Spiritual Infatuation, The Principal Cause of our Past and Present Distempers. Or a serious CAVEATE to the many Seducers and Seduced, who under the specious pretences of Reformation and Conscience endeavour the subversion of Church and State. In several Sermons on Isa. 9, 10, 11, 12.  
By W. Stamp D.D. late Minister of the Word at Stepn●y near London.  
LONDON, ●rinted for Tho. Johnson at the Golden Key in St. Paul's Churchyard. 1662.   

To the Right Honourable, THOMAS EARL OF CLEAULAND, Baron of NETTLESTEAD, Lord WENTWORTH, My ever Honoured Lord and Patron.  
My LORD,  
THe ample experience I have had of your Favour and Benignity, both at home and abroad, commands me to put these Pape●…●nder the shelter of your Lordship's pro●ection: Which I do not so much to let he world see my gratitude, as to satis●…e ●y self in point of judgement and discretion. For were I altogether a stranger t● your Person, or to that place which wa● once my Home by your Lordship's goodness; yet the Rarity of your unblemished Honour in this ignoble age, and the Eminency of your Heroic Spirit, would in● vite me to cast my anchor on the firmest bottom. The truth is (as these totteri●… times are) there are few of your Lord● ships Quality, that dare be Patrons, an● there are fewer than those that can b● Patrons. Truth never stood in more need● never met with less power to protect i● The wildness and severity of the Time● enforce those of our Coat, and perseverance in our duties to God and the King● to seek for Patronage, not to the greatest Bookman, but to the best Swordman, Fo● Pens, Presses, and Pulpits, are now awe● and governed as the Sword shall pease t● dictate and determine. So that, what wit● the terrors of an exorbitant Military Power, and what with the attractives Advantages, arising from the prese changes: unwary and ungrounded p●…sons of all Ranks and Qualities, deserting themselves and their own Consciences, have followed their pernicious Leader● such a Wild-goose chase, as will make posterity at once admire, and blush to derive from such a degenerate and mercenary Generation. In which general defection, it cannot but very much correct the severity of your low and exiled condition, that (however it shall please God to dispose of Public Affairs) you are yet secured in the felicity of your Memory, in that in the worst of Times you have obtained Mercy to be found faithful and courageous in the defence of your Sovereign's power; and in that, the Churches, your own, and all honest men's Interests.  
My Lord, You shall meet with nothing in this Treatise that may preserve it from contempt and scorn, more than the plainness and sincerity of it; which being directed to your Tenants (in discharge of my faithfulness to them) owes itself in the first place unto your Lordship, which I shall follow with my prayers, that God would make it unto them a Glass wherein they may see the error of their do in these rebellious times; and that he would preserve your Lordship to be yet a more glorious Instrument of his justice, upon a Bloodthirsty and Deceitful Generation of Hypocrites. This shall be the constant and sincere Devotion of  
Your Lordship's Most humble, faithful, and obliged servant, William Stamp.   

To the Master, Wardens, Assistants, and Brothers of the Trinity house in Ratcliff, and to all other Inhabitants with in the Parish of Stepney.  
My Dear Friends and Parishioners.  
IT is not for any other Satisfaction so important, as the discharge of my Conscience towards God and your souls, that puts me upon this dangerous adventure of writing unto you at this time. Wherein I do apparently hazard more, as to all secular respects and aims, than any biased advantage can compensate. But as it was S. Paul's pious care to write Epistles unto those places where he had formerly Preached; so it shall be mine, choosing rather to speak unto you by my Pen, than not at all.  
It is now almost eight years since I had the freedom of speaking unto you as your Spiritual Ambassador from Christ. The sufferings, hazards, and extremities I have undergone since that time, for the preservation of my heart from a deliberate wound (though it be the matter of much Spiritual joy and thanksgiving, as the highest honour that poor flesh and blood is capable of in this vale of misery) yet to waste any of this Paper in a particular Narrative thereof, would savour more of a mendicant design, then of that sincere advice I intent unto you. 'Tis enough ye know, that God hath hitherto preserved and supported me by his unspeakable mercy and goodness; and I hope (in his secret wisdom) hath reserved me for his further service, in the place where he once set me. In the mean time, I hope a well meaning man, who hath been peaceable and faithful in our Israel, 1 Sam. 20. 19 may have leave to publish those serious Conceptions which are within his heart, like wine that hath no vent, Job 32. 19 and can no longer with duty and Conscience be suppressed.  
To pass by the Controversies of these sad times so unsuccessively disputed both in Ink and Blood; I shall only represent unto you the Map of your Native Country in its present blindness, iniquity, and confusion; which is (doubtless) so much the greater, by how much the less we are sensible of the severe hand of God upon us. For that which makes our wonnds so desperate (if not incurable) is our averseness to have them searched by a faithful hand. He that shall enter into the sad contemplation of England's present estate and condition, and compare it with what it was of late years, shall discern a very strange and visible Eclipse of God's favour towards it, and (notwithstanding all pretences of Reformation, or new lights, or glorious days) shall have reason t● suspect that the Candle of the Gospel is either in danger to be quite extinguished, or at least burns very dimly amongst us, and does apparently dwindle.  
For to begin with that which should be most dear unto a Nation (the establishment of Religion in its Purity and Luster) who is not sensible how far the Ark of God (namely our Religion, the glory of our Israel, and the Christian world) hath been surprised by profane and sacrilegious hands, whilst the name of the Gospel an● Reformation hath been used as a stalking horse, to disguise and palliate the blackest designs the Sun ever looked upon; insomuch that the Church of England may complain and cry out, as once the Church of Israel did,, Isa. 24. 16. My leaness, my leaness, woe unto me; the treacherous dealers have dealt treacherously; yea the treacherous dealers have dealt very treacherously. Certainly there is no Devil so improved and complete as the white Devil; the Prince of Darkness is never so perniciously fortunate in his mischief, as when he transforms himself into an Angel of light; and our Religion could never have received so deep a wound from any infernal stratagem as from the plausible pretensions of refining and securing it unto u●. How welt it is refined and secured, yourselves may judge by the present Complexion of our Dear Mother, stripped and mangled, and wounded to death by the sons of her own bowels. Her Government dissolved; Her Feasts (the Religious Commemorations of the great mystery of salvation) abolished; Her sacred Forms of Prayer (the sweet harmony and agreement of hearts and voices) vilified and scorned; Her Prophets (the Ambassadors of Christ for Peace and Reconciliation) imprisoned, impoverished, and reputed as the filth and offscouring of the world. Her Champions (that should maintain her Doctrine against the frauds and fallacies of her subtle and malicious Adversaries) expelled and banished the School of the Prophets. Her Doctrine (extracted purely from the Fountain of living water) invaded, and trampled into a muddy puddle. Her Discipline discharged and threatened, not daring to appear against avouched, and professed Heresies and Blasphemies. Her Temples either defaced and demolished, or else locked up by the Military Power; Insomuch that in one of her Cities (as I have been credibly informed) viz. Lincoln, the Sacramental Bread and Wine hath not been communicated for three years together. And lastly the True Protestant Religion (which b● solemn Protestation we were obliged t● maintain) is now squeezed into such ● narrow room, that few or none dare ow● the Profession of it, unless it be upon th● scaffold, where innocence is secured from any future blow of malice.  
So that as when a mirror is broken in pieces, it represents the same object divided and deformed, which before was entire and amiable; so the Bond and Composure of Religion, when it is once broken an● dissolved, is apt to splinter itself into ● thousand Heresies and Schisms, which nothing less than a miracle can piece and redintegrate. Thus (by sad experience) we see our just and angry God hath forsaken his House, deserted his Heritage, given the dearly beloved of his soul into the hands of her enemies; Jer. 12. 7. And now, how do our enemies round about us, th● Jesuit abroad, and the Schismatic a● home, I and the infernal spirits under us● clap their malicious hands, saying, There, There, so would we have it! not knowing, that the severest Persecution is not the weakest Argument of the Gospel's Profession, in its greatest candour and sincerity.  
In the second place, if you shall cast your eyes upon the Civil Government, you cannot but discern the goodliest Fabric of the Christian world demolished, and dissolved into nothing else but rubbish and confusion. Certainly God was not well pleased with your disputing the rights of King and Parliament by Tumults and Arms, and secret fallacies●; who hath suffered you to wade into that difpute so far, and with such ill success, as to have neither King nor Parliament left you for your shelter and protection, unless it be such a Parliament as God in his justice hath designed to be the general grievance and disease of the Kingdom.  
Not to expatiate far in describing the excellency of the Regal, beyond all other kinds of Government whatsoever, as having its foundation first in Nature, and afterwards its establishment over that People, where God himself was the Legislative Power. IT will be enough to satisfy all disinteressed Persons to know, that it was propounded unto the Israelites not only as the best form of Government, but as a reward of Vprighteousness and Integrity, and a particular expression of God's m●rcy and favour towards them, as appears, Jer. 22. 34. Thus saith the Lord, Execute ye Judgement and righteousness, and deliver the spoilt out of the hand of the Oppressor, and do no wrong no● violence to the stranger, fatherless, and widow; and then shall there enter in by the gates of this House, Kings sitting upon the Throne of David, riding on Chariots, and Horses, he and his servants, and his people. And when that people should sin themselves out of that blessing, See how God threatens them with a contrary punishment, Isa. 3. 5. The people shall be oppressed every one by another, and every one by his neighbour; the child shall behave himself proudly against the ancient, and the base against the honourable. And for that Text which is so much insisted on to prove the evil of this Government, be that shall look upon it with a single eye, as men ought to look upon those sacred Oracles; shall find, that the people were not reproved for ask a King (for that kind of Government was determined unto them long before, as appears, Deut. 17. 15.) but for rejecting their God; They have not rejected thee, but me they have rejected. 1 Sam. 8. 7. Sure I am, the Scripture cannot contradict itself, which says; For the Transgression of a Land, many are the Princes thereof. Prov. 28. 2. And Balaam being enlightened from God, and prophesying of the future prosperity of Israel, contracts the character of a people's felicity into a very few words; saying, The Lord his God is with him, and the shout of a King is among them. Numb. 23. 21. And if these Texts be looked upon as Old Testament, and so of Jewish concernment only▪ see ●hat was prophesied many hundred years before, upon the accession of the Gentiles, wherein we ●uo selves are included. Behold, I will lift up mine hand unto the Gentiles; and set up my standard to the people, and they shall bring thy sons in their arms, and thy daughters upon their shoulders, and kings shall be thy nursing Fathers, and Queen thy nursing Mothers. Isa. 49. 22, 23.  
If it be yet objected, that the forecited Text speaks only of some favours which the Church was to receive from the indulgence and benignity of some Heathen Kings and Emperors; and that Christ's Kingdom is spiritual, and the subjects there of discharged of their obedience to any Temporal Monarch: Such may know, that they have borrowed an Argument from the Jesuits, that savours more of subtlety and ends, than any true solidity, and is sufficiently answered; 1 Pet. 2. 13. Submit yourselves to every Ordinance of man, for the Lords sake; whether it be to the King as supreme; or unto Governors, as unto them that are sent by him; etc. and if you would know who they are who are thus commanded to submit they are described v. 9, to be a chosen generation, a royal Priesthood, an holy Nation, a peculiar People: Terms of as high sanctity and privilege, as any can pretend to within the Christian Pale. All which I have mentioned, only to lay before your eyes that ancient and glorious form of Government which our blessed Reformers (by your concurrence and engagement) would pluck up by the roots, and abjure for ever; as if it were some monstrous or accursed thing.  
To this may be added, the experience we have had of this Government for so many generations; and the dismal change we have tasted from the want of it, for these last seven years; enough to write that counfel of Solomon upon our hearts with a pen of iron: My son, fear thou the Lord, and the King, and meddle not with them that are given to change; for their calamity shall rise suddenly and who knoweth the ruin of them both? Prov. 24 21, 22. That is (as Deodatus on that place) who can foresee or avoid these two sudden thunders, of divine vengeance, and a King's wrath? And sure, if there were neither of these Terrors to awe us in to our duty, yet the love of that peace an● prosperity which is infallibly annexed to the observation of the fift Commandment; is inducement enough, Honour thy Father and thy Mother, that thy days may be long; or, as it is in another place, Deut. 5. 16. that thou mayst have many, and good days, etc. where by Father, the Civil Parent is (by all Expositors) as well included as the Natural. Now if we shall inquire how it comes to pass that our many and good days (which heretofore w●… enjoyed in peace and plenty) are changed into few and evil days; the sacred Oracle will resolve us, because we have had very little or no respect at all to the observation of this Commandment.  
Plutarch tells a story of a Serpent, whose tail was discontented that the head should have the power to govern, and carry it which way so●… or it pleased; and therefore petitioned, that the same Power might reside in the tail another while; Which being unwarily granted, upon great importunity; the tail (a member very active, but withal blind) carries the head and body through many holes and crevices, till at last it brought itself into such straits, that it could not stir, but head, body, tail and all were destroyed. This story (though but a Fable in itself) has yet a moral truth in it, which we have seen and felt by direful experience. To these high injuries and affronts done to our common Mother (the Church) and to our common Parent (the King) I might remember ye of our Laws, Liberties, Privileges, Properties, Peace, Prosperity; which lie trampled under foot before your eyes, as so many heaps of rubbish and confusion; to proclaim to all the world the impudent and ungodly frauds of those that pretended to be Guardians of these Common Jewels; and the infatuation of the to● credulous world, that would believe them all this while.  
But if those m●… have thus notoriously betrayed their trust; you will reply perhaps (with the chief Priests and Elders) Mat. 27. 4. What is that to us? Let them look to that: ever man is responsible for his own, but not another's guilt. 'Tis tru● indeed, these grand Troublers of our Israel shall bear the guilt of Principals, i● the great and general day of account, when Inquisition shall be made for blood; bu● every inferior wheel by which they have moved shall bear the guilt of an Accessary. Judas, and Pilate, and Caiphas, had th● chief hands in the Treason and murder of our blessed Saviour; and yet the guilt of th●t blood extended to the whole Nation of the Jews, and to their posterity after them In the case of blood, where the murderer was concealed, so that no man would acknowledge the fact, the Law commanded the Judges of those times, to measure unto that City which was nearest unto him that was slain; and the Elders of that City, though they were innocent, and not so much as privy to the murder, were yet commanded to Sacrifice an Heifer and to pray in this form: Be merciful O Lord unto thy People Israel, whom thou ha●t redeemed; and lay not innocent blood unto thy People Israel's charge. Deut. 21. 8. So precious in those days was the blood of any private person. It would be a sad contemplation, to lay before your eyes that red sea of blood which hath been shed like water on every side of our Jerusalem, by those who dare not so much as pretend to have (of themselves) a power over the lives of their fellow Subjects: But, as if all this were not guilt enough to weigh them down to the bottomless pit, there hath been added to that scarlet sin, the blood of one Sacred Person, of more value than 10000 of the best of his Subjects, by the Scriptures own computation, 2 Sam. 18. 3. namely, the light of our eyes, and the breath of our nostrils. Lam. 4. 20. In whose life and government all the thousands that reside within his three Kingdoms, are really and nearly concerned, as in the life of their common Parent. An act so horrid and prodigious, that as no language can express it, so no history can parallel it. And yet, tho● the guilt of this blood be as visible to 〈◊〉 world, as it's clamorous in the ears of G● yet so far are men removed out of the 〈◊〉 of their repentance, that no man will 〈◊〉 it; not so much for the guilts sake, as f● the ignominy and merit that belong to s●… transcendent Traitors. And if we (who 〈◊〉 to deal impartially with all men) charge t● guilt of this blood, where by the law of G● and man we find it lie; the Council (〈◊〉 rather the Conspiracy) is presently as high enraged against us, as was that of the Ph●rises against S. Peter, and proclaim us malignants and delinquents, that our design 〈◊〉 to fill Jerusalem with our Doctrine, a●… intent to bring this man's blood upon the● Act. 5. 28. Well, what shall we do then, f●… the clearing ourselves? Why, we will m●… sure to the next City; and see if Ezeki●… w● belongs not to it. woe to the blood City, to the pot whose scum is not gone o●… of it, bring it out piece by piece, let no l● fall upon it; for h●r blood is in the mid●… of her, she set it upon the top of a rock, 〈◊〉 which is all one, upon the top of a Scaffold, she poured it not upon the ground to cover it with dust; that it might cause fury to come up to take vengeance; therefore saith the Lord, I also have set her blood upon the top of a rock, that it should not be covered, Ezek. 24. 6, 7, 8. The meaning of the Prophet is very plain; The bloody City is Jerusalem, arraigned here by the Prophet, for the bold justification of her murders and oppressions; and therefore her blood (saith God) shall be always in my sight, as a remembrancer of vengeance, which shall be so certain and general, that ●o l●t, no casualty or exemption shall prevent the utter ruin and destruction of that City.  
And truly (my beloved friends) when I enter into a serious contemplation of the guilty condition of our bloody Jerusalem, for her boldness in murder, sacrilege, and oppression, I am hearty sorry that you (my Parishioners) are so nearly allied unto her in your neighbourhood and relations; but f●… more sorry you are so nearly allied unto her sins, as I fear you are; for if I am not mistaken in the history of these sad times; 〈◊〉 is no slight contribution that you have given to the miseries we complain of, b●… know not how to remedy. A man may be accessary to the guilt of bloodshedding, more ways than perhaps you are ware of: T●… only I shall nam●; first, in contributing assistance to the fact before it is committed 2ly, by approbation and justification of th● fact after it is committed. For (to borrow 〈◊〉 resemblance from the learned Salmasius upon another reflection) what think ye? Suppose a Gentleman who is peaceably possessed of his house and estate, shall be assaulted and surprised by a combination of thiefs▪ receiving strength & encouragement from the neighbours, tenants, and servants of that Gentleman: This man, by this conspiracy, is rob, stripped, and dispossessed of his estate, bound hand and foot, and tied unto a tree, and there left, t●ll a wild beast comes and destroys him: when inquisition shall be made for the blood of this man, it will be very easy to determine at whose door the guilt will be found (namely) at the tenants and servants in some degree, as well as at the grand Conspirators. Or suppose these thiefs shall be so impudent and pleasant in their wickedness, as in a mockery of justice, to erect a Court among themselves; and execute their own votes and conclusions in a form of Law, upon pretence the Gentleman was none of the best husbands of his estate: will this extenuate the murder, or palliate the violence, or clear the adherents? I trow not; but will prove rather an high aggravation of the wickedness. I shall leave every man to make his own application, with this assertion only; That he that is not ashamed to draw up a charge against himself in this particular, is in the hopefullest way to obtain his pardon.  
It was our Saviour's change against the Scribes and Pharisees, that his Father's house (which was wont to be called the house of prayer) was by them made a den of thiefs Mat. 21. 13. I would to God it were in the power either of my Pen or Prayers, to clear those that sit at Westminster (once the house of God) of this deep guilt; or You of your assistance or adherence to them in contracting it; for they who at first (with Absolom) stole away the hearts of our Israel, upon pretence of a zealous care of Religion and Judicature; have since thrived so well in their design (by the strong contribution of our sins) as hath enabled them to rob God himself of his truth and honour, the King of his revenue and life, and the Church of its patrimony, the Kingdom of its peace, and all peaceable and faithful men of their secular interests; and while they please themselves with the sad execution of some petty robbers (who● their injuries have driven into extrem● want) these sit undaunted and uncontrolled upon the throne of iniquity; like the grea● whore upon the many headed Beast, carving to themselves the satisfactions of their own pride, ambition, and covetousness, b● virtue of their unjust and biased Ordinances, imposed (as so many snares) upo● the tame, infatuated, and abused people.  
But you'll say, what we have done hi● thereto in twisting with these men, we have done either out of ignorance or compulsion, not suspecting their ways would have been so bloody and abominable, or their aims so vast and particular to themselves. Well, if this plea of yours be as sincere as it is plausible; you have the less to answer for. But yet give me leave (with an Apostle) to profess the fears and jealousies I have of you, and to tell you, that when you went to Whitehal in your long boats, with the mouth of your Canon toward your Sovereign, instructing the whole Kingdom to follow you in that loud clamour, I am sure you were not pressed into that strange service. Or admit that unhappy officiousness of yours wanted eyes to guide it unto its right object and that you mistook Whitehal for the black house of Commons, by the direction and persuasion of those Prophets, who put light for darkness, and darkness for light, Is. 5. 20. Yet it seems very strange to me, that you, whose judgements are presumed to be above the ordinary pitch of other men's, by the advantage you have of foreign observation, you, who have found the high reputation you had formerly with all Nations, where you were employed, changed into contempt and scorn, for your unnatural an● barbarous deportment toward your King You, who were (many of you) obliged by particular Trusts and endearments. You, w●… have been eaten up to bare bone by the caterpillars of the Land; who have felt th● little finger of your severe masters, heavin then the loins of your late pious Sovereign (to the honour and approbation of the ship mony-tax by all posterity) You that hav● served an apprenticeship of more than 7. yee● to these Egyptian Taskmasters, seen the● juggling Arts, found yourselves cheated often in your expectations, that you (wh● all the world beside, look upon them as th● prodigious monsters of this age) should be far bewitched with their sorceries, as to b● still their servants (or slaves) and not Pilate wife among you to suggest a Christian ca●tion, is a sad and s●ur fate, which I not 〈◊〉 much admire as condole, and which indeed hath commanded this plain dealing Treatise into public view.  
So that what before (by the eye of God and man) might be looked upon as a sin of Ignorance (like that of the 200. men, who by smooth persuasions were induced to follow Absolom in Rebellion, in simplicity of heart, not knowing whither they went, 2 Sam. 15, 11. will now be found (if ye persist longer therein) a sin of choice and deliberate resolution; wherein ye declare to the world (pretend what you will) that you highly approve of the unparallelled iniquities of these men; and not only do the same things yourselves, but take pleasure in them that do them, as well as take pay from them, and contract their guilt unto your own souls in a deeper measure by your Approbation, than you have done by Acting with them.  
For, give me leave to argue and conclude no otherwise then the Scripture does. Was Saul found guilty of the blood of the Protomartyr Stephen, only for consenting to his death, and keeping the raiment of them that slew him? Act. 8. and are not those men guilty of their Sovereign's blood, who by their clamorous Petitions cried aloud; first, for no Treaty with him, and afterward no mercy on him? and since have seized, not his raiment only, but also his revenue; and are resolved to do as much by the heir (if God preserve him not) that the inheritance may be settled in themselves? What difference was there (in point of guilt) between the hands that drove the nails in our Saviour's crucifixion, and the bold Soldiers that stood by to maintain the execution? What difference between the Soldiers that were upon the scaffold where our Sovereign was murdered, and those which stood under the scaffold, and drew their swords in approbation of that fatal stroke, which at once cut off the head of our King, and dismantled the Peace and felicity of his three Kingdoms? Or what difference between those that then drew their swords in approbation of that horrid fact; and those that now draw their swords in defence of those visible betrayers and murderers? sure if there be any difference, the last are by much the deeper delinquents; for Non semper corrupta est mens male operantis, at semper corrupta est male defendentis. The mind of him that worketh evil is not always corrupt, but the mind of him that defendeth evil, is always corrupt. And the reason why this sin is so fearful and desperate, is, because when a man commends and justifies a wickedness (knowing it to be such) its a certain sign that his judgement and conscience are both corrupted; insomuch, that he hath neither eyes to se● it, nor heart to be touched with the guilt and horror of it.  
But you'll say perhaps, our hearts did ever abhor the taking away the last King's life, (for I instance in that only as the most notorious addition to all other evils) and were our hearts legible at present, it would be seen how zealous we are for settling the present King in his just power and authority. But alas, we are under the grasp of an arbitrary power, and if we were not, what can single endeavours do?  
These, I presume, are the thoughts of some of you, for I have heard them from your own mouths: Truly, you have great reason to do something extraordinary for your King, if for no other reason, but to out do what you have done; but I have great reason to suspect your minds do but faintly incline this way; for quid verba audiam, cum facta videam? what do you speak of plausible intendments and desires, wrapped up in smooth words, when your actions look clean another way? If you have executed the Lords command (saith Samuel to Saul) what meaneth the bleating of sheep, and lowing of oxen in mine ears? If your hearts are as you pretend, what means the noise of your drums, and thunder of Cannon at Sea, in opposition and defiance of your King's Commissions? what means the changing your Flags, and razing your Sovereign's Arms out of your Sterns, in detestation of his government? These (to my apprehension) are strange characters of loyalty in Subjects: And such as speak more devotion to Caesar's picture in his Coin, then to his Person or Power. Adoring that new minted Mammon of your new masters, in which were the cross (once a mark of the Beast) changed into a pair of Gallows, or into the Devil's cloven foot, would yet (I fear) find too warm a reception in too many of you. It is thought by many wise men, that had not you been the first and fiercest of the King's enemies, the Royal Throne had been established, and the Kingdom settled long ere this; And I beseech you look well to it; for if the kingdoms miseries increase for want of its natural Shepherd, which is more than probable; 'tis because you have taken away the wooden bridge that should convey him into his Dominions: and certainly, the guilt of all the sad consequents which shall arise upon the want of him will one day be laid at your  doors.  
But men must live in that calling wherein God hath placed them, and provide for their families, or be concluded worse than Infidels▪ 1 Tim. We cannot (with all our endeavours sail against wind and Tide; the current of the Times is strong, and he that spits against the wind, spits in his own face.  
Well, let all this be granted, and what else can be alleged to this purpose, and yet that maxim and conclusion of Solomon shall stand in force; He that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the Lord, Prov. 17. 15. And that Precept of Moses shall outlive all the changes of the world, Thou shalt not follow a multitude to do evil, Exod. 23. 2. It was never good world, since things have been carried all by Votes; and they that pretend to act what they do by virtue of a Power derived from the People, do most of all abuse the People; making them speak as the Devil did the Heathen Oracies, or as Friar Bacon's brazen head (i. e.) what is most serviceable to their own ends. In an Age so miserably corrupted and depraved, the major part is seldom found to be the melior. And he that designs himself always to the strongest side, will certainly be involved in the broad way, which leadeth to destruction, Mat. 7. When you sail together in a fleet, your Art instructs you (as you are Sea men) not to sail as others do, at random, but that every man steer according to his own Compass; and sure, as you are Christians, and in your voyage toward the Haven of eternal happiness, Religion obligeth you to steer, not as o●hers do, but according to the direction of your own Consciences, guided by the infallible compass of God's Word; he that does otherwise, runs an irrecoverable hazard, and it is not by choice, but by chance, if he get safe to shore.  
And as touching the support of your families; as he is worse than an Infidel that provides not for those of his own house; by his lawful and honest endeavours; so he is no better than an Insidel, that stands in such awe of the Devil, as (with the Indians) to worship him, ne noceat, that he may not hurt him; and out of a secret disbelief of the divine Providence and goodness, puts himself upon hellish and unwarrantable ways for support and advantage. You know who it was that said, all these things will I give thee, if thou wilt fall down and worship me; And though the times should prove so severe and particular as to some men's designs; that S. John's Prediction should be verified among us, viz. that no man might be allowed to buy or sell (orto have the benefit of the Law) save he that had the mark of the Beast in his right hand; and that as many as would not worship the image of the Beast, should be killed, Rev. 13. 15. etc. yet those who are not irrecoverably sold to their secular respects and interests, shall do well to remember that serious expostulation of our Saviour; What shall it profit a man if he shall gain the whole world, and lose his own soul? Or, what shall a man give in exchange for his soul? And therefore the rule is fixed in the next verse, Whosoever therefore shall be ashamed of me, and of my words, in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father, with his holy Angels, Mat. 8. 36. Sure I am, that (notwithstanding all our bustling after the trash of this world) we shall carry nothing beyond the grave but our Consciences, unless some certain woes and curses, contracted by the voluntary desertion of our dearest friends (our Consciences) Among which, those of the Prophet Habbak●c will certainly have their share; Woe to him that coveteth an evil covetousness to his house, that he may set his nest on high, that he may be delivered from the Power of evil. Thou hast consulted shame to thy house, by cutting off many people, and hast sinned against thy soul. For the stone shall cry out of the wall, and the Beam out of the Timber shall answer it. woe unto him that buildeth a Town with blood, and stablisheth a City by iniquity. They that will be rich, will as certainly fall into Temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. 1 Tim. 6. 9 And they that love to fish in troubled waters, or trouble the waters that they may fish for profit, seldom think of the malignity of those Curses, that are wrapped up in their ill gotten wealth; The wealth is winged, and will soon take its flight, Prov. 23. 5. But the curses are of a longer durance, and stay behind. That which was a snare to the soul in the acquisition, is very likely to prove a curse to the family in the designation. It is a snare (saith Solomon) to the man, who devoureth that which is holy, and after vows to make enquiry. Alas (my dear friends) what comfort can you take on your death beds, in bequeathing things unto friends or posterity, that stand before your trembling eyes, but as so many witnesses and remembrancers of guilt and iniquity? with what comfort or Conscience can you dispose of your Estates, when you know not what to do with your immortal souls? how is it possible you should set your house in order, when your better part (your mind, which should do it) is in the greatest disorder and distraction? when all that you have grasped by the hand of Power and oppression, shall not be able (in the least measure) to release you of the horror and amazement wherewith your mercenary souls will be surprised. Therefore if any accursed gain stick to your fingers, my advice is very short, but withal safe, and I hope, not unseasonable; Make to yourselves friends of the Mammon of unrighteousness, that when ye fail, ye may be received into everlasting habitations. Matth. 16. 9  
The last objection I foresee, is very general, and very desperate, and runs parallel with that of Cain and Judas; Mine iniquity is greater than can be forgiven. 'Tis true indeed, if you set yourselves before the glass of God's law, and look upon yourselves with an impartial eye (as God looks on you) you have reason enough to be highly displeased with your ugliness and deformity. Or if you suffer your actions to be scanned and tried by the Municipal Laws you were born under, which are the best security you have for any propriety, you cannot but discern your Persons and Estates (in justice) to lie at the mercy of Confiscation and Censure. But yet, for you to stand so much in your own light, as to turn your backs upon all offers of Grace and Mercy, and to prefer your own guilty fears before your Prince's favour, is to add more weight to the afflictions of your injured Sovereign. To conclude him severe, because you are preresolved not to taste of his benignity, is an high breach of Charity and Gratitude; But to say within yourselves, Nolumus hunc regnare, for no other reason, but because you adhere to those who killed his servants, murdered his royal Father, and seized on his inheritance, is clearly and undoubtedly to rebel, not only against his Prerogative (the means of your Protection) but against the Gospel itself, the means of your salvation; and instead of giving God and Cesar their due; you do at once deny King and your Christ together.  
I rather wish and pray, that you may learn of Benhadad's servants, a safer way to peace and reconciliation; Behold (say those heathens) we have heard that the kings of the house of Israel are merciful kings; and therefore they resolve to address themselves to the king in a posture of humiliation. And so will you (I hope) if you are not bewitched into your own ruin. You have a merciful king to deal withal; one, who is bone of your bone, and flesh of your flesh; One, in whom the heroic spirit of his Grandfather Henry 4th of France; the peaceable mind of his Grandfather K. James, and the merciful inclinations of his martyred father, do all concur to make up an incomparable king: who (when we are tired and jaded with disputes) must at last be trusted, or can be no king; and is not in a capacity to show mercy, till he hath power to do otherwise. For, where the word of a King is, there is power saith Solomon; and without that power, mercy is not mercy, but servile and slavish compliance.  
So that if there were nothing to be alleged in defence of the Regal power, or in demand of the Subjects duty, yet judge within yourselves whether it is better for you that all the sons of Jerubbaal (which are more than 70. reign over you; or else, that the natural head be restored to the body, for the preservation and rest auration of our languishing gasping Church & State? Whether it be better to return to our former Laws and Government, or remainunder a perpetual fluctuation of arbitrary Power, which rowls from one faction to another, & the wisest among us cannot imagine where it will settle? Whether one form of doctrine and Discipline, or a thousand Heresies and Schisms be the better Religion? Whether one King or fifty Colonels is like to produce the more safe and quiet Government?  
It is said of some who adhered to Saul (who was none of the best kings) that they were a band of men whose hearts God had touched; but for those that despised him, and brought him no presents, they are branded with the name of children of Belial. And in another place, we read of a fierce contestation between the men of Israel, and the men of Judah, who should express the greatest zeal in bringing the king to his royal Throne; oh, that it might please the God of Peace and Order, to close all our unnatural and bloody differences in such a sweet emulation and agreement, that the last contestation among us, might be that of outvying one another in the seasonable expressions of duty and allegiance; that our Absoloms, and Sheba's, and Achitophel's, & which are worse than these, our sins, being suppressed; we would be as zealous and active in restoring the Throne of Gods Anointed, as we have been fatal and unfortunate in the demolishing of it; without which I fear the youngest amongst us will never live to see the settlement of Truth and Peace upon any firm and assured foundation. And though his Majesty's present condition will not enable him to give you fields and vineyards, and to make you Captains of thousands, and of hundreds; yet the villainy of these times hath not stripped him of all power and capacity to reward; for he hath a reward of Pardon, for such as shall submit themselves, and return to their allegiance; which perhaps, may be worth the looking after once in seven years, as things may fall out. And he hath a reward of Bounty and Benignity, a reward of Merit, for such as shall act remarkably in his service; which if any man believe not, I shall suspect him haunted and pursued into a despair of mercy, by the clamouring horrors of his own guilty Conscience. And when any of you (my Parishioners) shall desire to make trial of, I doubt not but I am so well understood at Court, as to procure you an experiment of the King's mercy, whensoever you shall look after it in the way of duty and allegiance. But if you shall say, That all is well done which hath been done of late years; that the foundation of those glorious days which some of you dream of, is well & safely laid in Perjury and Sacrilege, and the blood of your Sovereign, that you cannot, nor will not deny the right hand of fellowship and assistance to those whom you take to be the Patriots and Protectors of your new formed Commonwealth. And that I might very well have spared my pains in disquieting your thoughts with strange doctrines, hard say, and sad reflections on what is past; being resolved aforehand, not to be diverted out of the way you are in. To such, I have no more to say, but to signify my grief and sorrow of heart, for the strong Delusion and Infatuation wherein they are involved; My soul shall weep in secret for them; and God forbidden I should sin against the Lord in ceasing to pray for them, while they are on this side t●e grave; only thus much I would beg of them for charity and christianity sake; that no prejudice or biased respect whatsoever, may alienate their hearts from me their Minister, or divert their eyes from looking upon this following Treatise, which (for the doctrinal part) I dare avouch to be no other than a sincere extract of sacred Scripture (what black mark soever may be set upon it by those who now sit at stern) which I have published, merely out of tenderness to those many thousands in my Parish, who in times of trial have not known their right hand from their left, nor the right way from the wrong; and not without some secret hopes (under the mercy of the most high) to recover some of those many, who I fear, are yet in the gall of bitterness, and bond of iniquity; wherein, if I have been over bold or severe in any expressions, I have been instructed into this roughness by my Saviour's example, who was never so invective against any, as the Scribes, Pharises, and Hypocrites of that age. And truly my reprehensions have not been so sharp & pressing out ●f any other satisfaction, but to show you your own guilt in order to your repentance and conversion. Those diseases which fester inwardly, require a faithful, though rough hand to search them; men that are fallen into a deep sleep, must have loud cries to awaken them, and a rude band may very well be born withal, to recover a man that is fallen into a swooning fit. And for those of my own Coat, if I have dealt unseemly with them, in discovering the nakedness of the spiritual Parent; let them know, I have borrowed this sharpness from S. Paul, who, as he was a person of extraordinary meekness and condescension where he met with weak brethren, as appears by the Circumcision of Timothy, and his own character of himself, in being all things unto all men, that by all means he might save some; So there were three sorts of persons with whom he would never twist and comply, namely, proud, ambitious, and aspiring persons, such as loved to have the pre-eminence in all things, of whom he forewarns Timothy. 2. Covetous persons, who subverted whole houses, teaching things which they ought not, only for filthy lucre's sake. 3. Cowards and dissemblers in Religion, such as durst not profess Christ for fear of persecution; Truly, I shall ever declare an averseness to quarrel with any of my fellow labourers, neither do I (from my present low condition) envy them in any of their Promotions; I love their Persons, but I hate from my soul those foul & scandalous sins of Pride, Cowardice, and Covetousness, which have rendered them both at home and abroad so odious and unevangelical. I wish they may ever have before their eyes, the grand consideration of a watchman's charge, who is to be faithful in his warning, and constant to his station in all weathers; otherwise the people may perish in their sins (for the merit of their iniquity) but their blood will be required at their hands.  
And now I beseech you, my dear friends, and Parishioners, to entertain these poor labours of mine, as they are sent to you, from the tender bowels of your spiritual shepherd, which may be followed with more, according to the candour and benignity of their reception. What may be the consequent of this my adventure, as to myself, I know not, I have tasted of the house of Jonadab (the prison) for your sakes already; which may be prosecuted (for aught I know) with perpetual banishment out of a ruinated Vinyard, wherein there is sueb a visible want of faithful labourers, as a suitable addition to the injuries and extremities I have endured for these last seven years. I have sat down and considered the extent of human power and malice; and God hath made me a fenced brazen wall, as once he did his Prophet Jeremy, nor shall I think myself a loser by this piece of devotion, should it be written with my own blood, provided I may be offered up on the sacrifice and service of your faith and conversion, accounting it a most fatal & accursed choice, to hazard so many thousand souls, for the saving of a single fortune, or a bubble life. And if I never return to my own Country and Cure, to Preach the Gospel, as I ought to speak, Gods will be done; 'twill be a fixed comfort both in life and death, that I have discharged myself to you in the fidelity of a spiritual watchman; so that having nothing else wherein to express my care of you, my friends, and my charity to my enemies and oppressors; I thought it agreeable to Christian duty, to recommend these Papers, which I shall follow with my Prayers.  
That the God of all grace, and Father of lights, would give you a ●…ght o● the error of your do in these irregular and rebellious times; and withaa● give you grace to turn away from it, that you may return to him by true repentance; and to your Sovereign Lord, the King, by true faith and allegiance; that God may return in mercy to you, and dive● those heavy judgements which seem to gather like a black cloud over you; and cleanse your souls of all presumptuous sins, and guide your feet into the way of Peace; Thus Prays  
Your affectionate friend and servant in Christ, W Stamp.   
Isaiah 6. 9 10. 11. 12. 
9 Go, and tell this people, Hear ye indeed, but understand not: and see ye indeed, but perceive not.  
10. Make the heart of this people fat, and make their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.  
11. Then said I, Lord, how long? And he answered, until the Cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate.  
12. And the Lord have removed men fare away, and there be a great forsaking in the midst of the Land.  
GOD, at sundry times, and in divers manners, spoke in time passed unto the Fathers by the Prophets. Heb. 1. 1. Sometimes viva voce, by his own immediate audible voice, as Exo. 19 19 Sometimes by Consultations, by Vrim, according as was directed Numb 27. 21. Sometimes by manifesting his will and pleasure in a dream, as to Pharaoh, and to Joseph the Patriarch Gen. 41. Sometimes by visions, as here in this Chapter. The whole Prophecy in general, is called the vision of Isaiah the Son of Amoz. 
a Isa. 1. 1.  and this in the Text is like ezechiel's wheel within a wheel, 
b Eze. 1. 16.  a vision within a vision.  
These words of the Prophet are of a very sad and gloomy aspect; as full of threatening, as these times wherein we live; and let this be observed from them in general, That there is not in the whole book of God a Text that Christ and his Apostles made so much use of for the convincement of obstinate and rebellious Hypocrites, as thi● of this Prophet Isaiah: So that however it may seem to be an old, stolen, obsolete threatening, directed only u●… the Jews many hundred years ago yet if we consult the Evangelical History, we shall find it owned and adop●… by Christ, and by S. Paul, as ●… when he preached to the Saints 〈◊〉 Rome, as when he wrote unto t●… Romans from Corinthus: 
a Mat. 13. 14. Mark. 4. 12. Luke 8. 10. joh. 12. 41. Acts 28. 26. Rom. 11. 8.  nay originally to be the language of Chr● himself, and dictated unto this P●…phet long before his incarnation, ●… will appear if we look well upon th● of John 12. 41. These things said Es●ias, when he saw his glory, and spoke of him. That is, spoke of him prophetically; and saw his glory (as S. Stephen did 
b Act. 7. 55.  as the glory of the eternal Son of God. So that I could have taken my Text out of either of the Evangelists, out of the Acts of the Apostles, or the Epistle to the Romans, as well as out of this Prophet, (but that I desired to fetch my water as near the spring head as might be); It is but the language of the same holy Spirit in all these; and sure, the holy Ghost hath fixed a particular mark of observation upon that Text; which he hath so frequently recorded, and inserted in the Sacred volume.  
To this may be added, the near Relation and Correspondency between the Text and these times; what was then but in minis, is with us in poenis. Isaiahs' threaten unto Israel, are Gods visible executions in England. (To say nothing of the admirable State and Majesty, wherein God appeared, when he delivered this Message to his Prophet; not much inferior to that which was observed in the promulgation of the Law; as appears v. 1. 2. 3. 4.) 'tis enough to startle, and awaken us, that it is.  
First, Of Judgement; not of Mercy and Judgement, as once the Psalmist sung. 
a Psal. 101. 1.  But solely, and entirely of Judgement, not a syllable of mercy that I can find in it; a sad (I confess) but no unsafe Theme, to awe and regulate a man into obedience and submission; The Gospel itself stands surest upon this foundation and the seed ofGods word never thrives and prospers so well, as where the furrows have been made by the terrors of the Law.  
Secondly. Of Judgement, not upon the Nations of the earth at large, upon Edom, or Moab, or Egypt, or Caldea; (which elsewhere have their several burdens denounced, and by this prophet too) but here the sad message is directed unto Judah, the most selected Tribe of all his own people, a people that God had ever dandled upon the lap of his mercy, and distinguished from all the world by his visible care and protection over them. Go and tell Th●… people, etc. and if Judgement begin a● Judah, at the house of God, what shall b● the end of those that obey not the Gosp●… of God? 1. Pet. 4. 17.  
Thirdly, The Judgement here threatened is not like those which were on● propounded by God to David's choice; 
a 2. Sam. 24. 13.  a Judgement of a day, or a month, or a year; but a more lasting judgement, which was not to be removed, till the Cities were wasted without inhabitant, and the houses without man, and the Land were utterly desolate. vers. 11.  
Fourthly, With the Continuance, we have here a very dangerous Quality in the judgement; A judgement not of blasting, or mildew upon the fields or of murrain upon the flocks; not upon the goodly pillars of the land, Religion, and judicature, by removing them out of their places, not upon the person of their King, (the joy of their hearts, and the breath of their nostrils) 
a Lam. 4. 20.  all which, are sore and heavy judgements; but a judgement beyond all these, a judgement upon the Heart; Infatuation of Mind; A judgement that hath no sense of judgement; Make the heart of his people fat, etc. There is no plague like unto that of the heart.  
Fiftly, This infatuation is made by Prophets, partly by false Prophets; (namely) by the seduction of their false and biased visions, and partly, by true Prophets; namely by the hardening power of the divine Oracles, on those, that rebel against the convincement of that sacred light.  
And lastly. We may observe the Time, when this sad message was delivered to the Prophet, and by him denounced unto the people; and that was, In the same year that good King Vzziah died, v. 1. A King, that had deserved well of his people, and of whose government none had cause to complain, unless it were the Priest in one particular; which is more than our Clergy could complain of in all the reign of our blessed Hezekiah, who fell not so much the people's martyr, as the Priests.  
In all which particulars, the Vision of Isaiah is so visible a character of these times, that any man that is not involved in this judgement of Infatuation, may run and read it: Which I mention for no other end, but to alarm and awake the senseless and secure of our Age and Nation, who never think themselves in danger, till the● are surprised past all recovery; and like men in a Consumption, never think themselves sick, till they find themselves dead.  
The Text is a Commission given from the mouth of God himself; Go, and till this people, etc. wherein we have two general parts. 

