conversation aright. And  
§ 12. From hence I am lead into a fourth consideration, that it is better( of the two) to be an honest, then an orthodox man. For though many errors in Judgement do cause as great errors in practise too, yet( comparing them together) we find that errors in practise are still the worst, besides that it is possible, for men that have fewest errors in judgement, to have most in practise. The devil himself is more orthodox( perhaps I may say) then any man living, as being endued with the greatest and clearest knowledge,( taking the word not in a moral, but in a physical sense;) for which he is not the better, but rather so much the worse; because he sins against greater and clearer light. And sure as many of us christians as believe aright, and account of ourselves as of the Israel of God, but yet commit the same wickedness with them that are aliens from the common-wealth of Israel, are not the better, but the worse for being orthodox; for when we all shall appear before the judgement seat of Christ, we shall receive according to what we have 
2 Cor. 5.10.  done, whether good or bad; and not according to what we have thought, whether true or false. The Judge will render to every man,( not according to his Conjectures, but) 
Rom. 2.6.  according to his 
1 Cor. 11.15. Rev. 20.21.  deeds. Which I say not to that end, that I may favour any mans negligence in his inquiry after the truth, but that he may endeavour that most which is of most concernment. Not a speculative knowledge, which being but speculative will only serve to condemn us, but rather a practical and saving knowledge; such as is spoken of in scripture with so much eulogy and advantage. An example of which we have in the ninth of Jeremy, where saith God by the prophet,[ let 
Jer. 9.23, 24. In eo fidat quod me noverit, nimirum si hoc factis ostendat. Grot. in locum.  not the wise man glory in his wisdom, nor the mighty man in his might, nor the rich man in his riches; but let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord which exercise loving kindness, judgement, and righteousness in the earth.] That is to say, let him rely upon his knowledge of me, if he prove by his practise that his knowledge of me is not in vain. For the very knowledge of God will hurt us, unless we practise according to knowledge. He says not therefore, let him glory in this, that he knoweth my nature( for that is impossible) nor let him glory that he knoweth my secret will,( for that were needless if it were possible) but let him glory in this, that he knoweth( so as to imitate) my loving kindness to the good, my severity to the wicked, my perfect integrity towards all. That man is to be reckoned to know God best,( not that most rationally discourseth of him, but) that obeys him the most sincerely. We may think that we know him by other means, but we do not 
1 joh. 2.3.  know that we know him, unless we keep his commandements. He that saith, I know him, 
verse 4.  and keepeth not his commandements is a liar, and the truth is not in him. We know, the Lawyer in St. Luke that came to 
Luk. 10.25, 26.  tempt our blessed Saviour, was able to answer him very punctually concerning the principles of his Religion, and could tell him( to a syllable) how it was written in the law; and therefore our Saviour gave him his due with an[ {αβγδ}, thou hast answered right] thou hast rightly repeated the commandements of God. But then he presently added,[ do 
verse 28.  this, and thou shalt live.] Plainly showing thereby both to him, and us, that we may be very well catechized, and yet be very ill christians. Nor can we ever arrive at heaven only by knowing the right way, but by walking in it. For( though I am not unmindful of having said as much before, nor am at all desirous to fill up much paper with little matter, yet I imagine I cannot easily remind my reader too often of what is meant to profit, and not to please him, that) knowledge without obedience doth serve for nothing but to damn us the more profoundly; to sink us deeper and nearer the bottom of the bottonles Abyss of fire and brimstone. And therefore our Saviour pronounceth his woes against Chorazin and Bethsaida with an emphatical[ for] not on the ill that they had done, but on the good that had been done to them; that they remained impenitent, notwithstanding those wonderful and 
Mat. 11.21.  mighty works, which to Tyre and Sidon would have been motives to repentance. And when he tells Capernaum she should be humbled as low as Hell, his reason is, because shee was lifted as high as 
ver. 23.  Heaven. And  
§ 13. This deserves to be the subject of a fifth consideration, that as God hath abounded to us of christendom more in heat, as well as light, then to the nations of the earth which sit in darkness and in the shadow of death, so he expects that we also should abound towards him, more in devotion and integrity as well as knowledge. As the sun is more propitious to Ethiopia, then to tartary, so the one brings forth gold for the others Iron. And it is every whit as reasonable, that we who are warmed under the line of Gods favour( I mean the preaching of his Gospel) should bring forth nobler and more acceptable fruits then those that freeze without the tropics,( I mean without the pale and preaching of the church) If we are Christians only in contemplation, and practise atheism, if we feed on Christ, as our lamb, and disobey him as our shepherd; we shall one day repent that ere we entered into his fold. When God shall summon us to his Audit, it will go worse with the Christian that grew a Bankrupt with ten Talents, then with the ignorant pagan, who could not thrive with one. It will be hardest for such as those that can in Christs name 
Mat. 7.22, 23.  cast out Divels, and are themselves possessed, to make a coulorable answer to that grim charge, which the acuto Tertullian doth thus decipher, 
Stabitante aulas Dei Anima die judicij, nihil habens dicere. Deum praedicabas,& non requirebas. Daemonia abo minabaris,& illa adorabas. Judicium dei appellabas, nec esse credebas. Inferna supplicia praesumebas, et non praecavebas. Christianum nomen sapiebas, et Christianum persequebaris. Tertul. de Test. ainae cap. 6. [ Thou didst preach up God, yet didst not seek him. Thou didst abominate the Divels, yet didst adore them. Thou didst talk of Gods Judgement, but not believe it. Thou didst presume there was a Hell, yet didst not endeavour to escape it. Thou wert a christian professor and yet didst persecute the christian. It will be as ill a plea for us( in that great day) to tell God that we are christians, as for Judas to pled Apostleship, or Lucifer his first station. For the higher we have stood, by so much the lower will be our fall. If after we have escaped the pollutions of the world, through the knowledge of our Lord and Saviour Jesus Christ, we are again entangled, and overcome thereby, our state of relapse will be far 
2 Pet. 2.20.  worse then our beginning. Upon which it follows, that it were better for us 
Ver. 21.  not to have known the way of righteousness, then after we have known it, to turn from the holy commandement delivered unto us. And so by consequence we shall wish we had never been, much more shall we wish that we had never been christians. We shall curse the womb that bare us, and the breast that gave us suck; the church that christened, and the Priest that catechised us. We shall beshrew the day that ere we heard a good Sermon. We shall bewail our very knowledge, and even repent us of our Grace. In short, Our misery will be heightened from our means of being happy. And that which most of all will vex us, will be the liberty of our will; that, by it our misery should be our choice, and we should press into Hell. That damnation should be our purchase, and not our Inheritance. As will evidently appear in the second particular.  
viz.  
The Fountain or Head-spring, from whence this Sin and this Destruction do both originally stream,( to wit) not Gods will, but ours. It is not a peremptory Decree, but a tender expostulation. Not ye shall die, but why will ye?   