1. A prepatative to judgement, Make the heart of this people fat; A Resemblance borrowed from such as seed , not for store, or service, but only for the slaughtering shambles.  
2. The judgement itself, and that is of several kinds. 

1. Devastation and Desolation, and that general, v. 11.  
2. Banishment, and Desertion, v. 12.      
All this was threatened many years before it was executed, as a means of grace held out unto the people, to prevent the dreadful executions of God's justice upon them; And so it is intended by me, to prevent (if possible) the remainder of judgement, not yet executed upon our sinful Land and Nation.  
But before I proceed to my main intendment, it will not be amiss (by way of Preface or Introduction) to touch a little upon such general observations as do naturally arise from these words of the Prophet; wherein we shall find great variety of considerable matter; as first, from the Prophet's Commission [Go, and tell this people, etc.] we have this clear Truth hinted unto us.  

Obs. 1.  1. That Spiritual Ambassadors, are to receive both their business and instructions how to proceed in their errand and Embassy, only from God. The Prophets of old time spoke as they were inspired; 
a 2. Pet. 1. 21.  S. Paul delivered to the Corinthians, no other Doctrine, or Tradition, than what he received of the Lord; 
b 1. Cor. 11 23.  and if he should have done otherwise for any humane itch or satisfaction, he could not have been the servant of Christ. Gal. 1. 10. So that if any man speak as from Christ, Let him speak as the Oracles of God. 
c 1. Pet 4. 11.  Divinity is of a sublimer nature then to incorporate with secular and particular ends and aims; like Quicksilver, that will not mix with any inferior nature. God's Truth must not be form like Nebuchadnezars Image, partly of Iron, and partly of Clay. 
d Din. 2. 33.  'Tis a foul scandal to Religion, when Doctrines savour not so much of the Bible, as the Diurnal; when the pulpit is made the servant, or rather slave to Policy, and the Preachers Sermon awed into a Narrative or Declaration.  
Secondly, The Prophet is commanded both to Go, and speak, &c, though he were secretly assured afore hand from the prevision of God, that his message should have no other effect upon the people, more than to make them more obstinate and obdurate. From whence it is evident in the second place, that  

Obs. 2.  God will have his Ministers discharge themselves in the duty of their places, what ever the success be. The obstinacy or malice of the people, must not hinder or deter the Prophet in the delivery of God's Message. Son of man (saith God to his Prophet Ezekiel) I send thee to a rebellious Nation, but be not afraid of them, nor of their words; though briers, and thorns be with thee, and thou dost dwell among Scorpions; & Thou shalt speak my words unto them; whether they will hear, or whether they will for bear; for they are most rebellious. Ezok. 2. 3. 6. 7. And S Paul, who was not ignorant that the Gospel of Christ would certainly prove a stumbling block, and a rock of offence to many in Israel; and that his own sermons, would prove a savour of death unto death, unto many of his Auditors, doth yet declare a dreadful woe to be his portion, if he did not preach the Gospel of Christ. 
a 1. Cor. 9 16.  The Ministers of the Gospel, how ever vilified, abused, and reputed as the off scouring of the world, are equally and indifferently a sweet Savour of Christ unto God, as well in those that perish, as in those that are saved. 
b 2. Cor. 2. 15.  God doth not proportion the reward of his servants according to success and event; what ever the harvest prove, whether wheat, or tares, Our labour shall not be in vain in the Lord. 1. Cor. 15. 58.  
Thirdly, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Here was hearing, but no understanding; and seeing, but no perception; Hearing, and not hearing; Seeing, and not seeing. The sense and meaning whereof I take to be this. Since by your wilful and constant opposing of my word, you have most justly provoked me to withdraw my spirit, whereby it might have been effectual unto your Conversion; hereafter, I will not send my word unto you, to convert and save you, but to convince and condemn you, the sound whereof hereafter, shall but astonish you, and the glorious rays of its light shall be of no other use unto you, but to dazzle your eyes into a greater degree of Blindness; from whence it is evident in the third place, that.  

Obs. 3.  It is not barely the Hearing of God's word, but the gracious disposition of the heart, to be guided and governed by it, that makes it effectual unto regeneration. S. Paul speaks of one that may give all his goods to feed the poor, and yet have no charity. 1. Cor. 13. 3. S. James makes mention of a great Hearer, and a small Doer. jam. 1. 23. A man may have Angelical knowledge, without Evangelical faith and sincerity. There is a great deal of difference between Hearing, and Hearing; between S Stephen's Hearers, and S Peter's Hearers; In both. the word was quick, and powerful, piercing even to the dividing asunder of soul and spirit. 
a Heb. 4. 12.  But with this difference; S. Peter's Hearers were said to be pricked in their hearts; and the consequent of that, was an humble and entire resignation of themselves to be governed by the Preacher and his Doctrine: as appears Act 2. 37. Men, and Brethren, what shall we do, etc. S. Stephen's Hearers were also cut to the heart, but they were not penetrated; for the consequent of their Hearing, was the stoning and murdering of their Preacher. First they gnashed on him with their teeth, and afterwards cast him out of the City, and stoned him; as appears. Act 7. 54. From whence it is evident in the fourth place: that,  

Obs. 4.  The means of grace, when they are vilified and opposed, become the greater means of sin and Condemnation. This is very clear in the ●…se and condition of Chorazin, Bethsaida, and Capernaum, according to our Saviour's own doctrine and determination. Mat. 11. 22. 24. The great measure of light the Scribes and Pharisees so confidently boasted of, served for no other purpose, but to be an aggravation of their wilful blindness: If ye were blind (saith our Saviour of those Hypocrites) ye should have no sin (not no sin simply, but no sin so wilful and inexcusable) but now ye say we see: therefore your sin remaineth; joh. 9 41. These I take to be the natural doctrines observable in the first verse of my Text.  
The second presents us with three more, the first whereof is this.  

Obs. 5.  That Spiritual Infatuation is ordinarily the harbinger and forerunner of judgement. It is given sometimes to standers by, to discern not only the certainty, but the nearness and propinquity of judgement, from the senslesness and stupidity of those who are most concerned in it First make the heart of this people fat, etc. and th●n, let their Cities be desolate, etc. This is God's method in punishing, and it concerns us to look to it.  

Obs. 7.  The second is this: When God denounceth judgement against a people, if they were not infatuated, they would ●…rtainly repent, and be converted unto God. The charm of Infatuation is so powerful and bewitching, that could some men know precisely the time of the Bridegrooms coming, yet they would not be provided of oil in their lamps; and if Moses, and the Prophets, prevail not with them, neither will they be persuaded, though one should rise from the dead. Luc. 6. 31.  
The third is this That Repentance and Conversion unto God, is a certain and infallible expedient for the reversing, and removing of his judgements. This I gather by that limitation and exception, Lest they should see with their eyes, and hear, etc. and convert, and be healed. We may guests at the power of a sincere Conversion unto God, by an Indulgence granted unto Ahab, only for his formal and external humiliation; which (indeed) would not hold weight in the balance of sincerity, and yet had power to suspend a judgement till his son's days: as appears, 1. King. 21. 29. Seest thou how Ahab humbleth himself? because he humbleth himself; therefore I will not bring the evil in his days, but in his sons days.  
The devastation of jerusalem by Titus the Roman Emperor, was foretold many hundred years before it was executed; and yet observe how our Saviour bespeaks that bloody City. If thou hadst known at least in this thy day, etc. Luc 19 42. 'Tis the ey-water of Repentance, that alone hath power to extinguish the flames of Gods wrathful indignation; and see how passionately God complains when he cannot gain this reasonable atonement on our part; O that my people would have hearkened unto me, for if Israel would have walked in my ways, I should soon have put down their enemies, and turned my hand against their adversaries, etc. Psal. 81. 13. 14.  
In the third verse, we find the Prophet interposing, and as it were, standing in the gap between God, and his people, with a question full of tenderness and compassion. Vsque quo Domine? Lord how long shall this Calamity be upon thy people? Where, from the Prophet's question, we have this observation.  

Obs. 8.  That, in times of judgement and extreme Calamity, it belongs especially unto those whose function renders them nearer unto God than other men; to mediate and intercede between God and his people, as being many times most powerful with God, when but vile, and contemptible in the cies of men. Thus faithful Abraham intercedes for wicked Sodom and Gomorrah, not by one question (as here the Prophet Esay) but by six several addresses and proposals; by which he had brought it to this favourable issue, that if but ten righteous persons had been found therein, the judgement had been reversed, and those Cities spared. Gen 18. 32. Thus was Moses in the gap, to stop the incursions of God's wrath upon his people; In one place, he seems to lay hold on God's hand, by a holy Violence, insomuch that God seems to entreat for the use of his arm for the vindicating of his honour upon a Stubborn and rebellious Generation, in the language of a Supplicant. Let me alone, that my wrath may wax hot; and that I may consume them, etc. Exod. 32. 10. And in the same chapter, he intercedes for the people with so great earnestness, as if the zeal sor their preservation had eaten out the care of his own eternal condition; his language seems to import no less, v. 32. And now, if thou wilt, forgive their sin; and if not; blot me I pray thee out of the book which thou hast written.  
And the Prophet Samuel, who (to his grief) lived to be a witness of many daring provocations in his time, would notwithstanding never cease to be their Advocate; God forbidden (saith he) that I should sin against the Lord, in ceasing to pray for you. 1. Sam. 12. 23. Nothing but the Prophet jeremies' express inhibition (pray not for this people) 
a jer. 7. 16.  ought to abate the strength of a Prophet's devotion and intercession for God's people in the time of their extremity.  
Lastly from God's answer, we have three remarkables of sad and serious observation: The first is this.  

Obs. 9  That the patience and long suffering of God's mercy, doth neither abate nor divert the proceed of his justice. God is not as man, that threatens many times far beyond his intendments; though his hand be lifted up, and his sword brandished a long time before he strike, yet when he does strike, he strikes home. There be spirits, that are created for vengeance, which in their fury lay on sore strokes, in the time of destruction they pour out their forces, and appease the wrath of him that made them. Eccles 39 28. And though that be Apocryphal, I'm sure this is not, God will wound the head of his Enemies, and the hairy scalp of every one that goeth on still in his wickedness. Psal. 68 21. The longer his bow lies unbent, the stronger will the draught be, whensoever he shall take it into his hand. The deluge upon 
Gen. 6. 3.  the old world was suspended an hundred and twenty years, but when it came, it swept clean; but eight persons preserved in that universal destruction. So the Judgement in the Text was suspended for many Generat●ons, but when the day of God's visitation came, it proved a sweeping judgement; a besom of destruction, was employed to make clean work. The Cities to be wasted without inhabitant, and the houses without man, and the Land to be utterly desolate, or as it is in the original (signified in the margin) Desolate with desolation.  

Obs. 10.  Secondly, We are here to observe; That God's Judgements are neither all of a size, nor all of a sort. Here is Desolation at home, and Banishment abroad, and Gods forsaking, which is worse than either; Fear, and the pit, and the snare 
Esa. 24. 17. 18.  are upon thee, O inhabitant of the ●arth, saith this Prophet in another place: and it shall come to pass, that he who fleeth from the noise of the fear, shall fall into the pit, and he that cometh out of the pit, shall be taken in the snare. The meaning is, that God will never want a plague to find out those, that find out ways to provoke the eyes of his glory. But admit there be certain desolation in judea, may not the jews take she●ter in Egypt? No, The Prophet shows them the consequent of that fruitless design, Isa. 30. They shall carry their riches, and their treasures upon the bunches of Camels, to a people that shall not profit them; for the Egyptians shall help in vain, and to no purpose, Egypt hath been a sufficient instance of God's prosecuting one judgement with another, for the manifestation of his power, and wrath upon that King, and people.  
God hath his quiver full of arrows, the magazine of his judgements is inexhaustible. What a black roll of judgements do we read of Levit. 26. and Deut. 26. and though we might suppose the spirit of a man able to undergo all that is there threatened: yet there is 
Deut. 28, 61.  mention made of unwritten plagues; So that, what S. Paul speaks of the preparations of justice; Ay hath not seen, nor ear heard, neither hath entered into the heart of man, what God hath prepared, as well of woe, for those that hate, as of blessedness, for those that love him. There is no avoiding the Divine wrath, but by patience, and submission, and an humble acceptation of the punishment of their iniquity. 
a Leu. 26. 43.  So that Coelum, non animum, mutat non vindictam Divinam. For alas, what comfort can it be unto Cain to have his life allowed him, and to spin it out in a sugitive condition, with a burden of horror upon him, greater than he is able to bear? What pleasure can a man take to live upon Earth, with Hell in his bosom? What satisfaction to be taken, in forsaking our Country, whilst the not forsaking of our sins, gives us too much cause to suspect we are forsaken of God? Which leads me to the last general observation of the Text: and it is this.  

Obs. 11.  That when a people are so wilfully wedded to their own rebellious ways, that they are neither warned by God's word, nor won by his mercies, nor reclaimed by his judgements; God will certainly forsake that people; which is the highest expression of his severity and justice. In the book of the Revelation, we have represented unto us by way of vision, many dreadful executions of God's wrath, intimated unto us by the Sounding of several Trumpets, the opening of several Sea●s, the pouring out of several Vials, etc. and then after all this (as a sad preparative to the grand account, which every man must give at the Tribunal of judgement) we read of this fatal and final determination, He that is unjust, ●et him be vujust still; and he that is filthy, let him be filthy still; Rev. 22. 11. (that is) He that will not be reclaimed by any gracious application; shall be lest impenetrable to his own ruin, and destruction. It was a sore, and a grievous servitude which th● Israelites sustained under the unreasonable, and (indeed) impossible commands of Pharaoh and his Officers, for 400. years together; and it is very probable that jacob understood what would befall his posterity in Egypt, long before he went down thither, God having communicated the same to his Grandfather Abraham, as appears Gen. 15 13. Know of a surety, that thy seed shall be a stranger in a Land that is not theirs, and shall serve them, and they shall afflict them 400, years. And yet jacob is commanded to lay aside all fear of going down into Egypt, notwithstanding this prediction; and the reason is, because God promised to go along with him; as appears Gen 46. 34. The promise of God's presence extinguisheth the fear of 400. years certain Affliction. And when upon an high provocation, God threatened the same people to withdraw his presence, and to substitute an Angel in his room for their conduct into Canaan, see with what bitterness of spirit they entertain the message; 'tis said, that when the people heard these tidings; They mourned, and no man did put on his ornaments, Exod. 33. 4. How far we have forfeited the cond●ct of a gracious God in our former designs and engagements, I take no pleasure to remember. 'tis well if (together with our possessions and estates, and many other blessings) we have not lost the favour of the Donor also; Sure I am, The safety and preservation of a people, of a City, of a soul, consists entirely and immediately in the gracious presence of Almighty God; And it is most certain, That God never forsakes a people, till they first forsake him; Isa. 50. 1. and as certain, that when a people forsake their God, God will also forsake and estrange himself from that people. 2. Chron 15. 2. So that, when it comes to this fatal Breach and Divorcement; that God gins to withdraw from his Sanctuary (the place where he had fixed the marks of his favour in his Name and Worship, when he is so highly provoked, as to hate, where he loved, in so much that he cannot look upon his people with any pleasing aspect, nor speak unto them, but in thunder and lightning, nor call them by that ancient name of favour 
a Israel.  by which he had distinguished them from all the world; But whe● Israel (that is) a people prevailing 
Gen. 32. 28, Hos. 1. 6. 9  with God, shall be turned into Loa●…mi; Not the people of God; into Lor●…bamah, a people that hath not obtained mercy When that of the Prophet Ier●my shall be fulfilled; I have forsaken mine house, I have left mine Heritage, I have given the dearly beloved of my soul into the hands of her Enemies; jer. 12. 7. Then every thing shall twist and conspire to the ruin and destruction of that people.  
The Schoolmen distinguishing of poena Sensus, and poena Damni; conclude the loss of heaven, and the want of God's presence, a far heavier judgement the● the pains of Hell, sustained in everlasting chains of darkness. And the reason is, because the memory and contemplation of a better, doubleth the misery of a worse estate, and condition. Sure I am, the Scripture evidently concludes Apostasy of far nearer relation and alliance to the bottomless pit, than Atheism: and that it had been better men had never known the way of righteousness, then after the knowledge, Taste and Experience of that way of 
2. Pet. 2. 21.  life, to turn away, and forsake it, beginning in the Spirit and concluding in the flesh. For if we sin wilfully, after we have received the knowledge of the Truth; there remaineth no more sacrifice for sin; but a certain fearful looking for of judgement, and fiery indignation, which shall devour the adversaries. Heb. 10. 26. 27.  
The sum of all these general Considerations, is but this; Whensoever God forsakes a people, he leaves them insatuated and bewitched to their own ruin and destruction; and whensoever a people is so far infatuated; their hearts so fat, their ears so heavy, their eyes so wilfully shut, that they will neither discern the threaten of an angry God, not be awakened by the visible executions of his judgements; It is an evident token, that God h●th forsaken them. So that whether we take Spiritual Infatuation for the procuring Cause of Desolation and misery; or for the Effect of God's justice upon the heart of a people forsaken of him, or for the sign and Symptom of his certain visitation, we are to look upon it as a fatal judgement upon the soul, where ere we find it. Quos perdere vult Deus, dementa● prius 
Application.  Not to dismiss these generals without some sh●rt Application. You have heard your Prophet, and seen his Commission. Only the Scene is changed. What was threatened unto judea, hath been the dismal Tragedy in England. Desolation and Devastation at home: Banishment, and I fear, too general a Desertion of 〈◊〉 that are abroad. God hath spent a whole quiver of his arrows, poured out a whole volley of his judgements, neither unlike, nor inferior to the Egyptian plagues He hath smitten us in the increase of the earth, by blasting and mildews; insomuch, that we may take up th● Prophet Isaiah's complaint, that 
Isai. 5. 10.  an Omer of seed hath not (in many places) yielded an Ephah of fruit; (tha● is) not the tenth part of what was sown▪ and our Land, which was wont to be a lender unto other Nations, hath been cursed into a blasted and borrowing condition: He hath smitten us in our flocks and herds, by a strange kind of murrain and rottenness in all sorts of Catrel. He hath smitten us in our purses, by reducing us unto extreme penury; and smitten us in our posterity, by cutting off our young men with the sword. How hath the storm of war (like an Egyptian Hail) broken down our goodly Cedar trees? How have the people been eaten up by Locusts, and Caterpillars, and all manner of Egyptian Vermin? What swarms of frogs (from the bottomless pit) have crept into our houses, croaking out their own frauds, and pernicious fallacies, to the seduction of 
2. Tim. 3. 6.  men, and women, laden with sins, led about with divers lusts? What palpable (and more than Egyptian) darkness hath followed hereupon in all places? and sure, if our waters have not been turned into blood; our earth hath been miserably drenched and soaked with Christian, Prot●stant, English, Noble, Royal blo●d; and (which is beyond all this.) The plague of Pharaohs impenitent and obdurate Spirit, hath so far seized upon our souls, that though we are brought into the red sea of affliction, and surrounded on every side with hover destruction, yet we have not in all this time, returned unto him that 
Isa. 9 13.  hath smitten us. Me thinks I hear the God of the Spirits of all flesh complain of us, as once he did of his own people Israel; Why should ye be stricken any more? Ye will revolt more, and more; the whole head is sick, and the whole heart is faint; from the sole of the foot, to the crown of the head, there 〈◊〉 no foundness, but wounds, and bruises, and putrifying sores; and therefore your Country is desolate, and your City burn● with fire, etc. Isa, 1. 5. 6. 7.  
And certainly, our recovery out of this fatal Distemper, belongs alone to the Redeemer of our Israel; for the wisest of men cannot discern by any humane perspective, how it should be effected. 
Psal. 46. 9  ' Ti● only the great Generalissimo of heaven, and earth, that maketh wars to cease in all the world, and maketh men in an house to be of one mind; That breaketh down, and buildeth up; that moveth a Land, and divideth it; and at another time, healeth the sores, and fasteneth the pillars thereof; and delivereth Israel out of all his troubles. What secular arm he will use in this work whensoever his mercy shall take it in hand; or who shall live to see our breaches repaired, and our present rubbish changed into the structure of a (more than pretended) reformation; I know not. The Scripture tells us, that of those many thousands to whom the good Land of Canaan was promised, two only survived ●o be invested in the possession, all the rest were cut off in the wilderness, by the iniquity of their own sinful provocations. Sure I am, that God in his own time will bring the way of every wilful transgressor upon his own head; and the crying reigning sins of our Land, are (many of them) such as go aforehand to judgement, 
1. Tim. 24.  (that is) such as shall certainly find the severe hand of God in their punishment on this side the grave: but I am not sure; that God will punish Hypocrites, by Atheists; or honour those with the glorious employment of suppressing Rebels and Regicides; who themselves refuse to have him reign over them, and re-crucifie their Redeemer daily, by a perpetual backssiding. Our Enemies have thrived and prospered hitherto, no otherwise then Leeks and Sparagus, by the dung and putrefaction of our sinfulness. Let us but withdraw this abominable contribution of our superfluity of naughtiness, and I dare be your Prophet; you shall see your Enemy's power whither like grass upon the house top; and their persons grow as contemptible, as dung upon the earth. To effect these our greedy desires, the ways of Policy and divided Applications to divers parties and factions, is very intricate, unsafe, and hard to hit. The ways of true Honour, Religion, and justice, are far more easy, successful, and assured. But no expedient (for the healing of a Land wasted with woe, and misery) like unto that of the Text, (Repentance and a sincere Conversion unto God.) Let this be don● first, and in all our difficulties, God will not b● wanting to us in the safe conduct of his Holy Spirit. The truth is, most wounds will heal and close of themselves, if they may be but kept from filth and putrefaction; and the main of our Cure lies in Naaman's Prescription; and is of no more difficulty, but to wash, and be clean.  
Oh then, let your Prayers, and T●…rs, and improved Conversations, be now more fortunate and successful in the service of your Sovereign: then all your former riotousness and debauchery hath been fruitful only in mischiefs, and misc●ryings. Who would not discard a Contestation, an animosity, 〈◊〉 bosom and beloved sin, to qualify himself for so glorious an Employment, as the restauration of a Glorious Church, and a Flourishing Kingdom, invaded, and trampled upon by Rebellious Hypocrites? What pity it is to see men so daring, and resolved, as to hazard and forsake their nearest Interests and Relations, rather th●n deliberately to make Shipwreck of their faith and Allegiance; and yet to see the same men, as weak and unstable as water in bearing up against a petty paltry lust, and in denying themselves in their own vicious sensualities? Which gives occasion to many men to doubt, whether in their particular engagements, they do not seek themselves more than the common service.  
Our task (I must confess) is not unlike that of the poor oppressed Israelites, under the severe Egyptian task masters; w● have much work to do, but little or no straw wherewithal to do it. Our perils, not unlike those S. Paul met withal in his great master's service. Perils of waters, perils of robbers, perils in the sea, perils among false brethren; but the perils of all perils, are the perils by our own Country men. 2. Cot. 11. 26. Our Condition, not unlike that which is described by the same Apostle in another place. Troubled we are on 
1. Cor. 4. 8. 9  every side, yet not distressed; Cast down, but not destroyed; Perplexed, but not in despair; Persecuted, but (we hope in Christ, not under the Doom in the Text) not forsaken of our God In these p●rils and perplexities, our securest way will be, to betake ourselves unto his shel●er and Protecton, who is the 
Psal. 65. 5.  confidence of all the end of the earth, and of them, that are a far off upon the sea.  
To thee therefore O merciful and gracious God, do we resign and recommend, ourselves, our souls, and bodies, out Cause, and all our Counsels and designs; beseeching thee to remove our sins as far from us, as they have removed us out of thy favour; O thou that sparedst Ninive in compassion to those many thousand innocents' that were therein; be pleased out of thine infinite mercy, to spare those sinful Nations from whence we are, and give not up thine heritage therein to such Confusion; but turn us O God, at the last, and be gracious unto thy servants; Oh satisfy us with thy mercies, and that soon, and do not suffer thy whole displeasure to arise upon us; but do thou arise, and have mercy upon Zion, build thou the walls of our decayed jerusalem, and cause thy face again to shine upon thy Sanctuary among us; So we, that be thy people, and sheep of thy pasture shall give thee thanks for ever, and declare thy loving kindness from generation, to generation.  
Thus I have showed the several kernels of this pomegranate; but to have insisted particularly upon every one of them, would have swelled this Treatise beyond its intended Bulk; The main thing I shall fix upon for my subject, is the Doctrine of Spiritual Infatuation, the epidemical disease and infection of these Times; reserving the other considerations, to be inserted, and interweaved, as subservient handmaids to this grand purpose, or to be used as so many slight dashes, in the pourtraic●ure of this ugly and deformed monster of this Age.  
Incrassa cor populi hujus. Make the heart of this people fat. The disease we have to do withal, lies not in the Head; it is not a vertigo, or whimsy in the brain, an error in opinion; But 'tis a desperate malignant humour tha● flies to the Heart, the seat of the vital Spirits, and the principal part of the whole body. In that black roll of curses we read of Deut. 28. the greatest (to my apprehension) is that which is set down v. 28. The Lord shall smite thee with madness, and blindness, and astonishment of heart. And Solomon in that excellent prayer which he made at the Dedication of the Temple, makes the knowledge and removal of this plague of the heart, to be the characteristic note of true repentance, and acceptation with God, 1. King 8. 38. 'Tis this part that is primum vivens, and ultimum moriens, as well in Grace, as Nature. And therefore, since the Act of the Spiritual Physician is so much concerned in the preservation and recovery of this principal part; that I may proceed with the more hopeful success therein; It will not be amiss to proceed after this method; namely, to show 