CHAP. II. The true original of man's Destruction.  
§ 1. THat God Almighties irrespective and unconditional decree should be the fountain of mans destruction,( as some have adventured to affirm) is so strongly disproved in the [ why will ye die?]( as occasion will be offered to show 
See chap. 3. Sect. 3.  anon) and so grossly contrariant as well to the nature of Divinity, as to the judgement of common sense, that by how much the grosser those repugnances are, in so much the fewer I shall have need to instance.  
§ 2. 
Proved.  First 'tis repugnant to Gods Justice; as implying sin to be one of the works of his Creation. For he that absolutely decreed an eternal punishment, was to provide there should be sinners to bring it orderly to pass. And if to glorify his justice, an everliving death were his first decree; sure to justify his justice, sin must needs be his second. Or indeed( to say the truth,) he had saved himself the labour of making sin by a second decree, who had made the punishment of death eternal by a first. The one being so strongly implyed in the other, that as the decreeing there should be death implyed that some body should be mortal, so the justifying of punishment implyed that some body should be guilty. There was to be man, to fulfil an irrespective decree, and sinful man to make it righteous. For though God is a sovereign to all his creatures, yet to man in particular he is a Father, and a judge. As a father, he is inclinable to forgive; and as a judge, he is inclinable either to punish, or to reform. To punish us temporally, that we may be reformed; or else to punish us eternally, because we will not. As a father, he delighteth to punish us less then we deserve; and he hateth, as a judge, to punish us above, or beyond our merits. Because he is a father, he may and does often dispense with transgressions; but because he is a judge, he cannot possibly condemn without them. If he did reprobate as a sovereign, to show his power, but not as a judge, to show his righteousness; and that the object of his decree were not the 
Non est ante Punitor Deus, quàm Peccator homo. Augustin. supper Gen. 1.  sinner, but the 
Non est ante Punitor Deus, quàm Peccator homo. Augustin. supper Gen. 1.  man; it would then be a misery, but not a punishment to be damned. God respected commandements, as well as men, both in the intention, and execution of his decree. Nor did he make his commadements( as some have done oaths) that men might break them, and be obnoxious, but he rather made men, that they might keep his commandements, and punishment leaped forth from their 
Rom. 7.12, 13.  transgression. It is the property only of men, and of such men only as are inhuman, to love the Treason, because they either envy, or hate the Traitor, by whose treason they may enjoy at once the ruin of his person, and confiscation of his goods, thereby quenching a double thirst of revenge, and Avarice; or else to lay snares whereby to make men delinquents, for fear the prison should be empty, the Gallows idle, the law impertinent, and the magistrates sword be born in vain. There was a sting in that saying of 
{αβγδ}. Just. Mart. {αβγδ}. p. 46.  Justin Martyr to Antoninus pus, that the heathen emperours took care to hinder the growth of christianity, for fear their subjects should be so virtuous, as not to be capable of any colourable correction, and so they should lose the sensuality of shedding blood. And though some( who shall be nameless) have been betrayed by some opinions to speak as indecently of God himself, God did not necessitate such bitter speeches against his own glory, that he might glorify his justice in executing vengeance upon the speakers. He doth so hate to be mistaken for an absolute reprobator, that he many times appeals unto the judgement of his enemies, and would have his dealing towards man to be measured out by mans own line. 
Isa. 5.3, 4. [ O inhabitants of Jerusalem! Judge I pray you between me and my vineyard. What could have been done more unto my vineyard which I have not done? 
Jer. 2.5. Quando ego prior eos deserui? cvi parti foederis non steti? Grot. in loc. verse 9.  what iniquity have your fathers found in me, that they are gone far from me? that is,( as 'tis explained by the great prodigy of learning) when did I forsake them before they forsook me? what part of my covenant have I ever violated or broken? wherefore I will pled with you, and with your childrens children will I pled; hath a nation changed their Gods, which are yet no Gods? but my people have changed their glory for that which doth not profit. Be astonished O heavens at this, and by ye horribly afraid. For my people have forsaken me. Is Israel a servant? is he a home-born slave? why is he spoyled? hast thou not procured this unto thyself, in that thou hast forsaken the Lord thy God? what hast thou to do in the way of Egypt, and of Assyria? thine own wickedness shall correct thee. Wherefore will ye pled with me? in vain have I smitten your children, they received no correction. O generation! see the word of the Lord. have I been a wilderness to Israel? a land of darkness? can a maid forget her ornament, or a bride her attire? yet my people have forgotten me daies without number. Put me in remembrance, let us pled together; declare thou that thou maiest be justified.( that is to say, tell me the things which thou hast done and suffered, that we may see whether thy sufferings were right or wrong. 
Isa. 43.26. Narra mihi quae feceris et quae passus sis, ut videamus, quae pertulisti, jure, an injuriâ, pertuleris. Narra, fiquid habes quo spears te posse ostendere immeritò tibi haec evenire. Grot. in locum.  Declare if thou hast any thing whereby thou hopest to prove, that thy sufferings are more then for the things that thou hast done.) 
Mich 6.1, 2, 3.  
Grot. in v. 5. Ezek. 18.23.  Hear ye, O mountaines, the Lords controversy; for the Lord hath a controversy with his people, and he will pled with Israel. O my people! what have I done unto thee? and wherein have I wearied thee( testify against me. O my people remember now the answer of Baalam to Balack,[* that thou couldst not be ruined but by thy sins,] that ye may know the righteousness of the Lord. Have I any pleasure at all that the wicked should die, and not that he should return from his ways, and live? Yet saith the House of Israel, the way of the Lord is not equal. O House of Israel! are not my ways equal? are not your ways unequal? therefore I will judge you O house of Israel, every one according to his ways. Repent and turn yourselves from all your transgressions, so Iniquity shall not be your ruin.] Such is the goodness of the Almighty, that notwithstanding his absolute and unaccomptable Empire over his Creatures, he doth yet vouchsafe to give an account of his proceedings; and will 
Et cum Israel disputabit.] magna dei bonitas, qui cum sit omnium summo jure Dominus, tamen hominibus, id est, vermibus Terrae, si ipsi comparentur, probare vult actionum suarum aequitatem. Grot. in Mich. 6.2.  dispute his dealings with his people upon their own principles, and ways of reasoning; not alleging the absoluteness of his Power, as he is their sovereign; but the righteousness of his Sentence as he is their Judge. And desiring to manifest not only the Justice but the Equity of his Actions. In the midst of that Severity which is suitable to a Judge, remembering that mercy which is agreeable to a Father. And if God was so careful to have it known, that he doth not inflict so much as Temporal Destruction by a mere irrespective and peremptory decree, how much less a Death eternal? if he would not reprobate those Original Transgressors, Eve, and Adam, no not to satisfy his Justice; how much less their posterity, for no other end then to show his Power? when the friend of God became an Advocate for Sodom, he pleaded for them to the Almighty, not as an absolute sovereign, but as an equitable 
Gen. 18.23, 25.  Judge.[ wilt thou also destroy the righteous with the wicked? that be far from thee to do after this manner; shall not the Judge of all the Earth do right?] and if God is our Judge, as well as our sovereign;( that is to say, our sovereign Judge,) we may conclude with 
Bonus est Deus, Justus est Deus, potest aliquem fine bonis meritis liberare, quia bonus est; non potest quenquam sine malis meritis damnare, quia justus est. Aug. contra Julian. l 3. c 8. p. 164.  St. Augustine, that how ever he can reprieve us without our merits, and that because he is good; yet he cannot condemn us without our demerits, and that because he is righteous. Now Justice, or Injustice, is still the same, both in conceiving, in pronouncing, and in executing a sentence. The righteous Judge of the world doth revenge and punish, not against, but according to his word; and his word is exhibited, not against, but according to his will. As he executes, he threatens, and as he threateneth, he decreeth. If he cannot cast us into Hell, without our sins,( as he cannot, because he cannot lie,) he can as little, without our sins, decree to cast us into Hell. If therefore his decree is not conditional, it must necessitate sin, as the means whereby Destruction, as the End, may be legitimately accomplished. But God defend us, by his Grace, from such assertions. For if man were no more then the Instrumental Cause of sin, and God the Principal,( which must follow from the Doctrine of irrespective Decrees) the sinner might say,( after the manner of St. Paul in a case quiter contrary)[ it is not I that sin, but the ineluctable Decree which dwelleth in me.] It being 
Mat. 10.20. 1 Cor. 15.10. Gal. 2.20.  frequent in Scripture, to ascribe the effect unto the very first Agent. That there is no God, would be the very worst tenant in all the world, were it not worse to conclude him the Cause of sin. It is conformable to his Justice to have appointed eternal Death to punish sin, not sin to qualify for Death eternal.  
§ 3. It is secondly repugnant both to the nature, and professions, and exhibitions of his mercy. For how could the father of compassions be so transcendently severe, as eternally to condemn the mayor part of his children, without any regard or consideration of their sins, who( in regard to their sins) did give his own son to die for 
Rom. 8.32.  all? and in his son, himself? and in himself, all things? He concluded all under sin,( the Apostle doth not say, that he might condemn any, but) that he might have mercy upon 
Rom. 11.32.  all. And therefore the extent of our Saviours death is strongly urged by St. Paul to prove the 
2 Cor. 5.14.  extent of the death of Adam.( which having 
Correct copy of notes on Gods decrees chap. 2. Sect. 15. pag. 19.  otherwhere been observed needs not here be enlarged on.) And would not he spare man, who to the end he might spare him, did 
Rom. 8.32.  not spare his only begotten? Could any one son of Adam fall as naturally to Hell, and( not as voluntarily, but) as spontaneously, as a ston tends downward, whilst God professeth a willingness that 
2 Pet. 3.9.  all should repent, and that not any 
{αβγδ}.  should perish, no not the 
Eze. 33.11.  wicked? Suppose that God had been respectless of any mans faith, obedience, Repentance, renovation, perseverance unto the end, or of any the least thing, except his misery; yet when that God became incarnate, and gave himself to be a Ransom, and a propitiation,( not to another, but) to himself, and not for our sins 
1 Joh. 2.2. compare this text with  only( who are believers) but also for the sins of the 
1 Joh. 2.2. compare this text with  whole world, 
1 Joh. 3.1, 13. c. h. 45, 6, 19.  and for the whole world in the words and sense of St. John himself, who is wont to use the word in a direct opposition to the children of obedience, could he, whose merits are acknowledged to have been sufficient for all the world, and who professeth himself in general to be a lover of souls, deny a part of that all sufficiency, to any one whom he had 
Isa. 57, 16. Wisd. 8.4.  made, after the likeness of himself, and who could not help his being born of sinful parents, and who is 
Eze. 18.20,  promised not to perish for their Iniquity, and who is qualified with misery to be a fit object of Gods Compassion? Methinks this fiction and supposition of an irrespective Decree doth infer the necessity of Christs tasting Death for every man; and this great truth of his tasting Death for 
{αβγδ} In the singular number. Heb. 2.9.  every man doth prove his Decree to be conditional; because of the all that are invited, so very many have refused their Saviours offer. The Lover of Souls is so liberal and diffusive of his goodness, that he never withholds it where 'tis but wanted, but only withdraws it where 'tis abused. Tis true, he gave up Israel to their own hearts lust, and left them to walk in their own 
Psal. 81.11, 12.  Counsels; but this reason for it is rendered in the words going before, because Israel would none of him, they would not hearken unto his voice. So God gave up the Gentiles to vile affections and uncleanness; but it was with a[ 
Rom. 1.21.24, 25, 26.  wherefore,] and a [ because,] and [ for this cause]( three times in a breath) they would not aclowledge whom they could not but know, and changed the truth of God into a lie. I cannot make this more plain and evident, then by comparing two verses in the fift Chapter of St. John. These things I say( saith our Saviour) that ye might be 
Joh. 5.34, 40. said non vultis, secundum Bezam.  saved.( v. 34.) But ye will 
Joh. 5.34, 40. said non vultis, secundum Bezam.  not come to me that ye might have life( v. 40.) the former verse doth show us( by the particle {αβγδ}, which is {αβγδ}, that is, doth note the final Cause of the words foregoing) that he did not only offer, but intend their salvation; and the later doth show as plainly, that they refused it. In a word, would God have set before our Eyes at once a Heaven to draw, and a Hell to drive us, if he had absolutely decreed us unto a[ 
Mat. 25.41.  depart from me ye Cursed?] Would he have used his lance to search, and his balm to suppling, if he had meant that the wound should be incurable, and the patient desperate? is it not impious to imagine, that he whose mercy is so much higher then his justice, as the 
Psal. 36.5.  heavens are above the clouds, should first leave us without strength, and then upbraid us with our weakness? that he should first deny us legs and then command us to walk in the 
Mat. 7.14.  narrow way? or give us eyes without sight, and afterwards punish us for being blind? can he make sport with the eternal ruin of his Creatures, as we with the transitory ruin of our fellow-Creatures, when we bait the Bull to make us laugh? kill the birds to try our aim? yea and butcher one another to glut our rage? no sure. He that laid upon his son the iniquity of us all, that he might bear our griefs, and carry our sorrows; he that permitted him to be brought as a lamb to the slaughter, because we had been as sheep that had gone astray, he that gave him to be wounded for our Transgessions, and bruised for our Iniquities, 
Isa. 53.4, 5, 6, 7,  that the chastisement of our peace might be upon him, and that by his stripes we might be healed; could not will our destruction, or contrive our misery. It is too gross a contradiction to all the methods of his mercy.  
§ 4. Thirdly, it is repugnant to his revealed will. Indeed so every where repugnant, that to produce the several places, were to traverse over the Bible. I shall therefore instance in very few. Behold( saith God by the mouth of Moses) I 
Deut. 11.26, 27, 28.  set before you this day a blessing, and a curse. A blessing if ye obey, and a curse, if ye will not obey. So far from tying up his people to a necessity of either, that he puts them both to their free election. And in the 30th. Chap. of Deut. we find him standing upon his Justification, as if unjustly impleaded by his creatures for having willed their Ruin, he makes his Appeal, and calls in his witnesses, desires their own consciences may be the Judges, whether their sins and their destruction are not their choice. 
Deut. 30.15, 19.  I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing. Nor doth he put it only to their choice, but withal instructs them how to choose. For it immediately follows in the very same verse, [ therefore choose life, that thou and thy seed may live.] There are that 
{αβγδ}. Luk. 7.30. Suo maximo damno. Beza in locum.  reject the counsel of God against themselves, that is to say, to their greatest damage. And a rejection on one side, implies an overture on the other. There are that always 
{αβγδ}. Acts 7.51.  resist the holy Ghost, that is to say, that strive against his striving. For every resistance implies a strife, and every strife implies a willingness to conquer. Christ professed his 
{αβγδ}.  Intentions, his earnest endeavours and desires to have gathered his people but they would 
{αβγδ}. Mat. 23.37, 38.  not be gathered; and because they would not, therefore their house was left unto them desolate. 
Mat. 25.30, 15.  The servant that was cast into outer darkness( Matthew 25.) had a Talent of grace bestowed upon him( verse 15.) which was therefore taken from him( verse 28.) because( in stead of improving) he went and hide it in the earth( verse 25.) which shewed him a wicked, a slothful, and an unprofitable servant( verse 26.30.) so the guests that were excluded the marriage feast( Matthew 22.) were 
Mat. 22.1.2, 6, 7, 8.  not absolutely excluded to show the pleasure of the King, without respect to their qualifications, but because being invited they would not come,( verse 3.) because that some slay the servants which were sent to invite them, verse 6.) and because they all were unworthy( verse 8.) There is a place in the Prophet Esay which seems to me very remarkable. Where when the sin of the wicked was made their punishment, God gave the reason of his desertion in the very ordering of his words,[ 
Isa 66.3, 4.  they have chosen their own ways, I also will choose their delusions] they have, and I will. It seems their choice was past, when Gods was to come; before he did reject, he was rejected. Indeed when I consider the very earnest expressions of God Almighty, whereby he vindicates his mercy in several passages of scripture, from those slanders and aspersions which hard-hearted men have cast upon him, I find nothing so obvious, as thus to expostulate within myself. Can the Father of Mercies, by a Decree irrespective of good, or evil, be like the merciless Parents in the Valley of Hinnom, where they burnt their children, their own children, their infant children, and burnt them alive too? and without respect to their offences, which could not be real whilst they were future? if his 
Hos. 11.8.  bowels were moved to Repentance upon his mere intention to deliver up Israel to a Temporal punishment, how can he irrespectively decree eternal? are they irreconcilable who are 
2 Cor. 5.9.  called to hear the word of reconciliation? shall we so far despise the goodness and forbearance of God Almighty, as to say it is not apt to led all men to 
Rom. 2.4.  repentance? or that any thing is lost for want of his saving, who came to save that which was 
Luk. 19.10.  lost? would he propose a heaven upon terms impossible to be performed? or could be 
Deut. 5.29.  wish for that, which was directly against his will? O that there were such an heart in them that they would fear me, and keep all my commandements always, that it might be well with them! 
Psal. 81.13.  O that my people had hearkened unto me! and that Israel had walked in my ways! 
Isa. 48.18.  O that thou hadst hearkened to my commandements!] or can we be so wretchedly, so ingratefully censorious, as to think the words of this Text [ why will ye die O house of Israel] not the voice of a pitying, but an upbraiding God? who in the bitterness of a sarcasm, did first determine men to death, and then ask them why they would die? could he impregnably boult up the door of Heaven against his Creatures, and then bid them strive to ener in? and strive like 
{αβγδ} Luk. 13.24.  wrestlers or Racers, or fighters for a conquest, when their inevitable over-throw was predetermined? no, 'tis too gross a contradiction to the simplicity of his will, most truly, and sincerely revealed to us in his word.  
§ 5. And from hence it follows( by way of refuge) that a mans 
{αβγδ}. Plotin. Enn. 3. l. 2. p. 263.  own will is the viperous mother which breeds her murderer out of her Bowels, and is delivered of her own Funeral. Our wills are no Puppets to be necessitated to good or evil, after the measure that they are forced by the hand of Heaven, or of Hell. But they are rather like the Heavens, whose every orb hath a motion that is peculiarly its own, although that motion is directed by the discretion of its intelligence. God indeed doth persuade us to what is good,( and that very strongly,) but so as to leave it to our election. For as without his Grace there would not be any strictures of goodness in us,( no not the least,) so without the liberty of our wills( by his divine economy and dispensation) those little strictures were 
Nec ad virtutes, nec ad vitia necessitate trahimur. Alioquin ubi Necessitas est, nec damnati● nec Corona est. Hieron. l. 2. adversus Jovinianum.  not rewardable. Yea, this greater absurdity would follow, that whensoever we are so tempted, as to be overcome, it would not be our will, but only the grace of our God, that would be too weak for such Temptations. Whereas his Grace is 
2 Cor. 12.19.  sufficient; nor doth he 
1 Cor. 10.13.  suffer us to be tempted above that which we are able. But we are apt to be 
Mat. 25.26.  negligent and slothful servants; wraping that Talent in an 
Luk. 19.20.22, 23.  idle napkin, which was purposely given us to employ, and to improve. So the devil on the contrary, though he solicits our consent, he doth not ravish it; he persuadeth us to choose sin, but never maketh it our necessity. As we are not good, so much less are we evil, against our wills, or whether we will or no. 
Motus nisi esset voluntarius, neque laudandus esset homo, neque culpandus. Aug. l. 3. de. lib. Arbit. c. 5.  
Quemadmodum●lli in suâ potestate habent ut exeant, ita& isti in suâ habent potestate neveniant. Scriptor lib. de vocat. Gentium l. 2. c. 26. Exemplified.  For if it did not lie in the believers power to live like an Infidel,( which we find by daily and sad experience,) and in the power of an Insidel( by the assistance of grace) to turn believer; the former could not be punished for apostasy, nor the latter for obduration.  
§ 6. We have not a brighter example to clear this by, then the proceedings of the Jews in their rejection of the messiah. Who though a 
2 Cor. 5.20.  Candidate from Heaven, to win a reception at their hands, and lived among them to that end with so much power, and sweetness, as one would think had been sufficient to endear the most unfriendly, to soften the most obdurate, and to sweeten the most embittered tempers; though he came clothed from heaven with all the characters of a messiah,( as one by whom their Law was most perfectly obeied, and in whom their Prophets were most fully accomplished;) though he came armed with miracles to command their Faith, and sweetened with benefactions to charm their love; yet, as if they desired to make a proof or essay, with what a liberty of will they were endued, 
{αβγδ}. Homer. ( a liberty upon which no moral power could lay restraint, and a will not to be wrought on by any verdicts of reason,) they very absolutely rejected him with a [ nolumus hunc,] we 
Luk. 19.14.  will not have this man reign over us.  
§ 7. Thus it was in the parable, or representation of what they did. But we shall find it more distinctly in the[ {αβγδ}, or] thing signified. For according to the custom of the Jews, by which the governor was to release a prisoner to the people whom they would 
Mat. 27.15.17.21.  choose, Pilate said unto them, whom will ye that I release unto you, barrabas, or Jesus?( There we see is a formal choice, Christ and barrabas are put to their option) to which they answer,( not implicitly, but in plain terms,) 
Joh. 18.40.  not this man, but barrabas? Here we see is a rejection, they will not have Christ, they are resolved. If we go but a verse or two farther, we shall find it was an 
Mat. 27.23.  absolute and peremptory rejection. For being asked by Pilate what evil he had done, they only answered, what evil they would have him suffer. What evil hath he done? Why, say they, let him be crucified. Which was as if they should have said, Our only reason is our resolution. We will not have him, because we will not. He shall be crucified, because he shall. And here it is worthy our observation, how Pilate and the Jews do both wrangle into friendship, how contrarily they draw to the very same end. Pilate pronounceth him Just; the Jews will have him guilty; but both condemn him to be crucified: they through malice, and he through fear. Pilate confesseth his guilt, and yet would fain be innocent; they pretend to Innocence, and yet would fain be guilty. 
Verse 24.25.  [ I am innocent of the blood of this just person] saith he; and yet say they,[ his blood be upon us, and upon our children.] So that if any shall be desirous of finding an absolute Reprobation, they must not look for it in God, but in the Creatures; of which these Jews are only given as an example, who refused their Saviour with an absolute Reprobation, and with an absolute election did choose barrabas in his stead. They had no other reason to reject their Saviour, but that he was not barrabas; nor any motive to choose barrabas, but that he was not their Saviour.  
§ 8. 
An objection.  But some perhaps may object( in the behalf of Christs Crucifiers) those words of Simeon in the second chapter of St. Luke. 
Luk. 2.34.  Behold this Child is set for the fall, and for the rising again of many in Israel. Where the messiah seemeth to be meant as a Saviour only to some, and only a stumbling-block to others, who therefore must be destroyed, do what they can; which placeth the cause of their Destruction, not in their will( which cannot help it) but in the absolute purpose and will of God.  
§ 9. The Answer to this is short and easy; That the messiah was set for the Resurrection of all[ {αβγδ}] by a primary Intention; but to the Fall of many[ {αβγδ}] only by way of consecution.( that is to say,) He was meant for a Sanctuary to all that would receive him, but for a 
Isa. 8.14.  Trap and a Ginn to all that wilfully would refuse him. He is a Rock to all, and( as a Rock hath two properties, either to split, or shelter, so) according as he is used, he either sustaineth, or else is stumbled at; and always ruineth whom he doth not uphold. A conditional Saviour is not profitable to any, who are not so qualified as he would have them. And therefore Christ in his effects is very fitly compared to the waters of 
Num. 5.27, 28.  jealousy, which made the chast to conceive, but the Adulterous to rot. And yet the waters were still the same; only the different effects were from the different dispositions of the 
Quicquid recipitur, recipitur ad modum recipientis.  Recipients. A man may give me a sword for my Defence, and so it is good; but I may sheathe it in my Bowels, and so 'tis evil. A mercurial, chalybiate, or Antimonial Medicine may be prescribed for my Cure, and may really cure me in case I follow my prescriptions; which, if I do not, may be my poison. Just so our Saviour, if we take him upon his Terms, he is our Sanctuary,( and a Sanctuary he is called Isa. 8.14.) 
Isa. 8.13.14,  but if we take him upon our Terms, he is a ston of stumbling, a Ginn, and a Snare,( and so is he called too in the very same verse.) To the 
Jam. 3.15.  Wisdom of this world( which is earthly, sensual, devilish,) He is indeed very 
1 Cor. 1.20.23, 24.  foolishness; but to them that are called[ out of uncleanness unto holiness] he is Christ the power of God, and the 
1 Thes. 4.7.  wisdom of God. He is a Saviour by design, and a 
Joh. 3.19.  condemner only by Accident. He is the Saviour of 
1 Tim. 4.10.  all, through his mere mercy; and a condemner of many, through their mere fault. For though the will of the perversest cannot hinder Gods Grace from being infused when God shall please, yet can he 
Consentire vocationi, aut dissentire, ut dixi, propriae voluntatis est. Aug. in lib. de spiritu& literâ qui Pelagianis opponitur cap. 34.  hinder it from taking its designed effect. Not because God cannot, but will not compel him to be happy. It was fitly said by St. Austin( in his book of 
Utrumque ipsius est, quia ipse praeparat voluntatem;& utrumque nostrum, quia nonfit nisi volentibus nobis. Aug. Retract. l. 1. cap. 23.  Retractations,) that to believe, and to will, are both from God, and from ourselves; they are both from God, because it is he that prepares our wils; and they are both from ourselves, because they are not wrought in us unless we are willing. As we cannot do good without his suggestion, so neither can we do it without our own consent. And even then when we are working according to Gods Impulsions, we have the liberty to work against them.  
§ 10. 
Another objection.  But here another objection may be made in behalf of the Jews, much what Tryphon heretofore against Justin Martyr.( to wit) That the messiah was delivered to be crucified by the determinate 
Act. 2.23.  council and foreknowledge of God. Which seemeth to infer, that God was the Author of his Crucifixion, and the Jews only his Instruments; and what was Decree on his part, must be Necessity on theirs.  
§ 11. To this objection it may be answered, first that the word[ {αβγδ}] which is rendered to determine, may here be used for[ {αβγδ}] to foreknow. And this was the Answer which Justin Martyr gave Tryphon. God 
{αβγδ}. Just. Mar. con. Tyr.  foresaw they would be extremely wicked, he did not determine that so they should be. But a second and better Answer( or exposition) to this place, may be borrowed from that hymn of the twelve Apostles, wherein Herod, and Pontius Pilate, and the people of Israel were gathered together, to do whatsoever Gods hand and his council 
Act. 4.27, 28.  determined before to be done. They did not say, {αβγδ}, but {αβγδ}. God determined the thing should be done, but not that they should do it. The benefit of the thing done( which was the Redemption of the world) was matter indeed of Gods Decree. But the guilt by which it was done( which was the obliquity of their wils) was the object only of his foresight. For in a foresight of the one, he decreed the other. It was as well the Mercy, as Wisdom of God Almighty, to draw the greatest good that ever man enjoyed out of the greatest evil that ever man committed; and so to bring things about, as to make them execute his Purpose even by crossing his will. His foreseing and foredisposing the Crucifixion of his Son did no more effect the bloody-mindedness of his Crucifiers, then a Physician by his prognostic of a dropsy doth make the Patient thirsty, or the Liver indisposed. He that had given them the nature of voluntary Agents, and had set before them both life and death, and had so enabled them to choose the better, as not to disenable them to choose the worse, was not obliged to change the order of nature, by making them unable to act like men; which he must certainly have done, if he had laid such a bridle upon their wills, as he did upon the 