1. The disease itself.  
2. The Causes of it.  
3. The Symptoms of it.  
4. The most hopeful way of Cure of it.    
First of the Disease. We say in Physic, that a disease is more than half cured, when it is certainly known and disovered; and more grand errors are committed by unwary assurances, then by illiterate applications. This of the heart is mentioned in Scripture with great variety of expressions. That which we read so frequently in Scripture of the Sons of Belial, men that lived (in their generations) Absque jugo, without any yoke of Religion, or Government upon them. That which the Psalmist speaks of a people, whose hearts were as fat as grease, (or as brawn, according to the vulgar translation) Psal. 119. 70. That which the Prophet Ezekiel speaks of an Impudent, & stiff hearted people, Ezek. 2. 4. That, which the Protomartyr Stephen speaks, of a stiffnecked people, and uncircumcised in heart and ears. Act. 7. 51. That which S. Paul mentions of some, whose consciences were cauterised and seared, as with an hot iron. 1. Tim. 4. 2. That, which he calls elsewhere, Blindness of heart, in those who (being past feeling) have given themselves over unto licentiousness, to work all uncleaness with greediness, Eph. 4. 18. 19 That which he calls a strong delusion in those who are designed to believe a lie to their own destruction. 2. Thess. 2. 11. That which he calls the darkness and defilement of the mind and Conscience. Tit. 1. 15. The same is the desperate disease of the fat heart in the Text. All these are but so many expressions of the same Malignity in the Soul. So that by the fat heart, we are to understand such a Brawny, obstinate, and obdurate heart, as no admonitions can reclaim, or mercies move, or threaten regulate, or motions mollify; an heart that hates to 
Psal. 30. 17.  be reform, that is wilfully resolved to subscribe to ●o command, but to pursue with greediness and delight, the full swinge of its own sensual and depraved inclinations.  
We say in Philosophy; Qualitates intenduntur, & remittuntur. All Qualities admit of intentions and degrees. For as in Artificial Contrivances, one wheel infers the motion of another; and one colour is a preparative to another; till the cloth be died in Grain; As in Matters Military, a small defeat at first, may be the occasion of a total Rout: So in Matters Spiritual, per s●elera ad scelus, one iniquity is ordinarily the door and preparative to another, till at last the sin becomes of a scarlet dye; and one Judgement (if not entertained as coming from the just hand of God;) becomes a fatal preparative to another, till at last the soul becomes palseystricken, and hath no sense at all of the hand that smiteth it. Thus it fares with this Porosis tes Kardias. This Infatuation, or Obduration of the Heart ●s of several Kind's or Degrees; I shall speak only of three of them, unto which all ma● be reduced.  
First. There is an obduration which is natural, and common to the whole lump and mass of mankind. The Proph●t Jeremy speaks of a foreskin gro●ing upon the heart, which must be taken off. Circumcise yourselves to the Lord, and take away the foreskins of your hearts. jer. 4. 4. Of which Spiritual Circumcision. the ●egal, in the flesh, was but a Type and figure, the true Circumcision being that of the heart; in the spirit, and not in the letter; whose praise is not of man, but of God, Rom. 2. 29. With this foreskin about the heart, is every man born into the world; and 'tis no shame for us to acknowledge the vileness of our natural pollution, according as Ezechiel describes it. Ezech. 16. 4. 5. 6. For till we are clenged of this filthiness, and this foreskin be taken away, the heart of man is abominable, and disobedient, and to every good work av●…se, and reprobate. Of this speaks the same Prophet also in another place, A new heart will I give you, and a new Spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you an heart of flesh, E●ech. 36. 26. So that, when God is said to harden any man's heart, it is not to be understood of any positive act, or operation upon the heart, making that ha●d and impenetrable, which before, was soft and pliable; but (according to the Counsel of h●s most just, and holy will) by way of N●gation, or rath●r preterition; he passeth by the vessels of wrath, and leaves them as he found them, with their natural hardness and dryness upon them. No otherwise then as the earth is sometimes parched and made fruitless, (not by any positive curse, bu●) as it was in Eliahs' time, when the clouds were withheld from pouring their rain upon it. Thus we read of Sihon King of the Amorites, that when the Israelites would have passed peaceably through his territory, paying not only for their meat, but for their water, and pawning their 
Deut. 2. 2●.  faith only to pass along the high way, without turning e●ther to the right hand or to the le●t: It is said, that God hardened his Spirit, and made his heart obstinate, Deut 2. 30. (that is) he lest him to be ruined by his own natural peevish, and unfriendly disposition; in opposing that people which he saw God Almighty owned by his visible power and protection. God hardened his heart, non indu●endo malitiam, sed propter peccata praecedentia, subtrahendogratiam; saith Aequinas.  
2. There is a second kind of Obduration, which is Casual and Vol●ntary, the work of a man's own wilful and pernicious industry; A kind of poison extracted out of many venomous and destructive simples; A custom contracted by the iteration and repetition of many vicious and ungodly actions. Now though hardness be the quality of all iron in general; yet there is an apparent difference between the hardness of iron in the Ore, and the hardness of iron in the Anvil; That in the Ore is hard by nature; That in the Anvil, is hardened by design, and grows harder every day, by a constant multiplication of strokes upon it. That in the Ore, is malleable, and easily broken in pieces; That in the Anvil is so obdurate, that it resisteth all the strokes that are made upon it. Just so is it with a man's heart: That, which by nature was but Pollution; by indulgence and improvement becomes poison. That, which by nature was but a skin about the heart; by custom, becomes a stone in the heart. Humours when they are tough and compacted, are purged out of the body with greater difficulty; and a complication of sins is not easily dissolved in the soul. For as in the Natural Constitution, that which is but a slim● visious humour, in the stomach, is by the heat of the body compacted into gravel, and (by the continual accession of this gr●…e substance) is digested into a stone in the reins or in the bladder, which grows there to such a magnitude, that it becomes a disease, which is seldom cured but with extreme pain and hazard of the patiented: Just so is it with the Spiritual Constitution; That which by nature was but a proneness, and propensity unto evil; by the strength of Custom, and encouragement of Delight, becomes a second nature, a Necessity, whereby a man is so far ensnared and fettered with the cords of his own twisting, that he becomes prisoner and slave unto himself, and his own corrupt affections; and without great grace, and m●rcy, is never redeemed into the glorious liberty of the sons of God. I shall instance only in that cheap and daring provocation, (the sin of ●…rsing and swearing) which makes up a great part of some men's Language; Were it certainly revealed from heaven to the common swearer, that the next oath he swore he should incur the sentence of Dathan and Abiram, and be carried away quick to Hell, I persuade myself he were not able to forbear; so powerful and predominant is the strength of a depraved custom in the soul. And truly, though custom in some cases may be a good plea in Law; yet I am sure, 'tis a very bad one in Divinity. A man that should be arraigned at the bar of justice for taking a purse upon the high weigh, or for picking a pocket at a sermon; and should plead at the bar under this form: My Lord, I pray be good to me, 'tis a Custom I have gotten, and would leave, but I canno●; Would not all the world cry shame on him, away with him to Execution? Certainly the case is the same between God and us. Are we born down with the strength of custom? The more our guilt and shame; that (to the high dishonour and provocation of a merciful God,) could be conte●t to sin over the same sins for ten, twenty, thirty years together; without ever taking notice that we were in the gall of bitterness, and bond of iniquity. And truly, he that shall favour himself in any wicked way, and indulge unto any pleasing transgression, with a purpose to persevere therein: Does apparently strengthen himself in his wickedness; delivers up the possession of himself to that Devil, whose name is Legion; and makes 
Mar. 5 9  way for a third kind of obduration, which follows in the next place to be spoken of.  
3. There is a third kind of Obduration; and that is Divine, and judicial; the just reward of the former obstinacy. For when the Donor of every good and 
Ezech. 〈◊〉. 16. 17.  perfect gift, finds his Talents ab●sed. his silver, and gold, and the fair jewels of his mercy, made the fuel and matter of more licentious provocation; his Grace turned into wantonness, the motions of his good Spirit, vilified and rejected; no abatement of sin, no improvement in Grace, notwithstanding all his stripes and Fatherly Corrections: When he sees the heart of a man so wedded unto his own way, that with Ahab, he sets 
1. King. 21. 25.  himself to work wickedness in the sight of the Lord; And with Absolom, is not ashamed to commit a barbarous and horrid wickedness in the sight of 
2. Sam. 16. 22.  all Israel, and the Sun; When a man is grown so strangely habituated unto wickedness, that he can as well forbear to eat, or drink, or sleep, as the contrivance and prosecution of his malicious designs; And so desperately resolved, as to make a Covenant with 
Esay. 28. 15.  Death; and to be at an agreement with Hell; cannot endure to think of being reform, and therefore declines and hates any thing that may tend to his Conversion: Then (as a just reward and punishment of this wilfulness) God delivers up such a man unto himself, withdraws the sweet influence of his grace, suffers him to take his full swinge in wickedness, and to run headlong (without any restraint) to his own ruin and destruction.  
This I take to be the obduration of Pharaohs heart, so frequently mentioned in the book of Exodus. For it is said Exod. 8. 15. When Pharaoh saw, that there was respite, he hardened his heart, and hearkened not, etc. and v. 32. Pharaoh hardened his heart this time also; etc. and then Exod. 9 12. its said God hardened the heart of Pharaoh. And 'tis observable how he is threatened v. 14. I will at this time; send all my plagues upon thy heart, and upon thy servants, and upon thy people, etc. So that first Pharaoh hardens, and then God hardens. Pharaoh hardens himself, and God leaves him to himself. Pharaoh hardens wilfully; and God hardens judicially. This I take to be the doom of the accursed figtree in the Gospel, under which is comprised every barren Christian. Le● no fruit grow on thee henceforward 
Mat. 21. 19 jude 12.  for ever. These are th● trees Saint jude speaks of, whose fruit withereth, without fruit, twice dead, plucked up by the roots. Where the Method of God's justice is very observable upon an obstinate and Apostate sinner. First, His fruit withereth, he deserts his station, grows weary of well doing, and puts off the yoke of Christianity, as if it were an intolerable burden; Then, without fruit, The sap of grace is withdrawn, and the soul becomes immediately barren; Then, twice dead, dead naturally, and dead spiritually; For as the soul is the life of the body, so is the Grace of God the life of the soul. And lastly, plucked up by the root; not presently cast into the fire; They may continue in the garden of God's Church a long time after, may participate of the dew of heaven, of the holy Ordinances of God, and external communion with his people. But as never fruit comes of a tree that is plucked up by the r●ots, and so left; So never any thing capable of Divine acceptation, comes from a man thus miserably deserted. The ground, and foundation of this doctrine; I conceive, may be safely laid upon that maxim of our Saviour. Habenti dabitur. To him that hath, shall be given, and he shall have more abundance; But whosoever hath not, (that is hath not improved his talon) from him shall be taken away, even that which he 
Mat. 13. 12.  seemeth to have. These are the several kinds, or degrees of Obduration; and this last I take to be the disease in its full height, and malignity.  
Secondly, We are in the next place to look upon the cause of this disease, and what is particularly instrumental unto it. We say in Philosophy, Anim● sequitur temperamentum corporis. The soul hath its operation according to the temper, organs, and disposition of the Body. As there is no disease in the body, so there is no distemper or depravity in the mind, but is the effect and product of a certain particular cause. So that as Infatuation of mind is a certain preparative unto judgement: so there are certain preparatives and predispositions to Infatuation of mind.  
Two sorts of evils there are ●n the world, the evil of sin, and the evil of punishment; this of Infatuation is both: it is hard to say whether hath the greater share in the composition. This twisted evil, as it arises from several causes, so it is compounded of several ingredients.  
In the general; God himself may be said to harden, according to that of the Apostle, Rom. 9 8. Whom he will, he hardeneth; Not by any positive operation upon the mind (as was said before) but by a privative withdrawing or withholding of Grace. No otherwise, then as wax being taken from the fire, from being soft and pliable, returns to its natural hardness, and inflexibility. And this is the just permission of Almighty God, that such as will not conform unto him, and walk in his ways; should be left unto themselves, to take their own precipitate and destructive courses.  
For Instrumental Causes, there are many. To instance in some few, for all the rest. The first Medium unto Obduration I shall propound, is, The misunderstanding and abuse of secular prosperity and success. Thus Senacharibs best argument to persuade jerusalem to revolt from good King Hezechiah, is drawn from the success of his sword, upon the men and gods of Hamah, Arpad, and and Sepheruaim; and from thence he 
2 King 18. 34. 35.  inferred, that therefore the Lord of hosts should not deliver jerusalem out of his hand; And never understood the guilt of his Blasphemy, nor the fallacy of his argument, nor the vanity of Nisrock his Idol, till he felt the power of his maker, and the stroke of Divine vengeance, in the swords of his own Sons, sheathed in his own bowels, in the very Act and posture of his Idolatrous worship. When the greatness of Nebuchadnezars power and conquest lifted him up so high, that he forgot he was a man; God brought him down and humbled him into the very nature and condition of a beast.  
There was a time when 
Dan. 4.  Babylon was grown fat, as the heifer at grass, by eating up the inheritance of the Lord; but it lasted not long, for within a short time after, Every one that went by Babylon, 
jer. 50. 11.  was astonished, and hissed at the sight of all her plagues. And the same Prophet takes notice of some of Gods own people, that were waxen fat, and shined, that overpassed the deeds of the wicked, that did not judge the cause of the Fatherless, etc. and yet they prospered until the day of God's visitation came 
jer. 5. 28. 29.  upon them. Thus was Egypt gro●n as a fair heifer, and her men in the midst of her, as so many fatted bullocks, and all to their own destruction; as appears jer. 46. 20. Thus was I●surun grown fat, and kicked, he was grown thick, and covered with fatness; and mark what followed hereupon, he presently forsook the God that made him, and lightly esteemed the rock of his salvation. Deut. 32. 15. And therefore the Divine Omniscience foreseeing this evil consequent arising from blessings abused, enters a caveat against it: Beware that thou forget not the Lord thy God, in not keeping his Commandments; lest when thou hast eaten, and art full, and hast built goodly houses, and dwelled therein; and when thy herds, and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied: then thine heart be lifted up, and thou forget the Lord thy God, etc. Deut. 8. 11. 12. 13 14. The Psalmist speaks very home and close to our purpose, who (describing the wickeds day of Sunshine) saith, Their eyes stand out with fatness, they have more than heart cou●d wish, they are not in trouble, as other men, neither are they plagued as other men; pray observe the consequent, Therefore pride compasseth them about like a chain, violence covereth them as a garment; thou dost set them in slippery places, thou castest them down to destruction, how are they brought into desolation in a moment● They are utterly consumed with terrors. Psal. 73. 5. 6. 7. 18. 19 Impunity is no good evidence to prove Integrity; it is very often the instrument of sottish and secure stupidity. Because sentence against an evil work is not executed speedily; therefore the heart of the sons of men is fully se● in them to do evil. Eccl. 8. 11. Where, though sentence against an evil work is not executed speedily; yet ('tis worth the observing) every evil work, (how plausibly soever disguised and palliated) is immediately sentenced. There is an obligation unto punishment belongs to every worker of Iniquity, which nothing but repentance can reverse and cancel. Solomon saith, There is a just man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in wickedness. Eccl. 7. 15. and S. Paul saith, If in this life only we had hope in Christ, (speaking there of the Saints and servants of God) we were of all men the most miserable. 1. Cor. 15. 19  
I have produced all these Text● ●…d Instances for no other purpose, but to show the vanity and imposture of these times, which have built so much upon so false and rotten a foundation, as if th●y had borrowed light rather from the Turkish Alcoro●, then from any Scripture given by Inspiration.  
So that, however ignorant and ungrounded men, and sometimes Gods own select and peculiar servants, (as job, and David,) may stumble at the prosperity of fools and wicked men; and look upon their secular advantages, as so many marks of the Divine ●…odnesse and Benignity; yet let them but approach the Sanctuary of God, and there consult his Sacred Oracles; they shall find, that the stations of these men are set in dark and slippery places; That their Damnation 
2. Pet. 2. 3.  slu●breth n●t, but is rather so much the nearer, by how much the farther they think themselves removed out of the reach of it. And for those of our Age and Nation, who have built their greatness upon the ruins and rubbish of a glorious Church, and a flourishing Kingdom; that have fatted themselves with the blood of their brethren, and from the Tail of the people, have advanced themselves to such a pitch, as to be able to trample upon the head and throne of Majesty itself, however these men may flatter and applaud themselves in the success of their own Counsels and Contrivances; and by an Hysteron Proteron, conclude and infer Godliness from Gain, and not Gain from Godliness▪ Sanctity from Success, and not Success from Sanctity; I could wish they would be advised to suspend their judgement of God's secret decree upon our Nation, till they have seen the last Act upon the stage. There is a Tragical Scene will one day show itself, whensoever God shall draw the curtain, it shall then appear to all the world, that their webs shall not become garments, neither shall they cover themselves with their works, their works are works of iniquity, and the act of violence is in their hands. Isa. 59 6. Then shall be fulfilled that saying of Eliphaz, A dreadful sound is in their ears; in prosperity, the destroyer shall come upon them; job 15. 21. In the mean time, I shall only recommend unto them two Texts of Scripture, which I wish may be well studied and digested of Them. The one is Isa. 30. 12. 13. Thus saith the holy one of Israel; Because ye despise my word, and trust in oppression and perverseness, and stay thereon; therefore this iniquity shall be to you, ●… a breach ready to fall, swelling out in a● high wall, whose breaking cometh suddenly, at an instant. The other is Isa. 50. 11▪ Behold all ye that kindle a fire, that compass about yourselves with sparks, walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand, ye shall ●…e down in sorrow.  
I shall dismiss this point with two Cautions only, the one concerns the right stating of our judgement; and that is, That we would not think the worse but the better of our Religion, for the cruel persecution which the Devil by these infernal instruments, hath raised against it. There wer● some in the Psalmists time, that irreligiously demanded, saying, where is now the God of the Hebrews? And there are, (even of those that have laid the train to our Destruction) that demand with as much insolence as absurdity; where is now the Protestant Religion in England? Not, where was it before Luther's time, but where is it now? To whom we answer, That it is now where it was before Luther's time, that is, under the Eclipse of Persecution. They may with as much reason demand (with those useful instruments of theirs, the Sectaries) where is the King's power now in England? Since it is not exercised a● present by any persons deputed by his Majesty, nor in any part of that Island, that I know of, which if they do; In promptu est responsio; Every true hearted Englishman h●th his answer ready, (though he dare not speak it out) namely, That the King's power (however trampled upon by Rebels and Regicides) lives still, (and long may it) in the hearts, of all his faithful and loyal subjects. And as for our Religion; I doubt not but (like the late martyred defender of it) it will improve by sufferings, and appear more glorious and celestial, when these black clouds and fogs shall be dissolved and scattered into nothings; we are neither Millenaries, nor Papists; We pretend not to be members of a glorious visible triumphant Church; We esteem it mercy enough to be of the despised members of a Church Militant; to be of the posterity of the woman persecuted by the great red dragon into the wilderness; who, when he cou●d not reach her person by those water● of persecution he cast after her; was wroth with the woman, and resolves to make war with the remnaut of her seed for ever. Rev. 12. 17.  
The other Caution concerns our Conversations; That as we would not think the worse of our faith: so we would think the worse of our Lives, for the growth of our enemy's power and success: and that our wilful and resolved wickednesses, are of a more fatal and pernicious influence, than our highest courages, or most active performances can compensate. Let that Military Caution of Moses be set seriously before our eyes. When the host goeth forth against thine enemies, then keep thee from every wickned thing. Deut. 23. 9 For however we sit here, warm and disengaged; yet how far our friends in other places are 
a About the time of that merciless slaughter at Drogeda in Ireland.  at this instant, exposed to the cruel mercies of our Enemies; How far our Sovereign may be endangered by snares, and treacheries, and close conspiracies; How far we are concerned in the final issue of the war; and how far we may wound our friends and their designs at any distance, would be seriously thought on by all that wish us good luck, and that we may prosper in the name of Lord. That as we are hungry and greedy enquirers after news and transactions; so we would be as zealous in abstaining from that which will certainly render our intelligence more welcome and desired. That after a long and sad experience of the severe hand of God against us; God may at last have the ●onou●, and ourselves the comfort of a final victory over ourselves, and sinful enormities, as well as Enemies.  
2. Sometimes God suffers the hearts of such as hate to be reform, to be hardened and infatuated per●inisterium Diaboli, by the service and ministry of our grand enemy the Devil. For the Angels which kept not their first estate, are not so reserved in chains under darkness; but that they have leave to walk the world, to promote the Kingdom of darkness. S. John tells us, The great dragon was cast out of heaven, that old serpent called the Devil, and Satan, which deceiveth the whole world, he was cast out into the earth, and his angels were cast out with him, Rev. 12. 9 And our Saviour compares the Kingdom of heaven, to a man who sowed good seed in his field, but while men slept, his enemy came, and sowed tares among the wheat, and went his way; Mat. 13. 24. 25. Almighty God hath four principal fields, Heaven, Paradise, the Church, and man's heart. In heaven, Lucifer sowed pride; In Paradise, Satan sowed disobedience; In the Church he soweth Schisms and Heresies; and in man's heart he sows all manner of unlawful sects. And for the great harvest he gains by his unwearied industry in sowing, he is called the God of this world, the 
Eph. 2. 2.  prince of the air, who ruleth in the hearts of the children of disobedience.  
It is said of Judas Iscariot, that after he had received the sop from his master's hand (which was the signal discovery which of the twelve should prove the Traitor:) that Satan entr●d into him, joh. 13. 27. What advis● this infernal tutor dictated unto him, is s●t down V 2. He put into his heart to betray his master; which was prophesied long before, that Satan should stand at his right hand, Psal. 109. 6. It was very proper and natural, that the Devil should have the sole conduct of judas, who was to be the guide unto them who were to take Jesus. All Treason, though never so speciously guilded and disguised, we know from whence it comes, it is neither be●ter nor worse than the Devil's whisper. And indeed there is no reconciling Christ and Belial; no middle path between obedience and disobedience; no neutrality between God, and his enemies. They that will not have the one of reign over them, do ipso facto, subscribe unto the others Government. Saul is no sooner deserted by a good Spirit, but immediately possessed of an evil one. And this is most agreeable to the justice of God, that 
1. Sam 16. 14.  such as will not be led by the saving conduct of his good Spirit; should be left to the mercy of a Spirit so full of malice, that (when he cannot have his full blow a● man) receives some satisfaction in the destruction of an herd of swine; Mar. 3. 12.  
We read of Ahab, that being designed (by the justice of God) to fall at Ramoth Gilead; a lying Spirit comes and offers his service to be the instrument of his destruction; and propounding a very plausible way to effect his design (namely by being a lying Spirit in the mouth of all his prophets) he gains a Commission (or rather a Permission) to go and act accordingly: Where we may pause a little, and inquire, what was the reason the Devil was so active and officious in this service? Was it to befriend the Syrian army with a glorious victory? 'Tis not likely he should be friend to any party, who is the irreconciliable enemy of all mankind: Or was it for the accomplishment of Eliahs' Prophecy concerning Ahabs fall? Doubtless, the promoting and accomplishing God's Truth, (quatenus his Truth) is no very pleasing employment to a lying Spirit: He that was a Liar from the beginning, and the arch Patron of all imposture, would certainly change God's Truth into a lie, if the thing were possible, and his power proportionable to his malice. No; his malice strikes at the King of Israel, that in that one blow he m●ght ●ound all the thousands of Is●ael: He knew well, that if the shepherd were once but smitten, the sheep would immediately b● scattered into misery and confusion enough. Which as Micaiah saw in a vision, so the Devil by the advantage of long experience knew, would be the certain consequent of the King's fall. And therefore for this grand purpose he whers all his endeavours, for this he Counsels the King of Assiri● to issue out a Command, saying, Fight 
1. King 22. 31.  neither with small nor great, save only with the King of Israel. For this he sends his Emissaries among all the Prophets; For this he raiseth persecution against single, but faithful Micaiah, because he would not follow his false suggestions: And at the accomplishment of this design, how do the hellish and infernal suries cl●p their black hands; in a triumphant acclamation, saying, There, there, so would we have it.  
I have insisted the longer on this story, for the near affinity and correspondence it hath with these times. For let us but set a good King in the place of a bad; and sure we have much of Micaiahs' vision accomplished in our Israel. Sure I am, we are scattered on all hands, as sheep that have no shepherd (at lest no shepherd where he should be) and in this our sad confusion, we are not without good store of Foxes, and Tigers, and wolves in sheep's clothing preying upon us: And no wonder, for was the lying Spirit so active and busy in Ahabs' time, and hath he been less active and busy in ours? Was he so active and busy in cutting of an Ahab from the Throne of Israel; and hath he been less active and busy in cutting of an Hezechiah from the Throne of England? Was it the language of the lying Spirit in th● Prophets of those times, Go up and prospero: and is it not the language of the same Spirit in the b'ack mouths of our Prophets, Go on and prosper in the most prodigious ways that ever ●he Sun beheld? Was Michaiah smitten, and imprisoned, and reduced to bread and water for speaking in the name of the Lord; And are not our Micaiahs, our Prophets, as vilely and villainously entreated by our Pashurs' and Zedechias among the Prophets, and by our Ammon's and Governors among the people? I would to God that many of us, (the Lords Prophets) had but so much as bread and water, that we could call our own, till our Sovereign Lord the King were settled in his Throne in peace. But alas, what can either Priest or people expect, whilst the goodly pillars of our Land, Religion, and judicature are quite overturned and laid aside? Whilst all Law is resolved into the bloody sentence of the sword; and all Gospel into the private whisper of a seducing and destructive spirit? And all power (under the permission of the supreme wheel) receives its Commission from 
Eph. 2. 2.  the Prince of the air, the spirit that now worketh in the children of disobedience?  
He that in the beginning seduced the first woman in the form of a Serpent (and by that imposture introduced a general inundation of iniquity upon the world) is now grown so wise, as to transform himself into an Angel of light: 
2. Cor. 11, 14.  And in this white and Saintlike disguise, has leave from a just God, to whisper to the Consciences of wilful and unstable men, such strange delusions, under the pretence of new light●, as fills the Christian world with wonder and amazement. 'Twere easy to set down a list of these new light●, but that I look upon them as too many, and indeed too scandalous to be inserted in a Protestant Treatise: And therefore to wave a particular Narration of the whimsies and frenzies which the boldness and madness of these times hath thrust out into the world, together with the absurdities, defects, a●d haesitations in prayer, which have been pinned upon the Sacred Spirit of God, and all by virtue of Excitations, Incitations, and Inspirations extraordinary; as if the same Holy Ghost declared one thing by his pen, and suggested the clean contrary by his whisper. He that shall take up his stand in his Sanctuary of God, and from the pillar of truth (established upon the clear word of God) shall take a survey of the Doctrines and Principles which have commenced of late years, together with the general belief and adherence which hath been given unto them: The wild and intemperate Zeal of the promoting them; and the Banishment (or rather Burial) of Meekness, Patience, Peace, Charity, and all Evangelical graces, in the managery of their designs so full of glorious pretences; must either resolve aforehand to wink and blind himself by partiality and design, or else be enforced to conclude from the fruits we have reaped, that the seed was never taken out of God's granary; but that it hath been t●e Business and Industry of our envious Adversary, to sow his tares, to the great increase of his peculiar harvest, whilst we have slept and snorted in our sin and security.  
So that, as when God opened the eyes of Elishas' servant, he saw then visibly the protection of that heavenly host, which before he was not able to discern; so (on the contrary) would the same God be pleased to do the like Spiritual Cure upon the eyes of our minds; We should soon discern those Legions of Infernal Spirits, by whose seduction and delusion we have been cheated of the favour of God, and abused and ensnared into so much misery and ruin. Thus, Deus deficit, gratiam detrahendo. Diabolus afficit, maliciam apponendo; homo seipsum inficit duritiem contrahendo.  
Nor is this all, The Devil has not perfected his design, when he has instilled his poison, unless he give his Opium too, and lay the soul asleep upon the pillow of security; Those diseases of the body are of greatest danger, and of nearest affinity with our dissolution, that take away all sense of pain and anguish; as the Palsy, Lithargie, etc. And the fatt●st parts of the body are ever observed to be the least sensible, as having in them the fewest fibers and nerves, which are the instruments of Sensation. So that, when the Devil is said to make the heart fat; he makes it Secure and senseless of any danger, arising from our own sin, or God's judgements. And indeed, the Devil can never call a man his own, till he hath him at this lock; For so long as there is any sense of sin, any touches or twitches of Conscience; there is some hopes of recovery, a possibility there is, he may see with his eyes, and hear with his ears, and understand with his heart, and convert, and be healed, But when a man hath sinned himself out of all sense of sin; when there is no M●nitor in the school of the soul, no check of Conscience to remember him of a Quid feci? what have I done against God, my neighbour, and my o●n soul? sure such a man is in salva custodia Diaboli; there is very little hope of such a man's recovery. The Psalmist speaks very particularly to this point, where, speaking of desperate rebels and oppressors, he saith: They are enclosed in their own fat, and therefore their mouth speaketh great swelling words, Psal. 17. 10. But more of this when I shall speak of the Symptoms of Infatuation.  
In the mean time, the Consideration of what hath been delivered on this point, may be enough, I hope, to prompt us unto these lessons.  
First, To try and examine all spirits and suggestions whatsoever; especially in an age so miserably haunted, and infested with evil spirits, as this wherein we live. There is a spirit that dif●ers very little from flesh and blood in its corruption, and pravity; and this spirit the Prophet Eze●hiel calls our own Spirit, a blind guide within us. There is a persuasion w●ich S. Paul gives Caution against; a persuasion that cometh not of him that calleth us. There is a piece of wisdom which S. james calls wisdom mistaken; which is not from above; for that wisdom is always pure and peaceable, etc. but a wisdom in contending and quarrelling, in managing strife and bitterness, with most advantage to ourselves; Achitopels wisdom, to put differences our of all possibility of reconciliation; and this, in whomsoever it is, 
jam. 3. 15.  is earthly, sensual, and di●ellish. It shall be our wisdom to inquire carefully into all these, and above all these to be always awake to the danger and deception of our own false heart, which is very prone to entertain and swallow what is most palatable unto flesh a●d blood. Latet anguis in herba; ●he old Serpent lurks commonly under the fairest flower.  
Secondly, having discovered the impostor; That we would conceive our Christian reputation very much concerned, in bidding defiance to this Enemy, Most men are bold only in bragging they have great courage; when indeed they have none at all in opposing the enemies of God, and their own salvation. And let no man think the engagement of his Christian warfare, a difficult, tedious, or unreasonable service; There is Armour of proof provided for us from head to foot. And the Apostle requires no more of the Christian so●ldier, but only to keep his station. When 
Eph. 6. Eph. 6. 13.  the Israelites (having the Sea before them, and the Egyptian Army behind them) begin to suspect Moses his Conduct, and God's protection: Moses requires no more of ●hem, but only to stand still, and they should see the Salvation of God A man would th●nk it no 
Exod. 13 13.  small encouragement to men of Military employment, to be assured before they went out to battle, that their enemy's would certainly fly, if they did but keep their stations. And yet S. james assures us infallibly, that this shall be the certain issue; If we will but resist, the 
jam. 4. 7.  Devil will flee; He doth not say if ye overcome, the Devil will flee; but if ye do but resist, the day is your own; and yet how few are ●o be found of s● much resolution as belongs to the bare resisting of evil. It i● not in the power of Beelzebub, or all the Devils in Hell, to compel a man to subscribe to a temptation. And therefore let no man say when he is tempted, I am tempted of God, for God cannot be tempted, neither tempteth he any man, but every man is tempted when he is drawn away of his own lusts, and enticed. jam. 1. 13. 14. What the vis formativa is to the Embryo in the womb; the same is compliance to the production of that ugly monster sin. Consent forms it, Desire gives it birth, Delight nurfeth it, and practise and perseverance brings it to its full growth and perfection; and when it is finished, ye know what it brings forth; Death and something worse than death, after death: (namely) a worm that nev●r die● but will lie gnawing upon the Conscience unto all eternity.  
Thirdly, That since the Devil is so instrumental to our Insatuation, that we would warily decline whatsoever is instrumental to the Devil's purposes, to the growth of his power either in us, or over us.  
That we would look upon Idleness, as the Devil's pillow, whereon the soul sleeps itself into a fatness and indisposition unto any motion tha● is praise worthy. He that hath nothing to do, is at leisure to do any thing; and he that will not give himself an employment, shall be sure to have one provided for him by his severest enemy.  