Dan. 3.25.  fire in Nebuchadnezzars Furnace, and upon the 
ch. 6.22.  Lions in Darius his den, by suspending their power of being wilful. He therefore foreseing that they would crucify their Saviour whom he should sand, and that he in his wisdom could draw light out of darkness, by turning their cruelty into an instrument of mans salvation, did predetermin to permit,( that is to say, not to hinder, by any miraculous or extraordinary restraint,) that they should do so great an evil, as no competent means could preserve them from doing, which he would mercifully govern in order to so great and so general a Good, as should redound even to them upon condition of their Repentance. And from hence it appears, both that the murder of the Jews was not the less crimson by being ordered by God to mans Redemption, and that Gods detestation was not the less infinite by his permitting to be done what he saw that( of themselves) they would infallibly do. It may be useful to the vulgar( whom some sorts of doctrine have made to stumble, and many times to fall headlong,) to clear the goodness of the Almighty by some familiar illustration; by which the lowest capacities may be made to comprehend how Gods hand and his council did determine our redemption by the death of his son, without determining the wills of them that killed him. We know that the Falkner, without having any influence upon the natural dispositions and inclinations of his hawk,( which is by nature a bide of prey,) doth yet direct and make use of the Appetite of his hawk, to other purposes and ends then the bide is lead by. The end of the Falkon is to satisfy his hunger; but the end of the Falkner is to enjoy his sport. Who without any violence to the Appetite of the hawk, doth yet dispose, and direct it, by letting it fly as he pleaseth, rather at one time, then at an other, and rather at this, then another Partridge. In which case it is evident, that the Falcon doth act of its own accord, although the Falconer doth govern and address the action; or( to express it in other terms) the Falconer doth determine to be done what he knows his Falcon( if not hindered) will infallibly do. I know the infinite disproportion betwixt God, and the Falconer; betwixt the Jews, and the Falcon; betwixt Christ and the Partridge; but whosoever shall consider, that this is meant for no more then an illustration, and that no similitude is obliged to run upon three or four feet, and that the metaphor of hunting the lives of men, and of hunting them as a 
Ezek. 13.18, 20. 1 Sam. 26.20. Prov. 6.26. Mic. 7.2.  partridge, is used by David the Type of Christ; he will confess it sufficient to illustrate the matter I have in hand. For God did suffer, or permit the ravenous Appetites of mortals to fly at Christ; and( in compassion to the world) did predetermin( not to hinder, and by consequence) to be done, what he knew in his prescience that neither his promises, nor his threats, nor his miracles, nor his precepts, nor a competent measure of his grace, would prevail with them not to do, or preserve them from doing. But whilst they out of a greediness,( a hungering and thirsting after innocent blood) did hunt the life of their Saviour as a partridge upon the mountaines, God permitted them so to do, for quiter other ends then they were lead by; even the satisfying his justice, the exhibition of his mercy, the declaration of his wisdom, the manifestation of his holiness, the illustration of his power, the exaltation of his Glory, and( as subordinate to these) the Reformation and safety both of our bodies and of our souls. Since he could not restrain the most insatiable malice of his people, by those manifold endeavours which he had used, unless by destroying their wills and by consequence their natures, against the law of his Creation, and the rule of his providence,( which he had determined he would not violate,) he therefore disposed it to the very best ends. As the envy of the Pharisees, the Avarice of Judas, the ignorance of the vulgar, the jealousy of Herod, the fear of Pilate, were used by Satan for the destruction of the innocent; so all these together, and even Satan himself too, were used by God for the Salvation of the guilty. Thus is his pleasure as uncontrollable, as his 
Rom. 11.33.  ways past finding out. And so far are his Creatures from being able to 
Rom. 9.19.  resist his will,( I do not speak of his conditional, but of his absolute will, as that by which he determined the expiation of our sins) that whilst they offend it, they fulfil it. And if this seems obscure, the ordinary distinction will make it clear there is of Gods will an Antecedent, and a subsequent Act. By the first he desireth the repentance of a sinner, by the second he determineth the destruction of the impenitent. By that he desireth to glorify his mercy, by this he resolveth to satisfy his justice.( In a word) his consequent will doth punish whom his Antecedent doth not reclaim. Thus the blood-thirsty Jews, by disobeying his commandement, and resisting his first will, did fulfil his decree, and so incurred his second. Christ would lay down his life, because he would; and because they would, they would take it away. That was the mercy of his free offer, and this was the iniquity of their free will.( for where there is a necessity there cannot be any guilt.) God in foresight of their sins did will their national destruction, and they in prosecuting their sins did will it too. They murdered the messiah, and so laid the 
Luk. 3.9.  Axe to the root of the three. They murdered the Apostles, and so they lopped off the branches. They were their enemies Pioneeres; not only meeting Destruction, but making way for it. For the Holy City could not be ruined, till they had ruined those 
Jacobus, ob justitiam, vocatus {αβγδ}. apud Euseb. Hist. Eccl. l. 2. cap. 22. Joseph. Antiq. l. 20. c. 8.  Hedges which stood betwixt it and ruin.  
§ 12. I have insisted the longer upon my answer to the Objection, and the particular Instance of the Jews in their usage of our Saviour, because by this standard, other objections may be answered, and other Cases Discerned. If we look into the practise of succeeding Times, there will remain so little doubt of this great Truth,[ That mans sin and Destruction are the productions of his will, that we shall find them very often to be the Brats of his 
Libidinum Repertores, quos Spintrias vocabat, habuit. Suet. l. 3.  
Etiam Nero novum genus luxus invenit. Idem. l. 6.  Invention. It was an office of some Repute which Petronius held in Tiberius his Court,[ Caesari esse à voluptatibus,] to invent new kinds of 'vice, fresh variety of sensualities for his luxurious Master to wallow in. I need not take notice with what 
Idem l. 4.5, 6.  witty Cruelties Caligula, Claudius, and Nero, were used to glut their Eyes; or how 
l. 12.  Domitians {αβγδ} had the credit to pass for an ingenious Recreation, and a handsome addition to the olympic Exercises. For should we look no farther then Christian Kingdoms and Common-wealths, we might find this child at our own doors; and might say of ourselves, as David sometime of Israel( Gods people too) that we provoke him to anger with our own 
Psal. 106.29.  Inventions. men are learnedly wicked, witty to deceive themselves, 
Jer. 4.22.  Wise to do evil, seekers of Destruction, and 
Wisd. 1.12.  pullers of Death upon themselves; there are in the world that make lies their 
Isa. 28.15.  Refuge, and hid themselves under falsehood, who even z covenant with Death, and with Hell, are at z Agreement( to speak in the phrase of the Prophet Esay) There are that say to one another, [ Come on, 
Wisd. 2.2.6.7, 8, 9, 10, 11.12, 13. &c.  let us enjoy the good things that are present, let us fill ourselves with costly wine and ointments, and let no flower of the spring pass by us, let us crown ourselves with Rose-buds before they be withered, let none of us go without his part of voluptuousness; let us oppress the poor righteous man, let us not spare the widow, nor reverence the ancient gray hairs of the aged; let our strength be the law of Justice, for that which is feeble is found to be nothing worth. Therefore let us lie in wait for the righteous, because he is not for our turn; and he is clean contrary to our doings, he upbraideth us with our offending the law, and objecteth to our Infamy the transgressings of our Education.] Thus is sin become the Issue, not of mans will only, but of his Industry. It is not only assented to, but studied. Studied with so much diligence, and pursued with so much zeal, that one would think some men had no other aim, then to be mysteriously wicked in this world, and at last skilfully damned. So true is that aphorism in the book of Ecclesiastes( though perhaps not meant by Solomon in this degree of sense) that God hath made man upright, but they have sought out many 
Eccles. 7.29.  Inventions.  
§ 13. 
The Application, or Uses.  My Discourse hitherto having been spent upon the Doctrine, it is now time that I descend to the consideration of the Use. Which as it is very obvious to infer, so is it very important to put in practise. The most immediate instruction that it affords us is,( since sin is immediately the Cause of Death) that we seek not either to null, or to excuse our wickedness by laying it partly upon God, partly upon our Temptations, and partly upon our Tempter,( as 
Homer {αβγδ}.  he in the Poet upon his Jupiter, his Fate, and his Furies,) but that we lay our own burden upon our own shoulders; and endeavour to acquit ourselves in Gods Court, by pleading guilty at the Tribunal of our own.  
§ 14. I say our first care must be, that we impute not our sins, nor by consequence our Destruction, to the supposed Necessitation of Gods Decree. Who could not decree evil to a good end,( as some have unhappily believed,) for that were no better then to ordain his Dishonour, as a fit Instrument of his Glory. Nor could he decree the violation of that Law which he had made, because he made it,( which is the subterfuge of others,) for violation of Law is the definition of sin; and so 'tis the saying in effect, that God might therefore decree sin, because he absolutely forbid it. Besides, the Breaches of the natural or moral Law are naturally evil without relation to the law. Not only evil because forbidden, but God did therefore forbid them because intrinsically evil. They having a natural contradiction to the holiness and righteousness, that is, the essence of God Almighty. And to decree such breaches were to contradict his own essence, that is to say, his own Law;( since the essence of the Almighty is a kind of Law to his operations,) which were for God to be divided against God, and then his kingdom could not stand. Which blasphemous absurdity that it might be banished out of the world, the good and wise son of mirach took special care: when to the Calumniator of the divine goodness he thus addressed his Exhortation. [ 
Ecclus. 15.11, 12, 13, 14,& Seq.  Say not thou in thine heart) it is through the Lord that I fell away; for thou oughtest not to do the thing that he hateth. The Lord hateth all abomination, and they that fear God, love it not. He himself made man from the beginning, and left him in the hand of his own counsel. He hath set fire and water before thee; stretch forth thy hand unto whither thou wilt. Before man is Life and Death; and whether him liketh shall be given him. He hath commanded no man to do wickedly, neither hath he given any man licence to sin. Say not therefore( within thyself) the Lord hath caused me to err, for he hath no need of the sinful man.]  
§ 15. Nay, say not within thyself, that thy Temptations are only guilty. That thou hadst not been drunk, but for the pleasantness of the wine. That thou hadst not been gluttonous, but for the plenty of thy Table. That thou hadst not been proud, but for the greatness of thy Birth. And that thou hadst not been lustful, but for the wantonness of thy blood.  
§ 16. Nay, do not say within thyself, that all the fault is in thy Tempter. That thou hadst not committed such a sin, but that the devil would have it so; that he lead thee with his Allurements, or that he driven thee with his Terrors, or circumvented thee with his subtleties. But give the very devil so far his Due, as not to say that he necessitates thy sin or Ruin. For God hath said to him, as to the wild Ocean, 
Job 38.10, 11.  thus far shalt thou go and no farther. He hath set him his bounds which he cannot pass, and will not suffer him to tempt thee beyond thy strength. Could Satan touch 
Job 1.12. chap. 2.6.  Jobs Soul? No nor his Body without permission. And as he stretched out his hand to afflict his body, so God stretched out his arm to sustain his soul. Say not therefore with Adam, that the 
Gen. 3.12, 13.  woman was thy Inveagler; nor say with Eve, that the Serpent was thy Deceiver.  
§ 17. But say with the prodigal( in the 15th. chapter of St. Luke) that the 
Quiqunque sibi se excusat accusat Deo. Salvian.  greatest serpent was thyself. Arise, and go to thy father, to thy father which is in Heaven, and say; 
Luk. 15.20, 21, 19.  father I have sinned against heaven, and before thee, and am no more worthy to be called thy son. Thou madest me 
Psal. 8.5.  little lower then the Angels above, but I made my self little higher then the Angels below. Thou madest me like the Angels, even to crown me with glory, not to glory in my fall. Yea, thou madest me in the Image and similitude of thy self, whilst thou induest my soul with an understanding and a will; and didst place it in my power to choose the good which I refused, and to refuse the evil which I choose. Thou didst set me in the path of life, gavest me eyes to see it, feet to walk in it, and thy spirit to direct both it and them. Thou the 
Psal. 80.1.  shepherd of Israel didst led me like a sheep, but I followed like 
Jer. 31.18.  a Bullock unaccustomed to the yoke. I grew wanton in thy pasture, and rebellious under thy Rod. I even 
Pro. 1.29.  hated to be reformed, and would not choose the fear of the Lord. How cheap soever it was that I sold myself to bondage, I sold myself to it upon mine own terms. I choose Satan for my master, sin for my work, and destruction for my wages. These( I say) are the first uses we are to make of this doctrine. That God may not impute our sins unto us, we must roundly aggravate them to ourselves. That we may be acceptable in his eyes, we must be vile in our own. For the only way possible to hid our sins from him, is to lay them open before him from whom they cannot be hide. And when we have been our own 
Accusatoris primum partibus fungere, deinde Judicis, novissimè deprecatoris. Seneca.  Accusers, our own witnesses, and our own 
1 Cor. 11.31.  Judges too, then( and not till then) we may become our own Advocates.  
§ 18. Besides. This doctrine is many other ways useful. For 
5.  it serves to keep us from the airy pleasures of presumption, and 
6.  withall to secure us from the earthly plunges of despair. 
7.  It doth provoke and oblige us to use our uttermost endeavours of performing the conditions, upon which the covenant is made betwixt God and us; not to give over expecting, nor yet merely to expect, but to 
Phil. 2.12.  work out our Salvation with fear and trembling. 
8.  It doth mightily constrain us to adore at once the justice, and the mercy of our God; who did eternally decree to punish sinners, and yet not to do it without respect unto their sins. 
9.  Last of all it doth teach even the most unregenerate and wicked persons, not to hate their Creator,( as needs they must, who take themselves to be damned by a decree unconditional and irrespective, such as renders them unable to endeavour their Salvation, or else doth render their endeavours most vain and fruitless,) I say it doth teach them not to hate their Creator, but to love him rather, and hate themselves. For if a man were in Hell, with this opinion, that he came not thither by any absolute, antecedent, or necessitating decree of God Almighty, but through his own obduration and obstinacy of will, and that before his being there, he might have kept himself from coming thither,( by that assistance of grace which God had given him,) he cannot but confess his Judge is righteous. And when besides he shall consider, that mercy was many times offered him, and he entreated to receive it, and also chid for his refusal; that a Saviour did even stand at his door and 
Rev. 3.20.  knock, and did there continue knocking until his 
Cant. 5.2.  head was filled with due, and his locks with the drops of the night, and did not only stand knocking to awake his soul being drowsy, but used the voice of a bridegroom even to court his unwiling reluctant soul,[ open to me my sister, my love, my dove, my undefiled,] he cannot but confess, that his judge is compassionate, as well as righteous. And this is perfectly consonant with those remarkable words in our Saviours parable,[ 
Luk. 19.22.  out of thine own mouth will I judge thee, thou wicked Servant.] Thou canst not deny that I entrusted thee with money, because thou confessest that thou didst keep it in a 
ver. 20.  Napkin. Thou canst not say that one pound was too little to be employed to advantage; for he had no more who made it 
ver. 18.  five; nay he had no more who made it 
ver. 19.  ten. Thou art therefore condemned, not because thou hadst no money, but because having money thou didst not 
ver. 23.  improve it. I suppose the Application is too well known to need expression. I shall content myself to say, that though the Reprobated sinner( in the day of judgement) who persevereth in the doctrine of irrespective decrees, will be apt to allege against the equity of his judge, [ that where 
Chi fa quello che può, non è tenuto à far più.  nothing was given, nothing in equity can be required; that he cannot be accountable for not improving] who had never any portion of grace entrusted; and that having no offer he cannot be punished for not receiving] yet a Reprobated sinner who persevereth in the doctrine of conditional decrees, will be judged and accused and condemned out of his mouth, which cannot but 
Psal. 51.4.  justify the judge in his sayings, and clear him when he judgeth. He must needs acknowledge that he is righteously condemned; not because he received no Talent of grace, but only because he would not use it. The former reprobate will say, that he had not been a sinner, but that he was absolutely rejected; whereas the latter will confess, that he was therefore rejected because a sinner. The former will impute all his misery to his maker, but the later to himself. And so the former will hate his makers will, whereas the latter will blame his own. Now which of these two is the more odious Reprobate,( as there are certainly in Hell degrees of misery, and by consequence of guilt too,) every man that hath reason may be the judge. And as he must needs have been an evident and an excellent messiah, who made the 
Mar. 3.11.  Divels themselves confess him to be the son of God; so this must needs be an evident and an excellent doctrine, which forceth the reprobates to justify( and( if it were possible in reprobates) to love) their judge. When we chew upon this in our meditations, that the God whom we serve hath no pleasure in our destruction, and even 
Eze. 33.11.  swears he hath not, to show how much he abhors it, but( on the contrary) hath infinite pleasure in our repentance, new life, and perseverance unto the end, and hath abounded to us in means whereby we may 
Mat. 3.7.  fly from the wrath to come, so that if we do not, we may thank ourselves; how can it choose but incite us to be dejected in ourselves, and to comfort ourselves in him? To vilify ourselves, and to glorify him? To loathe ourselves, and to love him( To distrust our selves, and to rely upon him? To resist ourselves, and obey him? And since there is nothing but destruction that can accrue to us from ourselves, from which there is nothing that can save us but God alone, how should it powerfully engage, and even morally compel us to go forth of our detestable pernicious selves, and cleave stefastly to him in whom 
Hos. 13.6.  alone our help is? To fear him in his essence, to adore him in his attributes, to admire him in his works, to obey him in his word, to wait upon him in his providence, in all to love him, and to love him above all; How should we make it the very project and contrivance of our lives, to be doing the things which we know he loves, even for this very reason, because we love him? For just as one mortal who is amorous of another,( and can aim at no better then merely perishing enjoyments,) thinks he can never do too much for that person of the world to whom he is the most passionately and affectionately addicted; so if the lover of our souls is very really the object which our souls are in love with, we shall not esteem it only our duty, but also our happiness, our pleasure, our reward to serve him. If he is verily our delight, we shall study to do what he delights in; and to do that most, which he hath professed he most delights in. How should our love of his beauty, shining upon us in the justice, the mercy, and the wisdom of his decrees( which respected our sins as well as miseries, and would not determine our miseries but on condition of our sins, and to prevent our miseries, determined to save us from our sins,) how, I say, should it carry us and lift us up, above the despicable and loathsome world? not only above its flatteries, but above its frights too? above its pomps, and vanities, its persecutions, and oppressions? above 
Rom. 8.38, 39. Psal. 146.3. Psal. 56.11.  all that the favour of wicked men can do for us, and above all that their hatred can do against us? How should we love him for all his excellencies of beauty? But above all the rest, how should we love him for his love? How much should we have been incited to love him if he had so loved us, and none but us, as to have 
Joh. 3.16.  given his only begotten son, that wee alone might not perish, and alone receive everlasting life? But with how much a greater force of reason are we bound to love him, for that he so loved others, as well as us? that he so loved the 
Joh. 3.16.  world,( of which ourselves are a portion) as to sand out of his 
Joh. 1.18.  bosom the eternal son of his love, to be a propitiation 
1 Joh. 2.2.  not for our sins only, but also for the sins of the whole world? If Moses was so affectionate to the souls of a rebellious and provoking people, as to provoke his maker in their behalf,[ O Lord, if thou wilt, forgive their sin; and if not, 
Exo. 32.23.  blot me I pray thee out of the book which thou hast written,] as if his own happiness could hardly please him, unless it might be accompanied with the happiness of his people; how can we choose but be enlarged in love and gratitude to our God, that he was pleased to reconcile the 
2 Cor. 5.18.19.  world of men unto himself? If the compassionate Apostle was so diffusive of his 
{αβγδ} exclamat Clemens Romanus in Epist. ad Cor. p. 69.  charity, and that to his ingrateful and cruel country men the Jews, as to wish himself 
Rom. 9.2.  accursed and out off from Christ for his brethren and kinsmen according to the flesh,( as he meltingly calls the stifneckt Jews,) why should we be such envious and churlish creatures, as to shut up the bowels and wounds of Christ against the greater part of mankind which he was pleased to lay open to every man in the world that would 
Joh. 1.29.  receive him? It was the cruelty of the Jews, and more especially of the Pharisees, to 
Mat. 23.13.  shut up the kingdom of Heaven against men. Whereas we that are Christians should be so liberal in our wishes, and so communicative of Christ in all our doctrines, as to offer him in our preachings to all the world. And( if it were at our choice) should rather desire to be the least in the Kingdom of Heaven with the fellowship of our enemies, then the greatest without them. That is to say, of the two, we should rather be contented with the very least measure of bliss and glory, then that any one man should inherit misery. If there is such a jubilee, and 
Luk. 15.7.  joy in heaven over one sinner that repenteth, why should some be so desirous, that the far greatest number of souls should be eternally excluded by a most absolute decree, not only from the act, but from the very possibility of such repentance? It is a kind of a proverb, that men do most easily believe what they most earnestly desire. And sure as many as do believe, that Gods decrees are irrespective, and unconditional, and that he did not intend to be a general Saviour, but only the Saviour of a few,( vessels of absolute election, of which they reckon themselves the chief,) cannot choose but be willing that so it should be; which if they should venture to deny, they must professedly fight against that which they believe to be the will of the Almighty. They that profess to believe it the will of God,[ that the greatest part of mankind should be inevitably damned, by a necessity lying upon them for his absolute decree, which left them without the least means or possibility of Repentance,] cannot for shane but confess that they would very fain have it so, however shameful it is to be so cruel. And though it is not so, they wish it were, because they cannot endure to be erroneous. But if Dives, even in Hell, was not so very ill natured, as not rather to desire to be tormented 
Luke 16.27, 28.  alone, then that his brethren upon earth should keep him company, how much less should we grasp at having the monopoly of Christ, and all the means of Salvation in our enclosure? Rather how joyful should we be, that all our brethren after the flesh, who were sons of Adam as well as wee,( and therefore flesh of our flesh, and bone of our bone, and whose bodies are informed by the same kind of soul,) should have an interest in Christ as well as we? Since we are commanded by Christ himself, to love our 
Mar. 12.33.  neighbours as our selves, and to reckon our 
Luk. 6.35.  enemies as one sort of Neighbours, whether enemies to our persons,( as persecutors and slanderers,) or enemies to our Creed,( as Jews, Turks, and infidels,) whom our Lord hath enjoined us not only to forgive, but to 
Mat. 5.44.  love, and pray for, to love their souls, to pray for their Repentance, and to desire they may be sharers of immortality and bliss,( of which we shall not have the less, but rather the more for having sharers,) How comfortable a doctrine must this be to us( whilst we have any bowels and yernings in us) that God hath no pleasure in any mans Ruin? that one great end of his incarnation, was to take 
Joh. 1.29.  away the sins of the world? of the Barbarous, Idolatrous and heathen world? by tasting death for 
Heb. 2.9.  every man, and by consequence for our enemies, who( be they never so implacable,) should have the most of our pity, but not the least of our hatred? If Christ himself so 
Rom. 5.10.  loved us, whilst we were 
Rom. 5.10.  enemies, as to lay down his life to make us friends, how dear ought our enemies to be to us? and how glad should we be, that they have also a Saviour? and that their Saviour is the same with ours? I confess that 
Notum illud Caligulae; Ita feri, ut mori se sentiat, & illud. Utinam Populus R. unam cervicem haberet! de Temporibus suis querebatur, quod nullis calamitatibus publicis insigniebantur. Et saepe in conspectu prandentis Quaestiones per tormenta habebantur. Etiam Claudius torments Quaestionum delectabatur.& Nero Urhis incendium lyrae Cantu conspexit. Sueton. in ipsorum vitis.  such men as are menslayers by trade, and have been so conversant with blood and slaughter, that they are skilful to destroy, may( without any distemper) behold the saddest, and most ghastly spectacles, and laugh at other men as cowards, and poor-spirited people, who presently sicken at the sight of anothers suffringes. And so perhaps may a chirurgeon, whose hands and heart have been accustomend to the searching of wounds, and dissecting of bodies, and perhaps in cutting up some alive, merely to find out the milky veins. And we know that some writers have been so sturdy, as to believe( without trembling) an unconditional reprobation. Beholding( even with pleasure) the greater part of the world in a bottonles lake of fire and brimstone, to which ( say they) they were determined, before they were, by an immutable decree, without the least consideration of the very least sin, merely to manifest the dominion of the omnipotent Creator over the work of his hands. And look upon others as faint-hearted men, merely because they are so tender, as to be sick with the thought of any such 
Decretum horribile fatente Calvino,( Inst. l. 3. c. 23. Sect. 7.) alibi citato.  horrible decrees.  
§. 19. But O my soul! come not thou into their 
Gen. 49.6.  secret. Nor do thou slay one soul for which Christ 
Rom. 14.15.  died; no not so much as in thy fancy. Let God be 
Rom. 3.4.  true, and every man a 
Joh. 17.17.  liar. His 
1 Tim. 3.15.  word is truth. His 
2 Cor. 5.14  Church is the pillar and ground of the truth. His word and his Church do say expressly, that Christ died for 
1 Tim. 4.10. Heb. 2.9. Joh. 4.42. 1 Joh. 2.2. 1 Tim. 2.2. Mat. 5.15. Act. 17.30.  all men. For 
1 Tim. 4.10. Heb. 2.9. Joh. 4.42. 1 Joh. 2.2. 1 Tim. 2.2. Mat. 5.15. Act. 17.30.  every man, for the 
1 Tim. 4.10. Heb. 2.9. Joh. 4.42. 1 Joh. 2.2. 1 Tim. 2.2. Mat. 5.15. Act. 17.30.  world, for the 
1 Tim. 4.10. Heb. 2.9. Joh. 4.42. 1 Joh. 2.2. 1 Tim. 2.2. Mat. 5.15. Act. 17.30.  whole world. It is his desire that all men should be saved[ who will not be their own hindrance,] and that the light of the Gospel should not be hide under a bushel, that all men living( if they will) may come to the 
1 Tim. 4.10. Heb. 2.9. Joh. 4.42. 1 Joh. 2.2. 1 Tim. 2.2. Mat. 5.15. Act. 17.30.  knowledge of the truth. He cannot absolutely will the condemnation of any, any where, who commandeth 
1 Tim. 4.10. Heb. 2.9. Joh. 4.42. 1 Joh. 2.2. 1 Tim. 2.2. Mat. 5.15. Act. 17.30.  all men, every where, to 
1 Tim. 4.10. Heb. 2.9. Joh. 4.42. 1 Joh. 2.2. 1 Tim. 2.2. Mat. 5.15. Act. 17.30.  repent. And therefore the Reprobates Destruction is from 
Hos. 13.6.  himself. Now to find out the Causes of that Disease which hath corrupted the wils of so many men( the Constitution of whose souls came sound and 
Wisd. 1.13, 14.  healthful out of the hands of their Creator,) and after the knowledge of these Causes, to administer some counsel for the forwarding of the cure too, I must pass from the second to the third Particular proposed.  
The strange unreasonableness of the will in its sturdy resolutions of making court to Death. God puts his People to their {αβγδ}. And since he cannot affright them with their Danger, he would convince them of their madness. Since 'tis resolved they will perish, he desires them to tell him why, Quare moriemini? Why will ye die?   

CHAP. III. The Madness of the Will in its Election.  
§. 1. 
A first conference with the wilful.  IT was indeed( from the beginning) a principal part of my design,( and upon this very Ground that I thought it most pertinent, as well as useful,) to insist more especially upon the particle[ Why.] And to inquire after the reason, why the mayor part of mankind should choose Destruction rather then life.( for that they choose it, I have already shewed in some measure, and shall have farther occasion to show anon; and that they are the mayor part is put by our 
Mat. 7.13, 14.  Saviour without all question. My inquiry therefore shall be,) why the 
Mat. 3.12.  Chaff should be so much, and the Wheat so little; Satans Followers so many, and Christs so few; the 
Mat. 25.33.  Goats so common, and the sheep so scarce. In a word, why the far greater number of men ( the House of Israel not excepted) should rather Herd themselves with those Goats which walk in the broad-way that leadeth to Destruction, then flock together with those sheep, which walk in the narrow way that leadeth unto life?  
§ 2. Say therefore ye numerous and giddy Herd, who like the Swine of the Gadarens, do run so violently into the 
Mar. 5.13.  Sea of Misery and Destruction, Quare moriemini? Why will ye die? Perhaps you will say, there is a fallacy in the Question, which presupposeth what it should prove. Because if ye die, it is not with, but against your wills. But this is an answer, which if it serve your turn, it doth not mine; it evincing nothing to me, save only the shortness of your reasoning. For though [ To die] is against your wouldings, yet is it not properly against your wils. That God of Truth and Sincerity, who cannot put fallacies upon his Creatures, doth presuppose the Truth of this Proposition[ Ye will die O house of Israel] because he asks after the reason,[ Why will ye die O House of Israel?] Every Sophister can tell you, it is a Rule in Demonstration, that the Question on Cur sit, why it is so] doth presuppose the Question An sit,[ whether a thing is so or not.] The {αβγδ} is always before the {αβγδ}. A thing must needs have a being, before it can have a reason. It is in vain therefore to say, that sin alone is your choice, and that Death is no other then your Inheritance; that you only choose the Antecedent, and that the sequel doth follow of its own accord; that the Act is the thing you are in love with, but that you hate the end to which it leads; for this doth but show the greater madness of your choice, so far is it from inferring you do not choose. 'tis true, you utterly hate Death; and yet 'tis proper to say, you choose it too. For this Question of God Almighty, [ Why will ye die?] is as much as to say,[ why will ye do that which fain ye would not?] Ye would not die, were it not for those pleasures which you suppose to be in sin;( and that is only an elicit action of the Will) but yet ye will enjoy those killing pleasures, and therefore will die;( and this is actio imperata, such an action of the will as thrusts itself into exercise.) When you say,[ you die against your wils] you only meant your velleity, which is not a willing, but woulding rather. Whereas when God says [ Why will ye die?] He speaks distinctly of a volition, which is the ultimate dictate and resolution of the will. All that you say, is[ non moreremur, we would not die] but that which God says is [ Quare moriemini? why will ye die?]  
§ 3. I must therefore ask a second time Quare moriemini, why will ye die? Will ye only because ye are confident that ye must? Is it in humble conformity of your will to Gods, who hath absolutely decreed it, and whose will is a law, which as it cannot be resisted, so it ought in reason to be obeyed? that cannot be. For had there been a necessity that ye should perish, God would not have asked a reason [ Why.] Had it been first his will, he would not have thrown it upon yours; he would not then have said,[ why will ye.] And had ye not been once in a state of life, he would not then have asked[ why will ye die?] For a ston cannot die, a clod of Earth cannot die, nothing can die but what doth live. Had your sins been unavoidable, he would not then have said, 
Ezek. 18. verse 31.  cast away from you all your transgressions. Had your Repentance been Impossible, he would not have added, 
Ibid.  make ye a new heart and a new spirit. Had he delighted in your destruction to show his Power, he would not have 
Eze. 33.11.  protested that he hath no 
Eze. 33.11.  pleasure in the death of him that death. And had ye not been able, being sick, to contribute something to your Recovery, he would not have concluded, wherefore turn 
Eze. 18.32.  yourselves and live. Say not therefore within yourselves, that his secret will is directly contrary to his revealed one. For to speak one thing, and mean the contrary, is worthily reckoned amongst our vices, and shall we be so blasphemous, as to ascribe it to his Divinity? No, let God be true and every man a liar, Rom. 3.4. When God is pleased to stoop in Scripture to many an 
Deut. 32.4. 1 Sam. 15.29. Psal. 54.6.  Anthropopathia,( which is a speaking to men after the manner of men) 'tis from a merciful desire that we may rightly understand him, so far is he from intending to obscure his sense, when he is pleased to express it in plainest terms. Had his peremptory will been all his Reason( in the matter of your Destruction) he would have  told you that ye must die, and not have enquired, why ye will. He would not have bid you 
Luk. 13.24.  strive to enter in at the strait Gate, but rather have  told you, it is in vain. It is in vain to strive, where 'tis impossible to obtain. We account it a vain thing to wash a Blackamoor, or a Brick; but 'tis a vanity of vanities, to strive against the current of a most peremptory Decree. Say not therefore that ye will die, because ye must; and that ye must, because ye can; and that ye can, merely because it is decreed; and that it is decreed, because it is. Say not to yourselves, there is an absolute necessity of all events, and so by consequence of your sins, and so by consequence of your Destruction. For God hath been faithful in every thing that he hath promised, and hath not 
1 Cor. 10.13.  suffered you to be tempted beyond your strength; but together with the temptation hath made a way, if not for conquest, yet for escape. He did purge you, but you were not purged:( Ezek. 24.13.) that is to say, He did his part, but you did fail of doing yours. He did not leave you from the beginning, but you by degrees have basely left him. His Grace was not wanting, but you were wanting to his Grace, you did not 
2 Tim. 1.6.  stir up the Grace of God that was in you. Which was not therefore insufficient, because( by your means) it is become ineffectual.  
§ 4. I must ask therefore a third time; Quare moriemini, why will ye die? Is it because it is noble? Or because it is rare? Or because it is lovely? That cannot be. For the Question is not meant of the death of grace, which we do presently suffer in the commission of our sins; nor is it meant of the death of nature, which is but a transitory effect of our sins; but it is meant of the death Supernatural, which is the endless end and Consummation of our sins. Now can ye possibly be ambitious of some eminent place in the ugly territories of darkness? to be principal persons in the Kingdom of destruction? Or can ye have the Curiosity to try what music there is in 
Mat. 13.42.  weeping when joined in consort with gnashing of 
Mat. 13.42.  Teeth? Or hath the Serpent given you such a philtre, as makes you amorous of the 
Mar. 9.44.  worm that never death? and even to court the embraces of that strange fire that's never quenched?( like the Romans in Arrian who became Idolaters of their disease?) Can you be really of that opinion which is fastened on the Gymnosophists in Antiochus his time, whom no torments of that Tyrant could ever move from this assertion,[ nihil jucundius esse quàm pati] that there is nothing sweeter then sufferings? and that the pleasantest thing in the world is to be in pain? It cannot be. For though a man might possibly be pleased with the first death, which is of the soul only; or with the second death, which is only of the body; yet can he not possibly with the third, which is a never dying death both of body and soul. It is an arrant contradiction, that the most formidable things in the world should be immediately the object of our desires. If we are so impatient of the toothache, or the Gout, which commonly affects but one part at once; we cannot sure be desirous of having every part, at once, immoderately tormented with every pain, and that for ever.  
§ 5. 
Q. 4.  I must ask therefore a fourth time. Quare moriemini, why will ye die? Certainly the answer must needs be this, that men do wilfully die, because they wilfully sin. For as when lust hath conceived it bringeth forth sin, 
Jam. 1.15.  so sin when it is finished bringeth forth death. Now there is such an immediate and essential tie betwixt the cause and the effect, the work and the wages, sin and death, that he who doth wilfully embrace the first, doth wilfully run upon the second. For as a man that cuts his finger, to try the virtue of his salue, or the sharpness of his knife; however his Curiosity is the cause of that wound, is yet properly said to have willed his harm, because he willed that thing which did inevitably produce it; so though no man doth will the condition of his sins to that very end that he may be damned, but because he is bewitched with some allurement in the condition, yet because he knows that the inevitable wages of sin is death, and that the cause being premised, the effect of necessity must follow after, he is properly said to will what he most of all would not. And does choose that thing which he abominates, if but for this reason only, that it was put to his choice. There is a strict connexion betwixt sin and death, unless repentance step in between them. Nor is it likely that God Almighty will allow that man an opportunity of repentance, who knowingly sins on that presumption. He then that knows a wilful sin works death, and yet chooseth that sin, doth by a necessary consequence choose death too.  
§ 6. 
A second conference with the wicked.  But this is an answer, which however true, is not sufficient. Because though it satisfies the first Question, yet it also serves to beget a second. For I must enter into a second conference with all habitual indulgent sinners, and put them to the Question, what kind of reason they can pretend to, why refusing the good, they should so eagerly pursue the evil.( I mean the evil of sin, precisely considered in itself, without relation to the evil of punishment.) 
Quest. 1.  Will ye say,( as before,) there is a fallacy in the Question? And that your sin is not your choice, but your necessity? And that you walk in the broad way, because you cannot in the narrow one? And that ye therefore cannot walk in the narrow way, because it is so encumbered not only with the precepts of Jesus Christ, but many times with his across too? And that you therefore are not able to bear the yoke of his precepts, or take up the burden of his across,( which lie as obstacles in your way) because that God hath left you destitute of means, or motives, exactly sufficient for such a work? 
we want no means.  No, that cannot be. For if ye had not the means from Gods grace, and the motives to it from his promises, the 
Mat. 11.30.  yoke of Christ would not be easy, nor his 
Mat. 11.30.  burden light; and his commandements would be 
1 Joh. 5.3.  grievous; which is a flat contradiction to the words of our Saviour, and of St. John. Say not therefore that you sin, because you cannot do otherwise. For though, without Gods grace we are so far from doing good( as the Pelagians boldly affirm) that we cannot so much as desire it,( as the semipelagians affirm we can,) yet what is 
Mar. 10.27.  impossible to man, to God is easy; and through him that 
Phil. 4.13.  strengtheners us, we are able to perform, what he is able 
{αβγδ}. Moschion.  to enjoin. We can suffer, by his patience, what in his wisdom, he can inflict. We can choose, by his direction, what, in his goodness, he can propose. In short. The only measure of our obedience is to be taken from his commands. 
{αβγδ}. Plot. Enn. 2. l. 9.  We can believe his promises, and we can do his will; we can resist his enemy, and we can drink his cup, but by his wisdom, and by his grace, by his power, and by his patience. By the first helps of grace, we can desire him, if we will. By virtue of the second, we can obey him, if we will. And by virtue of the third, if we will, we can persevere in him. He leaves no means or motives unessayed. 'tis he that persuades us by exhortation, that allures us by promises, that moves us by example, that frights us by danger, that invites us by miracles, and( when all that will not do) 'tis he that expostulates with us in compassion,( as heretofore with Israel) Quare moriemini? Why will ye die? Each person in the Trinity works peculiarly to our good. We want not God the Father to give us light, nor God the son to give us example, nor God the holy Ghost to direct the way. And can there be any thing more unreasonable, then not to follow when our Saviour leads us? Or then to stand still, when the blessed spirit accompanies us? Nay, even then to go backward, when the father himself doth as it were drive us? He must be sure very frantic, and fitter for a Bedlam then for a paradise, whose peremptory will is neither drawn by that example, nor melted by that love, nor controlled by that power. All the courtesy( if I may call it so) which God requires at our hands, is that we will open when he knocks to enter; and that when he is entered, we will not 
Mar. 5.17.  entreat him to depart out of our coasts. But that we will invite him to work his own will in ours, by comforming ours to his own. That we will suffer him to inform our souls, as our souls do our bodies. That, he inflaming our hearts, we may be filled with his love; that, he enlightening our heads, we may be beautified with his knowledge; that, he opening our mouths, we may be showing forth his praise; that, he stretching out our hands, we may be feeding his members; that, he ordering our feet, we may be walking in his ways.  
§ 7. And as we have the means of choosing well from the infusions of Gods grace, so( by the help of that) we have means too from our own nature. Our virtue is almost as natural to us as our passion. I am sure it is grafted upon that stock. Do but inoculate a little sprig of moderation upon thine Anger, and it sprouts up valour. Let the sun but shine and give some warmth to thy fear, and it becomes prudence. Thy concupiscence well manured will grow up temperance. Give but measure to thine Appetite, and what is self-love in the root, will in the flower prove justice.  
§ 8. 
We want no motives.  But this is not all. We have not only means whereby to order our wills aright, but motives also to entice them. Not only grace above nature, and nature under grace, to incline us from within, but Allectives also, to charm us from without. Such is the loveliness of the object we are commanded to will; and such the vastness of the reward we are encouraged to expect. Our task is no harder then to choose the good. And 
{αβγδ}. Arist. Eth. l. 1. c. 1.  goodness( we know) is the proper object of our Appetite. So that our duty doth even draw us without the hope of a reward. But our reward is so immense, that nothing can hold it but a Heaven. And Heaven( we know) is the highest object of our hope.  
§ 9. 
From the soveliness of our duty.  I say, the good we are to choose is so desirable in it self, that we never desire the evil but in its notion and likeness. We are fain to call 
Isa. 5.20.  good, evil, before we can easily refuse it; and 
Isa. 5.20.  evil, good, before we can easily affect it. The Greeks did happily express it by a 
{αβγδ}. Which gives us first Honour.  Compound word, which signifies beauty as well as goodness. Perhaps to intimate unto us, that real beauty is nothing else; and that nothing is lovely, but so far forth as it is good. It was therefore the greatest and most glorious title the heathen potentates had to boast of, that how ill soever they were, they had yet the prerogative of being styled[ {αβγδ}, that is literally] well doers. or( as we render it) Benefactors. To this the words of our Saviour do very evidently allude. 
Luk. 22.25.  The Kings of the Gentiles exercise Lordship over them, and they that exercise Authority are called Benefactors. 
Secondly liberty.  Which( in the judgement of the most carnal) doth make for the credit of being good. Besides, the doing of our duties doth make us free too. For whilst the wicked is 
Pro. 5.22.  holden in the cords of his sins, and whilst every one that doth sin becomes the 
Joh. 8.34.  servant and slave of sin,( his sovereign reason being deposed and brought into Captivity by the rebellion of the 
Rom. 7.23.  members,) the 
{αβγδ}. Philo.  good man is free in the midst of bonds( as Philo the Jew could truly say.) and the service of God is perfect freedom( saith our Liturgy.) Which shows the privilege of liberty, wherewith goodness indowes her children. Even the liberty of Saints and Angels, wherewith Christ hath made us 
Gal. 5.1. Rom. 6.18.  free. That inward liberty of the 
Psa. 119.32. 3. Long life.  heart, whereby the Psalmist was enabled to run the way of the commandements. Nor doth it crown us only with liberty but with abundance of life too. For honourable age is not that which standeth in the length of time, nor that is measured by number of years; but 
Wisd. 4.8, 9, 13.  wisdom is the gray hair unto men, and an unspotted life is old age. And therefore 'twas Philo's observation, that though some of Abrahams progenitors lived more then three times as long as he did, he is yet the very first whom the Scripture stiles an old man. 
{αβγδ}. Philo. {αβγδ}. p. 303. in Gen. 25.8.  Because our man-hood is to be measured, not by the number of our yeares, but by the wisdom of our actions, and the exactness of our lives. And so the young man of Aristotle, who is 
{αβγδ}. Arist. Eth. l. 1. c. 3.  excluded from hearing his Ethick Lectures, is called by him a young man, not for the paucity of his years, but for the viciousness of his actions, and the youngness of his discretion, for being every whit as foolish and as passionate as a child. There are infants of no less then a 
i fanciulli di centi anni.  hundred years old( in the Italian proverb.) And they whose years have been evil, as well as many, are no more( in Philo's judgement) then 
{αβγδ} Philo p. 303.  Babes strike in years, or overgrown boyes in gray beards. Whereas the man of a prudent unspotted life, being made perfect in a short time, 
Wisd. 4.13.  fulfilleth a long time. He is a man, betimes; and an old man, quickly; he hath abundance of life in a little space; not a multitude, but weight of years; what he wants of the number and bulk of dayes, is made up to him in the real intrinsic value; as one piece of Gold hath the force and virtue of many shillings. And at least in this sense the Latin apothegm is true, that the wisest man is the 
Souls sapiens longavus.  longest liver. For he is the wisest who is the best. The fear of the Lord, that is 
Job 28.28.  wisdom; and to depart from evil, that is understanding. He that is so wise, as to be so innocent,( by keeping himself 
Jam. 1.27.  unspotted and undefiled from the world) hath all the honour and the comfort of a very old age, without the dotage, the Avarice, the testiness, the distrust, and all the other infirmities, to which a man is made subject by mere duration. But this is not all. 
Riches.  For as the fear of the Lord doth make us wise, so the blessing of wisdom doth make us rich too. 
Job 28.14.15, 16, 17, 18, 19.  For the Gold and the crystal cannot equal it; nor shall silver be weighed for the price thereof. It cannot be valued with the gold of Ophir, with the precious Onyx or the sapphire. No mention shall be made of coral, or of Pearls. The Topaz of Ethiopia is not to be name the same day. For the price of wisdom is above Rubies. 
an inchoation of bliss itself.  But the greatest expression of that happiness which the duty of man doth invest him with, we may receive from our Saviour, who is of greatest Authority to make it good. For as a woman( as 'twere ecstatical) broke out in reverence to our Saviour, 
Luk. 11.27.  Blessed is the womb that bare thee and the paps which thou hast sucked,] he immediately answered[ with an {αβγδ}] by way of correction of what she said, 
v. 28.  yea rather blessed are they that hear the word of God and keep it. And from thence St. 
Beatier Maria percipiendo fidem Christi, quàm concipiendo carnem. Aug. Tom. 6. de sanc. virg. c. 3.  Austin doth well infer, that the virgin Mary was much happier in obeying Christ as her Master, then in bringing him forth as her son. So that if honour, or liberty, or length of dayes, or riches, or blessedness itself, may have the favour to pass with us for things desirable, what God hath commanded us as our duty may well suffice us for our reward too. Although we had so much in us of the Saducee, as not to believe a Resurrection, or so much of the Atheist, as not to believe an immortality, but should reckon the departure of our souls from our bodies to be a mere return into their primitive nothing; yet me thinks there is Allurement enough in goodness, not to challenge our choice only, or our suffrage, but even our industry, and sweat too. So far are Gods commandements from being 
1 joh. 5.3.  grievous, that there was never a more pleasant or a more obliging speech from our blessed Saviours own mouth, then that with which he concluded the first third part of his longest Sermon, 
Mat. 5.48.  be ye perfect, even as your Father which is in Heaven is perfect.  
§ 10. And if now to the Amiableness of Gods injunction, 
From the greatness of our Reward. ( which is to desire the things that naturally are most desirable,) we add the richness of his promise, which is to feast ourselves with the vision of that Being that is invisible, and to inherit that Kingdom which 
1 Cor. 15.50.  flesh and blood cannot inherit,( where we shall not have the weakness to want our present enjoyments, but the perfection to be without them; and where we shall be ravished with such a glory, that the eye of reason is too dim to see it; such a 
2 Cor. 4.17.  weight of glory, that the heart of man is too narrow to hold it; such an 
2 Cor. 4.17.  eternal weight of glory, that the life of man is too short to utter it;) if I say, we but consider the exceeding richness of our reward,( which to speak of more at large is not the business of this place) there will be nothing more remaining to make our choice of evil yet more unreasonable, besides the discouragements which we receive both from the work, and from the wages, from the guilt itself which accompanies sin, and from the punishment which always dogs it.  
§ 11. What is it then that so transports us out of our wits, and our interest, that( of the two great Rivals and solicitors of our Consent) we should refuse the good, and choose the evil? The usual motive to our choice, is either the credit, or the profit, or else the pleasantness of the object that lies before us. Now for which of these is it, that we are so frequently in love with sin? Is it because it is creditable? That cannot be. 
{αβγδ}. Philo.  For even the Sectaries of 'vice are fain to dress up its ugliness in the shape of virtue. There is no man prodigal, but pretends to munificence. No man does reverence to his Pride, but that he supposeth it magnanimity. The rich man would not be sordid, but he thinks it frugality. Nor the worldly man distrustful, but that he counts it prudence. No man acknowledgeth his Debauch, but under the Title of good fellowship. Nor will any confess a lightness till it be coined Affability.  
§ 12. What may then be the reason of our preposterous choice? Is it because it is profitable? No, so far from it, that( though virtue is a thing which we may have for taking up, and when we have it, it eats no bread, yet) it costs men 
Omnium virtutum tutela facilior est, vitia magno coluntur. Sen.  dear to be damned. For( besides that nothing is truly 
Prov. 11.4.  profitable, which is not so in the day of wrath, when all the riches in the world will profit 
Prov. 11.4.  nothing,) there is hardly any one very considerable 'vice, which is not more chargeable in the keeping, then any two or three persons in a well-ordered Family. I pray how many mens estates have been sacrificed to their Humour? or devoted to their vain glory? One takes up money upon Use, to throw dice for the whole Principal. Another sels a Lordship, to buy the Title of my Lord. Some( like Crispin in Juvenal) bestow as much upon a rare fish, as would have bought the 
Potuit fortasse minoris Piscator, quàm piscis emi. Juven. sat. 4.  Fisherman: others( like them in Pliny who were [ periculis vestitae] bedecked and beautified with as many hazards of mens lives, as the Jewels and other Rarities they were clothed withall) have lavished out as much as would have served for the Patrimonies of Nine or Ten Orphans, merely to crown so many Fingers. There are those have been so captivated by the meager pleasure of some Game, that( like Actaeon and Diomedes) they have been devoured and eaten up even by their 
Threicio quondam praesepia Rege Fecerunt dapibus sanguinolenta suis. Ovid, in Ibin.  Horses, and their 
Praeda suis canibus non minus ille fuit. Idem.  Hounds. How many are there that have partend with the rich Dowries of their Wives, only to purchase the embraces of their fulsome Harlot? how many have melted their fortunes in the fire of contention, and would not let fall a svit at law, till they have not been able to hold it up? how many mighty mens estates have either run out at their Taps, or been swallowed down at their tables? It were endless to make a bill of all the cost and charges which paltry 'vice hath put men to. Even the covetous man himself is brought to poverty by laying up. For, besides that his treasures are apt to make him a malignant,( that is to say, a public sponge, which having drank itself full, some 
Rapacissimum quemque procuratorum ad ampliora officia promovit, quò mox locupletiores condemnaret. Quibus pro spongiis utebatur, ut siccos madefaceret, et humentes exprimeret. Suet. in vitâ Flav. Vespasian.  Vespasian or other knows how to drain it,) his very Avarice, like a Thief, doth always rob him of the Use of his possessions, and like a moth or worm, doth eat him out of the enjoyment. So fit is that saying to pass amongst us for a proverb,[ Nemo gratis malus est.] There is no sinner living( no not the most prosperous and thriving sinner,) but pays very dearly for being wicked. For( besides the no 
Mat. 16.26.  profit of gaining a whole world by the loss of a more precious and a more dear bought soul,) I appeal to the knowledge and experience of those that red me, whether it is not very much cheaper to build an Hospital, or an alms house, then to be put to the maintenance of some single sins.  
§ 13. What then can be the reason of so wild a choice? Is it because it is pleasant? No, take a sinner at the jocundest, and you will find his jollity but his disease. Like a man bitten with the Tarantula,( or having swallowed, a weed they call 
de Sardoâvide Dioscorid. l. 6. Sardonicis quo dammodo herbis omnem Romanorum Populum putes saturatum, moritur, et ridet. Salvian. l. 7.  Sardóa) that laughs himself to death, and so is murdered by that that does but look like merriment. What a scorching pleasure is it for the revengeful man, to be still burning in the fire? How lean a pleasure for the Ambitious, to be still feeding upon the air? How gross a pleasure for the drunkard, to be still wallowing in the mire? How dry a pleasure for the covetous, to be still grovelling upon the earth? 'tis true that these are called pleasures, and so they may be; but such painful pleasures, as nothing can represent but a man tickled into his grave; or a Palate that is wounded with a sting dipped in Hony; which whilst the taste enjoys, the touch suffers. And so at once affects, not only the same person, but the same part too, with delight, and torment. Yet still with this difference; that the delight is transient, but the torment lasting. Behold the man of uncleanness in his Cornelian Tub; the man of softness and sloth in his gout and strangury; the man of envy and bitterness in his consuming Hecktick; and 
Quid irâ laboriosius? quid clementiâ remissius? quid crudelitate negotiosius? vacat pudicitia, libido occupaetissima est. Sen. Ezek. 20.92.  you shall find their sins so far from being pleasant, that they but give them, before hand, a taste of Hell. There is not any lean slave that tugs at the oars in the Turkes galleys, but lives an easy life, if compared with the drudgery in the Divels work-house. Thus if the question should be put to every serving man of Satan, which was put by God to a backsliding Israel, 
Cur illuc potius itis, quàm in Templum meum? quid in eo videtis eximij? Grot. in locum.  what is the high place whereunto ye go? What excellent things do you see in 'vice, that you should embrace it rather then virtue? they will not be able to afford us one word of sense.  
§ 14. Now if death is so frightful when considered in its self,( as hath been shewed in the first place) and withal so unlovely when considered in its cause only,( as hath been shewed in the second) it may be asked in a third conference,( comparing the one with the other) Quare moriemini etiam post mortem morituri?( That is to say, as I interpret,)  
§ 15. 
A third Conference with the wilful.  Why will ye die the death before death, which is the only parent of the death after death? Why will ye die that temporal death of the soul( by losing grace and Gods favour) whose end and wages is death eternal? For what imaginable reason can ye hate the wages, and yet love the work by which the wages is to be earned? and in requital of which it must inevitably be paid? Whence ariseth the possibility, that you who detest and abominate a Hell, should be so passionately kind to some darling sins, to which the torments of that Hell have such an indissoluble connexion? Perhaps the common knowledge that so it is, may take away the wonder that so it should be. But if we look upon the case in other colours, we shall find it matter of some amazement. For can you possibly believe, that the very same man who cannot endure to be tormented, should yet delight to thrust his hand into the fire? or can you give any reason, why the very same man that hates to lose one drop of blood, should take a pleasure to cut his fingers? and yet this is the case of every indulgent and wilful sinner. It being every whit as natural for sin unrepented to kill and damn men, as for fire to burn, or for a cutting knife to cause blood-shed. We are  told by the Apostle,( and we pretend to believe he speaks in earnest) that the 
Rom. 6.23.  wages of sin is death. And yet how often are we so mad, as to serve such a master, who sets us about such work, as he rewards with such frightful and cruel wages? and which he certainly will pay us as soon as our work is fully done? for sin when it's 
Jam. 1.15.  finished bringeth forth death: and that by an absolute necessity. Where there is sin unrepented, there must be death by such a kind of necessity, as where there is fire unquenched, there must be smoke. And what tolerable reason can be alleged, why we should love to drudge on in the Divels workhouse, and at his trade, when we know him to be so hard a master as to pay us a sort of wages very much harder then our work? Our blessed Saviour hath  told us as plainly as St. Paul, that 
Mat. 7.13.  broad is the way and wide the gate which leadeth to destruction; and since we are not( like beasts) tied up only to the 
Rom. 7.23.  law that is in our members, but( as rational creatures) have a law in our 
Rom. 7.23.  mind too, why should we be distracted with such a perverseness in our affections, as to abhor the wide gate which opens to destruction, and yet to love the broad way which leads directly towards it?  
§ 16. 