That we would look upon Drunkenness, as a sin, wherein we degenerate from men, into th● nature and condition of very Beasts, Certainly, did that sin write its deformities externally in the face, in a Wry mouth, or a Squint Ey; with what wariness and circumspection would we abstain from it? whereas it leaves far greater blemishes upon the soul, and yet behold men daily vomiting out their own shame, and daily returning with greediness to their own drunken vomit. A sin which as we have learned of other Nations; So I would to God we had not learned to go beyond them in it. A sin wherein, we diseard our Reason, our Religion, and all that is of God in us, and put ourselves entirely under the power, conduct, and possession of the Devil. And how far he will make us act in his service ere we are sober, we know not (we know not, did I say?) I fear, if we well recollect our selve●, we know too much; enough to fill our eyes with tears, and our hearts with sorrow and compunction.  
That we would look upon Fornication and Adultery as upon sins that take the members of Christ, and employ them in the service of an unclean spirit. And sure if Mary Magdalene for her looseness this way, was possessed with seven Devils; it may be feared that if Mary Magdalene's sin be not washed in Mary magdalen's tears, the same unclean spirit will reside with the same unclean works; I and take unto him seven other more wicked than himself, and multiply at last into a Legion of Devils.  
last; That we would look upon Oaths and Blasphemies, and cursed Execrations; Not only as so many Grievances 
Eph 4. 30.  of the Holy Ghost, (that would fain seal us unto the day of our Redemption:) But as it is the very language of the Damned Spirits, who the more they Blaspheme, the more they are tormented, and that to all eternity. Certainly, this cheap and daring provocation, is not the soft ventriloquy of some modest whispering Devil within us; but the language of a bold, daring, roaring Devil; that takes delight to rave in public, and spits defiance in the face of God. In th● history of our Saviour's miraculous Cures, we read of divers that were corporally possessed by the Devil; and certainly, the contemplation of his power and malice, exercised with so much cruelty and Tyranny in those Demoniaks, cannot but affect us with much pity and Compassion. Who would not grieve to see his Christian brother, that is bone of his bone, and flesh of his flesh, vexed and disquieted by an Infernal spirit? to see him cast sometimes into the fire, sometimes into the water, sometimes foaming at the mouth, sometimes cutting his own flesh, at the will, and pleasure of his cruel Master? And yet how few are there among us that have either eyes to see; or hearts to grieve at the danger and reality of Spiritual Possession? Do we not daily see our friends, and acquaintance cast into the fire, and into the water, I, and by the power and instigation of the Devil ●oo? Are they not cast into the water? The deep drowning waters of Atheism, Apostasy, and despair; the extreme cold waters of senselessness, and stupidity? Are they not cast into the fire? The hot burning fire of Lust and Concupiscence; the wild fire of Sedition and rebellions, the scorching fire of Anger and Revenge? And yet so far are we from pitying these men in their deplorable condition, that we make their misery the matter of our Mirth and jollity; and play with their destruction, as if the souls Tragedy were but a Farce, designed only for sport and recreation.  
We read of witches, that (in that solemn Covenant, and Contract they make with the Devil) they do seriously and expressly renounce their Baptism, with all the interest they have in Christ. Though many are strangely given now a days, to renounce and revoke the vows and promises they made in Baptism: Yet I will not conclude so desperately of any auditory; Only this I must say, that till they bid defiance to these, and the like works of the Devil, though they are not witches by solemn agreement; yet I have too much reason to suspect they are bewitched and charmed with the Spiritual Infatuation in the Text; and I should suspect myself possessed of a dumb Devil, if I should not let them know so much.  
Thirdly, the soul is sometimes bewitched into infatuation, per Ministerium pseudoprophetarum. By the ministry and agency of false Prophets; For the devil does not gain all his ends by the influence of his own immediate suggestions. As he may have leave to assume the very flesh and bones of a deceased person; so he may have leave also to employ the brains, and lungs, and organs of a living agent; and so he hath done in all ages (the most notorious Heretics being not more infamous for their heresy, then eminent for their part●.) And if any man suspect this truth, I can produce no fewer than 450. Prophets of Baal, and of the groves, 400. more to witness it; 1 King. 18. 19 These factors for the kingdom of darkness are so clearly described by the pen of the holy Ghost, and with such particular marks upon them, for caution and discovery, that (notwithstanding all their fine spun arts) I should wonder myself into an astonishment to see (in a Church where the Prophets, Evangelists, and Apostles are so often read and preached) a people so strangely cozened and ensnared as we have been; but that I read, that Rebellion is a● the sin of witchcraft. These must give me leave (notwithstanding all their power and influence to do mischief) to enter a little into their discovery; and though they are very changeable in their shape and complexion; yet by the help of that light, that searcheth even between the joints and marrow, I shall show you these wand'ring stars, that so all men th●t would not make shipwreck of faith & a good conscience; may know their danger, and learn at last to fear God, and honour their King, and to meddle no more with those men, who are thus wantonly and desperately given to change. Prov. 24, 21.  
And this I take to be no digression at all from the Text, since it was the fate of this people (to whom the Prophet addresses himself) to be ruined by the frauds of their false Prophets, who by preaching smooth things unto them, laid them fast asleep in their own security; and would never suffer them to 
Ier: 14. 15.  hear of sword or f●mine, till they were surprised by these judgements past all recovery.  
We read in Scripture of three sorts of false Prophets; there were some whose predictions were very true, and yet themselves were false Prophets, because their hearts and affections were very false and ●nsincere. Such a one was Balaam, of whose prophes●es we read Num. 24. It's said of him, that he heard the words of God and saw the visions of the Almighty, v. 4. and by verrue of this illumination, he prophesied of Edom, Amaleck, and the Kenite, of the future prosperity of Israel, spoke party ularly of jacobs' star, which was to rise many hundred years after. And yet we find this unerring Prophet in his visions, brande● by two Apostles, S. jude, and S. Peter, for loving the wages of unrighteousness, and was rebuked for his iniquity, 
jude 2. 2 Pet. 2. 15, 16.  the dumb Ass speaking with man's voice, forbidding the madness of that Prophet. Thus Caiphas the jewish high Priest was a Prophet; He prophesied in 
joh. 11. 50, 51.  the general, that it was expedient that one m●n should die for the people; and particularly, that Jesus should die for that Nation; and this was most true, otherwise, not ●ha● Nation only, but all the Nations in the world had perished everlastingly. And yet the Evangelical history tells us, that Caiaphas was notorious conspitator against that innocent Lam● of God, who was slain for the whole wo●ld. Ba●…am and Caiphas spoke both well, but did extremely ill; both spoke as they were inspired, only with this difference between them, Balaam knew what he spoke, but Caiphas did not; God opened his mouth as he did the mouth of Balaams' Ass, which spoke true; but (in the mean time) knew not what she spoke.  
There is another sort of false Prophets, who have been ever employed by the father of lies, for the promoting and dispersing of delusions and impostures. Thus 400. Prophet's are employed and governed by one lying spirit, to seduce Ahab to fall at Ramoth Gilead, 1 Kin. 22 6. Thus Hananiah prophesied falsely of the Israelites return out of Babylon, and strengthened his prophecy, by breaking 
jer. 28. 10. 11.  a yoke from off the prophet jeremiahs' neck; and all this, for no other purpose, but to make the people trust in a ; Jer. 28. 15. And that these Prophets might have the greater credit with the people, it was sometimes permitted unto them (as unto the Egyptian sorcerers to do miracles) to give signs and wonders; otherwise that caution of Moses had been in vain, Deut. 13. 1, 2. If there arise among you a propbet, or a dreamer of dreams, and giveth thee a sign, or a wonder, and the sign or wonder come to pass, etc. by which it appear●, that the Prophet might be a false Prophet, and yet the wonder, the sign, might have an exact accomplishment; only to try the people, whether they did love the Lord their God with all their heart, and with all their soul, D●ut. 13. 3.  
The third sort of false Prophets, were such, as whether they spoke True, or false, were (out of question) false Prophets, and false in their prophesyings too, and that on another ground; namely. Because they intruded themselves into th●t Sacred employment without Commission, saying thus saith the Lord; when the Lord never spoke at all by them. Of such as these, God himself seems to complain of; The Prophet's prophecy lies in my name, I sent them not, neither have I commanded them, neither spoke unto them, they prophesy unto ●ou a false vision, and Divination, and a thing of nought, and the deceit of their heart, Jer. 14. 14. These were a kind of over active Prophets, that make more haste, then good speed; They were not sent, yet they ran) saith another text) t●ey were not spoken unto; yet they prophesied. jer. 23. 21. Of this sort especially are those swarms of Locusts which have so miserably, and perniciously invaded our Coasts. And therefore to wipe off any scandalous aspersion which may fall upon our Church or Religion, by reason of these Boutefeus', and firebrands; we must profess with S. ●ohn, E nobis egressi sunt, sed non erant ex nobis. These n●to●…ous Antichrists went out from us, 
1 joh 2. 19 Math. 12 22.  and have been seen among us, but they were never of us. A man may demand of these, as of him in the Gospel, friend how ca●nest thou in hither not having a wedding garment? So friend's, how came ye into the Church of England without Ordination, and Orders? jesus we know, 
Act. 19 15.  and Paul we know, and all their lawful successors we know; but who ye are we know not. We know you pretend to have a Commission from jesus Christ, with so much intemperate boldness, as if you were the only persons employed and entrusted by him; But, pretend you what you will, we know what jesus Christ hath concluded of such as you are, joh. 10. 1. He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief, and a robber. Our Saviour himself was the door to his Apostles, and his Apostles and their Successors, the door to all that ever were admitted shepherds in a regular and Aposto'ique manner. The Minister's of the Gospel are called Stewards, 1 Cor. 4. 1 and Ambassadors, 2. Cor. 5. 20 Now for an Ambassador to move in an employment without a Commission, is a presumption of so high a nature, that (I think) the Law makes it Treason. I' me sure Reason declares it a Contradiction. For an Ambassador is not an Ambassador, till he hath his Commission sealed; nor a steward, a steward, till entrusted by the Master of the Family; neither may any man assume unto himself the honour and employment of a Priest, but he that is lawfully and externally called and designed unto the function, as was Aaron. Heb. 5. 4.  
As I shall not think the worse of my own coat, for that these boisterous times have worn it threadbare, so God forbidden I should be so strongly opinionated of it, as not to believe a secular man may have more gifts, and those more eminent, then ordinarily reside in an Ecclesiastical person, I know well, that every Christian (quatenus a Chri●…ian) is obliged to pray for, reprove, exhort, and instruct his Christian brother; & that whosoever shall convert a sinner from the error of his way (whether he be Laic or Ecclesiastic) shall hid a multitude of sins, and shall shine as the stars in 
jam. 5. 20. Dan. 12. 3.  the Firmament: and yet, though one star may differ from another in glory, light, and magnitude; for every star is confined to its proper Sphere; otherwise they may fall under the censure of those wandering stars S. lude speaks of, to who● is reserved the blackness of darkness for ever. jude 13. Every man by natural pity is obliged to help a sheep out of a ditch, and yet every man is not by profession a shepherd. Uriah may be a good King, and yet but a bad Priest. There is an apparent difference 
2. Chro. 26. 19  between a good man, and a good Citizen, 
a Aristotle.  between a good Christian; and a good Minister of holy things The Apostles rule is safe and good. Let every man abide in the same calling, wherein he is called; 1. Cor. 7. 20.  
In an Honourable Oeconomy, there may be divers servants o● great eminency for their parts, and yet the steward (perhaps) may have the greatest Trust. And in a Court Royal, there is no necessity that he who keeps the Seal, should always write the fairest Character. The gifts, and administrations of the same holy Ghost are divers, and all given to 
1. Cor. 12. 29.  profit withal; and yet all are not Apostles, all are not Prophets, Abana, and Parphar; rivers of Damascus might (questionless) have cured naaman's Leprosy, as well as lord●n, had the Prophet Elisha sent him thither; It was not the water, but the Prophet's benediction did the Cure; which was not the less Divine and miraculous, because of no more difficulty, but barely to wash and be clean. We have many now a dai●s of Naaman's blind persuasion, that are highly offended if their spiritual cure be not effected their own way; They think nothing can be well done in the managery or God's Ordinances, that is not performed with a great deal of difficulty and straining, which inclines them very frequently to look more upon the weak instrument, then upon the Supreme Agent, in the work of Regeneration; and so far admire and door upon the preachers gifts, that they forget they ever come from any Donor.  
Whereas the Honour and Excellency of our Ministry, consisteth not so much 
1. Cor. 3. 6.  in our gifts and endowments (For Paul may plant, and Apollo may water; and yet no increase, unless God give it:) as in the mercy of God en●…iled upon our function, by virtue of certain peculiar promises and concessions, as Whatsoever ye shall bind on earth, shall be bound in Heaven; and whatsoever ye shall lose on earth, shall be loosed in Heaven. Mat. 18. 18. And Lo, I am with you always, even unto the end of the world. Mat. 28. 20. Which promises, do no● extend to all Christians at large, but only un●o those whose commission runs in this form and ●…or, Go, and Teach all Nations, and Baptise them, in the name of the Father, and of the Son, and of the Holy Ghost.  
So that those shepherds that come not into the sheepfold, those Labourers that come not into the Vinyard by the door of Ordination, but climb up, or creep in some other way: May justly be suspected to have ends and aims as private and particular, as the way they run in is irregular and un Apostolical. And sure they come within the number of those seducers t●e Apostle speaks of that creep into houses, and lead captive silly women, laden with sins, led away with divers lusts; ever learning, and never able to come to the knowledge of the Truth. 2. Tim. 3. 6. 7. So that having laid a false foundation, it is no wonder if their superstructure prove nothing else but rottenness, & Hypocrisy.  
Nor is my charge brought only against these wand'ring and irregular stars; but against other wavering and Apostate stars: such as (deserting 
Rev. 8. 11.  their Orb, like that star in the Revelation called wormwood,) have exceedingly ●…bittered our waters of affliction. These I must confess (not without s●me bitterness of spirit) came fairly in by the door into the sheepfold, though afterwards they proved hirelings, and cowards. And let no man wonder at it, for it is our Saviors own prediction, that immediately before his second coming the stars should fall from heaven, 
Math. 24. 29.  and the powers of heaven should be shaken, and S. john saw clearly in a vision, that a time would come when the tail of the dragon should draw the third part of the stars from heaven, and cast them unto the earth. Rev 12. 4. The Church will never be without her Dema●-like Apostates, who carry more of Mammon, then of Christ in their bosoms; 
1. Tim. 1. 20.  and with Hymaeneus and Alexander, will sooner make shipwreck of their faith then their ●ortunes; as if those many Text o● self Denial, and forsaking all for Christ's sake, and his Gospel, were mere Apocryphal, or to be expunged at pleasure, and there were no such thing as persecution in the Church militant. Certainly, these men never sat down and considered before the●r Ordination, what that sacred engagement might cost them, as the times might prove; and may justly be suspected to have wan●ed much of that inward calling, which they outwardly professed to have; and to have had their eyes more upon the wages, then upon the work of the Ministry. But as our Saviour will one day have a Nescio Vos, for such as shall plead, ●aying; Lord, have we not prophesied in thy name? And in thy name have cast our Devils? And in thy name done many wonderful works? So 
Math. 7. 22.  will c●r dear (though deserted) mother the Church of England, have a Nescio Vos sore that viperous brood, who in these Apostate times, have eaten their own way (or the way to their own ends) through that womb that bore them.  
In the mean time, however these men may esteem of themselves, or be esteemed of by others, they are not like to be reckoned among the Lords Prophets; their lot, at best, will fall out to be but among the people's Prophets; because they forge and form their visions, (as some men do their prognostications) according to the humour, palate, and unstedinesse of these times: Now if the trumpet give an uncertain sound; who shall prepare himself unto the battle? If the Prophets steer according to the people, 
1. Cor. 14. 8.  who shall be the people's guides? If the blind lead the blind, both must certainly fall into the ditch. God commanded the Prophet Isaiah, to record it unto ●ll posterity, That his people were a rebellious people, lying children, and such as would not hear the law of the Lord; Why; What was the reason? because they took upon them to prescribe unto the Prophets; saying unto the Seers, see not; a●d to the Prophets, prophesy not unto us right things, speak unto us smooth things, prophesy deceit. The people were therefore said to be incorgible, because they were resolved to entertain no Prophets but such as should varnish over their foul spots with fair pretences, and scratch the itch of their rebellious humour. In the Prophet jeremies' time, there was the same combination & agreement between the Prophets and the people; and that this was no slight provocation, observe what a black mark the holy Ghost sets upon it. A wonderful and horrible th●ng is committed in the ●and; The Prophet● prophesy falsely, and the Priests bear rule by their 
jer. 5. 30. 31.  means, and my people love to have it so, and what will ye do in the end thereof? And as this evil reigned under the Law, so that it should re●gne also under the gospel, we have S. Paul's express prediction. The time will come (saith he) that men will not endure sound doctrine, but 
2. Tim. 4. 3.  after their own lusts will heap unto themselves teachers, having itching ears. All Scripture is written for our Instruction,  
These smooth Prophets are the great Lw●inaries, or rather Idols of our Age and Nation, adored and magnified by the blind unsteady multitude, for no other reason that I can imagine, but for their sympathising correspondency in blindness and inconstancy. And truly, if there be any light at all in them, 'tis certainly, the light of the glow-worm, or rotten-wood; rather seems, then is so, by reason of the great darkness wherein we are involved; O● rather, like those pernicious and misguiding lights, that cause a man to wander out of his way, which we call Ignis Fatuus, and Ignis Lambens, one of which you may fan and drive before you which way you please, and the o●her will follow ●ou which way soever you part the air: Both are ductible, and pliant unto your will; and both will lead you out of your way, and carry you you know not where. These I call the people's Prophets, whose doctrines are so lose and Independent; that you know not where to have them, and yet you have them at every turn; That steer in their prophesyings, sometimes according to the sense and dictate of a secular Council or Committee; sometimes according to the face and Aspect of a cipher Assembly, sometimes according to the success and achievements of a traitorous and bloody Military Combination, sometimes according to the Itch and inclinations of their blind ●ol●owers, by whom they subsist. Thus instead of squaring the Christian's practice by the precepts of God's word (which every wise, and regular builder ought to do) they have borrowed a trick from Rome, to mint their doctrines, and cases of conscience, as may be most serviceable to their particular designs and Interests.  
And I could wish they had borrowed only their fine spun Artifices from that Conclave; their Sophisms and distinctions from the le●u●te; and not (by their wild and confused principles) have invited the very persons of Priests and jesuites to incorporate and cooperate with them in their pernicious and destructive designs. For it is most certain, that these subtle and busy factors, have not only ploughed with our heifers in their private Assemblies, burr with the Calves of the people also; those Bulls of Basan, or rather Bulls of Belial; whom pride, Ambition, and Covetousness, have rendered impatient of any yoke of Government, or of being confined to any In●…o●ure. The phrase is not intolerable, since it is the Holy Ghosts own Dialect; the one is sampson's, judg. 14 18. The other the Psalmists, Psal. 68 30. But to return to the People's Prophets.  
To say nothing of the unmeasurable Cove●eousnesse, and notorious Nonresidence of those men, who in other times, were the fiercest declamers against these foul sins: Nor of their bottomless malice against their fellow Labourers; Making a man a Delinquent for a word, and laying snares for him, that impartially 
Isa. 29. 21.  reproveth in the gates. I shall pass by their injuries unto men, and only take notice of their injurious dealing and prevarication with the word of God, and consequently with God himself; and that in two respects: First, in their misinterpreting of Scripture, and secondly in their misapplying of Scripture; in both which respects, they have added much to the boldness, and presumption of the Heretics of old, and the present Church of Rome they so much declaim against.  
To produce some few instances of many, and first concerning their, misinterpreting of Scripture.  
If Barack were the supreme Magistrate in Israel and Meroz were Cursed for not coming in to his assistance, in a day of great extremity and hazard; I wonder with what fa●e our Prophets could so unanimously concur in making use of that Text, 
a judg. 5. 23.  to incite subjects to take arms against their Sovereign? If Peter were reprehended by Christ for drawing a sword in defence of the most innocent cause, and person, th●t ever appeared in the world; it is very strange that (of all other instances) that should be made use of, to strengt●…n the doctrine of resisting the lawful Magistrate. It was a strange piece of confidence (to my apprehension) in the Presbyterian party, to turn those Cannons, (or Canonical Texts) upon the Army, and their adherents, 
a See the letter subscribed by some of the London Ministers.  (not long before the King's murder) which they would never take notice of, whilst they were planted against themselves. I myself have heard out of the pulpit a passionate Declamation 
b Master Grenhil, at Stepney.  against all Ceremonies whatsoever, and the Textalledged to prove the damnableness of them hath been only that Rev. 22 18. For I testify unto every man that heareth the words of the prophecy of this book, if any man shall add unto these say, God shall a●…t unto him the plagues that are written in this book. As if the institution of a Ceremony, ●r Circumstance, (without which, no external worship can be performed; without which, no Church on earth ever d●d, or any assembly of men can appear in the Public worship and service of God) were an Addition to the prophecy of that Book, or to the Doctrinal part of the Holy Scriptures.  
I wish from my heart, these men were (●n this particular) as innocent, as the Ceren onies established in th● Church of E●…land; But he that shall seriously debate, within his 〈◊〉 ●…rstanding, The un●a●…ra●●…erp●…rat●on●, the 〈◊〉 glosses, the unreaso●…ble I●ferences, which they have forced from ●ome Texts of Scripture, only in favour of their own de●…gnes, shall have reason to suspect, they are very nearly allied unto those, who interpret p●sce oves, seed my sheep, (that is) Depose, and murder Christian Kings And Quod unque solveritis, and whatsoever ye shall lose on earth, etc. signifies the Pope's power to dispense with all sorts of Oaths, Vows, Penalties, Censures Laws, even with the obedience of Subjects, to their Sovereign Lord and King. From such squeizing, and pressures of the Sacred Oracles, (God help us) I'm sure we have tasted a bitter potion, and if this be not to add unto Scripture, and consequently to incur those plagues, which S john declares to belong to so bold a sin; I know not what is.  
Secondly, for their Misapplying of Scripture, or (rather) prevaricating with it. And here the field is so large, that I should exspatiate much beyond myIntendments, should I acquaint you; what horrid, and prodigious suggestions have been hinted unto the people, from some abused Texts: as particularly from that, Eccles. 4. 13. Better is a poor and wise child, than an old and foolish king, who will no more be admonished etc. from that Isa. 30. 31. Tophet is prepared of old yea for the king it is prepared; from that Psal. 149 8. To bind their Kings in chains, and their Nobles in links of iron; from that jer. 46. Cursed be he that keepeth back his sword from blood. In all which, our prophets have been as grossly and unsoberly mistaken, as was that gentleman (who preaching to a great Congregation upon a day of humiliation, for unseasonable and rainy weather) 
The summer 1648.  made use of that Text, 1 Sam 12. 17. Is it not wheat harvest to day? I will call unto the Lord, and he shall send thunder, and rain, that you may perceive and see, that your wickedness is great, which you have done in the sight of the Lord, in ask you a king, And from thence concluded, that that unseasonable weather, which at that time threatened the wheat harvest, was sent for the people's great wickedness in petitioning a Treaty with his Majesty. 
Quere, Whether it were not M. Greenhill in Stepny Church?  Sure it might have been a meditation more genuine, and agreeable to the day, to have remembered his Auditory; That God had justly sent an excessive moisture upon that earth which (out of Spiritual drunkenness and madness) we had moistened ourselves for some years before, with our own Christian, Protestant, English blood.  
For those that have been th●s notoriously guilty of handling the word of God deceitsully: I wish them seriously to consider, that these pious frauds (for such perhaps they may believe them) are not only arguments of great Ignorance and unsteddinesse in the profession of the Gospel, but of a very deep degree of hypocrisy and impiety; And that the reward and doom of such desperate dissembling is certain ruin and destruction, and for the proof of this, I shall only produce two Texts, the one is 2 Pet. 3. 16. Some things (●n S. Paul's Epistles) are hard to be understood, which they, that are unlearned, and unstable, wr●st (as they do also the other Scriptures) unto their own destruction. The other is 2 Tim. 3. 13. But evil men and seducers, shall wax worse and worse, deceiving: & being deceived. The frauds of an Impostor (how ever they may fail of their ends upon other men) shall be sure to return with mischief enough upon the head of him that practiseth them, and the final close of the seducer i● his own certain seduction. They shall do well to consider, that the great red Dragon, and the old serpent, the devil, and the Beast (Antichrist) and the false Prophet, are all of a piece, and all of a chain, Rev. 16. 13. The bottomless pit is all their homes, their spirits are all unclean spirits, and indeed, they have very little reason to pretend to the spirit of truth and holiness, who thus notoriously abuse his sacred oracles, to their own particular ends and aims, as if the word of God (which ought to be the rule of faith, & a good life) were a rule of lead, to be bowed at pleasure, to our own licentious humours & inclinations.  
But all this perhaps, may be thought to be a declamation as full of bitterness as boldness. The false Prophets will declaim against false prophets as fast as any; and if the appeal be made unto the people, 'tis more than probable, that Zedechiah the false prophet, will have 
1 Kin 22 Jer. 28.  the better of Micaiah the true; Hananiah the false, will prevail over jeremiah the true: The false prophets, as they carry the greatest confidence, so commonly the greatest plausibility with the people. We read in sacred History, that a man of God hath been mistaken in a man of God; The man of God that was sent to prophesy against the Altar at Bethel, was deceived and 
1 King. 13. 18. 1 Cor. 14 32.  abused by the old prophet that dwelled at Bethel. And although the spirits of the Prophets are subject to the Prophets; that is, subject to their examination and censure; yet we do not in these days, pretend to such a spirit of discerning, but that one prophet may be easily mistaken in another; And therefore it will concern us to look out for some kriterion, a character or mark, whereby we may receive satisfaction in this particular.  
And certainly, we cannot have a better, then that which our Saviour hath left upon record, Mat. 7. 15. Beware of false Propbets, which come to you in sheep's clothing, but inwardly they are rauning wolves. Hypocrisy, and cruelty or covetousness (for both are employed in the wolvish disposition) are shrewd symptoms of a false prophet; but this description is not concluding enough, and therefore it's added v. 20. By their fruits ye shall know them But it may fall under a quere, what is here meant by fruits? for if by fruits in this place, we shall understand men's actions and manners, as they are expressed in the outward conversation, than this can be no good kriterion: for the lives of many orthodox and able preachers, may possibly be blemished with divers frailties, impurities, and inadvertencies; The truth of our doctrine doth not depend upon the integrity of our conversation: there may be jacobs' voice in the pulpit, and the rough hands of Esau elsewhere; 'tis possible men may be exquisite instruments of other me●s conversion, and yet whe● all is done, prove cast always themselves, like Noah's Carpenters, that laboured with him in building of the Ark and yet had not faith enough to go i● and be saved. And so on the contrary the frauds and fallacies of false Prophets and seducers, are very frequently varnished over with alms and austerity and exact strictness in the outward conversation; damnable doctrines ma● have a saintlike holiness attending o● them. The Prophet Zachary tells us ●… some Prophets (not unlike the Romi●… ecclesiastics) that wore a rough garment to dec●iv●; and yet in th● day 〈◊〉 trial, every one of these Prophet's shoul● be ashamed of their visions, Zach 13. 4 The Scribes and pharisees were notoriously precise ●n their prayers, and fastings, and tything of mint, annis, & cumm●n; and yet our Saviour ●els his disciples, that, except their righteousness exceed the righteousness of the Scribe● 
Mat. 5. 20.  and Pharisees, they should not enter into the kingdom of heaven. 'tis no strang● thing for subtle merchants to put the fairest glosses upon their falsest warest and if we shall take our aim at the outward conversation, the greatest Artist i● hypocrisy may pass for the holiest man of God; so that ye shall know them by th●ir fruits, is not to be understood thus, ye shall know them by their works, or ye shall judge of their say by their do; but ye shall know them by their fruits, that is, by their doctrines; ye shall know them by such fruits as their doctrines shall produce. And indeed, this was the infallible mark of a false Prophet under the Law, as appears Deut. 13. 1, 2. If there arise among you a Prophet, or a dreamer of dreams and giveth thee a sign, or a wonder, and the sign and the ●onder cometh to pass, whereof he spoke unto thee saying let us go after other gods and let us serve them, etc. where the sign of the fals● Prophet is not in the sign, or the wonder, but in the persuasion to Idolatry; So that whensoever we meet with a Prophet persuading and inclining a people unto any apparent corruption in Religion or good manners; or whensoever we meet with a doctrine, the design or application whereof is the promoting of sedition and rebellion, to the prejudice of the peace and safety of any Church or Kingdom, we shall need no further witness to conclude the deceit and imposture of that false Prophet.  
To come then to the touchstone; do we meet with prophets that take away the touchstone from us, whereby all doctrines should be tried and concluded? Do they cloister up the Scripture (the certain rule of faith and a good life) & put the salvation of our souls upon an implicit faith, and a blind obedience? Do they assure us, that ignorance is the mother of devotion, and so consequently open a gap to all sad consequences, which commonly ensue upon the want of the knowledge of God in a land? Do we meet with prophets, that tell us, that no faith is to be kept with heretics, and so apparently introduce that foul sin of perjury & prevarication both with God and man? Do they discharge children of the duty they owe unto their parents, by virtue of some Corban, or perhaps some monastic vow, or Romish compliance? Do they discharge subjects of their duty of allegiance to their Sovereign, by virtue of some popish dispensation, making the fift commandment of God of none effect, through their own Traditions? Do we meet with prophets that dissolve Lawsul Matrimony in some persons, and forbidden it in others; when the Scripture expressly concludes it honourable in all? 
Heb. 13. 4.  And do they in the mean time allow and tolerate abominable Stews and Brothels (those sinks of uncleanness;) not for conveniency, or necessity (as is pretended) but in truth and reality, for filthy lucre sake? We know what those Prophets are, by the accursed fruit th●t spring from these and the like doctrines; it shall be no breach of charity in us, to conclude them in the number of false prophets; and of these Prophets, we know where there are good store, tha● walk the world in sheep's clothing, with no small power and plausibility.  
But to look nearer homewards; Do we meet with Prophets (highly honoured in their own Country) that tell us, we may do evil at some times, that good may come thereon, in order to a reformation; and so by consequence, resolve all christian practice into good intendment, wherewith hell itself is said to be paved? Do they tell us, that God sees no sin in his elect; and then (by a ni●…ble & dextrous way they have of Sainting themselves, and their own proselytes) conclude and infer their Fornications and Adulteries to have no uncleanness in them; their sacrilege and plunder, to be without theft: their jugging and dissembling, pious frauds; and ●heir horrid and bloody mu●…ers, to have the sweet smelling savour of acceptable peace o●…erings? Do we meet with Prophets th●t inform the people, that Kings (as well a● Bishops) are antichristian; that the kingdom of jesus Christ, is a spiritual Government, and that no temporal monarch hath any thing ●o do with it; That Kings instead of being prayed for (as Defenders of the faith, and protectors of the public peace) may (without being deposed by the Pop●) be murdered by their own subjects. That the design of the Gospel is division and a sword. That the best Patriots and preserves of the public peace and liberty, are those men who are dee●est perjured. That treason and rebellion is good service to God & the Commonwealth. That it ought to be acted upon the public faith of the kingdo●, and when it is acted, that i● ought to be rewarded with public thankss and acknowledgement in print. In a word, do we meet with prophets that tell the people, that the moral law is of no use or obligation under the Gospel; that there is an Evangelical necessity of weeding up the Tares, before the general harvest; that themselves are the ●ood wheat, and that all men else are ●ares, and the seed of the devil, that go about to hinder and obstruct so good a w●rk; t●at the liberty of the Gospel may be stretched and extended to the acting of any dictate arising from any private persuasion of spirit (how blind and abominable soever) and that the banishment, imprisonment, and murder of Christ's own Ambassadors, is the best way to promote his service. By these, and the like doctrines (which I would not have exposed to public view, had not a necessity e●forced it) we may guess what these prophets are. And that I do not injure them by traducing their doctrine, their own sermons and discourses, together with the people's practice grounded thereupon, is a clear and ample declaration of their preachers principles. And now let all the world judge by the fruits we have reaped of late years from these men's Doctrines; whether these are the servants of jesus Christ, and the way they have gone, be agreeable to his Gospel or not. Or rather, whether these are not those wolves in sheep's clothing he hath forewarned us of; whether these are not the people's prophets, nay the devil's prophets, whose tongues have been set on fire of hell, t● set the world all in a conflagration. And 'tis very observable, how God hath brought the way of ●hese jugglers and dissemblers upon their own head; Before, they would not preach, or pray, according to duty and conscience; but as the current of the times inclined them; ●nd now they cannot, at least, I'm sure they dare not. For as it was decreed in our Saviour's time, That if any man should confess Christ, ●e should be put out of the Synagogue; so if any man shall now preach or pray for K. Ch●…s II. a● his undoubted lawful Sovereign, he shall not b● put out of the Synagogue or Assembly, but out of the wo●ld too, if he look not the better to it. So th●t ●ur desol●te and decayed Jerusal●… (having drunk at the hand of the Lor● the cup of his fury. & the dregs of the c●p of trembling) may justly complain wi●h the Prophet Isaiah, That there is none, or at least very few, to 
Isa. 51. 17, 18.  guide ●er among all the sons that she hath brought fort●; neither is there any tha● taket● her by the hand, of all the sons that sh● hath brought up; But instead of ministering any comfort or advice in the day of her calamity, the leaders of the people have caused them to err, and they 
Isa. 9 16.  that are led of them are destroyed.  
Th● truth is, the unparallelled mischief which these blind leaders of the blind hav● done; ●he strange boldness wherein t●ey have proceeded; together with the general belief and adherence of the people, ha●h enforced me to dwell so lon● upon so ro●ten and corrupted a subject. But I shall now leave these prophets to their repentance, and a sincere detestation of their deep impiety, only I shall make some short use of it, in reference and relation to ourselves.  
And now (having given you an ample discovery of the f●lse prophets of these irregular times) I suppose you are highly enraged and incensed against them, you look upon them as the firebrands of hell, the causers of all our miseries, that no punishment can be sever● enough for such pernicious instruments, and what would you not do to bring them to condign punishment? but foft 
Jam. 1. 20.  and fair, The wrath of man worketh not the righteousness of God, Though I have not spared them in painting them out in their proper colours, yet so far am I from incensing the people, or any kind of authority against them, that I shall desire & conjure both the one and the other, to quarrel with themselves, & the corruptions of their own bosoms, as with the just and natural cause of the insincerity and depravity of their prophets.  
Two ways God was wont to express his displeasure against his people, in respect of prophets. Sometimes by sending them no Prophets: This was the ground of the Psalmists complaint, concerning the desolation of the Sanctuary. They have burnt up all the houses of God in the land; we see not our tokens, there is not one Prophet more among us Ps. 74. 8, 9 Sometimes by suffering them to be abused and deluded by false Prophets: For as (in the Civil Government) in the multitude of Councillors, and laws, 
Prov. 11. 14.  there may be peace a●d safety, so in the multitude of Councillors and laws, there may be a snare, and a curse upon a people; for they may be mercenary Councillors, such as Ezra speaks of; & 
Ezr. 4. 5.  they may be St●tuta insalubria, such as Ezekiel speaks of. So is it in the church 
Ezek. 20. 25.  in respect of her Prophet's, it is not the number, but the quality of them that is to be looked after; It was a promise of great mercy which God made unto his people by the Prophet Jeremy, I will give you Pastors according to mine heart which shall feed you with knowledge & 
Jer. 3. 15.  understanding Not Pastors according to to your heart, that had been a judgement; but Pastors according ●o my heart. As good no Pastors, as no good Pastors; nay, better no labourers, then pernicious labourers in the Lord's vineyard. The paucity and insincerity of Prophets, are both alike the judgement of God upon a people.  
Now this is to be laid for a gr●und, That the corruption and insincerity of the Prophets (under the just anger of God) takes it rise from the corruption and insincerity of the people. So that (to come to the root of our errors and miscarriages) it is most certain, that before ever the seducer got into the pulpit, or to the table● end, there was a more dangerous seducer gotten into the heart. In one man avarice was a concealed preacher to the soul; in another ambition, in a third, discontent; in a fourth, revenge; in a fist, pride, and a desire of government, in a sixth, novelty, and a desire of change of government; in some one, in some more, in some all of these, in some more than all of these (like the seven devils in Mary Magdalen) kept the entire possession of the soul; so that our hearts being seasoned and prepared by these and the like corrupt and vile affections; it was very agreeable to the justice of God, to give way, that such Prophets should be sent among us, as were most suitable to these particular itching humours and predispositions.  
So that as (in the natural constitution) when the stomach is burdened with any noxious and offensive humour, that is there predominant over other humours; the Appetite being governed by that predominancy, declines those meats which are most wholesome and nutritive, and longs after those which are more unhealthy and destructive; Just so is it with the spiritual appetite, if that be wanton, or corrupted by the malignity of any deliberate and resolved wickedness, it does neither approve nor digest the sincere milk of God's word, but (loathing that Divine Manna) it looks out for new devised meats and sauces, that is, in the Apostles phrase, new fangled doctrines and opinions; such as for their novelty or compliance, are most palatable and pleasing to our corrupt and licentious inclinations.  
Aeger animus falsa pro ver is videt. This is that dangerous evil which the Scripture calls the setting up a stumbling block of iniquity in the heart, whereof we have a clear and ●ncontroulable instance, Ezek. 14. 3 Son of man, these men have set up their idols in their heart and put the stumbling block of their iniquity before their faces, should I be enquired of at all by them? These men, & who were these men? The Elders of Israel, v. 1. Therefore the rule is set, v. 4. Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumbling block of his iniquity before his face, and cometh to the Prophet; I the Lord will answer him that cometh, according to the multitude of his Idols. And if the Prophet be deceived (at any time) when he hath spoken a thing, I the Lord have deceived that Prophet, v. 9 ●nd wherefore is all this? see v. 5 That I may take the house of Israel in their own heart, that is, in the snare of their own heart, because they are all estranged from me through their Idols.  
Let the Saintlike ruling Elders therefore of our Israel look well to it. For if they resolve before hand, to decree unrighteous decrees, to write grievousness, 
Isa. 10. 1.  which themselves have prescribed; and to deal treacherously with God and man (which I need not speak by supposition) They do but set up a pernicious Idol in their own bosoms, a fatal stumbling block before their own faces; and notwithstanding their daily preparatives by prayer and preaching, for assistance in council (wherein they would seem to the world, to be very careful to inquire at God's mouth) yet the Prophet Isaiah is positive, if they will choose their own ways, their own counsels, God will choose their delusions, 
Isa 66 4.  will bring their fears upon them, and will answer them according to the snares and prevarications of their own false hearts. And then what will become of all their pretended sanctity and devotion? Truly, their many Invocations will prove but as so many provocations, nay as so many abominations in the 
Isa 66. 3.  sight of God. Their many prayers and sermons will but stand as a cloud of witnesses one day to condemn them of their secret Atheism and Hypocrisy. So that if our Prophets have been like foxes in the deserts, as they were in Ezeki●ls time; it is because our Elders have been like wolves in sheep's clothing, as were the Scribes and Pharisees in our Saviour's time. If the prophets have kindled the fire, the people have contributed the fuel and matter, to so great and miserable a conflagration.  
And indeed, this rottenness at the core, is that pestilent corruption, which hath so visibly ensnared the Church of Rome into so many gross delusions; because, notwithstanding all pretences of infallibility, borrowed from a mistaken 
Matth: 16. 18.  promise of our Saviour; notwithstanding all their solemn addresses, and preparatives by prayer a●d fasting; the Conclave assemblies, filled with selected agents, whose business there, is not so much the discovery of divine Truth, as the Pre-resolved design of minting and venting such adulterate coin under that stamp of authority, as may be most serviceable to the establishment and enlargement of the dominion and tyranny of that See.  
This insincerity of spirit (the secret breath of antichrist) when it gets into the representatives of the Church (as it may do, because we are sure it hath done) puts a foul cheat upon God and the world, in that language of Visum est Spiritui sancto, & n●b is. It seemeth good 
Act. 15. 25.  to the holy ●host, & to us, etc. when the truth is, 'tis Visum est interesse nostro, & non Spiritui sancto; It seemeth good to us and not to the holy Ghost. And for the foul spots and blemishes of particular interest and advantage, the Counsels of after ages never arrived to that reputation and honour; which the whole Catholic Church acknowledged to be due to the first four general Counsels, for that candour and integrity which was so visibly wanting in that famous stratagem of Rome, the Council of Trent. For the promise of the holy Ghosts assistance, is confined neither to S. Peter's chair in Rome, nor to any assembly of men whatsoever, any otherwise, than the sincerity of their hearts in seeking after truth, puts them into a capacity to receive it. So that that hypocrisy, which is of the finest spinning, and disguised with the fairest glosses upon it, is ever the most serviceable expedient to the designs and aims of our grand Advetsary the Devil: and that glistering piety which is only plausible in appearance, & designed only to dazzle m●ns eyes; is ugly & abominable in the sight of God.  
And because our times are foully suspected to savour strongly of this secret leven of hypocrisy; I shall present ye with one of the most remarkable pieces of a painted Sepulchre, and well coloured rottenness, that I find mentioned in sacred Scripture, and that is Isa. 58. 1, 2. where the Prophet is commanded, saying, Cry aloud, spare not, lift up thy voice like a Trumpet, & show my people their transgression, and the house of Jacob their sins; Yet they seek me daily, saith God, and delight to know my ways, as a Nation that did righteousness, and forsook not the ordinance of their God; they ask of me the ordinance of justice and take delight in approaching to God. And yet this goodly pile of external piety, was laid upon no other, but the rotten foundation of a dissembling heart; and therefore required the loudest and most Trumpetlike voice of a Prophet, to reprove it. And as the sin was of a strange complexion, that so much rottenness should lodge under such a specious disguise, so the God of truth & sincerity, appears against this sin in a very remarkable way of threatening, as appears Is. 29. 13. Forasmuch as this people draw near to me with their mouth, & with their lips honour me, but have removed their heart far from me, & their fear toward me, is taught by the precept of men. Therefore behold I will proceed to a marvellous work amongst this people, even a marvellous work, and a wonder; For the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid: and then follows, Woe to them that seek deep to hid their council from the Lord, & their works are in the dark, and they say, who sees us● and who knows us? Surely your turning of things upside down, shall be esteemed as the potter's clay, etc. But if these texts shall be thought only to be of lewish concernment, and to be looked on only as an Almanac of a year, that is come & gone; we have a parallel to these in S. Paul's prediction, directed to Timothy, 2 Tim. 3. 1. etc. This know also, that in the last days, perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, with out natural affection, truce breakers, false accusers, incontinent, fierce, despisers of those that are good. Traitors, heady, high minded, lovers of pleasures, more than lovers of God; having a form of godliness, but denying the power thereos, etc. What a world of wickedness does here march under the garb and disguise of the most saintlike godliness.  
So that, if God (out of his just indignation against a st●bborn and falshearred people) hath suffered contempt to be poured out upon his anointed, and hath 
job 12. 21.  weakened the strength of the mighty; which was once the condition of a man after his o●n heart. If he hath taken 
v. 20.  away the understanding of the aged, and removed the speech of the trusty. If he hath taken away from our jerusalem the mighty men, and the honourable, the the judge, & the Prophet the prudent & the ancient, and instead of these, given children for Princes, and babes to rule 
Isa. 3. 3, 4, 5.  over us. If he hath suffered the child to behave himself proudly against the ancient, the base against the honourable, and the people to be oppressed every one by another (which is an accursed condition, as full of torment and vexation to an ingenious spirit, as of absurdity & confusion. If he hath mingled a perverse spirit in the midst of us, delivered us up to spiritual drunkenness and madness, and blasted all our Treaties, perhaps for the secret insincerity of our specious disguises. 
Isa. 15. 14. jer. 13. 13.  If he hath suffered our people to be eaten up like bread, our blood to be made as cheap as water, our metropolis to become a portion for sozes, our stately palaces and Temples, to be a quarter for horses, or a receptacle for thiefs and rebels, and the overflowings of ungodliness to proceed so far, as to quench the light of our Israel, by taking away the joy of our hearts, and the breath of our nostrils, in the life of our Sovereign. And notwithstanding all this, hath closed 
Isa. 29. 10.  the eyes of our Prophets and rulers, with the spirit of a deep sleep of senslesness & security (which is the map of our present misery and confusion) sure there is great wrath gone out from the Lord against us, it concerns every man to inquire after the secret Achan of his own bosom, there is great reason to suspect we are under the immediate power and enchantment of a general Infatuation.  
And therefore, since the first ground and bottom of infatuation is from a stumbling block of our own laying, in the secret depravities and reservations of the heart; Let the people no longer charge the errors and infelicities of the times on the prophets, nor the prophets on the people; but let all look well into ourselves, and we shall find matter of high provocation, both in the prophets and in the people. And therefore laying a side all bitterness and evil speakings against each other; Let us turn our charges and clamours into prayers for each other; the people sor the prophets, that they may be more faithful & sincere in the administration and execution of their sacred function; and the prophets for the people, that they may be more diligent in knowing, and more conscionable in practising what is delivered unto them out of the sacred Oracles; the people for the prophets, that they may be burning and shining lamps in the sanctuary of God; and the prophets for the people, that they may be translated from the kingdom of darkness into the glorious light and liberty of the sons of God. That so both people and prophets may twist and concur in their utmost endeavours, to work out their own salvation with fear and trembling; 
Phil. 2. 12.  and both be brought nearer to God, to serve him acceptably, with reverence and godly fear.  
To all these instruments of Infatuation, I shall add but one more, and that I take to be expressly set down in the Text; namely, The sincere preaching of the good word of God. Go first, and tell this people; and afterwards, make the heart of this people fat; that is, deliver my message sincerely unto this people, though I know beforehand they will grow more obstinate and obdurate upon the hearing of it. The prophet Isaiah compares the word of God to Rain and Snow; As the rain cometh down, and 
Isa. 55. 10. 11.  the snow from heaven, and returneth not thither; but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sour, and bread to the eater: So shall my word be, that goeth out of my mouth, it shall not return unto me void, etc. And yet, as the same frosty, snowy weather, that is health to the sound; is a burden to the weak and crazy Constitution, As the same refreshing shower which bringeth up the grass and corn, bringeth up the weeds and tares also: So the same good word 
1. Cor. 15. 15. 1.  of God never returns in vain; our Labour cannot be in vain in the Lord; It may be in vain, in respect of your conversion; It will not be in vain, in respect of your Conviction. It may be in vain, in respect of your humiliation; It will not be in vain, in respect of your Obduration. It may be in vain, in respect of your Regeneration, and Salvation; It will not be in vain, in respect of your judgement and Condemnation. Moses was assured beforehand from the mouth of God himself, that all his embassies and transactions with Pharaoh should produce no other effect but to render him more obstinate and resolved not to subscribe to the command of God, in the dismission of his people; yet Moses is sent unto him, that the hardness of Pharaohs heart, as well as the greatness of God's power, might be known unto the world. There was message upon message, (and if these were not enough,) there was miracle upon miracle, and (if these concerned him not,) there was plague upon plague; like wave upon wave, beating upon himself, his servants, and the whole Nation of the Egyptians; and yet (notwithstanding all this) we find the heart of Pharaoh hardened into a proverb, and an instance of an obdurate spirit unto all posterity.  
What shall we say then? Is there unrighteousness with God in sending Prophets to the ruin of a people? Is there mors in olla? Is there death in the Prophet's pot? Is there poison in the sincere milk of God's word? I shown before, that corruption in the hearts of the people, might occasion corruption in the prophets, but can the stench and infection of that corruption, extend itself so far as to ●aint the good word of God? No certainly; Let God be true, though every man a Liar; and let his word be ever sacred and immutable, though all the world should be convicted and condemned by it Heaven and earth shall pass away, but his word shall not pass away; that is (according as the 
Rev. 6. 14.  scripture comment else where) The heavens shall pass away as a scroul when it is rolled together, and the Elements 
2. Pet. 3. 10.  shall melt with fervent heat; This goodly Ball of Earth shall be crumbled into nothing, and all the gaudy vanities we so much dote on) shall pass away like a smoke: But not one jot or tittle of that word which may save, and must judge us, shall pass away or be changed. And therefore to prevent any mistake that may arise in a business of so great concernment; It may not be impertinent to show, first, the innocent Quality of God's word in its own nature. Secondly, The different operation of this word per accidens, in some hearers. Thirdly, The Reason of this different operation. Fourthly, what Cautions and Counsels may be needful to prevent its hardening quality in ourselves.  
First, that we may have no quarrel against the preaching of the word, (what ever exception lies against the preachers) we must know; The word of 
Mark. 4. 1. Pet. 22.  God is always good seed; what ever the ground be where in it is sown. The Doctrine of the scripture is always sin ere 
Heb. 5. 14.  milk, what ever the stomach be wherein it is received. The mysteries of the Gospel are always strong meat, what ever the constitution be that should digest it; and what ever may be inferred, either from the doctrine and practice of the Church of Rome, to draw contempt upon that Sacred ordinance of preaching; or from the villainy and infelicity of these times, wherein all Religion seems to be resolved into hearing, and our English Nation (without the hands of a Bishop) turned all into ecclesiastics; Yet I dare affirm, the natural life may as well be sustained without the supply of our daily bread; as that Grace (the life of the soul) can (without a miracle) either increase, or be preserved without the constant nourishment of this Heavenly manna. S. Paul makes the preaching of the word one of the main hinges whereupon our Salvation depends; First, he lays this down for a ground (which he derives from the Prophet joel. Whosoever shall Call on the name of the Lord, shall be saved: And from thence he argues thus; How then shall they call on him, i● whom they have not believed? and how shall they believe on him, of whom they 
joel 2, 32. Rom 10. 13. 14.  have not heard? and how shall they hear without a preacher? and how shall they preach, except they be sent? (that is) lawfully and Ecclesiastically ordained and appointed thereunto.  
The Gospel of Christ is the great 
Eph. 1. 13.  power of God unto Salvation; The business of our ministry is nothing else but a spiritual negotiation for your peace and atonement; and the word we preach (when we speak as we ought to speak) is a word of truth, wherein you cannot be deceived; in us you may, in it you 
Eph. 1. 13. Act. 14. 3.  cannot: It is a word of Grace, not only Originaliter, as descending unto you from the fountain of all Grace; but Effective, a fruitful word, in begetting Grace in the heart: It is a word of promise; 
Rom 9 9  wherein you have the rich●s of God's mercy, like unto a cabinet of invaluable jewels, laid open and presented to your own choice and acceptation; and it is a word of faith too; that helps you to an hand, whereby you are able to lay hold on those precious and soul saving promises. It is a word of Reconciliation, 
2. Cor. 5. 19  when you are at variance with God; when you have sinned yourselves out of his favour and protection; and want an expedient to take up the difference. It is a word of Salvation; when 
Act. 13. 26.  you are ready to sink under the burden of your own guilt and desperation: It is a word of comfort and assurance of God's favour in the most tempestuous and stormy weather of affliction; 〈◊〉 word of Consolation, in the hour o● death; and when this bubble life shal● expire, you shall then find it by exp●… riende, to be a word of Eternal life.  
So that as S Paul reasons in another 
joh. 6. 68  case, concerning the Law; That though the law might be the Instrument of sin and of Death, and Condemnation; ye● God forbidden (saith he) that I should conclude any otherwise, but that th● law is blameless, and the Commandme●… holy, and just, and good: so, God forbidden 
Rom. 7. 12.  we should complain of the good word of God, as of a kill letter; because some hearts are already dead in trespasses and sins. God forbidden we should complain of the light of the sun, because some men's sore eyes are ofsended at its brightness and lustre, God forbidden we should complain of the wholson favour of this Celestial salt, because some men's wounds and galled Con. sciences cannot endure the sharp and searching quality of it.  
But as it fared with the Christians in some persecutions, when ever the Heathens were oppressed with any calamity, the general clamour and vogue o● the people was presently, Christiano● ad Leones; away with the Christians to the Lions; or, as it was the blind and Bedlam clamour of the bewitched multitude at Westminster, to cry out for justice and Execution against his Sacred Majesty of incomparable memory; as if his innocent and pious life, which now too late they see, was under the Divine goodness, the life of the Kingdom's peace and felicity; had been the obstruction of it. So, is it very usual with Tom fool, and Tom a Bedlam, being smitten or angered by another; to strike him that stands next to him, or like peevish and crazy patients, who are wont to cry out upon the physician, and medicaments; because they themselves are perverse, and will not take them; or their stomaches crude and corrupt, that they cannot digest them. Thus we have seen a wicked and adulterous Generation, (from some errors in some Bishops) conclude that excellent and Apostolic order to be Antichristian. Thus we see men daily rave in their mad fits, and cry out (with the priest and the jesuite,) ye see what comes of so much preaching; as if the errors and exorbitancies of some preachers, could with any reason or justice be fastened upon that Sacred ordinance of preaching. Certainly, there could be no religion left remaining in the world if the bare abuse of what is Sacred and Salubrious, should take away the lawful use of it; then mu●… we discard our Sacraments, as well 〈◊〉 Sermons; and our Bible, as well as both for these (God help us) are day lie muc● abused by Hypocrites and profane persons. No, let us ever bless God for this and all other means of Grace and spiritual advantage; and let it be our wisdom and care to make such use of them whilst we have them, as that we nev●… provoke him to deprive us of them; & how severely soever the word of God, or his ministers may deal with us, o● our dearest sins; yet let us ever give 〈◊〉 old Elys esteem and entettainment, Goo● is the word which the Lord hath spoke● though it should bring a Curse upo● ourselves or families.  
We are now in the next place, to look upon the different operation, a●… effect which the good word of God produceth in the hearts of men. We read in Ezra 3. that when the jews returned from Babylon, by the favour and permission of Cyrus, to build again th● Temp'e at jerusalem; it is said, tha● many of the standers by, wept with 〈◊〉 loud voice, when the foundation w●… laid: and many shouted aloud for joy. Th● 
Ezra 3. 12.  act of Building was the same, and th● persons were all equally concerned i● it, as in the restauration of their religion; and yet see what contrary passions in their extremities are derived from the same object. The Crucifixion of our blessed Saviour was so sad a spectacle, that the Sun in the Firmament seemed to turn away from beholding it; and yet its observable, what a strange and different operation this dismal object wrought in the minds of the two thieus. The one rails on him, as if he had been a murderer; the other adores and confesseth him to be the strong God of his Salvation. It was the same body of air that was clear and serene in Goshen, and condensed into palpable darkness over all the land of Egypt It was the same bulk of water, that was a wall of protection and preservation unto the Israelites; and a grave and destruction unto the Egyptians. It was the same Identical fire that warmed Shadrach Meshak and Abednego, and that burned up those instruments of Cruelty that cast them into the furnace. The Truth is, the p●eaching of the word doth not only harden, but declare & discover the despisers of those Sacred messages to be already hardened. For as it is the same glass that shows deformities, as well as good features; the same touchstone, that discerns the pure gold, from what is false and counterfeit; So it is the same piercing word of God that distinguisheth the sound and sincere christian from the hollow, rotten, and dissembling hypocrite. Herodias might hav● passed all her life long for an Eminent and glorious professor of the saith, had not john the Baptist declared her matching with Herod to be incestuous and abominable. The Scribes and Pharisees (what w●th their long prayers, and what with their specious pretences) might have devoured widows house● to the world's end, had not our Saviour by his doctrine detected their fine spun fraud's an● Artifices. We read Act. 13. that immediately after the preaching of the word at Antioch; the jews stirred up the devout and honourable women of that ●lace, and raised persecution against Paul and Barnabas, and expelled them o●… of their Coast Act. 13. 50. How? Paul and Barnabas persecuted, and expelled the ●…y by devout and honourable women? It seems the women of those times were as unhappily busy in meddling with Clergy matters, as they have been in ours. But sure, it was not hono●…, much less devotion, to persecute and expel Christ's own Ambassadors, who ●ad no other business with them, more than to make their peace and reconciliation with God.  
And therefore let no man wonder, if the world rave, and rail at us, and our ministry; if they make every blot in our lives, every mistake in our words, the matter of their mirth, and an encouragement unto licentiousness; nay, if they slander and traduce us, only to make us vile and contemptible in the eyes of those we would preserve from the bottomless pit. He that was without the least spot or defilement of sin in himself, yet when he came to reprove the sins of the times, was called 〈◊〉 Glutton, a winebibber, a friend of Publicans and sinners, a Samaritan, a Devil, a Beelzebub 
Matt. 17. 19  and Prince of the Devils. He that spoke as never man spoke, (his enemies themselves b●ing judges,) had a judas, a Traitor, a Devil trained up in his own school and family. And he that from a poor fisherman, was made a fisher of men; and that thrived so well in that sacred employment that he gained 3000. souls to the Christian faith at 
Act. 2. 41 Act. 4. 4.  one sermon, and 5000. at another; after all his pains, had his thanks given him in a threatening, and his payment made him in a prison. Act. 4. 3. So that, as it is the warmth and influence of the same sun, that cherisheth and produceth the good fruits of the Earth; and at the same time, hatcheth the Cockatrice's eggs, and p●oduceth a generation of vipers; as it is the same sun, that at the same time, melts the wax, and hardens the clay: So the same holy ordinance of preaching, may at the same time, be a coming together for the better unto some; and to others a coming together for the worse. The same Sacramental bread a●d wine, which is the spiritual nourishment of one man; may be the bane and poison of another's soul; and the same good word of God, which is to one man, the savour of life unto life; may be unto another, the savour of death unto death.  
I know this is durus sermo; an hard saying; and may seem very strange to some men's apprehensions. That the glorious light of the Gospel (instead of being the medium of Illumination) should become the fatal instrument of the grossest darkness; and those means of grace, which by the wisdom and goodness of God are appointed for edification; should become the means of irrecoverable ruin and destruction; and therefore in the third place, we are to en●…e into the ground and reason os s● strange and different an operation arising from the sacred oracles.  
It hath b●…n laid as a ground already, that we cannot (without apparent injury and blasphemy) impute any noxious or offensive quality to the good word of God. The fault is not in the word, that's most certain; if it be any where, it must be in the hearers. And truly, the Apostle Paul does very clearly set forth the ground of this doctrine 2 Cor. 4. 3. If our Gospel be hid (saith he) it is hid unto those that are lost; In whom the God of this world hath blinded the minds of th●m which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them. And this the Apostle knew by his own experience; for having preached to a congregation in Rome from morning until evening, it is said, that some believed the things that were spoken, and some believed them not, Act. 28. 24. And therefore he there urgeth this very text of the prophet Isaiah, against the unbelievers of his Congregaon. Well spoke the holy Ghost by Isaiah the 
Act. 21. 26.  Prophet unto our fathers, saying, Go unto this people and say, Hearing ye shall hear, and shall not understand, etc. So that the result is no more but this; the want of faith excludes hearing; and the God of this world (being prepossessed of the heart) excludes faith. What the God of this world is, S. John tells us in express 
1 john 2. 1●.  terms. All that is in the world, the lusts of the flesh, and the lusts of the eyes, and the pride of life, is not of the father, but is of the world. And how the God of this world may be overcome, he tells us also. Whatsoever is born of God, overcometh 
1 John 5. 4.  the world; and this is the victory that overcometh the world, even our faith So that if fa●th be predominant, the God of this world is excluded; and if the God of this world be predominant in the soul● faith, and all other saving grace● are excluded.  
I have said before, that corruption & depravity in the people's hearts, had very frequently an unwholesome influence upon the prophet's tongues; but such is the corruption and perverseness of these times, that were Moses, and Samuel, and Elijah, and all the unerring prophets of God among us; they would not work some men's hearts into any reasonable obedience. What's the reason? because the hearts are already prepossed. There is mammon, a covetous worldly devil; and there is B●cchus●a sw●…ish drunken devil; and there is Venus, a lalcivi●u● unclean devil; & there is revenge, a raging foaming devil. These and many more, have taken possession of the soul, insomuch that there is no room for any Evangelical guest; so that would you know the reason why our sermons are duri sermons, hard say? i● is from dura corda, because your hearts are hard heart●: Totum durum est, qui●quid imperatur invitis. Every thing is hard and severe to a man that hath no inclination to obey; Quot genera preceptorum, tot adversariorium. So many precepts as we find in the Decalogue; so many enemies hath the carnal and licentious liver. Such is the power and predominancy of deliberate and resolved wickedness, that men had rather deny the Gospel itself, th●n themselves, and their own destructive lusts. Malunt execrari legem, quam emendari mentem. they had rather the Law itself were abolish●… & accursed; then their own ungodly minds reform; & bear a greater hatred to the clear commands of God, then to their own vileness; so that Cui ani●…us perversus est; nec Moses, nec Prophetae●nec unus e mortuis prodest  
Nor is this all the damage or miscarriage, That our p●eaching is in vain to such men, and the good seed lost, because the stony ground will not suffer it to take root; no, the mischief of all mischiefs is, the good seed is lost and the stony ground becomes more stony: not hearing, a●d no understanding, as in the text; but here is hearing turned into hardening; not stones changed in●o bread (as was once expected from our Saviour) but here is bread changed into stones; the bread of life, and the food of the soul, changed into putrefaction, and obdur●tenesse of spirit, And now if any man shall ask me, Sir, I pray resolve me, what do you think is the reason why my heart is so refractory and impenetrable after the hearing of so many good sermons, after so many solemn applications to the means of grace, etc. Truly Sir, my answer must be, because you have heard so much, to so little purpose. Every sermon you have heard, every convincement you have checked & repulsed, is one blow more upon the Anvil of your heart; and the oftener or the longer you have been in the furnace of affliction, without refining and reforming the error of your mind, the the more you are hardened to your own destruction. And that I do not speak this of myself, I shall give you authority for it; & I shall make my instance in those Gentiles S Paul speaks of, Rom. 1. who (certainly) were not without the knowledge of God, sor it is said, v. 21. Because when they knew God, they glorified him not as God, but held the truth of God in unrighteousness, v. 18. therefore God gave them up unto uncleanes●, v. 24. and even, as they did not like to retain God in their knowledge, so God gave them over to a reprobate mind, v. 28. how far their mind was reprobate, we learn v. ult. Who knowing the judgement of God (that they which commit such th●ngs are worthy of death) not only do the same, but have pleasure in them that do them. The Scribes & Pharisees had so great a prejudice against our Saviour's doctrine, and such a malicious hatred against his person, & the growth of his Gospel; that they resolved beforehand, if any man should confess him to be the Christ, he should 
john 12. 11.  be put out of the Synagogue. And this they execute upon a poor man, who (being born blind) was guilty of no other crime, but of having the eyes of his body, and of his mind, both opened together by a miracle. And so far were they from being converted by his gracious words and miracles; that t●ey resolve to put Lazarus to death (who had been an instance of his power and mercy) for no other reason, but that because of him, many of the jews went away, & believed on jesus. I cannot imagine what should be the reason that men are grown so liberal of their excommunications & executions both in England & Scotland, unless it be upon some Ie●…ish principle, because they either will not, or cannot see their own blindness and seduction.  
Of such as these doubtless our Saviour speaks, joh 2. 39 for judgement am I come into this world, 〈◊〉 they which see no● might see; and they which see, might be made blind. The●e is a strange spirit of slumber fallen upon this age; a deep sle●p from the Lord (I fear) hath seized those, who brag of nothing more than of strange visions and revelations from God. And most justly, for when men are resolved afo●chand to re●el against the light, as job speaks, job 24. 13. & with the Pharisees and Lawyers, to reject the counsel of God against themselves, Luk. 7● 30. It is just with God to seal up their eyes, that they shall never receive the benefit of another convincement, to bow down their backs always, that they shall never look up to heaven more, with any comfortable assurance of mercy; & to make that word of his; which is a piercing word, dividing asunder between the joints & marrow, to be a hardening word, making the heart of flesh as hard & impenetrable, as the Adamant itself. So that a twofold design there is in the Gospel of Christ; one whereof is proper and natural, that is, to propound the way of life and salvation, the other is unnatural and accidental; which is to be the occasion of greater blindness & condemnation, by the wilfulness & obstinacy of unbelievers. Thus ye see, what the god of this world cannot effect by the baits and snares of abused prosperity; what the tempter canno● bring about by his secret instigations and illusions; nor Simon Magus and his prophets by their spells and sorceries; is at last completed by the profaning of an holy ordinance. This drives the nail to the head, and without a miracle of mercy, fastens the obstinate and obdurate hearer, to his eternal lost condition.  
And therefore some short counsel and caution in a business of so much concernment, cannot be thought super fluous or unnecessary. I do not know any admonition so of en insisted on by our Saviour as this, He that hath ears to hear, let him hear But beside this general, two cautions we have from him in particular concerning hearing. The one Mat. 4, 24. Take heed what ye hear; The o●her Luk. 8. 18. Take heed how ye hear. Take heed what, for the matter; Take heed how, for the manner. The first concerns myself as well as you, and all those of our function. For if ye must take heed what ye hear, we must also take heed what we preach. But this being beside my Text, I shall no● insist upon it, only I shall say thus much, That he that shall s●a●t●r (from the Pulpir) chaff and tar●s, and wild gourds, instead of wheat, may ●e suspected to receive hi● employ●…nt 
1 Cor. 3. 12.  from the envious man, mentioned Mat. 13. 28. and he that shall build hay, and wood, and stubble, upon an Evangelical foundation, shall certainly expose his work unto the fire; though perhaps his person may be preserved.  
For the manner of your hearing, three cantio●s may be necessary, to reinforce and explain our Saviour's counsel; Take heed how ye hear. That is, Take heed 