The Grounds of this Madness.  Indeed the Absurdity is very great. And perhaps the riddle will not easily be unfolded. Whatsoever reasons of this madness may be given by others, it seems to me to proceed from one of these three grounds. From incredulity in some, from inconsiderateness in others, and( in a third sort of men) from the misapprehension of some principles in our christian Religion, which ever had and will have the greatest influence upon practise. One sort of men doth not really believe there is a death after death. Another sort is forgetful, and have it not always in their remembrance. A third sort there are, who look upon it as a real, but impertinent thing; a thing that is certain, but yet impossible; necessary to others, but to themselves inaccessible.  
§ 17. 
Incredulity.  The first of these, though they may outwardly affirm a Resurrection of the body, and immortality of the soul, a Heaven and a Hell, an invisible judge, and a day of judgement, yet they inwardly hope there is no such matter. And that the Gospel is nothing else but a secular engine, which Kings and Clergymen have very wittily contrived, as a convenient stratagem for the management of affairs, and for the keeping of the people in awe and order. There were not a few of the house of Israel, who, though born and brought up in the midst of miracles,( besides the law and the prophets always thundering in their ears,) did yet so miserable stumble at the prosperity of the wicked, and the adversity of the upright, as first to question the justice, and then the essence of the Almighty.( an easy step from the one to the other.) They said in plain terms, every one that doth evil is 
Mal. 2.17.  good in the sight of the Lord, and he delighteth in them; or where is the God of judgement? When the worst men were observed to climb into promotions of greatest honour and advantage,( in the times of Antiochus more especially) it gave occasion to Sadducaeisme, and infidelity. And of such, I suppose, there are two degrees. Some( like those in the book of wisdom,) or( like Lucian and Vanninus,) are such speculative Atheists, and have their very judgement so much corrupted, that they believe they are born at all 
Wisd 2.2.  aventure, and shall be hereafter as though they had never been; that their breath in their nostrils is but as smoke, and a little spark in the moving of the heart; 
Verse 3.  which being extinguished, their bodies shall be turned into dust, or Ashes, and their spirits shall vanish into the soft air. But there are others in the world, who though they have not a faith, have yet a kind of suspicion: and though they are not resolved there is a Hell, they doubt there may be: and by reason of this, they have their melancholy intervals. But yet because they have it only by report, and not experience; because they do but hear, and have not tasted; because they cannot make it out by mathematical demonstration,( and have learned to be satisfied with nothing less) they are resolved not to lose that which is certain, and present, for either the hope, or the fear, of that which is doubtful, and to come. They suspect it so far, as( for fear of the worst) to have now and then a fit of Trouble,( which they take to be repentance,) or now and then to partake of ordinances,( which they take to be piety,) or now and then to abstain from sin,( which they take to be a special piece of circumspection;) so far, I say, they suspect it; and lest it should be so indeed, they do, so far provide against it; but they believe it not so fully, as to suffer any great matter in their adherence to that belief. They do not think it so sure a thing, as to part with their pleasures, or profits, or worldly greatness, rather then knowingly to offend in any one point of the Christian law. They put such a value upon that which now is, above the value which they put upon that which may be, that they will not change the good things that are present, for whatsoever lies wrapped in mere futurity, and Reversion. They will not be sufferers( if they can help it) notwithstanding those bugs in a world to come, which School men and Preachers are wont to talk of. These are the first sort of men, who do either not at all, or else imperfectly believe, that the wages of sin is death Eternal.  
§ 18. 
2. Inconsiderateness.  There are a second sort of men, who do both outwardly profess, and also inwardly believe it, but yet they do not remember, or they dare not consider their latter end. There are some, whose whole souls are so engrossed and taken up, and as it were preoccupied by cares, or pleasures, either in getting what they may spend, or else in spending what they have gotten, that they are not at leisure to think of death, or of judgement. When men are busy in doing ill, and go on in a career, as the horse 
Jer. 8.6.  rusheth into the battle( to use the similitude of the Prophet jeremy,) when men are 
Prov. 5.22.  holden with the cords of their sins, when they draw sin as with a 
Isa. 5.18.  Cartrope, and drink 
Job. 15.16.  iniquity like water, when they are thirsty after their profit, and hungry after their pleasure, they have not time to reflect, or look before them. It never comes into their thoughts to say,[ 
Jer. 8.6.  what have I done? whither am I going? which is the way that I am walking? am I going in the broad, or the narrow path? they are so very much oppressed with cares, or pleasures. Thus the sensual Israelites, though they were far enough from being infidels; yet sensuality made them unmindful, that for all those things God would bring them to 
Eccl. 11.9.  judgement. For when 
Isa. 5.12.  wine and music were in their feasts they did not regard the work of the Lord, neither did they consider the operation of his hands. So when God held his 
Hab. 1.13, 16.  peace, whilst the wicked devoured the man that was more righteous then he, they 
Hab. 1.13, 16.  sacrificed to their net, and burnt incense to their drag, because by them their portion was fat, and their meat plenteous. Too much secular iujoyment maketh practical Atheists of many speculative believers; whilst it benumbs their inward senses, and possesseth their souls as with a spirit of forgetfulness. But there are others who do remember( they think too well,) that the 
{αβγδ}. Mat. 7.13.  broad way, which they are walking in, doth directly led to a very 
{αβγδ}. Mat. 7.13.  wide gate. Which gate( they remember) is said to open to destruction. But as soon as they remember, they cast about how to forget it. They cannot endure to consider, or lay it seriously to heart. And the reason is, because the remembrance of it is painful, it makes them melancholic, and spleenative, causeth a syncope of their spirits, and renders them utterly indisposed either for company, or business. It makes their time to lie heavy upon their hands, brings a qualm over their stomachs, and makes them sick even to think on't. And therefore by way of remedy, they sand for the wine, or the music, that by drinking up the first, or by dancing to the second, they may drown such thoughts with the one, or with the other drive them away. When Paul began to reason concerning judgement to come, Felix 
Act. 24.25.  trembled; and bid him go out of his presence, and come again when he should be called for; that was a Theme to be deferred till a convenient 
Act. 24.25.  season. There are men in the world that 
Prov. 5.12. ch. 1.25.  hate instruction, that cannot endure to be reproved, who 
Psa. 58.4, 5.  stop their ears against the charmer, charm he never so wisely; he being 
Wisd. 2.15.  grievous to them, even to behold. And this is partly the reason why so many good Sermons are cast away into the air, and are no more looked after then so much water that hath been 
1 Sa. 14.14.  spilled upon the ground,( not only because the one is grown as common as the other, but) because if they speak not in a most comfortable strain, they are swallowed down like bitter pills; men are offended with their taste, and cannot endure to ruminate, or chew upon them. They hate to ponder on the particular ingredients, but love to swallow them whole, and pass them over in an instant, for fear they should leave too sad a relish. If you tell them that Christ is a 
Joh. 3.15. Rev. 3.20.  conditional Saviour; that he came not to abrogate, but to perfect the 
Mat. 5.17.  law; that faith is worth 
Jam. 2.17, 20, 26.  nothing without obedience; that obedience is worth as little, if it be 
Gal. 6.9.  temporary, or 
Jam. 2.10.  partial; that he who nauseates the across of Christ, can have 
Luk. 14.26, 27.  no interest in his crown; that to be orthodox is fruitless, without the habit of being 
Rom. 2.25.  honest; that the form of Godliness in outward worship will but rise up in judgement against such as in their lives deny the 
2 Tim. 3.5.  power of it; that Acts of Sacrifice are 
Mat. 12.6. Jam. 1.26.  vain, without works of Mercy; that sin in 
Rom. 2.6, 8, 11.  all men is damning without Repentance; and that Repentance is false, without 
2 Cor. 7.10.11. 2 Pet. 2.20.  Amendment; I say, if you tell them such things as these, they look upon you as an Enemy, as disaffected to their Interest, and as one that comes to rob them of their Contentments. And therefore they either censure and blame the doctrine, or else commend it, and let it pass. These are the second sort of men, who either do not remember, or will not thoroughly consider the day of Death and of judgement.  
§ 19. 
The Misapprehension of some Principles in Christian Religion.  There are a third sort of men, who though they believe, and remember, yet they are utterly unconcerned in the consideration of sin and sad Eternity. For they( say they) are in Christ by a most absolute Election; they either do not, or cannot sin; or( if they can,) God doth not see, or will not punish. For they have grace irresistible,( as they love to think,) and therefore notwithstanding they may be drunk with Noah, or adulterous with David, or incestuous with Lot, or Idolatrous with Solomon, or perjured with Peter, or Persecutors with Paul, or possessed with Devils like Mary Magdalen, yet they are not so carnal as to doubt of their Election, or lose the comfort of their Assurance, or suffer a possibility of their falling from grace. They love to think that St. Paul did speak expressly of himself, as a precious vessel of election, when he described the wicked man in the first person singular,[ I am 
Rom. 7.14.  carnal, 
ver. 15.19.  sold under sin, I transgress against 
ver. 15.19.  knowledge, and am brought into 
ver. 23.  Captivity to the law of sin.] And they love the mistake so much the rather, that they may flatter themselves the more easily into a comfortable opinion, That to become Carnal, and sold under sin, and to be brought into captivity to the law of sin, so as to be wilful habitual sinners, is very well reconcilable with a regenerate estate. How much soever they are entangled with such infirmities of the flesh( as they love to call them) yet they presume they are pure in spirit. There being still. left in them the righteousness of Faith, besides that without them, they have Christ their Righteousness. Their Carnalities do but teach them to go out of themselves, to abandon the Popery either of condign or congruous works, to detest the Arminians and their conditional decrees, to throw themselves wholly upon Jesus Christ, and leave obedience to moral men. Whether this be not the language of Carpocrates, and the Catharists, and the Manichees heretofore, or of the Ranters, Solifidians, and other Sectaries now adays, and from what kind of Principles they do proceed, I leave it to any man to judge, who hath the skill to know, or the leisure to compare them.  
§ 20. 
Some means of Cure recommended.  And now that I have shewed in three sorts of men the three main causes of this Disease, with which so many sad Patients become so miserable distracted, as even to ravish the Embraces of sin and death; I am concerned as a Physician,( having made a discovery of Peccant Humors) to administer something by way of cure. And although it is possible I may have few or no Patients in all the Company of Readers that I shall meet with, yet it will not be amiss to adventure something, if not for Remedy, yet for Prevention.  
§ 21. 
To the first sort of Patients.  And first let this Question be put to the Incredulous. Quare vos moriemini? Why will Ye die? Are your wits so refined either by chemical experiments, or Mathematical Demonstrations, as that you think it too mean a thing for men of your fathom and Reserch, tamely to yield up your Assent to any one Proposition which ye have not yet proved either by Personal experience, or Rules of Euclid? Are ye dogmatical in philosophy, and sceptics only in Religion? If ye cannot demonstrate, there is a Hell, ye can as little demonstrate, that there is none. If ye do not yet know the soul of man is immortal, yet this should teach you Circumspection, that your souls may be immortal for ought you know. If ye are now in the right, ye can gain no more by your opinion, then the pleasures of a perishing and fading life. But if ye are in the wrong, ye lose a kingdom of Glory, a Diadem of Bliss, a Crown of Life, with Immortality, and all this in exchange for a devouring Asphaltites, a bottonles 
Rev. 21.8.  Lake of Fire and Brimstone. That there is in this world the same 
Eccl. 9.2, 3.  event unto all, both to the wicked, and to the Righteous, to him that sacrificeth, and him that sacrificeth not, methinks should teach you to infer, a very great difference of events in a world to come; so far should it be from making you say in your 
Psal. 14.1.  hearts, There is no God, there is no Satan, there is no Heaven, there is no Hell. This indeed was a cause, or occasion rather, at least of practical atheism in Solomons time, that such as fought against God were not struck with a thunderbolt in the very midst of their Rebellions. 
Eccl. 8.11.  Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. But if ye are destitute of grace, where is your policy and your reason, that ye should perish in curiosity, by not trusting Christs doctrine, till ye have tried it? Do ye not censure your father Pliny for his needless 
Plin. Junior Epist. ad Cornel. Tacitum.  scrutiny after the nature or truth of his Vesuvius? should not the story of that mountain have discouraged him from his inquest, rather then have punished his curiosity? and is it not better to believe there is a Hell after death,( and to live accordingly) then to make a journey thither to try the verity of the scriptures? The very report of the Anakims was able to 
Num. 13.31, 32, 33. cap. 14.1, 2. Deut. 1.28.  fright the people Israel from marching forward towards Canaan. And why should not the tidings of an immortal worm a little trig your chariot wheels in your career to Egypt? Perhaps you do affect a singularity of opinion, and desire to be reckoned among the wits of this age, or become the story of the next, by being the authors of some new Sect. But do ye not seriously think your friend Empedocles was a fool, for having thrown himself headlong into burning Aetna? should not the terrible report of that scorching mountain have cooled his lust of ambition, and have flatted his appetite to the imaginary famed of an Apotheosis? And is it not better, as well for you, as for him, to drop obscurely into a private sepulchre, and not be known to have been by late posterity, then to rush into perdition merely to be talked of? 
Wisd. 1.12.  Then seek not death in the error of your life, and pull not upon yourselves destruction with the work of your hands. But say unto 
Prov. 7.4.  wisdom, thou art our sister, and to understanding, thou art our kins-woman.  
§ 22. 
To the second.  Next let me ask the inconsiderate believers, Quare vos moriemini, why will ye die? Are ye so greedily intent upon the vanities of the world, which men call pleasures, and those other trifles, which men call profit, as not to be at leisure to look upwards upon Heaven, nor yet downward upon Hell? Do ye not wonder at Archimedes, that he should be so employed in drawing circles upon the earth, as not to lift up an eye, though for the saving of a life? Solomon gives it as the character of 
Eccles. 5.1.  fools, not to consider that they do evil. And Job doth give it as a reason why men are smitten, because they do not 
Job. 34.27.  consider the ways of God. It is not enough that ye know God, unless ye carry him in your mind too. The ox 
Isa. 1.3.  knoweth his owner,( saith God to Israel) but my people doth not consider. And( by their want of consideration,) they are a seed of 
verse 4.  evil doers, a people laden with iniquity. God therefore stirs up his people by the Prophet Haggai, by an 
hag. 1.5, 7.  ingeminated Precept, to consider their ways. And when a 
Deut. 32.22.  Fire was kindled in his Anger, which was ready to burn unto the lowest Hell, he broke forth upon a sudden into a passionate Ecphonesis, 
verse 29.  O that they were wise! that they understood this! that they would but consider their later end! The truth is, A due remembrance and mindfulness of Sin and Death, is one of the very best Phylacteries against the enmity of both. If men did always consider their journeys end, they would not be so much pleased to be still wandering out of the way. Ye may easily infer from those words of our Saviour[ if ye 
verse 29.  know these things, happy are ye if ye 
Joh. 13.17.  do them] that all your knowledge is nothing worth, unless ye practise according to knowledge. Which how can ye do, without a due consideration? and how can ye consider what ye do not remember? and how can ye remember, when ye are drowned and swallowed up with the pleasures or Cares of a besotting world? The Time of our pleasures and prosperities is most commonly the Time of our heedlessnesse also, and inconsideration. We are ever most apt to forget our Maker, when we have the most reasons to remember him. 
Jer. 2.27.  In the time of our trouble we will say, arise and save us; but 
Amos 6.1.  woe be to them that are at ease( saith the Prophet) because they put 
verse 3.  far away the evil day; and therefore Moses exhorted Israel against forgetfulness of their God, at that time especially, when their God should oblige them with goodly 
Deut. 6.10.  Cities, and with houses full of goods, with Vineyards and Olive-yards, * Then( said he) beware lest thou forget the Lord. The men of Ephraim were 
Hos. 13.6.  filled, and their heart was exalted; upon which God complained, that for that very reason, they had 
Hos. 13.6.  forgotten him. So Jesurun waxed 
Deut. 32.15.  fat, and kicked. Of the Rock that begot him he was unmindeful, and quiter 
verse 18.  forgot the God that formed him. First then take heed of being like Jesurun, by waxing fat with the enjoyments of ease and plenty; lest ye be like him in this too, that ye forget your beginning with your later end, and 
verse 15.  lightly esteem the Rock of your salvation. That wise Prayer of King Solomon[ 
Prov. 30.9.  give me not riches, lest I be full, and forget thee,] should help you to think it your safest way, not to grasp at any more then ye should pray for, nor to pray for any more then your daily Bread; to be delivered from want, lest ye steal or murmur, but withall from superfluity, lest ye be proud or forgetful. And secondly, practise that Art of memory, so much inculcated by Moses, and transcribed by Solomon. To cure forgetfulness, the Receipt is this. Take the Commandments of God( together with his Proposals of Life and Death,) and first, by serious meditation, lay them up in your 
Deut. 11.18.  souls. Thence take them out( when they have lain there a while) and teach them constantly to your 
verse 19.  Children. Take them thus into your 
Deut. 6.7.  mouths, both when ye sit in your Houses, and when ye walk by the way; both when ye lie down, and when ye rise up. And that ye may be the surer to be mindful of this too, ye must 
verse 8.  bind them for a Token upon your hands, and place them as frontlets between your Eyes. Ye must writ them besides upon the 
verse 9.  Posts of your Houses, and on your Gates. Next, ye must bind them about your 
Prov. 3.3. chap. 7.2, 3.  Necks. And lastly, ye must writ them upon the 
Prov. 3.3. chap. 7.2, 3.  Tables of your hearts. And to this I may add, that from thence ye must copy them in all the passages of your Lives.  
§ 23. But there are some of this second form who may thus object. This indeed is a Remedy to such as cannot consider, because they do not remember what most concerns them. But we are men of the world, who although we remember, we cannot endure to consider it. It is such a melancholic, and comfortless reflection, that we could wish ourselves possessed with a spirit of 
Rom. 11.8.  Slumber, and had rather put in practise the Art of forgetfulness, then be taught to remember that which makes our lives 
Eccl. 41.1.  bitter with it's remembrance.  
§ 24. But tell me one thing, I beseech you, who thus object against such ghastly considerations. If ye cannot endure to think of Hell, how much less will ye endure one day to suffer it? If the wages? of sin is so painful even whilst it is earning, how unsupportable will it be at the day of payment? The very reason why ye will not consider your latter end, is a principal reason for which ye ought. For if to feel it is such a torment, as makes it a torment but to consider it, ye should therefore consider, that ye may not seel it. Is it not a great madness, for a man to die of his disease, because the means of his recovery is some-what nauseous? is it not a greater madness, that a man should kill himself, for fear of dying? and the greatest madness of all, that a man should run into the jaws of torment, because it is irksome to consider which way to conquer, or to escape it? I confess it will be likely to make you ill company,( as the phrase is) to lessen your jollity, to spoil the gaiety of your humour, and take from the loudness of your laughter, if ye consider within yourselves, that for 
Eccl. 11.9.  all these things God will bring you to judgement. But ye have this in requital, that the timely consideration of an unspeakable Hell will help to preserve you from coming thither, it being strange that any creature will run the hazard of those torments, who hath but the leisure, and the patience, and the discretion to consider them. Whensoever we are burning either with anger, or with lust, or any other unclean fire, me thinks the fire of Hell should help to cool us. I say it should cool us with the extremity of its heat. That is to say, it should cool us in this present world, with a fear that it will scorch us in the world to come. The very unquenchableness of that fire should be able to quench this; and quiter extinguish our dishonest thirsts, not only by being felt, but also even by being talked of. Admit we now are engaged in any darling, habitual, beloved sins, to which we have been wedded so long a time, and with which we have taken so large a portion of delights, that we find it as tedious to be divorced, as to pluck our eyes out of our heads, or to tear our hearts out of our bosoms. Yet if we deeply consider, how that the feet of those darlings do led to death, and how the hands of those dear ones take hold on Hell, we shall be ready to fling those monsters from us. For is it not better( in the judgement of the natural man himself) to quit the pleasures of that fire which doth but last for a moment, then to suffer( by their enjoyment) that mysterious fire, whose strange property it is, always to torture, but never kill? or always to kill, but not consume? 
Psal. 50.22.  O consider this ye that forget God, lest he pluck you away, and there be none to deliver you.  
§ 25. 
To the third.  Last of all, let me ask the Solifidians, and Fiduciaries, whose misapprehensions of faith and hope( with some other things) have lift them up into presumption, or laid them down sleeping in carnal security. Quare vos moriemini? why will ye die? Is it because ye are instructed by pleasant preachers and catechists to believe there is a nearer and shorter cut to immortality, then by the[ {αβγδ}] the narrow, encumbered, and craggy way, of universal obedience to the law of Christ? Can ye think that Heaven is( by the coming of Christ) made a second kind of Hell, by giving reception to malefactors in their state of impurity and all uncleanness? and can they possibly be otherwise, who build the assurance of their Election upon an easy faith without obedience? or on as easy a repentance without amendment? It is too much to be feared, that more souls have been shipwrecked by the mistaken( but pleasant) notions of faith, and repentance, unconditional decrees, and Christian liberty, then by any four shelves that I can readily think on. Which seems to me to be the reason, why amongst so many Christians there is so little christianity; why Christians universally are loser livers then the Heathen; and why the very worst men are apt to fancy themselves the very best Christians. And as if it were true( what 
{αβγδ} Zosimi Comitis Hist. l. 2. p. 61.  Zosimus relateth in disgrace to Christianity, concerning the reason and motive which Egyptius gave Constantine to make him turn Christian) that Christ is a friend and a patron to Publicans and sinners( even in that very sense in which the Pharisees and that Spaniard did understand it,) and that reliance upon Christ is such a sovereign Diacatholick, as cannot choose but rescue the patient from death, let the diseases of the soul be what they can be; I say as if it were true, that Jesus came into the world, not to sanctify our natures, but only to justify our persons; and to set up his doctrine of faith and liberty, only as 
Num. 35.6.  cities of refuge, for the worst kind of sinners to fly unto and be saved; there is nothing more common( in this part of the world which men call Christian) then for men to sin freely, without scruple, or regret, either that grace and mercy may the more plentifully 
Rom. 6.1.  abound, or else because they have already so much abounded. Let some men sin never so stoutly, they have the faculty to believe so much more stoutly, that they conclude it to be a Testimony of their election. Their high presumption they call assurance, their worldly sorrow they call repentance, they call their licentiousness their Christian liberty, their Combination amongst themselves they call brotherly kindness, and their hatred of others their godly zeal. Or if they are not arrived to such a pitch of misprision, as to mistake all vices for Christian virtues, yet they esteem them no other then the necessary frailties of flesh and blood, a remnant of Canaanites in the holy land, which Saints must suffer in their condition of mortality. The best o'nt is, they have an advocate with the Father, Jesus Christ the righteous, and he is the prepitiation for all their sins; for all that are, and all that shall be. So much is the mercy and compassion of God in Christ made use of by some to the provoking of his justice, that even from hence hath proceeded that Atheistical saying( used by some in the world) that they will rather trust God with their malignant obnoxious and guilty souls, then merciless men with either their bodies, or their estates. Now for the cure of this disease, I would to God our Physitians would every one take the courage to be so faithful and impartial to all their patients, as( with the utmost of their endeavours) to eradicate the causes of this disease. And that by pressing upon their Auditories( in season and 
2 Tim. 4.2.  out of season,) not to flatter themselves, that life eternal may be come by upon easier terms, then repentance, and obedience, and perseverance unto the end. Not to think it is sufficient that Christ is our righteousness, unless we 
Phil. 2.12.  work out our Salvation with fear and trembling; not only by doing, but also by 
Rom. 8.17. Phil. 1.29. 2 Tim. 2.12.  suffering as we ought; not only by imitating some actions of Christ; but by having also a 
Philip. 3.10.  fellowship with his death, and a conformity to his sufferings. We should consider with ourselves, that the greatest drift and design of Christ coming into the world was, to save and to reedeem; but how? and from what? why, even to save us from our sins,( Matthew 1.21.) and to redeem us from all iniquity.( Titus 2.14.) and so, by consequence, to save us from Hell, and to redeem us out of perdition. So that the only sure way to know if Christ is in us and we in him, is to examine if our consciences are not quiet only, but clear too, 
Heb. 9.14. chap. 10.22.  sprinkled and purged from all dead works; to compare our faith and our obedience, not only with the promises, but with the precepts of the Gospel. We shall then, and then only, be saved and redeemed from the wages of sin, when we are saved and redeemed from sin itself. Such as are ignorant must be taught to know, and such as are knowing must be entreated to consider, that as Faith without works is nothing worth, so Repentance is worthless without Amendment. E. G. He that hath robbed his neighbour either of Goods, or Good Name; if he doth not make restitution for the one, and satisfaction for the other, however sorry he may be, he doth not really repent. Where our Faith and Hope are as they should be, they will be sure to 
1 Joh. 3.3.  purify, and make us zealous of good 
Tit. 2.14.  works. And where Repentance is right, it will bring forth fruits 
Mat. 3.8.  meet for Repentance. Otherwise like the fruitless and barren Fig three, our very Faith and Repentance do but 
Luk. 13.7.  cumber the Ground, and( as a couple of dry trunks) are fit for nothing but the Hatchet and the Fire. To conclude, let a man be born in what Church he will, and be of what judgement he thinks is best, let his opinions and Principles, his Faith and hope, his remorse and repentance be what they can be; yet the words of the Apostle are indisputably true, That without Peace and Holiness,( our Duty to God, and to our Neighbour) no man living shall see the Lord. 
Heb. 12.14.   
§ 16. 
The Conclusion.  Thus at last I have shewed the very great Madness of the Will in its sturdy resolution of making court to Death; guessing also at the Chief Causes, and at the Cure of this Disease. But because it is impossible that any human prescriptions should do the work, without a due application of things prescribed, which again cannot be had but by assistance from him who carrieth healing in his wings; 
Mal. 4.2.  it follows therefore in the last place, that we humbly importune the God of all Grace,( since our sins of weakness do speak us ordinarily sick, and since our sins of wilfulness pronounce us mad too) so to enlighten our understandings which of themselves are dark, so to inflame our affections which of themselves are could, so to regulate our wills which of themselves are crooked, that we may perfectly know what things are good, and passionately love what we so know, and effectually pursue what we so love; that he will sanctify unto us the good things of this world, and make them good for us indeed; I mean, as wholesome for our spirits, as they are acceptable to our Flesh. But if by wallowing in those good things, we grow wanton, or proud, forgetful, or unthankful to him who gave us those enjoyments for better ends, then to mischief ourselves by their Abuse; let us then pray as earnestly, that he will use us like madmen, whereby to bring us into our Wits; that he will mercifully deprive us of all our glittering Temptations, our wealth, our liberty, our strength, our beauty, our wit, our learning, our credit, and reputation; that he will utterly disarm us of all our Parts and Abilities, our Possessions, and enjoyments, as of so many Swords and Poiniards, with which( like madmen and children) we are so apt to kill ourselves; Let him sand us to Bedlam, so he cure us of our frenzy. Let him give us up to Satan, to deliver us from him; 
1 Tim. 1.20.  that so we may be 
{αβγδ}.  disciplined, rather then condemned; that our very Tempter may help us in our way to Christ, whilst( by the wisdom of Gods Disposal) he is made to 
2 Cor. 12.7.  buffet us into Repentance. I know not what should more probably incline us to it,( if what hath hitherto been spoken cannot prove effectual) then that one consideration which is yet behind.  
Viz.  
The double passion or emotion, which this double Madness of the Will doth seem to produce in God Almighty. The one of Pity[ O House of Israel!] The other of Indignation[ Why will ye die?] And his double Resentment that we will die, shows his vehement Desire that we will not. As appears more plainly by the following verse. Of which the latin translation is more emphatical then the English. Where it is not [ non cupio] but [ nolo mortem morientis] not that he doth not desire the death of a sinner, but that he doth desire the contrary.   