1. How ye are prepared before ye hear.  
2. How ye are disposed when ye hear.  
3. How ye are resolved and reform when ye hear.    
First, How prepared. The word of God is compared to seed; and man's heart to ground; now the husbandman will tell ye, there goes more to the reaping of an Harvest, than the bare sowing of the seed. There must be ploughing, and dunging, and fallowing, and gathering our the stones, and much more, b●…ore the corn comes into the barn. And this the prophet Jeremy knew well, when he bespoke the men of judah and jerusalem from the Lord, saving; Break up your fallow ground, and sow not among thorns; that is, as he explains himself in the next verse, Circumcise yourselves to the Lord & take away the soreskin from off your heart. jer. 4. 3, 4. And upon this ground john the Baptist was lent to prepare the way of the Lord, by preaching 
Mat. 3. 3.  repentance and amendment of life, that so the people might be in a capacity to receive the benefit of Evangelical grace Elihu tells us, when he expostulated a business with Iob● three friends, he had a certain matter within 
job 32. 19  him, which was like wine which hath no vent, but is ready to burst the new bottles that contain it; and our Saviour tells us for certain, ●hat if men put new wine into old bottles, they shall quickly have an end of their wine, and the bottles too; for the wine will be spilt, and the bottles will be marred. There are certain seasonings of grace, 
Math 9 17.  which are very necessary to a Christian before the wine of God's word be received into the soul. Two things especially the heart must be seasoned withal,  
First, it must be seasoned with humility. We have an experiment in I hylosophy, that from the bottom of a deep well, a man may see the stars at noon day, wh●ch he that walks abroad in the Sunshine cannot do The ground of best advantage from whence a Christian may look into divine mysteries, is from the valley of humility; namely, from an humble sense of his own wants, and an humble esteem of his best performances I dwell in the high and holy place, saith God Almighty, & not only there, but with him also that is of a contrite and humble spirit; to revive the spirit of the humble, & the heart of the contrite ones, Isa. 57 15. The world is so ●ul of pride & prejudice, that what between Athenians (that digest no doctrine that savours not of novelty and strangeness) and Scribes and Pharisees, that reject a●… do●…rine that makes against themselves: there is little hope of any reasonable proportion of fruit to be reaped from all our pains: what ●hough the preacher be none of the greatest Rabbins; what if uneloquent, ●… indiscreet? yet 'tis Gods word, not his, ●hen faithfully delivered, and where the cl●er word of God does no● preva●… without eloquence, I shall very much suspect it will not prevail with it. I shall close this point with S. Pau●… ca●…t, Let no man deceive himself. if any man among y●u seemeth to be wise in this world, let him become a 
1 ●…. ●. 18. ●●…r. 8. 2.  sool that he may be wise. And if any man think that he knows any thing, he knows nothing yet as be aught to know. Them 
Psa. 28. 9  that be meek, God wi●… guide in their judgement; and such as are humble, them will he learn his way.  
Secondly, the heart must be seasoned by prayer. God's word is spiritual, & we are carnal; & there is so great a distance between these two, that the carnal (or natural) man, cannot discern the things 
1 Cor. 2. 14.  of the spirit. And we that are spiritual fishermen, may toil all night, and catch nothing except Christ be with us in the ship. Faith (the great hinge whereon our salvation doth so much depend) is not a flower that grows in our own garden. We read of Lydia, that as Paul 
Act. 16. 14.  preached, God opened her heart, that she attended to the things that were spoken of Paul. God keeps the key of every man's hear●, he openeth, and no man shutteth, 
Rev. 3. 7.  & shutteth, & no man openeth But let me tell ye, there is no use of a Key. where the do●e is fast bo●ted and barred within. I grant, Christ can ●nter into the soul, as he did into the Assembly of h●s disciples (the doors being s●ut, wher● they were assembled  fear of the jews) 
john 20. 19  Or he c●n force those iron doors of our hearts, at his own pleasure. But we have no assurance that he will do all he can do, for our humour and satisfaction. He could have commanded stones into bread, or he could have done a miracle b●fore. H●…od, and yet we know he would not. What may be expected from him, ●e may clearly understand from ●ha● Text, Rev. 3. 20. Behold I stand at the door and knock: If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. Christ will never exclude himself, if we do not exclude him. And therefore, since the way of man is not in himself; and since the preparations of the heart in man, are clearly and entirely from the Lord, what we 
jer. 10. 20. Prov. 16. 1.  cannot attain unto by hearing, let us endeavour to gain by praying. That as a man lights a candle to find the snuffers, and then s●…s the candle, that it may ●u●… clea●e●; that as my body first warms my clothes, and afterward my clothes keep warm my body; so let our prayers contribute an advantage to our hea●ing; and our hearing unto our praying. First, let us so pray, that we may ●ea●; and afterwards so hear, as that we may pray, and live, and walk, and serve our God in truth and sincerity, with reverence and godly fear.  
2. As we must be prepared before, ●o we must be rightly disposed when we hear. To a ●ight disposition, there is something to be disposed of, before we come to he●…; and S. Peter will te●l ye what ●…t is, namely the ●a●…ng aside all malice, and all gu●, and Hypocrisies, 
1. Pet. 2● 1. 2.  and envies, and evil spe●king, that so as new born babes, ye may desire the sincere milk of the word, that ye may grow thereby. To these incongruities and inconsistences with religious Hearing; give me leave to remember ye of that irreverence and scandalous deportment which is notoriously visible in some men, even in the time of Hearing; who by their irreligious glances, their whispering comments, and their impudent a●…ronts to Christ's Ambassadors, even in the delivery of their sacred messages, do evidently declare, that they do not only secretly bolt the doors of their hearts against the preaching of God's word; but that they set up a Bill of defiance against it, even in their countenances I know I may be thought by some to be too severe (if not Pedantic) in this particular; but public scandals, must have public reprehensions. Nor do I press thi●, out of any design to advance our esteem; but to prevent your ruin. My Zeal and indignation sh●ll ever express itself both ways as well against those that give scandal out of the pulpit, as against those that take scandal and exception, where none is given. Non est ludendum cu● sacris; Holy duties must be performed after an holy manner; God is very jealous of his honour, especially in his Name and Worship; And though his patience and longsurtering be highly provoked every day in other things; yet in this he is quickly stirred up to an expression of anger; as appears by the sad histories of uzzah; the Bethshemites; Nadab & Abihu, the sons of Aaron; and the 250. princes that ochered incense, Num. 16. God will be sanctified in all those that draw 
2. Sam. 6. 7. 1. Sam. 6. 19 Leu. 10. 2  near unto him in his worship, and before all the people will he be glorified. Leu. 10. 3.  
And therefore, keep thy foot, when 
Eccl. 5 1.  thou goest to the house of God (that is) look carefully to thy affections; see that thy heart be tender, and disposed aright to receive the impressions of Grace. Two properties there are of a under heart, 1. it is always sensible, & moved at what is propounded out of the word of God. If any thing be propounded from the promises of grace and mercy; a Tender heart is presently inflamed, and warmed with the comfort of it; like the hearts of the two disciples our saviour overtook as they were going to Emaus. 
Luc. 24 32.  If any thing be propounded from the Threaten of God's justice; there is presently a sense of terror in th● tender heart. This ter●o● or trembling of ●eart; when it ariseth from an apprehension of God's anger and discountenance; is of great esteem and acceptation in the sight of God. Heaven is my throne 
Isa. 66. 1. 2.  (saith God) and earth my footstool, but to this man will I look (or have respect) even to him that is poor, and of a contrite spirit, and that trembleth at my words And we read of good King josiah, that he received an answer of peace from Huldah the prophetess upon this very ground. Because thine heart was tender, and thou didst humble thyself before God, when thou heardest his words against this place, and against the inhabitants thereof, and humbledst thyself before me, and didst rend thy clothes, etc. Thou shall be gathered to thy grave in peace, neither shall thine eyes see all the evil that I will bring upon this place, 4. Chron 34. 27. my heart standeth in awe of thy word, said he, that was a man after Gods, 
Psal. 119. 101.  own heart In awe of thy word; because the word of an omniscient God, that knoweth every secret cranny and previse of my soul. In awe of thy word; because the word of an omniporent God, who is able in a moment of time, to blast a thousand worlds with the breath of his displeasure, In awe of thy word; because the word of a just, and a sin-revenging God; and in awe of thy word; because that word by which I must be judged at the last day.  
Secondly, A tender heart, as it is a sensible; so it is always a pliable and yielding heart: Like wax, it may be moulded into any form, will receive any impression. It is said of some jewish converts, that upon the hearing of Peter's sermon, they were pricked in their hearts, and they said to Peter, and to the 
Act. 2 37  rest of the Apostles; Men, and brethren, what shall we do? They were ready to do any thing the Apostles would advise them for the recovery and preservation of their own souls. And the first evidence we have of S. Paul's Conversion, was in his readiness to be commanded. Domine quid me vis facere? 
Act 22. 10.  Lord, what wilt thou have me to do? we are then Auditores idonei, candid, and Christianlike auditors; when the word of God hath a kind of operation on our souls, when it works such a ready obedience in our hearts, that we throw away those arms by which we have rebelled against our Lord and maker; dismantle the strong holds which sin hath made in us; when it subdues every reigning and rebellious lust; and we are contented to resign up ourselves, to be governed and regulated according to its wisdom and direction.  
Lastly, we must be reform, and well resolved after Hearing. First we must resolve to keep the word, as well as hear it; not receive it in at one ear, and suffer it to pass out at the o●her; S. james 
jam. 1. 25.  condemns such a one, for a very fruitless and unworthy Hearer; who comes to the word, as to a looking glass, wherein he sees his ugly spots and deformites'; but immediately goeth away, and forgetteth what manner of person he was. No, the good seed in good ground is expounded to be those, who in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience. Thy word have I hid within my heart, that I might not sin against thee, saith David, Psal. 119. 11. 
Luc 8. 15.  Better not Hearing at all, than no retaining of what we hear; Habendum and Tenendum, To have and to hold, is the best title in the law; and to Hear, and to retain is the best possession of the Gospel  
Secondly we must resolve to Apply the word; God's word is a Rule, and his Church a spiritual building; There can be no Building or squaring without a Constant application of the Rule; I like not those scandalous and particular applications, which s●rike at men's persons from the pulpit (which some unwise bvilders make the greatest pan of their ●us●ne●…e,) our Saviour would not speak in express terms, no, not to the Traitor judas; but cast the Treason among hi● Disciples, and lest every man to inquire into himself, to find out the Traitor. Though we aim at no man● person from the pulpit, yet we must levelly at every man's sins; and he that finds himself guilty of those s●ns we preach against; shall have my leave to conclude the preacher meant him. Solomon tells us, The words of the wise, are as goads, and ●ayls fastened by th● 
Eccl. 12. 11.  masters of assemblies, which are given from one shepherd. Not only as goads, to prick men forward unto Christian duties; but as nails also to fasten, and keep them where they should continue; now, though the driving of the nail belongs to us, yet the clinching and fastening of the nail belongs to you; I grant, that preaching without Application, is like a nail without a point; but when we have sharpened and driven our nail to the head; yet if it be not clinched on your parts, our p●eaching, and your Hearing, may be both in vain  
Thirdly, we must resolve, as to keep and Apply the word; so in the last place, to obey it. Not to play fast and lose with it, as we please; to respect it when it serves our turns; and to cross it, wh●n it crosseth us; but to entertain it always as our governor and guide; and to embrace it as our sweet familiar friend; to make it a lan●horn unto our 
Psal. 119. 105.  feet, and a light unto our ●aths; and to give it the sole and entire conduct of ourselves and all our a●…airs. We say, the meat is well bes●owed on tho●e, that not only ea●e it with a good stomach, but such as thrive and increase in health and strength by it. There were 
Math 13. 21.  that heard the word with joy (in the parable of the sour) and yet their hea●ts were no better than stony ground and their f●ui● 〈◊〉 away assoon as it was sprung up. The best commendation of our pains at any time, must be taken from your practice: A Sermon is well heard, when there follows some abatement of sin; some improvement of Grace, some increase of spiritual strength and nourishment in the soul. Such as are truly planted in the house of the Lord; are said to flourish and 
Psal. 92. 13.  spread like a Cedar in Lebanon; to bring forth still more fruit in their old age, and to be fat and well liking, In 
Luc, 12, 48.  brief. To whomsoever much is given, of them shall much be required. God expects our fruit should be proportionable to the seed sown, to his pains and Husbandry about us; and if it be not so; I tremble to think how unsatisfactory our account w●ll be at the general Audit. I shall therefore conclude my counsel with that of S. james; Let every man be swift to heart, slow to speak, slow to wrath; let us lay apart all filthiness, and superfluity of naughtiness; and receive with mee●nesse the ingrasted word, which is able to save our souls. And let us be Doers of the word, & n●… Hearers only, deceiving our own selves.  
And thus having showed the nature, & degrees of spiritual Infatuation, together wi●h its instrumental causes; I am now to proceed to the Signs & Symptoms of this dangerous disease. Physicians say, a disease is more than half cured, when it is certa●n●y known. And sure, of all other, there ought to be a particular care used in the discovery of this disease; because, the persons infected with it, have the least sense of it.  
Our Saviour hath long since foretold what shall be the signs of his second coming to Judgement; and they are set down for our warning and instruction, Mat. 24. and Luc. 21. And we find him reproving the Pharisees and the Sadduces, in that they could discover fair or foul weather from the face of the sky; but were not able to discern the signs of those Times. As there are Signa 
Mat 16. 13.  Temporum; certain Signs, belonging to certain Times: so there are Signa Morborum, certain Signs, belonging to certain Diseases. The plague of Leprosy, under the Law, was discerned by two Signs; Namely, i● the hair within the plague were turned white; and the spot were deeper than the skin. It was evidence 
Leu. 13. 3  enough for the priest to conclude it a Leprosy, & to pronounce the person so infected, to be unclean. The plague of pestilence, (wherewith our land hath been so often visited) hath certain spots, and swell, which the common people call God's marks, or Token's; which when ●he Searchers perceive they presently shut up the house, & make a red cross, or write, Lord have mercy upon us upon the door. Those Root●●hat lie concealed in the earth all the Winter, are easily discerned in the Spring by such sprouts and suckers as arise from thence. There is a Root of bitterness in the false heart of man, which though it lie close & concealed from the e● of the world; yet there are certain sprouts and sprigs, that at some season or other show themselves, from whence a man may conclude, that such a root there is not far from thence. I shall think it discovery enough on my part, to show such evidence as appears above ground, leaving every ●an to look farther into himself, ●hen is poss●ble for me to do; since the power of discerning spirits is long since expired.  
So that, as many Lines are drawn from the same Centre, and many poisonous threads concur to make up the same spi●…rs web: so, this Bond of iniquity is ● chain of divers links, a Cord of diver twists; and though the Devil appear not in any ugly, sormidable shape; y●t it will be no hard matter to discern the tract of his cloven foot all along the path of spiritual Insatuation.  
Th●●irst evidence then, which I shall produce a● a Symptom of Infatuation, is, T●e strange adherence and belief which is very ordinarily given to notorious ●and apparent Lies and Delusions. For a● it is the policy of men (having to do with wild and resracto●… beast) to make it their first care to blin● the●r eyes, that by that means they may ●…ne their hearts, and bring them to th●…r be●k and lure; So it is the policy of that grand Artist, the Devil, first, to c●st a mist before the eyes of those he intends to abuse with his juggling frauds; that so he may carry them ●oodwinkd to their own destruction. Was it not a strange Delusion in the Israelites, after so long, and so remarkable experience of God's visible power and protection over them to mistake a Golden Calf, for the Great I●hovah? To 
Psal. 107. 20.  change the glory of their invisible and incorruptible Creator; into the similitude of an ox that eareth Grasse? To Apostatise and fall away from the true God; and to worship and fall down to the stock of a tree? and yet this is the best account we have of that infatuated people in the prophet Isaiahs' time, who thus complaineth of them. They have not known, nor understood, for he h●th shut their eyes, that they cannot see; and their hearts, that they cannot understand. And none considereth in his 
Isa. 44. 18. 19 20.  heart, ne●…her is there knowledge nor understanding to say, I have burnt part of my God in the f●re, I have baked bread upon the coals thereof; and shall I make the residue thereof an Abomination? shall I fall down to the stock of a tree? He feedeth of ashes, a deceived heart hath turned him aside, that he cannot deliver his foul; nor say: Is there no● a  in my right hand? And from hence, the Psalmist makes the Idol-maker, and the Idol-worshipper, and the blockish Id●l itself, to be all of the same senselessness and stupidity, they have all e●s alike, and see not; ears, and 
Ps. 115. 8.  hear not; feet, and walk not; They that make Idols, are like unto them; and so are all such us put their trust in them.  
Had not this charm of Infatuation, a strange power upon the m●nds of the English Nation, when that notorious cheat of King and Parliament began to commens●… and walk the world with such general reception and entertainment? a●d did not the jugglers of this age believe as much? when men did not blush to ●reach, and print; That the opposing the King's power, was the justest way of defending it; That the fyring ofCano● at his Royal person, was to be underst●…  his defence and preservation; ●hat an Army was necessary t● bring h●m to his Parliament, when ●e was there before (as was pretended) in his ●est capacity: and that an Army was as necessary to keep him from his Parliament; when he would have been there personally, for the just satisfaction of hi● people? And now, that men have seen how well his power and his person h●th been defended; now, that they have seen the r●ine of Religion and goo● laws in the murder of their Sovereign; and the Liberty of the subject, resolved into the arbitrary pleasure of the Soldier; is not the delusion as strong at this day as ever? Is not our Infatuation (together with our miseries) increased almost into a miracle? Is there any man almost, that for fear of himself, dares thus expostulate with himself, what have I been doing now these 7. or 8. years? what contributions have I given to the present miseries and confu●…on of my Nation? God's Truth is still the same; but is not my understanding strangely changed from what it was; Is there not a  in my right hand? To say there are none in this hopeful way of recovery, were durus sermo, an hard saying, which I dare not own: But yet let me tell ye, the paucity of those who own their errors as they ●…ould be owned, that is, with repentance and satissaction, is enough to proclaim to all the world; that the blindness o● these times, is not much unlike to that of Sodom; all, old and young, all 
Gen. 18. 4  from ev●ry quarter almost involved; and for aught I know, may be as nigh destruction too, though not by a judgement sent immediately from heaven.  
And now I am speaking of Insatuation; it may fall under a question; whether the most violent and virulent part of the English Rebels, do at this day discern the error of their way, or not. I know much may be said on the affirmative, and most men believe, that how. ever they pretend God's cause, and the like, yet they have many a secret check within themselves for what they do. But I am clearly for the Negative, and I think I have Scripture grounds for my opinion. I shall easily grant, there was a time when they did see their error; though now I believe they do not. For men are no longer masters of their own eyes, when once the hand of God hath closed them; such as rebel against the light of God's word (knowing it to be so) it is most just with God to obstruct the way of his truth, and to close up their senses for ever, lest they should see with their eyes, and hear with their ears, and be convert, etc.  
And that this is not a private guess of my own, vouched with as little warrant, as charity; you shall hear S. Paul speak to it. Now the spirit speaks expressly, that in the latter times 
1 Tim 4. 1, 2.  some shall departed from the faith, giving heed to seducing spirits, and doctrine of devils; speaking lies in hypocrisy, having their Consciences seared with an hot iron. Where 'tis easy to observe the method and progress of God's justice upon such as do see, and will not First, they shall departed from the faith which they have once professed. Secondly, they shall give heed to seducing spirits, and doctrines of devils. Thirdly they shall speak lies in hypocrisy, speak  truth what they know to be lies, there's the wilfulness of their sin; and then sollows (as a just reward) their consciences shall be seared, and there's the irrecoverableness of the judgement. And from the strength of this delusion it comes to pass, that men shall think they do God good service, when they shall murder his own Ambassadors, 
joh. 16. 2●  according to our Saviour's own prediction. So that as we read (in the history of Henry 7. of that famous impostor Perkin Warbeck, that he cozened the world so long by personating a King, that (from his accustomed Majestic garb and deportment) he began at length to believe himself to be so indeed; till his high thoughts of himself, were confuted by the base service of the King's kitchen: And as it fares with some melancholy constitutions, who by dwelling over long upon their own thoughts and Phantasms, have believed themselves to be beasts, and behaved themselves accordingly; so the inuring of a man's self to speak lies merely in hypocrisy, to promote imposture; is the high way (at long running) to believe in earnest that to be a truth, which at first w●s known to be but a lie For it is not enough that the intellect be acquainted with Divine Truth; but that the heart be warmed also with love of that truth; the want of which, is the cause of the grossest error and deception. This is cleared also by an express assertion of the same Apostle, Because they received not the love of the truth, that they might be saved, sor this cause God shall send them strong delusion, that they should believealy, 
2 Thes. 2. 10, 11, 12.  that they all might be damned, who believed not the truth, but had pleasure i● unrighteousness. So that if these men of whom I speak, have adventured upon so bold a sin, as to hold the truth of God in unrighteousness; that is, by their own pharisaical malice and perverseness, have manacled and chained up God's truth from having any dominion over themselves or action's; if their eyes have bee● fixed more upon the spoil and advantage that m●ght be gained by a war, then upon any true Evangelical grounds in commencing a war; if their hearts have been pre●resolved to expunge or abuse any Text of Scripture that might stand in their way; and to imprison any prophet that shall seasonably admonish them of the error of it (all which I speak by way of supposition, leaving the world to determine of the truth of my suggestions) I say, it is no wonder at all, if these men (having sorfeited the benefit of all the fair warnings & convincements they have had, by their wilfulness and obstinacy) at this time of day, mistake darkness for light, Belial for Christ, and their own whimsies & delusions, sor the secret inspiration of the holy Ghost.  
But leaving these men (with the Sodomites) to grope at noon day, and to reflect a little on ourselves in this particular I could wish the strong delusions I speak of, dwelled only on the other side the salt water; I do not intent to meddle with our Counsels, and public Transactions (which by many men are thought to savour something of insatuation) I shall ever pray for God's blessing upon them, but otherwise understand them to be both without & above the sphere of my profession. But let us reflect upon ourselves, as we are christians, and upon our conversations, as they are exposed to every ey●…s not the world strangely cheated and abused by false ghosts, when light is so ordinarily put for darkness, and darkness for light? Good for evil, and evil for good? When that which is highly esteemed among men, is an abomination in the sig●… of God; and that which is most vile & abominable in the sight of God, is m●… acceptable & plausible in the ●steem●… men; To give you an instance or two.  
The murder of Abel by Cain his brother, was an act so soul and horrid; that God thought fit to punish it immediately, with no less than an hell of horror and trembling. And to prevent the imitation & insection of so soul a crime a law was presently enacted, Gen. 96. Who so sheddeth man's blood by man shal● his blood be shed, and the reason is there added, ●or in the image of God made b● man. The shedding of innocent blood in Manasses, was a sin that the Scripture declares God would not pardon. And 
2 King. 24. 4.  yet the Devil hath put so fair a glos● upon this soul sin; that the world pleads a necessity that this scarlet si● be wo●… with the Buff coat; and that man that is not preresolved to challenge the field, ● there attempt the butchering of his Christian brother, and perhaps, his la●… friend (and in that stab at God himself in his own image) upon the least drunken or passionate provocation, is no● thought fit to associate with any gentleman. Thus by virtue of a wild notion honour (which is no more honour th●… the mire in the streets is gold) m●… are sent away many times to God's Tribunal of Justice, with their blood about their ears, and all their murderous intendments in their hearts, without the allowance of ●ne hours time to make up their accounts with God Thus are men hurried away to their eternal ruin, by the power of a strong delu●…on, without ever considering or expostulating with themselves. Have not I put myself out of the protection of my heavenly father? have not I put myself into the pofsession of the devil? Am I not going about a most desperate and horrid employment? am I able to pray, or believe, or perform any act of Christian duty, as becomes a Christian? Is there not a  in my right hand? So that according to this wild principle of honour, That man must lie under the brand of a Coward, that will not be damned for company; or at least, that will not run a desperate hazard to dare his own damnation.  
Again, The Treason of Judas was so desperate and abominable, that the traitor himself was thought ●…t to be his own Executioner; and without troubling either Judge or Jury, or witness in his condemnation● I●das conveys himself to his own place, Act. 1. 25. and yet this Traitor Devil is now grown so plausible both in the Court, and in the Camp, that a man is thought a weak brained sool, that hath not so much of Judas in him, as to betray his Lord and Master. Quid dabitis, & ego tradam? what will ye give me, and I will be●ray a Fort, a Garrison, an Army into your hands? may well be the motto of this false age, sor its foul Treasons and Conspiracies. Nay so strong is the delusion grown, that we begin to disclaim the very principles of Religion, Justice, and Honour; and think those prophets little less than mad men, that would hold us to those safe, easy, and unerring rules; as if we were possessed with that profane and desperate spirit of Jehoram the son of Ahab, who (in the extremity of siege & famine) rejected the Lord, and the counsel of his prophet, saying, behold this evil is of the Lord, what should I wait for the Lord any longer? 2 Kin. 6.  
To come yet closer unto ourselves, Have we not reason to suspect we are under the power of an infatuation, or delusion, when those sins which at first we committed not without great trembling and horror, are now by custom and acquaintance, grow● so plausible and familiar, that we can hug them in our bosoms, and lie down upon our pillows, without the least disturbance arising from the thought of them? is there not an apparent witchcraft in the pleasures of sin, when our very judgements become changed and perverted, by the vileness and looseness of our afsections? and notwithstanding all the curses and threaten of God's word, denounced against our beloved sins, yet we can bless ourselves in our own apprehensions, and say, we shall have peace, though we walk on in the imaginations of our own deluded spirit's? is it not a strange vanity 
Deut. 29. 19  of mind, to believe that God will un-God himself, and lay aside that glorious attribute of his Justice (which is essential to his nature) to indulge and comply wi●h us in our sinful enormities? I will not rashly or severely conclude of any man's condition, I shall rather entreat you all to be your own private confessors, and ask yourselves, whether these, and such like persuasions are not lodged in your bosom's. What? may I not be Christian enough with some few secret sins reserved? or, ●s there not time enough hereafter to lay them aside, when the lusts of the flesh, the lusts of the eyes, and the pride of life have had their seasonable satissactions; must I account with God for t●ose oaths that slip from me unawares, as insensibly as my breath passeth from me? or for that deliberate Perjury, without which I cannot save my Estate, my Wife, and children from extreme misery? shall I deprive myself of the benefit of my Saviour's death; for living a little, or a little longer to myself? To my proud, envious, and ambitious self; To my vain, sensual, and vicious self? I am not so wicked, and debauched, as many others; and there are many that pass for eminent, and wise men, that are as wicked as myself. These I take, to be the pleasing dreams, and delusions of our Corrupt and seduced hearts.  