CHAP. IIII. Gods Resentment of Mans Destruction.  
§ 1. 
Gods pity proved by mans.  A Righteous man( saith 
Pro. 12.10.  Solomon) regardeth the life of his Beast. And therefore a young 
Carolus Hispaniae Princeps feroci ingenio juvenis. Quod legatus Venetus praedixit videns cum puerulum lepusculos suâ manu vivos jugulare. Strada de Bello Belgico. l. 7. p. 375.  Prince of Spain, was very worthily censured by the Venetian ambassador,( as apt to make a very merciless and cruel Tyrant) because he delighted in his Childhood to cut up Leverets alive. For man being, by nature, a very 
{αβγδ}. Arri. Epic. l. 4. c. 5.  pitiful and tender Creature, doth so far cease to be a man, as he is otherwise then Nature meant him. Nor can we rationally expect, that He should be other then inhuman to other men, who can be pleased with the Torment of any Vermin. Hence it is easy for us to argue( from the less to the greater;) if in the judgement of Solomon, every man that is but competently and imperfectly good, will be merciful to his Beast, whose grosser spirit goeth 
Eccl. 3.21.  downward to the earth; how much more will our Creator who is good in perfection, yea perfect goodness, be very merciful to a man? how much more to men, to many men, to a whole people, to his own people,( such as these in the Text,) Israel, and the house of Israel? so far is he from being willing to grieve his people, that( the 
Indoluit illorum malis {αβγδ}. Grot. in Isa. 63.9.  Prophet tells us) he is grieved for all their griefs; in all their affliction he was 
Indoluit illorum malis {αβγδ}. Grot. in Isa. 63.9.  afflicted, whilst they were a people that would not lie. Whilst they were loyal and loving subjects, he sent the Angel of his presence to redeem and save them; in his love he bare them, and he carried them in his pity, and in his tenderness he lead them by the right hand of Moses, nor did he sight against them, till they rebelled. He did not turn to be their enemy, until they 
Ver. 10.  vexed his holy spirit. 'tis true indeed that being just, as well as merciful, and hating the wickedness of the creatures, as well as loving the creatures which he hath made, he hath a season for vengeance as well as pardon; for indignation, as well as pity. Yet still with this difference, that he is 
Neh. 9.17.  slow to the one, and 
Neh. 9.17.  swift to the other. So slow to vengeance, that he deliberates always before he strikes; But so swift to pardon, that the 
1 Sa. 24.10. Ezek. 20.17. Prov. 22.9.  eye is used in scripture to represent the seat of mercy: as it were intimating unto us, that God no sooner sees then pities; at once beholds the repentance, and forgives the sin. We cannot better discern these two contrary truths, then by comparing them both in their examples. And first  
§ 2. 
Exemplified in his flownese to punish.  How very slow GOd is to vengeance, we may observe in his proceedings with those of Sodom and Gomorrah. Which though commonly known in the gross bulk of story, are not so commonly considered in the retail of circumstances which do attend it. God Almighty intending to execute vengeance upon his enemies, would not 
Gen. 18.17.  hid from Abraham what he intended, but revealed his purpose to him in these expressions. 
Ver. 20.  Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous, I will go down now and see, whether they have done altogether according to the cry of it, which is come unto me, and if not, I will know. In which few words there are several things to be observed. First, their sins were so great, that they were multiplied and magnified into a cry. Next that cry was so loud, that it reached up to Heaven.( Before that God came down to Sodom, the cry of Sodom went up to God.) Thirdly, when God was thus unwillingly as it were fetch't from Heaven, he would not execute his judgement, until he had declared it. 4. And he declared it to Abraham, who( he was sure) would be their Advocate. With Abraham therefore he entered into a formal Treaty, and shewed how willingly his mercy would have compounded with his Justice for their Redemption. He did not say positively, [ if they have done according to the cry of it, I will execute,] but negatively, [ if they have not, I will know.] By the gentle mildness of which expression, he gave encouragement to Abraham to propose Articles of agreement and pacification; and shewed how much willinger and more inclinable he was, that the fire of his anger should be quenched by the righteousness of a few, then that by the wickedness of many it should be kindled into a shower of Brimstone. The sum of the parley was briefly this. Abraham made propositions in behalf of people for whom he pleaded, in each of which propositions he as it were got ground of the divine indignation. Whilst God made the utmost of Abrahams demands, the only measure of his grant. For if but fifty, or forty five, 
24, 25, 26.27, 28, 29, 30, 31, 32.  or only forty, or if but thirty, or twenty, or ten righteous souls could have been found in Sodom, he would not have destroyed it for those tens sake. Thus we see it is no wonder, that when God ariseth as in mount 
2 Sam. 5.20. Isa. 28 21. Jos. 10.10.  Perazim, and is worth as in the valley of Gibeon, 'tis that he may do his work, his strange work; that he may bring to pass his act, his strange act; I say, it is no wonder, if he proceeds to judgement[ tanquam ad opus alienum] as to a work 
Opus alienum ejus, quod non solet facere. Solet enim protegere. Grot. in Isa. 28.21.  not familiar to him, and with which he loves not to be acquainted. For he is 
Hos. 11.9. multò hominibus clementior, ut Grot. in locum. In his swiftness to pardon.  God, and not man. That is to say, he is slower to wrath and vengeance.  
§ 3. But how swift on the contrary he is to pity and forgiveness, we have as lively an instance in his dealings with Hezekiah. For though the 
2 Kin. 20.5.  word of the Lord came directly to him upon his bed of sickness,[ set thy house in order, for thou shalt die and not live] yet no sooner had he wept, but strait he washed away his sin. And no sooner had God seen it, but he reversed his sentence. For so run the words of the reprieve,[ I have seen thy tears, behold I will heal thee.] Another instance we have in the wicked King 
1 Kin. 21.19.  Ahab. Who though guilty at once of two most hideous and damning sins,( the robbing Naboth of his life, as well as of his Vineyard,) in so much that God, by Elijah, pronounced against him[ in the place where the dogs licked the blood of Naboth shall dogs lick thy blood, even thine,] yet no sooner had he fasted, and rent his clothes, and put sackcloth upon his flesh, but God was moved with compassion and repealed his sentence.( Though not the sentence of death upon his person, yet the sentence of ruin upon his house.) seest thou( said God by a compassionate Erotesis) how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring the evil in his dayes. And if in regard to such a temporary and worldly sorrow, which amounted to no more then a bare Attrition, God was pleased to free Ahab from a temporal punishment,( how ever actually denounced by the mouth of a Prophet whom he had sent) how much more will his 
Hos. 11.8.  heart be turned within him, and his repentings be kindled together, upon sight of such an inward and godly sorrow, as is attended with amendment and change of life? such a sorrow we find in the Heathen Ninevites, who were not covered only with sackcloth, both man, and Beast, nor did they only cry mightily to God; but they 
Jonah. 3.8.  turned also from their evil way, and from the violence which was in their hands. And upon sight of their Repentance, God 
Ver. 10.  repented of the evil which he had threatened.  
§ 4. Thus have we seen some glimpses, not only of Gods proneness, but of his swiftness to compassion: of his compassion, not only to good Hezekiah, but even to wicked Ahab. Not only to Ahab and Hezekiah who were of Gods own household, but also to Sodom and the Ninevites, who were strangers and aliens to the common wealth of Israel. And yet in neither of these instances doth the divine compassion appear so eminent, as in the present instance this Text affords us. For though the first were of Israel, yet they were not the people Israel; and though the second were a people, yet they were not of Israel. But Gods pity to Israel, and the House of Israel, was by so much more conspicuous then to other Nations, by how much the charter they had received from God, and the Rebellions they committed against his statutes, were each of them greater, and more notorious. His wrath was 
Isa. 54.7, 8.  little, and for a moment, but his mercies were 
Isa. 54.7, 8.  great, and his kindness everlasting. Nor indeed could it be otherwise, when he who was their Maker became their 
verse 5.  Husband.  
§ 5. Look upon them as far backward, 
In the Case of Israel.  as their Deliverance out of egypt; when a miraculous 
Exod. 14.  Cloud at once gave light to them, and struck Darkness upon their Enemies. When the disciplined Sea was taught as well to give them passage, as to deny it to their Pursuers. Yet no sooner were they freed from the task of egypt, then hungering after the fleshpots. The first expression of their gratitude for their having been Delivered from their Enemies yoke, was unkindly to murmur against their Deliverer, and to be foolishly discontented with their very Deliverance. They repined at their thirst at the waters of Marah, and their hunger set them a grumbling in the wilderness of Zin. At Rephidim they murmured, that they had no waters; and at Marah, 
Chap. 16.  that they were bitter. Their want was not so pinching, but their plenty was full as nauseous. Never would they be well, either full or fasting. For their quails and Manna by a miracle out of the Clouds, 
Chap. 17.  and their drink at Horeb by another miracle out of the rock, were by as great a miracle of their ingratitude quiter forgotten at Mount Sinah. Where they broken the two Tables at the very Time that they were making. 
Chap. 32.  Whilst the finger of the Almighty was writing an Edict against Idolatry, what other sin should they be acting but the gross worshipping of a calf? if we look as far forward as the Ninth Chapter of Nehemiah, we have there an ample parallel, 
Nehem. 9.  as well of the many good things which had been exhibited by God to them, as of the many evil things which had been committed by them against God. Though God had not removed his Pillar of a cloud by Day, nor his Pillar of Fire by Night; though in all their long journey, neither their clothes waxed Old, nor their Feet weary; yet they slay his Prophets, and cast his Law behind their Backs. So in the second Book of Chronicles, the Lord God of their Fathers sent to them by his messengers, 
2 Chro. 36.15.16.  rising up betimes and sending, because he had compassion upon his people. But( in requital of his kindness) they mocked his messengers, despised his words, and misused his Prophets. Yet notwithstanding all this, His tender Pity towards his People was so much greater then his wrath, that after several servants dispatched to them upon messages of Peace and accommodation, he sent at last his own son, as 'twere on purpose to expostulate( as here by the mouth of his holy Prophet) Why will ye die O House of Israel? Nay,( which is infinitely more) even to suffer Death for them, that they might not Die. O what a Fatherly tenderness and compassion was this, that when his children became his Enemies, he should become his own enemy to make them Friends! that when they asked for a Scorpion, he should give them a 
{αβγδ} in verficulis Sibyllinis. Mat. 7.9.10.  Fish! that when they asked for a ston, he should give them 
Joh. 6.51.  Bread! yea that when they were craving the Fire of Hell, he should sand them( in the stead) a 
ch. 1.9.  light from Heaven! mans sins had cried for judgement, when behold a Saviour!  
§ 6. So far is the Father of mercies, 
Confirmed by his methods of calling to Repentance.  and God of all Consolation from being pleased with the misery of any Creature which he hath made, and so from willingly leaving him in a condition of Impenitence, that he hath made it the whole business both of the Old and New Testament, first to give men a Rule whereby to walk, and( when once they have transgressed) to recall them from their wanderings. We know the Patriarch Noah was the first of all Preachers whom we find to be honoured with that express Title, and He a Preacher of Repentance. We know that Moses was to Israel as well an Advocate, as a Judge, as well as Preacher as a Lawgiver; and was sent to deliver them as well from the Tyranny of sin, as from the Taskmasters of Egypt; which shows that He, as well as Noah, was a Preacher of Repentance: we know that before, and in, and after their Deportations, there were still Prophets sent from God, as so many Preachers of Repentance. We know that John Baptist, who was equally divided betwixt a Prophet and an Evangelist,( as 'twere a lock to shut up the Law of Moses, and a key to open the Gospel of Christ) was every way accomplished to be a Preacher of Repentance. His first appearance to the world was out of a Wilderness; with Camels hair upon his back, with Locusts for his Belly, with a leathern Girdle about his loins, and with a {αβγδ} in his mouth. This at once was the upshot both of his Text, and Sermon,[ 
Mat. 3.2.  Repent, for the kingdom of God is at hand.] Nay, we know the chief Errand on which the Father sent the Son, and on which the Son sent his Apostles into the world, was to preach the Gospel of the kingdom,( that is) Repentance and Remission of sins. As no man living can ascend in a state of Impenitence, so no man living can fall without it. Repentance and Impenitence are the two great Hinges upon which do turn( and are suspended) the Gates of Heaven and of Hell. And though the Oath of the Almighty doth always note his irreversible Decree, yet is it always in foresight of that which in the Creature is but Contingent. If he 
Heb. 3.11.  swear in his wrath that this or that man shall not enter into his rest, it is because of his Impenitence, his 
{αβγδ}, videre est versu 8.  provocation, and the hardening of his heart against the means of Renovation; and so the Author of the Epistle to to the Hebrews thinks fit to argue. 
{αβγδ}; v. 18.  To whom( saith he) did God swear that they should not enter into his Rest, but to them that believed not? Yea, even the sin against the holy Ghost,( let us define it how we will) must needs imply a persevering in the state of Impenitence, to which alone can be assigned the terrible sentence of noe-Remission. And we know that Impenitence( when it is final) being a filling up the measure of all other sins, even for that very reason must be contingent. So far from having any necessity of its being what it is, through the immutability of Gods Decree, that 'tis the uncleanness of all uncleanness, from which the spirit of Purity is most averse. It being most natural to goodness,( that is, to God,) to determine nothing but what is good; to hate and detest every thing that is evil; and by consequence to desire the good of all; and again( by consequence) not to glorify his Power in the mere Reprobation of wicked men,( which must imply their Impenitence) but his Pity rather in their Repentance.  
§ 7. 
By the meltinguess of his expressions.  For the enforcing of so comfortable and so clear a truth,[ that God desireth what is good, which is not the impenitence, but the repentance of a sinner,] we may do well to consider, with what a meltingness of expression he wooes men to it. How tenderly doth he bespeak them by his Prophets under the law? hearken unto me 
Isa. 51.4.  my people, and give ear unto me O my nation. Can a mother forget her sucking child, that she should not have compassion on the son of her womb? yes, they may forget, 
Isa. 49.51.  yet will not I forget thee. 
Deut. 32.29.  O that they were wise! that they understood this! that they would consider their latter end! 
Hos. 11.8.  how shall I give thee up Ephraim? how shall I deliver thee Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together. 
Isa. 57.16.  I will not contend for ever, neither will I be always wrath; for the spirit should fail before me, and the souls which I have made. Thus will I do unto thee O Israel. And because I will do thus unto thee, 
Amos 4.12.  prepare to meet thy God O Israel. Which is as much as to say, prepare to meet me with thy repentance, that I may also repent, and that I may not do what I intended to have done. Thus did God by his Prophets speak to sinners under the law. And doth he not by his son speak as tenderly under the Gospel?[ O Jerusalem Jerusalem! thou that killest the prophets, and stonest them that are sent unto thee, 
Mat. 23.37.  how often would I have gathered thy children even as a hen gathereth her chickens under her wings, and ye would not?] they could have repented, because he would have had them, who could not desire impossibilities. And therefore the reason of their impenitence, was, that they would not repent. Again as our Saviour was riding towards Jerusalem, and beholded the city, he fell a weeping over it, and said, 
Luk. 19.42.  O that thou hadst known,( that is in effect, I would to God thou wouldest consider) at least in this thy day the things that belong unto thy peace!] Lord! what a tenderness of expression is here used by an injured God to a provoking people? and what a perfect agreement as well in the style, as in the passion? as if these later expressions had been purposed allusions to the former? O that they were wise! said God the Father. O that thou hadst known! said God the Son. The Father compared his pity, to that of a mother towards her children; and the son his bowels, to those of a hen towards her chickens.  
§ 8. 
By the Tears and Blood of Christ.  Away then with those that seem to be stoics in christianity, who take compassion to be a Quality below the wisdom of a man, much less an attribute befiting the majesty of a God. Yet such there were in the world, who would expunge that text out of the 19th. chapter of St. Luke, where our Saviour is affirmed to have wept over Jerusalem. Certainly they who do aclowledge, that our Saviour was subject to 
Heb. 2.17. chap 4.15.  all our infirmities( sin alone being excepted,) must either prove it a sin, to weep; or else aclowledge it for Gospel, that our Saviour wept. They indeed who can believe an unconditionate Reprobation, may very easily wonder how God can pity, what he eternally decreed to be incapable of pardon. But they that steadfastly believe he did not reprobate any without respect unto, their sins, cannot choose but believe that he desireth the repentance of every sinner, and is consequently grieved at his impenitence. For the words of Nehemiah are universally true( not partly true in respect of some, and partly self in respect of others) 
Neh. 9.17.  thou art a God ready to pardon, and slow to wrath. And if it is not for the dishonour of a God not incarnate, to be expressed with 
Isa. 29.23.  hands to show his power; and with 
Psal. 11.4.& 66.3.  eyes, to show his knowledge; and with 
Isa. 63.15.  bowels, to show his pity; how much less is it dishonourable for the same God incarnate, to compassionate even with tears the imminent ruin of his people? and if the ruin of their city, how much more of their souls? and if a temporal Ruin, how much more an eternal? But his weeping over Jerusalem is a could expression of his pity, if compared with those agonies which his compassion had put him to, as far as from the garden wherein he sweat blood, even to the across whereon he  shed it. For if the sorrow which he suffered was so infinitely great, how much greater was that pity which made him suffer it? If his enemies had such marble and flinty hearts, as to put him to a painful and lingering death, how soft was his, that he would suffer for them, from whom he suffered? He could not certainly be pitiless to any one infant as yet unborn, whose pity to the most impious was so much greater then their impieties; for( in my apprehension) he was not sent out of the world with so much cruelty and spleen, as he was sent into it with love and bowels.  
§ 9. 
An objection.  But then by some it may be wondered,( if God were so merciful to all, as not to make them only upright, but also to will their confirmation, and not only so, but even to raise them when they were fallen,) how it should possibly come to pass, that amongst so many whom he had called, so very 
Mat. 20.16.  few should be chosen. And why amongst those of the Circumcision( who were a chosen selected peculiar people) a few Idiots only and publicans should believe on their messiah, when the most, and the most considerable were scandalised at him; both at his person, and doctrine too.  
§ 10. The answer to this we may easily borrow of St. Luke, who sets it down as distinctly, as if he had foreseen this very objection. Saith he, the pharisees and lawyers 
Luk. 7.30.  rejected the counsel of God against themselves. Had God eternally decreed their condemnation without respect to their offences, they had 
Debuisses velle, si seisses omnia ex decreto Dei fieri. Senec. Nat. Quaest. l 3. p. 700.  complied with his counsel, by setting forward their condemnation. Their unbelief and impenitence had been their only qualification for that unspeakable misery, to which they were determined before they were. But God having intended much better for them, if they would have accepted of what he offered[ even the merits of a Saviour,] they did not comply with his intentions, but strive against them. They wilfully stood in their own light. They were their own enemies, as well as Gods. Yea, their own worst enemies, by being Gods. For so saith the text, they resisted,[ or 
{αβγδ} aspernati sunt, secundum Bez.  despised] the counsel of God against themselves. So that now we have an answer, to the words of St. Luke, out of St Lukes own words. And may reconcile that 
Act. 2.23.  text in the second chapter of the Acts with this in the seventh of his Gospel, by this familiar and known distinction. That as God hath[ a {αβγδ}, as St. Luke calls it, or an 
Justin. Mart. {αβγδ}. p. 63.  {αβγδ}, as Justin Martyr, that is,] a purpose so determined, as not to be controlled by any imaginable exception,( such as his absolute purpose of calling sinners to repentance,) so he hath also[ a {αβγδ}, that is] a purpose so conditionate, as on that one supposition of our impenitence, to suffer itself to be resisted. Thus God purposed the repentance, and Redemption of the Jews; and he purposed the preaching of John the Baptist; the former as the end, the later as the means conducing to it. His purpose of the means indeed was absolute and irresistible; but his purpose of the end was merely conditional, and( for that reason only) might be resisted. They could not hinder John Baptist from being a preacher of repentance, but they could and did hinder his sermons from taking their wished effect. John preached not to damn, but to save his hearers; yet not to save them against their wils, or upon any lesser terms then their Repentance. John did preach up Repentance, because he must; but they did not repent, because they would not. For God decreed the end upon this condition, that they would receive and improve the means. He purposed their Redemption, upon condition of their Repentance; and he purposed their Repentance, upon condition they would receive and observe the doctrine of John the Baptist. But they could not possibly obtain the end, whilst they refused to use the means. They could not be perfected by the preaching of the messiah, whilst they would not be prepared by his Precursor. They could not welcome the King, whilst they despised the Harbinger. They could not harken to the 
Joh. 1.1.  word, whilst they stopp't their ears against the 
Ver. 23.  voice. They could not be 
Vide Eulogium apud Phorium.  baptized with the holy 
Mat. 3.11.  Ghost and with fire, whilst they refused to be with water. That is to say,( in fewer words) whilst they would not repent, they could not have pardon and remission of sins. The only reason of St. Luke, why the Pharisees and lawyers did not 
{αβγδ}. Luk. 7.29.  justify God,( as the publicans had done,) by being baptized with the baptism of John, was that they wickedly rejected the counsel of God against themselves. And because a rejection implies an offer, the meaning of it must be this, that they did not want means, but they would not use it.  
§ 11. 
The Application.  And what hath been hitherto said of the house of Israel, we cannot choose but say, is fully verified in our selves. For the peculiar privileges which were the birth-right of the Jew,( as the 
Mal. 1.3. Rom. 9.12.  elder, son,) upon their obstinate refusal, God transferred upon the gentle( the younger brother.) That very Saviour of the world, who preached repentance in his person throughout Judea, is now also preaching to us of christendom by his ministers, and his word. Their inestimable privilege is now grown ours, with this degree of advantage, that we are forewarned by their judgements, as well as instructed by his doctrine. So that if any number of us, who are called externally by the name of Christ, have not inwardly an interest and share in Christ, we are to say of ourselves( as St. Luke of the Pharisees and other Jews) that we reject Gods counsel against ourselves. We are in this self-condemners, like most of them, that light being come into the world, we 
Joh. 3.19.  love darkness more then light.  
§ 12. 'tis true, his mercy hath been as admirable to us, as it had ever been to them, and his bowels have been as tender, we have the motions of his spirit to produce our penitence, and the mediations of his son to procure our pardon. He vouchsafes us the favour of his temporal inflictions, as so many innocent warning pieces to preserve us from his eternal. He punisheth( always, as we sin sometimes, 
{αβγδ} Hom. ) with obluctation and regret, and an unwilling kind of willingness; Never drawing his sword without a readiness to sheathe it: Desiring to win us with his goodness, and to 
2 Cor. 5.14.  constrain us with his love. He doth 
Isa 30.18.  wait for our repentance, that he may be gracious; that( if nothing else will, at least) his 
Rom. 2.4.  forbearance, and long-suffering may led us to repentance.  
§ 13. But if( like 
Qu. Curtius. l. 8. c. 2. In what case, and for what cause, Gods pity is swallowed up of his Indignation.  him in the Historian after his murdering of Clytus) we are[ obstinati ad moriendum] resolved to perish; if we are arrived at such a high pitch of madness, as not to take quarter of God Almighty; but implicitly say with that bold Desperato,[ nolumus salvari] we will not be saved; if we are such sincere platonic lovers of damnation, that like some sturdy malefactors, we will not accept of a reprieve; if we call death to us, and make a covenant with destruction, and with Hell are at agreement,( as 'tis expressed by Esay the Gospel-prophet, as well as by the Author of the Book of wisdom) Gods injured patience will strait be turned into fury. The Pity hitherto spoken of will be swallowed up of Indignation; his Indignation will pass into wrath; and his wrath most unavoidably will end in vengeance. For though in the 
Exo. 34.7.  gracious Proclamation which God made of himself, he set forth himself in that illustrious Hypotyposis of[ the Lord, the Lord God, merciful, and gracious, long-suffering, abundant in goodness and truth, keeping mercy for thousands, forgiving Iniquity, Transgression, and sin,] yet he presently added,[ that he will by no means clear the guilty, but visit the Iniquity of the Father upon the Children, and upon the Childrens children, unto the third and fourth Generation.] What? can we expect that our God should be so much in love with us,( when we are so much in love with ugliness) as to ravish our wils to a desire of his embraces? do we look that heaven should come down into our Laps? And that God should make us happy even whether we will or noe? 
{αβγδ}. Mosch.  Noe, though 'tis wholly from him that we are able to go to him, yet he expects we should be willing that he should make us kind. For our 
Neque enim necessaria nostra est illi salus Arnobius.  Deliverance from Hell is not necessary to him, he doth not want our salvation. As he hath no 
Ecc. 15.12.  need of the sinful man, so neither hath he of the righteous; he accepts the willing soul, but never forceth the reluctant. We must not giddily conclude from those words of our Saviour[ 
Joh. 12.32.  if I be lifted up I will draw all men unto me] that Gods love to us is such, as to offer a kind of violence to our consents, and draw us up to our highest wishes even against our wills. For an indulgent course in sin,( without remorse and Renovation) lays such a burden upon the soul, that our Saviour hath no engine can draw it up: his love constraineth us indeed,( as St. Paul speaks) but with so easy a violence, that without our willingness to be drawn, all his drawing will do no good. He doth not physically, but only morally constrain us, so as to leave us the use of all our faculties, and more especially of our wills. For the constraining of his love must be expounded by that which follows, the consideration of our danger, and the greatness of our Deliverance. We were in danger of 
b 2 Cor. 15.14.  Death eternal, from which our Saviour delivered us by 
2 Cor. 15.14.  dying for us. And this was such a Benefaction as should constrain or engage us, 
ver. 15.  not to live unto ourselves, but to him whose we are by right of Purchase. The serious consideration that we are not our own, 
1 Cor. 6.19, 20.  but bought with a price, should oblige us to live to him that bought us. And that the more purely, because the bondage from which he bought us, was that of filth and corruption, 
1 Pet. 1.18, 19.  vain conversation, and dead 
Heb. 9.13, 14.  works. And as the more purely, so withall the more zealously; because the Price with which he bought us was not silver, or gold, or any such corruptible thing, 
1 Pet. 1.19.  but an immoderate Expense of his own most innocent and precious blood. Now such a love as this is doth even morally constrain us,( that is, doth mightily persuade and provoke as many of us as are not stupefied insensate Creatures) from this day forward not to live unto ourselves, but to him that hath bought us at so dear a Rate.  
§ 14. That this is the utmost of what is meant by Gods drawing or constraining any man to Obedience, may appear by the description which God himself hath given us of his paternal dealings with a beloved Israel.[ 
Hos. 11.1.3, 4.  When Israel was a child, then I loved him, and called my Son out of egypt. I taught Ephraim also to go, taking them by their arms. I drew them with Cords of a man, with bands of love.] It is in the Hebrew, with Cords of 
{αβγδ} hîc non ut nomen proprium, said ut commune accipiunt Graeci. Funes hoins sunt beneficia quibus maxim solent attrahi homines Grot. in locum.  Adam,( that is to say,) with all the favours that could be used for the drawing of man to his obedience. Favours comparable to those, which even Adam himself received whilst yet in Paradise. They were taught by God to walk in his ways, as 
Sicut pueri docentur ire, sic ego illos ab initio formavi duxique Id. ibid.  little children are taught to go, by their indulgent and tender parents. 
Deut. 1.31.  He bare them as a man doth bear his own son in all the way that they went. Yea, he went in the way 
Ver. 33.  before them( to do the work of a Harbinger) even to search out a place to pitch their tents in. He made them his 
Deut. 32.9.  portion, the lot of his inheritance; when he found them in a desert, in a waste howling wilderness, 
Ver. 10.  he lead them about, he instructed them, he kept them as the apple of his eye. 
Ver. 11.  As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, 
Ver. 12.13.  beareth them on her wings; so the Lord alone did led them, and made them ride on the high places of the earth. And yet for all this, they were 
Hos. 11.5.7.  bent to backsliding, and they refused to return; they provoked their God to jealousy, even by sacrificing to 
Deut. 32.16, 17.  Divels. Thus it was with his elder son, and thus it is with his younger. How often doth he draw us with the cords of love, when we show our liberty not to follow? How often doth he drive us with the 
Isa. 10.5.  rod of anger, when we show our liberty not to go? How many times doth he 
Jer. 2.30. Amos 4.9.  smite us, when we 
Jer. 5.13.  refuse to receive correction? How many times doth he 
Isa. 65.12. Jer. 7.13.  call, when we will not answer? How many times doth he 
Eze. 24.13.  purge us, when we will not be clean? Are there not some in the world, who do not appear to be contemplative Atheists, but very ambitiously pretend to the very purity and power of Godliness, who yet do live, and live on in some of the most 
Isa. 1.18.  crimson and scarlet sins, without so much as saying, 
jer. 8.6.  what have I done? at least without repenting them of their incomparable wickedness, but running forward in their course as the horse rusheth into the battle? And so continually 
Act. 7.51.  resisting the holy Ghost?( perhaps by reason of their opinion, that they cannot resist him?) now since it ought to be really the 
Rom. 10.1.  hearts desire of every christian, and( his utmost endeavour, besides) his prayer to God, that all his brethren may be saved; and that in order to that end, they may so be 
Rev. 3.19.  zealous as to repent, and so repent, as to be filled with the 
Phil. 1.11.  fruits of righteousness; I am willing to shut up my whole discourse with what may make it most useful to them that red me. That is to say, with a short and a most serious admonition, that we will but resolve upon so much patience, and from our secular employments take so much leisure, as first to chew upon the truth, and( after that) upon the timeliness of our repentance( it being for our interest to red that last, which we are infinitely concerned to keep in memory the longest.)  
§ 15. And I the rather give way to this excursion of my thoughts, 
The Conclusion doth admonish us of a twofold Provision.  concerning the truth of repentance which is so easily counterfeit, and the timeliness of repentance which is so easily too late, because there are not a few who even 
jer. 23.14.  strengthen the hands of evil doers; whilst they propagate such pleasant but pernicious notions of repentance, as to endeavour to reconcile it with continuance in sin. If they find themselves sorry for any wickedness that is past, and continue to commit it with some reluctancy or regret, deploring the strength of their temptations and bewailing the weakness of their flesh,( but their applauding either the willingness, or unwillingness of their spirits) they take themselves to have repented, in such a manner as will suffice; and so excuse themselves in sinning, by those very sorrows and dislikes, which do but render their sins most inexcusable. That which they take to be repentance being only a token of their impenitence; a clear manifestation, that they sin against knowledge, that they are wilful, habitual, enslaved sinners. They indeed are too bad, who sin without scruple, because they think they do not sin; but they are sure much worse, who know they sin, and are sorry, but will not mend. 
The first provision, that our Repentance be True.  Such men must be  told, that true repentance is a renovation. That we repent us of our sins, when we forsake them; when we remember them with hatred, as well as grief; when we hate them so, as to hate ourselves for having loved them; when we fling them from us with* indignation, like toads and Adders, or whatsoever it is of which we have the greatest loathing; when we cannot endure to see it( without a holy distemper and anxiety of mind,) no not so much as in our 
Levit. 19.17.  neighbours; when we resist it even to 
Heb. 12.4.  blood, rather then be worsted or captived by it; when we never leave resisting, until we have trodden it under our feet; and never leave treading, till it be sunk into Hell from whence originally it came, and be forever disenabled to rise up again to our disturbance.( That is to say,) we must strive, and never 
Philip. 3.12.  give over striving, until we 
Luk. 13.24.  enter in at the streight gate, and take possession of that 
Mat. 7.14.  life, to which it opens; because for want of such striving, many shall strive, but shall not enter. Though a man strive never so much, he is not 
2 Tim. 2.5.  crwoned, unless he strive 
See D. Ham. Ann. on the place, compared with his Ann. on 1 Cor. 9.24. f. g. {αβγδ} i. e. {αβγδ}.  legally, that is, according to the laws and Rules of striving. By which the Crown is determined, not to every One that strives, but only to every one that conquers; to him that so striveth, as to obtain. And this alone is true repentance: when looking backward on what is past, we do by mortifications and selfe-denials 
2 Cor. 7.11.  revenge ourselves upon ourselves; and when looking before us on what is future, we have not only a 
2 Cor. 7.11.  carefulness and 
2 Cor. 7.11.  vehement desire to be eternally freed from our former most loathsome both 
2 Pet. 2.22.  mire, and vomit; but do also 
Phil. 3.13, 14.  reach forth unto those things that are before, and press towards the mark, for the prise of the high calling of God in Christ Jesus: That is to say, do contend for the performance of our Duty, an universal 
Hoc sibi vult {αβγδ}. ver. 14.  obedience to the whole law of Christ, and perseverance therein unto the end, that so we may catch at the Reward of 
Hoc sibi vult {αβγδ}. ver. 14.  eternal life. This( I say) is true Repentance; not when we sin, and are sorry, and sin again, and so as long as we live do both by turns,( for so the later end will be 
{αβγδ}. 2 Pet. 2.20.  worse with us then the beginning,) but when we sin, and are sorry, and sin 
Joh. 5.14. Mat. 12.45.  no more,( for fear a 
Joh. 5.14. Mat. 12.45.  worse thing come unto us.) If Punishment is as natural an effect of sin, as smoke of Fire, then must we put out the one to prevent the other. A little sorrow, and a few tears will not serve our turn. For( as a little Water doth but enrage that Fire, which a due quantity would extinguish, so) a small portion of Tears,( squeezed out by some carnal or 
{αβγδ}. 2 Cor. 7.20.  worldly sorrow) may prove like oil to the Fire of Hell, which is too hot and too lasting to be extinguished or stisted by every transitory remorse. We find that 
Mat. 27.3.  Judas was very sorry for having basely betrayed his master; and so vehemently sorry, that he would not endure to be the richer for his treason. He hated the wages of his iniquity; yea 
Judas dicitur poenitentiâ ductus fuisse, non quod resipuerit, said quod illi displicuerit admissum facinus, ut saepe Deus reprobis oculos aperit, ut sua mala sentire incipiant et horrere. Beza in locum.  Beza himself confesseth, that he abhorred his iniquity, for the discovery of which, God had opened his eyes. So that in all probability, if the like fact were to be done, Judas would rather die, then do it. Our English Bibles red, he repented himself. And( which is a step to repentance) he plainly 
Mat. 27.4. {αβγδ}. ver. 5.  confessed that he had sinned; and called his sin by its proper name, in declaring himself to be a 
{αβγδ}.  traitor. And( which is one step farther) he made one kind of Restitution; for he 
{αβγδ}. ver. 5.  threw back his bribe to them that hired him. And his sorrow was so excessive, he was not able to 
verse 5. Act. 1.18.  support it; it quickly cost him a suffocation. All which put together,( though it may rise up in judgement against some others, who are more uningenuous then Judas was, yet) did not amount unto a true and sincere repentance,( such as God doth require of every sinner,) because it was not attended with a general conversion, and renovation of life, with a serious detestation( not only of that, but) of every other known sin; as well of despair, as of presumption; it did not bring forth fruits 
{αβγδ}. Luk. 3.8.  worthy of repentance, no such earnest endeavours of making some satisfaction to an injured Christ, as we find in St. Peter and St. Paul, who laboured( at least) to make 
Gal. 1.23.  amends for all the ill that they had done, by doing all the good that they were able( at least) to do; by being as prodigal of their lives, as they had before been sparing of them; and that for no other end then to advance 
Gal. 1.23.  Christs Kingdom, and beat down Satans. Had Judas his repentance been what it ought, he would,( besides his sorrow for the betraying of his master,) have shewed such a love of his masters goodness, and such an obedience to his commands, as to have fought under his Banner from whence he fled, both by preaching, and living, and dying for him. And therefore when it is said that he repented himself, it is expressed by a word which only signifies 
{αβγδ}. Mat. 27.3.  sorrow for what is past( to which the Divels in Hell cannot choose but be subject,) not by the word which doth signify a 
{αβγδ}. 2 Cor. 7.10.  true repentance, a sincere reformation or 
{αβγδ}. 2 Cor. 7.10.  change of mind, produced by a sorrow which is 
{αβγδ}. 2 Cor. 7.10.  according to God. The Psalmist prayed truly as a man that was acted by godly sorrow,[ 
Psal. 51.2.  wash me thoroughly from mine iniquity, and cleanse me from my sin. 
Verse 13.  Create in me a clean heart O God, and renew a right spirit within me. Then will I teach transgressors thy ways, and sinners shall be converted unto thee.] This alone is true repentance,( by which Christ is in us, and we in him,) when the 
Rom. 6.6.  body of sin is so destroyed, as to have no more 
Verse 14.  dominion over us. When the old man is 
Verse 6.  crucified, and wholly cast off, and we have put on the 
Ephes. 4.24. Colos. 3.10.  new man, which after God is created in righteousness and true holiness. To be true penitents indeed, and to be capable of the promises which are made to such, we must be so 
Eph. 4.23.  renewed in the spirit of our minds, as to become like 
1 Pet. 2.2.  new born babes, or like a new 
1 Cor. 5.7.  unleavned lump. And therefore the Apostle sets down this as a touchstone, whereby a man is to be tried whether he be in Christ, or not.[ 
2 Cor. 5.17.  If any man be in Christ, he is a new creature.] From whence it is naturally argued, that [ if any man is not a new creature, he is not in Christ.] And therefore our 
Jer. 17.9.  hearts do most perniciously deceive us, when our repentances,( like our prayers, and our hearing of sermons,) are only performed as things of course,( partly as customary, and partly as commendable,) upon which we suppose we have repented, though we are much the same creatures we were before, with little or no variation of good, or ill, unless it be for a time, whilst the words of the preacher are yet remaining in our minds. Whereas the Apostle saith expressly, if any man is in Christ( which without repentance he cannot be) he is become a new creature. He finds himself obliged to live a new life: old things are passed away, and 
2 Cor. 5.17.  all things are become new. He hath new desires and affections, new hopes and fears, new loves and loathings, new projects and designs, new endeavours and resolutions, new contentments and delights. Or to sum up all with St. Paul, he is a new creature. This is the least and the most that I am able to comprehend, concerning the nature of true repentance. 'tis true, the father in the parable( who is there Gods emblem) went out to meet his prodigal son, and even kissed him too before he said that he had sinned. The sentence of absolution did some-what anticipate the confession. Whilst the son was yet a great way off, the Father saw, and had compassion. Whilst the son was but going, the father ran. Whilst the son was but preparing to cry peccavi, the father 
Luk. 15.20.  fell upon his neck. Casting about him his twined arms, as if( like a passionate Amoreux transported at once with love, and gladness) he would smother him with kisses, and even bury him in his embraces. But then it ought to be considered, that the parable speaks of a son who was returning; not( now) a prodigal, but a convert. One that 
Verse 17.  came to himself, and was now apprehended in the act and exercise of true repentance. And though his father 
Verse 20.  kissed him before he could say that he had sinned by word of mouth, yet he had said it in his heart at the 
Verse 18.  beginning of his conversion; and he had said it with his mouth too( as well before as 
Verse 21.  after his fathers pardon,) if his father had not sealed his mouth with kisses. His father did not absolve him, nor receive him into favour, until he saw his Repentance made good and evident by his return. He saw Repentance in his Heart, and saw his Heart in his Forehead; he saw Repentance in his change of mind, and that again in his practise or change of life. The very presence of his son was much more eloquent then words could make him. He saw his repentance, in seeing him; and therefore pardonned, as soon as saw him. So the 
Luk. 23.42, 43.  Thief upon the across, was very late ere he repented, and yet how early was he absolved? how short was his Petition? how large his grant? how long was it ere he prayed? and yet how quicly was he imparadised? But then it ought to be considered, that though his Prayer was short, 'twas very fervent. And his Repentance, though late, was yet sincere. We must therefore distinguish with very great care, 
A Transition to ( what with very great care so many men have confounded) betwixt his lateness, and his sincerity. This alone being the thing, that we are obliged to copy out for our Example, and Imitation. For as the lateness of his Repentance doth show it possible, for true Repentance to be late; so his having been a Thief, doth show it possible, for a Thief to arrive at true Repentance. Which should no more encourage any man to defer his Repentance, then it should encourage him to be a Thief. For though it is possible, yet it is not so likely, that an habitual Thief should be a true Penitent. And though it is also as possible, yet it is not so likely, that late Repentance should be sincere. Now 'tis the part of a circumspectly and prudent Christian, to prefer the likelihood before the bare possibility of being safe. And to prefer the certainty before the bare likelihood. Hence St. Peter doth exhort us, that we use all diligence, to make our calling and election 
2 Pet. 1.10.  sure. Not only possible, nor only probable, but[ {αβγδ}] firm, and certain.  
Now to the end that a matter of highest moment may abide in our thoughts so much the longer, and have a prevalent influx upon the very complexion and constitution of our souls; we shall not only do well to chew upon, and to digest what we have taken in already, but shall be very well paid for our Time and Patience, if we fill ourselves with a Paragraph of what we have hitherto but tasted; I mean the timelinesse of our Repentance. For  
§ 16. 
The second Provision that our Repentance be timely.  In that great and important, and only business of a Christian,[ the working out of our salvation, or the making of our calling and election sure,] it is not sufficient that we have the resolution to employ our time well, but we must have the discretion to choose it too. When our Journey is long, and our Time but little, we must not only go apace, but be very early in setting out. It is for God alone to defer things, who is himself eternal. Whereas we who do not make, but receive occasions, must not stand to deliberate when the time for action is come upon us. And since the same opportunity is not at all in our power to be twice or thrice offered, it should be the policy of a christian to take hold on the first. It is some where said by St. 
Deus poenitentibus veniam promisit, said omnibus poenitendi tempus non concessit. Gregor.  gregory, that God hath promised forgiveness to all that do repent, but hath not granted to all the time to repent in. Which if a great part of men did either believe, or consider, me thinks they would not be so witless as to defer the amendment and reformation of their lives till certain years after their death; nor without being assured that they shall live till fifty, lay aside this duty as more proper for threescore. As soon as David and St. Peter had their memories awakened, by Nathans 
2 Sam. 12.1, 2, 3, 4, 13. Luk. 22.60, 61, 62.  Apologue, and by the crowing of the cock, they repented 
2 Sam. 12.1, 2, 3, 4, 13. Luk. 22.60, 61, 62.  instantly, and for ever. And doubtless they did therefore 
Psa. 119.147.  prevent the dawning of the morning, because they were not assured of the afternoon. If many actions however virtuous may be performed unseasonably, how extremely impertinent must 'vice needs be at such a critical time, when( for ought we know) we have but time enough left and allotted us for repentance? When( like that just degree of heat which Philosophers search after in prosecution of their secret) we must abandon it for ever, or embrace it now? I know that as long as we live, we ought to hope we may repent, because as long as we live, we ought to labour its execution. But the critical season which I speak of is the hover of death. Which being possible this very minute, doth make repentance impossible the very next. This should put us upon the presentness of our repentance; because if we repent not the first moment possible, it is possible ( at least) to die the second, and( upon that supposition impossible to repent. Indeed if the event were but of small consideration, we might adventure( with more excuse) to rely and presume upon the very possibility of our living and repenting another time. But when the event is no less, then an unspeakable eternity of bliss, or torment; a Heaven, if we do repent, or a Hell, if we do not; how unexcusable a madness must it needs be, to put such things to a venture? Suppose it a thousand to one that a man may live and repent hereafter, yet in such a case as this is, what man living in his wits will venture one to a thousand? What is the 
Mat. 16.26.  gain of a world to the loss of a soul? Is it not most for the interest of the merely natural and carnal man, rather to suffer the certainty of temporal pains, then the very possibility of pains eternal? Is it not better in the judgement of the most voluptuous, to repent a milion of years too soon( if that were possible to be done) then half a moment too late( which is so easy?) In all our temporal concernments for the 
2 Cor. 4.18.  things that are seen,( such as self-preservation, or vast preferment) we catch occasion by the forehead; and from what principles of atheism must it proceed, that we are yawningly indifferent in our concernments eternal? And are content that opportunities should fly besides us? As if the offers of Heaven, and of escape out of Hell, were the only advantages in the world which do not deserve to be regarded? When I inquire into the causes of this misery and madness, with a desire to remove them as far as may be,( not only from myself, but from as many as I am bound to love as my 
Mat. 19.19.  self,) I find the greatest obstacle and obstruction to the speediness of repentance and newness of life, is mens saying to themselves [ they have a merciful God who hath elected them absolutely without condition, or respect, and( as bad as they are) he will not suffer them to die until the time of their repentance is fully past. And repent they must before they die by unavoidable necessity, because eternally elected both to the end and to the means;] and so the drunkard, or the Adulterer comparing himself with Lot and David, goes unconcernedly into his bed, and rests securely, not doubting but to awake, and ask forgiveness in the morning. Whereas the man would rather die, then be a drunkard, or an Adulterer, or commit the least sin against the light of his knowledge, and strength of grace; if he did but believe, and consider, that his wages is determined in consideration of his works; and that his soul 
Luk. 12.20.  this night may very possibly and justly be taken from him; and how unlikely it is, that he should really repent whilst he is sleeping. If these two things were a part both of our Creed, and our consideration, we would not suffer our 
Psal. 132.4.  eyes to sleep, nor the temples of our heads to take any rest, whilst the greatest interest of our souls lies unsecured; which nothing can secure but true repentance; without which,( if we die whilst we are sleeping,) we are absolutely sure to awake in Hell. The saying of Rabbi Eleezar,( as 'tis expounded by Buxtorph) is very useful for this occasion, to excite our care, and beat out carnal security.[ 
Buxtorph. Thesaur. in Hebraeo Germ. lect. p. 678. 681.  It is every mans duty to repent one day before he dies.] That is to say, because we are not acquainted with the day of our death, we should always reckon upon the 
{αβγδ}. Eurip. in Alcestide.  morrow; and very effectually repent every day of our lives. For when the next day to come is supposed to be our last, and every day that is present made a day of preparation to that which follows, the whole Tenor of our lives will be as one continued act of true repentance. And therefore let us sit down, and thus account with ourselves. That although it is possible we may live till we are old, and repent by such a miracle as the Thief on the across, yet since the passage is not so easy from a deserved Gallows to a Paradise, nor so ordinary a thing, for true repentance to interpose[ inter calicem& labra] betwixt the neck, and the halter, we should only resolve upon the penitence of the Thief, but not presume upon the time. We should choose to die, but not to live like him, our conversion should be as perfect, but not as late; because we cannot be sure that it will be as miraculous, and we have very great reason to fear it will not. For the case of that Thief is much more extraordinary, then any other mans case before, or after. Then let us exhort one another, as the Author to the Hebrews exhorts us all, to hear Gods voice whilst it is called 
Heb. 3.13.  to day. For as the Jews had forty years just, and the men of Nineve just forty dayes, allowed them by God for their repentance; so hath every one of us a certain time prescribed,[ an ultimum quod sic, as Philosophers call it] an utmost moment of life, beyond which moment we cannot pass. There is an 
Isa. 49.8.  acceptable time, and 
2 Cor. 6.2.  a day of Salvation, wherein if we repent not, we are final impenitents. Though true repentance can never be too late, yet it may be too late to be true repentance. And therefore we must seek the Lord 
Isa. 55.6. Psal. 32.6.  whilst he may be found, and call upon him whilst he is near; lest he take us away as he did 
Num. 16.31, 32.  Corah, or give us over as he did 
Exod. 9.14 Cha. 14.9, 28.  pharaoh, or say to us, as he did to Israel( but not with that reservation) that because he hath purged us and we have not been purged, 
Ezek. 24.13.  we shall not be purged from our filthiness any more. Let us imagine within ourselves, that the sword of Gods vengeance is just now hanging over our heads, and only held from falling on us by a slender thread. Which if not strengthened this minute, the next will break. Or if the sword is not now drawn up, it will immediately tumble down. And let us imagine God himself, in this very article or neck of time, calling to us out of a cloud,[ why will ye die O house of Israel? I have no delight in the death of a sinner; wherefore turn yourselves and live ye.] Let us hear wisdom speaking to us out of the book of wisdom,[ 
Wisd. 1.12, 13.  seek not death in the error of your life, and pull not upon yourselves destruction with the works of your hands.] Let us hear Christ speaking to us by his 
2 Cor. 5.20.  ambassador St. Paul, who saith to his Corinthians, and in them to us,[ we pray you in Christs stead, be ye reconciled unto God.] And sure we will do extremely little for God Almighty, if having done him the injury, we will not accept of a reconcilement. We will do nothing for him at all, if we will not live for his sake, if for his sake we will not be happy. If they that are enemies to the across of Christ, and do not believe a resurrection, will not lose any part of their voluptuousness, nor defer a sensuality beyond to 
1 Cor. 15.23.  day, because they may possibly die to 
Wisd. 2.9.  morrow; why should not we be more resolute, not to defer our repentance beyond this instant, because we may possibly die the next? Then let not the young man defer it till he is old, nor the old man till he is bedrid, nor the bedrid till his last gasp. It will be probably to little purpose, then to sand for the Divine, when the Physician hath given us over. For having held out so very long against the call of Gods grace, and being daily more hardened, by how much the longer we have held out, we are not likely to come at last at that call we have already so oft resisted. Or if we seem to come to him upon the terrifying approaches of death and Hell, there is much to be feared, that such a late coming is not sincere, such as includes a renovation of mind and life, which yet is required to true repentance, and which alone can make our coming to be available. I hope I cannot be so mistaken in any thing that I have said, as that the melancholy man should be in any danger to be swallowed up of despair upon a timorous supposition that his season is passed; for I had shewed long before, that so long as we live, a door of hope is opened to us by the divine forbearance and longanimity; which is always calling us to come, and( when we come in sincerity,) always ready to receive us. But this doth not give us the least encouragement to defer our repentance one jot the longer. For since our life is in our breath, and our breath in our 
Isa. 2.22.  nostrils,( which being 
Psa. 104 29.  taken away we die, and turn again into our dust,) and that we have not grace at our disposal; this very day is not too soon, because the 
{αβγδ} Sophocl. in Trachinijs.  morrow may be too late. Though we cannot but be so weak, as to be matter of Gods pity, yet let us not be so wilful, as to be the objects of his indignation; not so resolvedly wilful, as to be stubble for his fury; for our God is a 
Heb. 12.29.  consuming fire. But let us repent whilst we have the grace, and let us presently repent whilst we have the time. Let us begin this Repentance with an ingenuous 
Jam. 5.16. 1 Joh. 1.9.  confession of all our sins, attended with 
Luke 19.8.  hatred, as well as 
2 Cor. 7.11.  sorrow; pass we on yet farther to a complete 
2 Cor. 7.11.  satisfaction of every man whom we have injured; 
Dan. 4.27.  breaking off our sins by righteousness, and our iniquities by showing mercy to the poor, pass we forward to an impartial and universal reformation of all our lives. And let us not stay there neither, but let us pray to endeavour, and endeavour whilst we pray, that we may 
2 Pet. 3.18.  grow from strength to strength, from virtue to virtue, from grace to grace, from one degree of grace unto another. And let us never leave growing, until we come unto a 
Eph. 4.13.  perfect man, unto the measure of the stature of the fullness of Christ.  

2 Pet. 3.18.  To him be Glory both now, and for ever.   
The End.   

A Table of Particulars.  

A.  
ADam. By how many circumstances his sin was aggravated. pag. 144.145.146. none of his children eternally punished merely for that sin which was actually his. pag. 147.148.  
Adversity. The greatest and most real is to be prosperously impious. pag. 75.76.77.  
Affections. Their giddiness and Inconstancy, with their effect. pag. 31.32.  
Age. What kind of it is venerable, and wherein it consists. p. 300.301.  
Anger. As well a punishment as a sin. p. 45.46.  
Absolute decrees of mans end. Apt to carry such as believe them into sad Inconveniences. p. 175. to p. 179. infer God to be the cause of sin. p. 235. &c. p. 241. engender in wicked men a dislike of their Creator. pag. 274. a want of charity to men. pag. 280. 282.  
Appetite. Being boundless cannot be filled with what is finite. p. 33.34.35.  
Afflictions how comforts. p. 78.79. and how the greatest p. 165. to 170.  
apostasy. worse then Infidelity. p. 188.189. Gods people liable to apostatise. p. 191. to p. 194.  
atheism. Two sorts. p. 314. 315. its madness. p. 322.323.324.325.   

B.  
BAptism in what case unavailable. p. 218.  
Blindness and Error of the mind. p. 28. 29.   

C.  
CHoice. Reconcileth the longest punishments with the shortest sins, and that in the sinners own judgement. pag. 128. 143. 144. the choice of the will. p. 236. &c. instanced in the Jews. p. 253. 254. &c. how men do choose misery. p. 286. 287. &c. 293.  
Christ. In what sense a Saviour chiefly. p. 5. 151. 152. how he suffered what wicked men enjoy. p. 77. how men may and do make themselves the worse for Christ. p. 215. 216. &c. a conditional Saviour. p. 255. &c. wept over Jerusalem. p. 356. &c.  
Christians. Are Gods Israel. p. 209. 210. 362. and as liable to perish. p. 211. because they may be worse then Jew or gentle. p. 212. &c. what it is to be Christians indeed. p. 218. 219. 220. nominal Christians. p. 219. 226. Christians obliged to greater strictness then other men. pag. 231. 232. &c.  
Commandments. Some break the second Table in a pretended reverence to the first. p. 200. the cheapest and easiest are most preferred. p. 221. they were made to be kept. p. 236. they are the measure of our obedience. p. 295.  
Compassion. How expressed in God Almighty. p. 354. 355. by the weeping of our Saviour. 356.  
Conditional Decrees. Many ways most useful to be believed. p. 272. to p. 277. the doctrine of such Decrees most comfortable. p. 281. &c.  
Confession of sin necessary. p. 270. 271.  
Conscience. A severe witness p. 90. 91. seared. 99. sleeps for a time only. p. 100. 101. 102. an exact Register. 103. 104. a Tormentor. p. 105. 123. 124. 125.  
Covetousness. a punishment as well as sin. p. 40.41. &c.   

D.  
DAvid. reckoned his sins his greatest sufferings. p. 67. 70.  
Death. That of the body occasioned by sin p. 114. 115. 116. how terrible to the flesh p. 117. even to them that speak kindly or contemptuously of it. p. 118. 119. 120. 121. that of the soul is yet worse. p. 112. 113. &c. that of the body and soul is worst of all. p. 126. how a soul immortal is said to die. p. 126. 127. four states after Death among the Romanists. p. 141. how very useful to be presented to ourselves in meditation. p. 170. 171. 172. 173. its remembrance terrible to the guilty. p. 31. 32. 318. 319.  
Decrees. Of God inferred from his Justice. p. 134. &c. from his mercy. p. 242. &c. from his word. p. 246. &c. they do not necessitate all events, because not sin. p. 267. 268.  
Duty. The whole duty of man doth stand in two points Introd. 1.§. 1. some duties sometimes in some men forbid. p. 201. 202. &c. easily ill done p. 215. &c. a mans Duty part of his Reward. p. 298. 299. 300. an inchoation of Bliss. p. 302. 303.   

E.  
ENd. The consideration of our end is apt to make a good ending. p. 150. 151. 155. the only critical time of Judging who is happy or unhappy. p. 162. 163. 164.  
envy. A punishment as well as sin. p. 43. 44. 45.  
Examination of ones self upon the supposal of the last day. p. 170. 171. 172. 173.  
Excuses. show the natural shamfulness of sin. p. 88. 89. 90.   

F.  
FAith. Nothing worth without obedience. p. 334. 335. &c.  
Fear. Its proper object is sin. p. 165. 166. &c.  
Fasting how turned into sin. p. 205. 206.  
Foresight of God distinguished from his Decree in the Case of the Jews. p. 258. 259. doth not necessitate its object. p. 260. 261.   

G.  
GOd pleadeth with his people. p. 239. a Father, Judge, and sovereign. p. 235. 240. the exceedingness of his love. p. 242. &c. he is forsaken before he forsakes. p. 247. 248. his wishes. p. 249. his slowness to punish. p. 343. 344. &c. he is not wanting to us, but we to ourselves. p. 290. 294. 295. &c.  
Godliness a disguise. p. 85. 86. it s mere form and outside doth render men the worse. p. 196. &c.   

H.  
HEathen their examples as well as sayings should provoke us to jealousy. p. 10, 11, 12. their Reasonings against sin. p. 13. 14. 15. 16. &c. how ever differing in other things, they agree in this. p. 21, 22.  
Hell may be in them who are not in Hell. p. 124, 125, 126. how described in Scripture. p. 131. how it wrought upon the heathen. p. 132. how it ought to work on us. p. 133, 134. 135. how far revealed to the Gentiles. p. 137, 138. how far to the Jews. p. 139, 140. most distinctly to us Christians. p. 159, 160. useful to be remembered. p. 326. &c. 330. &c.  
Holy Ghost resisted. p. 359, 360. &c.  
Honesty how ill divided from Godliness. p. 198, 199. &c.  
hypocrisy the Idol of Godliness many times mistaken for it. p. 200. &c.   

I.  
IMpenitence the great cause of damnation. p. 353 Imputation of righteousness doth bear proportion to Imputation of sin. p. 146, 147, 148.  
Incredulity a cause of madness. p. 313, 314, 315.  
Inconsiderateness a cause of madness. 316. to 322. expostulated with. p. 325.& 339. &c.  
Infants dying Infants not damned by the first, but saved by the second. p. 148.  
Ingratitude heightened by precedent obligations. p. 184. to 189. exemplified in Israel. 348. p. 349, 350. 367, 368.  
Intemperance a punishment as well as sin. p. 49, 50.  
Irresistible grace how it affects that believe it p. 320, 321. no such thing. p. 364, 365. 366.& seq.  
Justice a great requisite to salvation. p. 225.   

K.  
KNowledge. Apt to aggravate Damnation. p. 159, 160. because it aggravates sin. p. 196. &c. saving knowledge what. 228, 229, 230.   

L.  
leprosy. The worst in all kinds. p. 68. 69.  
Liberty is to serve to God. p. 299.  
Love. Its admirable excesses in some good men, and Angels p. 278. 279. our loving enemies inferred from Christs loving us when we were enemies. p. 281. &c.  
Lust the portraiture of Hell. p. 46. 47. 48.   

M.  
MEans of Salvation no man living can say he wants. p. 295. 296. 297.  
Mercy. God is swifter to it then to wrath. p. 183. better then sacrifice p. 200. 201. Gods chief property, and good mens. p. 341. 342. 345. &c. turned to Indignation. p. 364.  
mind. Its war with the members. p. 36. 37. 38.  
Motives to duty wanting to none. p. 298. to 304.   

N.  
NEighbour. The love of him is the fulfilling of the law. p. 222. 223.   

O.  
ORigen his high conceit of Gods propensity to forgive. p. 142. 143.  
Orthodoxie in itself not so good as honesty. pag. 227. yet not the less to be sought for. p. 228.   

P.  
PErmission of sin illustrated p. 261, 262.  
Pleasures which peculiar to a beast, and which to man. p. 23, 24, 25. sincere and mixed. p. 26, 27. to be sought only from within. p. 29, 30. their shortness if real. p. 54, 55, 56. their no reality. p. 56, 57, 58. to p. 64. why so called. p. 65, 66. how lessened by the circumstance of their greatness. p. 83. mischievous. p. 327, 328  
Prayer, the chief remedy of spiritual madness. p. 338.  
Pride a punishment as well as sin. p. 39, 40.  
Privileges. how men abuse them to their hurt. p. 197. &c. not too much to be relied upon. p. 213, 214. &c. 232.  
The Prodigal in the Gospel how disciplined by sin. p. 80, 81, 82.  
Prosperity to wicked men the greatest affliction. p. 75, 76, 77. it taught the Gentiles to conclude a Hell. p. 137, 138. that of the wicked not to be envied. p. 161, 162, 163, 164.  
Punishment although eternal and infinite, yet very agreeable to temporal and finite sins. p. 128, 129, 130, 143, 144. &c. it implies sin. p. 235.   

R.  
REdemption. How universal. p. 242. 243. its belief most useful to inflame our love to the Redeemer. p. 275. 276. 277. 278. 279. &c. asserted in Scripture by all ways to make it plain. p. 283.  
Religion an equivocal word. p. 215. 217.  
Repentance. If too late increaseth misery. p. 109. 110. 163. repentance and conversion must go before pardon. p. 150. 151. nothing worth without Amendment. p. 336. 337. Gods Call to Repentance. p. 351. 352. concerning the truth and the timeliness of Repentance, see from p. 370. to the end.  
Revenge to be bestowed entirely upon our Tempter and our Sins. p. 149. 150.  
Reward of Duty. p. 304.  
Riches. Which are the greatest. p. 302.   

S.  
SIn. To cease from sin must be previous to the doing of good. Introd. 1.§ 2. its ugliness.§ 3. its first rise and growth.§ 4. 5. 6. the greatest misery in the world. p. 4. 5. its own worst punishment. p. 7. 8, 9. turns Men into Beasts p. 17. 18. 19. 20. 97. 98. its present misery inferred four ways. p. 28. 29. &c. it is to be hated for its own sake. p. 66. 67. its leprosy. p. 68. 69. 70. 71. how its very hardships have forwarded conversion. p. 80. 81. 82. it is the cheapest and dearest thing. p. 107. 108. 109. in what sense eternal. p. 129. 130. it should be looked upon chiefly in its hinder parts. p. 152. 153. &c. the least sin to be avoided as well as the greatest. p. 156. 157. 158. why some are not discouraged by it. p. 175. 176. it is in none so heinous as in Gods people. p. 183. to p. 196. &c. it is mans Invention. p. 264. 265. 266. it is not honourable. p. 305. nor profitable. p. 305. 306. nor pleasant. p. 308.  
sense. It is not to be trusted in its conjecture. p. 58. 60. p. 71, 72.  
shane. A great punishment. p. 106, 107. its proper object is sin. p. 111, 112.  
Socrates a Christian in the account of Justin Martyr. p. 11. 12.  
Solifidians expostulated with. p. 332. &c.  
Sincerity how distinguished from hypocrisy p. 219. &c.   

T  
THiefery a punishment as well as sin. p. 50, 51, 52.  
Truth. The greatest Truth to some may be seemingly false. p. 1, 2. and the greatest falsehood may be seemingly true. p. 57, 58. &c.   

U  
virtue is of repute with the most vicious. p. 85, 86, 87. 299.  
Voluptuousness a punishment as well as sin. p. 48, 49.   

w  
WIll. The will of man breeds her murderer out of her bowels. p. 250.& 359, 360, 361. the will of God how it is fulfilled in one respect whilst offended in another. p. 262, 263, 264. Gods secret will is not opposite to to his revealed will. p. 289. mans will resists Gods. p. 359. &c. p. 368.  
Wilfulness shew'd in its examples. p. 264, 265. the wilful reasoned with. p. 285, 286. &c. p. 291, 292. &c. p. 305, 306. &c. p. 310. 311.  
Woulding, and willing must be distinguished. p. 286, 287.  
Worship. Acts of outward worship are abominable without inward honesty. p. 202. 203. &c. upon what terms acceptable to God Almighty. p. 224, 226.    

The less considerable escapes.  
Pag. line. red. Introduct. 3. Marg. Marg. 10. 17. 19. 4 7. mirroir. 4 20. mirroir. 5 ult. for mite r. mans. 8 Marg. l. 2. ss. p. 33. 34. 9 Marg. l. 5. for p. 75. r. p. 97. 14 in marg. add Greg. Nyss. in orat. pro Placillâ. p. 963. 21 1. after doing r. ill 29 marg. l. 15. profluit. 45 25. after of red his. 72 marg. Dan. 5. 21. 108 marg. for p. 633. red 603. 131 6. for he red the.  
From p. 85. to p. 132. for Part. 2. and Part. 3. red Part. ●.  
144 23. for Tears r. Tares. 154 marg. for chap. 10. r. chap. 16. 161 marg. for Psal. 47. r. Psal. 37.1, 2. 165 16. Anytus. 172 marg. for Ps. 90.13. red Ps. 90.12. 175 marg. for c. 13. red c. 31. 186 marg. for sternere red spernere. 192 marg. for Jer. 37.1. red Jer. 3.1. 204 marg. for Deut. 14.7. red Deut. 14.8. 209 2. overpass. 213 21. after what red it. 228 marg. for Rev. 20.21, red Rev. 20.12. 258 12. {αβγδ} 287 ult. mean. 293 17. Commission. 309 marg. Exod. 20. 29. 332. 18. red {αβγδ}. 354. marg. red Isa. 49. 15. 370. 6. after but deal their.   

A Catalogue of some Books printed for Rich. Royston at the Angel in ivy-lane, London.  

Books written by H. Hammond, D. D. 

AParaphrase and Annotations upon all the Books of the New-Test. by H. Hammond D. D. in fol.  
2. The Practical Catechism, with all other English Treatises of H. Hammond D. D. in two volumes in 4.  
3. Dissertationes quatuor, quibus Episcopatus Jura ex S. scriptures& primaeva Antiquitate adstruuntur, contra sententiam D. Blondelli & aliorum. Authore Henrico Hammond, in 4.  
4. A Letter of Resolution of six Queries, in 12.  
5. Of Schism. A defence of the Church of England, against the exceptions of the Romanists, in 12.  
6. Of Fundamentals in a notion referring to practise, by H. Hammond D. D. in 12.  
7. Six books of late controversy in defence of the Church of England, in two volumes in 4. newly published.     

The names of several Treatises and Sermons written by Jer. tailor D. D. 

1. {αβγδ}, Course of Sermons for all the Sundays in the year, together with a Discourse of the Divine Institution, Necessity, and Separation of the Office Ministerial, in sol.  
2. Episcopacy asserted, in 4.  
3. The History of the Life and Death of the Ever-blessed Jesus Christ, 2. Edit. in fol.  
4. The Liberty of Prophesying in 4.  
5. An apology for authorized and set-formes of liturgy, in 4.  
6. A discourse of Baptism, its institution and efficacy upon all believers, in 4.  
7. The Rule and Exercises of holy living, in 12.  
8. The Rule and Exercises of holy dying, in 12.  
9. A short Catechism for institution of young persons in the Christian Religion, in 12.  
10. A short institution of Grammar composed for young Scholars in 8.  
11. The Real Presence and spiritual of CHRIST in the Blessed Sacrament proved against the Doctrine of Transubstantiation, in 8.  
12. The Golden Grove, or, A Manual of daily Prayers fitted to the daies of the week, together with a short Method of Peace and Holiness.  
13 The doctrine and practise of repentance rescued from Popular Errors, in a large 8. Newly published.     

A Compendious Discourse upon the Case as it stands between the Church of England, and those Congregations that have divided from it, by Hen. Fern. D. D. New.  
The History of the Church of Scotland, by Joh. spot-swood Arch-Bishop of St. Andrews, in fol. New.  
Dr. Cousins Devotions, in 12.  
The Quakers wild Questions objected against the Ministers of the Gospel, and many sacred Acts and Offices of Religion. &c. by R. Sherlock. B. D. in 4. New.  
The persecuted Minister. in 4. New.    

London Printed for R. Royston at the Angel in ivy-lane.