In answer where-unto, you must know; that the Generality of iniquity, doth not lessen, or abate the guilt of it. Leprosy, is not less Leprosy, because it hath overspred the whole body, nor is the Pestilence of less danger, and infection; because every house in the street is infected w●th it. These thoughts, if they were searched to the bottom (I believe,) would be found to arise from no less than secret Atheism. And if men would speak out; their language would differ little from him that said, Tush, God hath forgotten mine iniquity, he hideth away, 
Psal. 10. 11.  his face, and will never see it. For let men pretend never so much▪ to faith, & a good conscience; whilst their works are opera tenebrarum, the works of darkness, I cannot believe they do seriously desire to be acquainted with the light; and whilst men's conversations are so Atheistical & Devilish, I cannot think they believe either the justice of God, or the truth of his word, or the vileness of their sins, or the immortality of their souls. They are certainly under the power of some strong delusion. And this I take to be one symptom of infatuation; for the mind to be bewitched with blindness & error. And if the light that is in us, is 
Mat. 6. 23.  darkness, oh how great is that darkness?  
A second symptom of Infatuation, I take to be a bold and daring kind of impudence in sinning, when men care neither what they do, nor before whom when there is not only a want of sight in the understanding to look upon sin in its ugly nature and complexion, a want of sorrow in the heart, to grieve for it; but a want of shame in the face, to blush for it. I join both these together, because an unrelenting heart, and a brazen brow, impudence and impenitence are birds of the same hatch and feather. I find both charged upon the house of Israel, by the Prophet Ezekiel, All the 
Ezek. 3. 3. 7.  house of Israel are impudent and hardhearted. We read Num. 5. of a water of a very strange, but certain operation. In those times it was in the power of the jealous husband, to bring his wife to a certain trial, whether she had abused his bed, & transgressed the co●enant of her God by adultery, or not. The manner thus, he summoned h●s wife before the Priest, & there compelled her to drink of a bitter water, which if ●he were guiltless, produced no ill effect at all, but was the occasion of fruitfulness (which was ever thought a great honour to that Sex) but if guilty of that foul sin of Adultery, than it would certainly make her thigh to rot, and her belly to swell, and that woman became a proverb, and a curse unto her people.  
It w●s the same water, how came it then to have such a different operation? certainly, it was not from the water, but from the guilt and delinquency of th● woman; wherein I do not so much admire the foulness of her sin, as the boldness of her obstinacy; who knowing the dreadful curse that would certainly follow that bitter potion, rather than confess her guilt, would stand out in a public and professed defiance of God's justice It is no otherwise with bold and refractory sinners; who (though they h●ar the curses of God denounced against their dearest sins) ●o yet stand out in an open defiance of their Lord and Maker, making every sermon they h●ar a witness unto their rebellion, and a seal unto thei● Condemnation, So that however men may carry their countenances in the Sanctuary of God, w●th such a smooth confidence; as if they were no way concerned in those accursed sins w● preach against; yet God knows, and we know, and we tremble to think, what secret operation our despised messages have upon their bold and refractory spirits. There were many fo●l abominations committed in Israel in the time of the Prophet Jeremy; and yet behold with what impudence they carried themselves in all their wickedness Were they ashamed when they had Committed abomination? nay, they were not at all ashamed, neither could they blush; Jer. 6. 15. But instead of blushing, see how they beh●ve themselves in the next chapter; They stole, they murdered, they Committed Adultery, they swore falsely, they burned incense unto Baal, they walked after other Gods, whom they knew not, 
jer. 7. 9 10.  and yet (not with standing all this) they came, and stood before God, in his house which was called by his name; I, and said too, that they were delivered to do all these abominations. But see the doom of his infatuated people; they had sinned themselves so far out of God● favour; that the Prophet is inhibited so much as to pray for them. Therefore 
jer. 7. 15.  pray not thou for this people, neither lift up a cry, nor prayer for them, neither make intercession to me, for I will not hear thee.  
It was a foul aggravation of judas Iscariots treason, in that he had the impudence to come before his master and kiss him, when he meant to betray him, 
Luc. 22. 48.  What Judas? betrayest thou the son of man with a kiss? Is it not wickedness enough, that from a disciple thou provest a Traitor; a Traitor to me thy master; Thy master whom thou knowest to be innocent; a master, whom thou knowest not to be ignorant of this base conspiracy; but must all this wickedness be disguised amoris pignore? must the seal of Love be made the signal of thy Treason? betrayest thou the son of man with a kiss? Was it not wickedness enough in subjects to betray and falsify the Trust reposed in them, when they were called to the great Council of England, and from Councillors, to grow up to be controulers; To persecute with Tongues, and penns, and Armies, their Royal Lord and master: To strip him of his estate, and the nearest comforts of his life; To imprison, arraign, condemn, and execute the best of mortal Monarches, before his own Royal palace? But must all this be done under a pretence of justice, and Law, and the general good of the Kingdom? Certainly, This was such a transcendent piece of impudence, as fills the world with amazement; and (which I fear) will never find the way to repentance. And for this, and the like bold villainies and insolences; I know not whether I shall call the present; The iron-hearted or the Brazen foreheaded Generation: for certainly; all the bold villainies which have been acted since the world began, (even among the most barbarous and savage kind of people) may be thought but petty-Lareenyes, compared with what this Age hath produced within our own Nation. And now, with what confidence do these men triumph in the chains and snares, they have made for their own unwary souls? How do they brave it upon those slippery pina●…es of advantage, which the madness of the people, the casualties of war, and their own base bribery and Corruption have set them? with what Impudence do they address themselves to fortain Princes, and States? how do they threaten if they are not assisted? as if all the world were obliged to strike sail to their present power; or, as if they were masters of the whole world in their own imaginations.  
In 1 King. 20. we have a remarkable story of Benhadad King of Syria; who (being ifred up with the thoughts of h●s own power, and Ahabs weakn●…s●) ends a peremptory mess●…e to the King of Israel, saying; T●y silver, and thy gold is mine; thy wives also, and thy children, even the goodliest, are mine. 
Vers. 3.  And understanding by his servants that Ahab was cont●n● to pay h●m this Homage; 
V●rs. 6.  He sends a second message, saying; I will send my servants unto thee to morrow about this time; and they shall search thine house, and the houses of thy servants; and it shall be, that whatsoever is pleasant in thine eyes, they shall put it in their ha●d, and take it away. (That is, in short) they must be admitted, to come into the City, and plunder what they pleased to lay their hands on. Benhadad being refused in 
Vers. 10.  this unreasonable demand, breaks out into a rage, saying, The Gods do so unto me, and more also, if the dust of Samaria shall suffice for handfuls, for all the 
Vers. 11.  people that follow me. Well (saith Ahab) let not him that girdeth on his harness, boast himself as he that putteth it off. The matter comes to be disputed by the sword, where in two battles the King of Syria is worsted, and reduced to so low a condition; that he sends his servants unto Ahab, with sackcloth upon their loins, and ropes 
Vers. 3. 2.  about their necks, to beg for life. I have produced this story, only for the reflection it hath upon the Boldness of these Times; in imposing upon Kings according to their present extremities; And although I do not expect that any success whatsoever shall ever bring the King's enemies to him upon their knees, with ●opes about their necks; ●nd though I dare not (as a Prophet) foretell the issues of war: Yet I look upon the Boldness, and Tyranny of those at Westminster, as more then probable preparatives to the fall of their power; The wings by which they have flown to this height, I take to be unnatural, like those of l●arus; Their motion so violent and unsteady, that their fall, when ere it comes (I believe) will be as sudden, as irrecoverable.  
And I am the rather induced to believe the present power and greatness of these men not to be long lived; because of their great Boldness in profaning Gods holy ordinances; beginning at God's house every day with p●eaching and Praying, that so they may with the better colour and disguise, state and conclude their Thefts, and Murders, & perjuries throughout the Kingdom: Nay, they do not stick to say too, in express terms, that they are delivered and prospered to do all their abominations. Certainly, if our sins do not perpetually obstruct the way of God's justice, he is highly concerned in honour, to put a hook in the nostrils, and a bridle in the mouth of these impudent sinners; that all the world may know, that the rage and fierceness of man, shall turn to his own praise? That the Hope of the Hypocrite 
Psal. 76. 10. Job 11. 20. lob 8. 14.  shall pass away like a puff of breath; and all his finespun confidences, shall be but like a spider's web before the besom of destruction. And truly I know not in what language to express this daring wickedness, unless I shall call it professed Atheisine; nor where to find a parallel unto this. Atheism, unless it be Psal. 50. 21. There God expostulates with some, who concluded from his patience and long suffering, that he was even as wicked as themselves; or themselves as just and upright as himself, These things hast thou done (saith God) and I kept silence; and thou thoughtest that I was altogether such a one as thyself; but I will reproove thee, and set in order before thine eyes the things that thou hast done. Consider this all ye that forget God: lest he tear you in pieces, and there be none to deliver you; Consider this, all ye that (under gaudy pretences) flatter yourselves in your own wickedness, until your abominable sin be found out; Consider whether you are brought (at long running) even to downright Atheism; not only to deny, or disbelieve the justice of God; but his Purity and holiness; and to conclude him to be like one of the Heathen Gods, or (which is worse) to be as unclean and filthy as yourselves. Nor is it any great wonder, that men (having acted all their bold wickedness against God's Anoynted,) if a● last they appear in Blasphemy & defiance of God himself And this I take to be another Symptom of Infatuation, when the soul hath sinned itself out of the shame and blushes which belongs to notorious sins.  
A Third symptom of Infatuation, is, when the mind of man is uncounsellable; When a man is wilfully and incorrigibly resolved to walk contrary unto God; not only when a man is not reform; but when he hates to be reform. It is said of Ahab, that he sold himself to work wickedness in the sight 
Leu. 26. 23. Psal. 50. 17. 1 King. 21. 20.  of the Lord. That is, his heart was so set upon it, that he takes Elijah for his enemy, for no other reason, but because he would reprove him for his wickedness; and hates Micajah, sore no other reason, but because he knew he would speak Truth. This incorrigibleness of mind was so heinous and intolerable under the Law of Moses, that it was punished with death; as appears Deut. 21. 18. If a man have a stubborn and rebellious son; which will not obey the voice of his Father, and Mother; and when they have chastened him, will not hearken unto them; then shall his Father and Mother lay hold on him, and bring him unto the Elders of his City, and unto the gate of his place; and they shall say unto the Elders of his City, this our son is stubborn, and rebellious; he will not obey our voice: he is a glutton, and a drunkard. Then all the men of the City shall stone him with stones, that he die, &c He was not stoned for his Glutt●ny and drunkenness (which might be thought but petty venial s●ns, compared with the licentiousness of these times) but for his incorrigibleness, in that he would not be reclaimed. And indeed, It is not always the greatness of the sin, but the wilfulness of the sinner that aggravates the crime, and exposeth a man to the severe wrath of God. We read of one that was stoned to death by Gods own immediate determination, only for gathering a few sticks on the Sabbath day. 
Num. 15. 32.  What might be the reason of so much severity toward so slight a transgression? It was, because God had precisely commanded, 
Exod. 16. 29.  that no man should go out of his place on the seventh day. And therefore whether the transgression were great or small; the law of those times was. That the soul that did aught presumptuously, whether he were born in the land, or a stranger; the same reproached the Lord: and that soul was to be cut off from his people, a● appea●s, Num. 15. 30.  
This I take to be the only true Evangelical ground of Excommunication and Censure; as appears by those instructions, given by our Saviour Mat. 18. 
Mat. 18. 15. 16. 17  If thy brother shall make a trespass, go and tell him his ault between thee and him alone; If he will not hear thee, then take with thee one or two more; and if he shall neglect to hear them, tell it unto the Church, but if he neglect to hear the Church, let him be unto thee as an Heat●…n, &c▪ And th●n follows, verily I say unto you; Whatsoever ye shall bind on earth, shall be bound in heaven, etc. The thunder of the Church's censures, was not wont to be discharged at every disagreement in doctrine, every diss●n●ment in matters (peth●ps) merely indifferent (I fear our modern reformers have learned of the jesuite, to reduce all matters ad Spiritualia, out of particular aim and satisfactions; making their censures as cheap as contemptible, and as scandalous as themselves.) That ful●nen Ecclesiae was wont to be used only in cases of extreme necessity, and with great deliberation and candour; as when the matter was fundamental to the faith; or when the person scandalo is by his contumacy, and all other me●ins had been used to reclaim him; In such cases, Tutius est ut pereat unus, qu un unitas; better a Hand or a Leg be cut o●t, rather than the whole body should be endangered by a Gangrene.  
It is said of S. Stephen's murderers, 
Act. 7. 57  That they stopped their ears, and ran upon h●m all at once, and cast him out of the City, and stoned him. When men stop their ears against the voice of their reprovers, it is no wonder if they involve themselves in desperate & horrid consequences. It was a custom among the Heathens, and afterwards (in imitation of them) among the Israelites; 
1 King. 23. 10.  when they sacrificed their children unto M●lock, to make use of drums, & such like instruments, to deaf the ears, and dull the senses of the spectators, le●t they should be moved to compassionate the pitiful Cries of the poor sacrificed children. From whence the valley of Hinnom is thought by some to receive the name of Tophet; from Toph, which signifies a Dr●n. And we read Mat. 8. 29. Of two Demoniacs, that were exceedingly tormented at our Saviour's presence, and therefore they cry out, Quid nos tecum? what have we to do with thee, thou jesus, son of the living God? art thou come to torment us before our time? of the same hellish and infernal constitution, is the stubborn and incorrigible spirit; He is enraged and disquieted at the thought of any thing that may tend to his conversion; and therefore he stops his ears against all pious and sober Counsels; He will not go to church, for fear of being awakened out of his beloved sleep; will not hear such a man preach, for fear of being pricked in conscience, which will put him to more pain than he is willing to endure; He is resolved upon his course, from which he will not be diverted by any seasonable warnings, no, though one should be sent unto him from the dead, on purpose to reclaim him.  
And as is the Sin, so is the punishment; The sin wilful, and the punishment inevitable. For when men are resolved that nothing shall divert them in their sin; God is resolved, that nothing shall divert their judgement. When men stop their ears from Hearing, God will not only stop the mouths of his Prophets from reproving; but his own gracious ears from Hearing, They stop their ears at his calls, and he will stop his ears at their Cries, in the day of their Extremity. And for this we have a very clear Text, Prov. 1. 24. Because I have called, and ye refused, I have stretched out my hand, and no man regarded; but ye have et at nought all my Counsel, and would none of my reproof: I also will laugh at your calamity, I will mock when your fear cometh; when your fear cometh as a desolation, and your destruction as whirlwind, when distress and anguish cometh upon you; then shall ●hey call upon me, but I will not answer; they shall seek me early, but they shall not find me. And certainly, it is a s●d condition to perish, and to have none to pity us. For what pity can we expe●t fro● men or Angels; when the father of mercies, and the God of all consolation will laugh at our destruction? He that at one time wept over jerusalem, because she would not repe●t, 
Luc. 19 41.  and foresee the day of her visitation was at another time pleased with the destruction of that incorrigible City, when there was no way left for repentance.  
So that this desperate wilfulness of mind, as it is the natural effect and consequent of infatuation; so it is the certain forerunner of ruin and destruction. For the proof of this, I shall only produce two instances. The one is in the sons of Ely, of whom it is said, They hearkened not unto the voice of their father, because the ●ord would slay them. The other is in Amaziah king of Judah, who (having gained a victory over the Edomites, & taken their gods to be his gods) the Lord sent a prophet to reprove him for it; who answered the prophet, saving, Art thou made of the King's Counsel▪ forbear; why shouldest thou be smitten? Then the prophet forbore, and said, I know that God hath determined to destroy thee, because thou hast done this, and hast not hearkened unto my counsel. And so it fell out within a short time after  
And therefore, Go to now, all ye that despise and reject the seasonable warnings of your prophets. That da●e the day of your visitation, and say (with those in the prophet Isaiah) Let him make speed, and hasten his work, that we may see it; and let the counsel o● the holy one of Israel draw nigh, that we may know it Ye, that walk after your own lusts; and yet are of the number of those scoffers S. Peter speaks of, saying, where is the promise of his coming? for since the fathers fell asleep; all things continue as they were from the beginning of the creation. Ye, that glory in your shame, and boast of your wickedness, and say, our Tongues are our own, we are they that ought to speak; we will not subject our Consciences to any yoke. Look to it, and be assured, that there is evil before you, though you discern it not; we can see (from the sacred oracles) that four star that governs, and that sad fate that attends you, without calculating your Nativities. And (without the help of a prognostication) discern at a distance that black cloud of judgement which is gathering over you, wherein the thunder and lightning of the fierce wrath of God is reserved for you. And the ground of this confident assertion, we derive from that of Solomon, Pro. 29. 1. He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy.  
Fourthly, This incurable evil of Incorrigibleness, is ever attended with another evil as desperate and pernicious to the soul. And that is senslesness and security, especially in the time of the greatest danger. And herein appears the strength and witchcraft of Infatuation, in that men are never so jo●ly and unapprehensive of danger, as when they are dancing upon the very brink of the bottomless p●t, & (with Jona●, though a rebel and a fugitive from his Lord and maker) their sleep is then soundest upon the pillow of security, when they are in the most eminent danger to be cast away, Of such as these (doubtless) doth the Prophet Isaiah complain In that day, did the Lord God of hosts call to weeping, & to mourning, and to baldness, and to girding with sackcloth; and behold, joy and gladness, slaying oxen, and kill sheep, eating flesh, & drinking wine; Let us eat and drink for to morrow we shall die. And it was revealed in mine ears, by the Lord of hosts, surely this inquity shal● not be purged from you till you die. That is, it shall never be purged from you, but you shall die in it.  
And certainly, this cannot but be taken as an high provocation and affront to God's justice, when not only his threaten, but his immediate extensions are scorned and despised. Shall the Lion roar, and shall not the beasts of the forest tremble? Shall the most high God thunder out of heaven, and not sinful guilty man be afraid? Will Zim●i and Cozbi be shameless at their uncleaness, just at the same time the fierce anger of the Lord breaks out against Israel, when the Congregation is weeping before the door of the Tabernacle? Certainly, this is that madness of heart Solomon speaks of, when men have no knowledge or sense of the time of their vistation, but, as the Fishes that are taken in an evil net▪ and as the birds are caught in the s●are, so are the sons of men snared in an evil time, when it falleth suddenly upon them.  
And therefore our Saviour foreseeing that his Disciples would be found sleeping even in that very hour when he was to be betrayed, gives them a caution, which can never be unseasonable to any Christian. Take heed to yourselves, lest at any time your hearts be overcharged with sursetting, and drankenness, and cares of this life, and so that day come upon you unawares. For, as a snare shall it come on all them that dwell on the face of the whole earth. But wherefore as a snare? But because it shall surprise men when they are unprepared, and unprovided of any thing to resist the evil of that day; like an armed man, that rushe●h suddenly upon a man that hath nothing in his hand to defend himself. Thus came the Deluge upon the old world, as a snare; not but that they had an hundred and twenty year's warning; in all which time, the Patriarch Noah was their Chaplain, a preacher of righteousness unto them; but it came as a snare, because they were spirits shut up in prison (as S. Peter calls them) that is, captived and ensnared in their own blindness and security. Would you know the time when the people of Laish were destroyed? It was then, when they dwelled ca●eless, after the manner of the Zidonians, quiet, and secure; when there was no Magistrate in the land, that might put them to shame in any thing. Would you know the time when the Philistines received their greatest blow from the hand of Samson? It was then, when they had eaten and drunken to the full, when their hearts were merry, than they called for Samson to make them sport in the house of Dagon their God; Then a sudden destruction came upon them unawares, and their sport and jollity ended in their common ruin, would you know the Time, when the Israelites, were destroyed by the severe hand of God? It was just then, when the Quails were between their teeth; when they were not estranged from their lust; Then the wrath of God came upon them, and slew the fattest of them, and s●o●… down the chosen men that were in Israel. Would you know the Time, when Ie●usalem was threatn●d to be searched as with candles and visited? The Prophet Zephany will resolve you; it was, when the Inhabitants thereof were settled on their Lees, when they said in their hearts, The Lord will not do good, neither will he do evil.  
So that, if you shall demand of me▪ when the Time, or when the Day of our ●aviours second coming to judgement shall● oe: I dare not adventure to resolve you, ●s some have done, from the mere Dicta●… of their own frenzies, and delusions; since that day and hour knoweth no man, no not the Angels which are in heaven: Bu● I shall tell you when in the general; it sha● be in the night, if not in the natural nighto● darkness and obscurity; yet in the black n●ght of persecution and trouble; and it sha● be in that hour of night, in which thethie● useth to come, that is in the dead time of the night, when men are fast a sleep in sin and security. It shall be in an age when Antichrist shall be revealed. When the world shall be haunted with many false Christ's, and seducing spirits. When the Go. spell shall be preached to all the world, & yet so little credit shall be given unto it, that faith shall scarce be found upon the earth. It shall ●e in an Age, when men shall be as sensual & sinful, and as secure in those sins, as they were in Noah's time; and for this I have express warrant from our Saviour. But as the days of Noah were, so shall also the coming of the Son of man be●, for as in the days that were before the flood; they were eating, and drinking, marrying, and giving in marriage, until the day that Noah entered into the Ark; and knew not until the stood came, and took them all away; so shall 〈…〉 coming of the Son of man be. And if the sensual and secure oppressor would know the particular time of his visitation, I can punctually resolve him; namely, at that very time when he think ●h● least of it; his evil day is then nearest, wh●n he puts it farthest from him. And for this to I have warrant out of the forecited chapter; But, and if that evil servant shall say in his hear● my Lord delayeth his coming, and shall begin t●… sinite his fellow servants, and to eat, and drink ' with the drunken; the lord of that servant sha●l come in a day when he loaketh not for him, and in an hour he is not ware of, and shall cut●●…n asunder; and appoint him his partion with t●… Hypocrites, etc. So that however the Tabernacles of robbers may prosper for a time, and they tha● hate God may seem secure, yet weigh their condition truly in the balance of the Sanctuary, and you shall clearly understand, that their prosperity is their greatest cu●se; and their security their greatest Judgement.  
To all these, I shall add but one more symptom of the infatuated spirit; and that is, A resolution to maintain and justify the errors and iniquities of his evil do. And truly, as perseverance in the duties of Christian Religion, is that golden clasp that unites grace with glory; so perseverance in rebellion and wickedness, is the very portal of hell, the nearest Border I can name to the bottomless pit. There is a time and state in sin, when the dregs of sin are frozen and congealed; when sin is out of measure sinful, and the sinner beyond measure desperate & stupid Thus when Catiline had fired the City of Rome with his horrid plots and conspiracies, he had nothing else to say for himself, but this, Inc●ndium meum, ruina extinguam, I will quench the fire I have kindled, with a final ruin; or (with the help of a Poet) The ills that I have done cannot be safe, but by attempting greater, I will add worse unto evil, thirst unto drunkenness, and leave the success of my ungracious actions, to the extremest adventures.  
And certainly, had the Catilines and Machiavels of our age and Nation, steered in their black designs, by any other principle, but that of a necessity of defending themselves, and maintaining their own actions (how horrid and unconscionable soever) we might have seen their repentance, & our peace and agreement long ere this day; But the witchcrast o● Rebellion is, that it dares not look backward, and knows not how to retreat from what it hath once dared to attempt. He that once draws his sword in a rebellion, is obliged (by an Infernal principle) to throw away the scabbard; for, where the doctrine of repentance is admitted, the rules of policy and self preservation are presently plucked up by the roots. As I have not so little charity, as to believe these men at first intended the third part of the wickedness which they have acted, by falling from one wickedness to another, So I have not so much charity, as to believe they will be ever reclaimed into the duty of good subjects, but by the hand of power. And this belief of mine, takes its rise from the bold defence they make, in maintaining themselves in their abominable villainies, and the bold defiance they bid the whole world to bring them unto condign punishment. Thus have they cast behind their backs, the wholesome rules of, Religion and Conscience, steering desperately by that devilish principle, Per scelera ad scelus tutum iter. Making one wickedness, the rise, and advantage, and battery unto another, and their unblessed prosperity, an affront and defiance to the Divine vengeance; and will rather put themselves, and the conduct of their a●…airs, into the hands of the Devil, then kneel either to God or the King for mercy.  
A man would think those Romanists in a very sad condition, who having embarked themselves in som● notorious Treason or conspiracy (perhaps against the See of Rome, as for other Treason, here may be a Dispensation) insomuch that they durst not trust their holy father with their confession; for if they did confess, they were in da●ger to be hanged; and if they confessed not (by the principles of the●r own Religion) they were sure to be damned; and upon this extremity, should resolve to prosecute their wicked contrivances as far as power should enable them: In the like straits and extremities have these wretched men involved themselves (by some of their own confess●ons) They have waded so far in sacrilege and blood, that they know not how to retire; They dare not confess their wickedness unto men, for fear of the people; lest that people which they have so long abused and ensnared, should rise up in a rage, and stone them. They dare not confess unto God, for than they are immediately obliged to lay down their Arms and to disclaim their error, by Repentance and Satisfaction. So far are they removed out of the way of Repentance, that if they find any of those who have twisted with them, to repent and abhor their former wickedness, and to des●…e to redeem their former reput●tions by any future services, they presently look upon them as delinquent, and malignants, and the most dangerous of all their enemies; like the Jewish Lawyers, They shut up the Kingdom of heaven against men; for they will neither go in themselves, nor suffer others that would go in; So these, they will neither Repent themselves, nor suffer others that would repent. They have made their condition so desperate, that they dare not repent; and followed Achitophel's counsel so long in widening differences, that like Pirates, they will choose rather to perish at sea, then put themselves to account with any suspected P●tt.  
Nay rather than own the guilt of their own bosom's (which I am sure they cannot stifle) they will lay all their wickedness upon the shoulders of their pious Sovereign, and he must be sacrificed and murdered, because their sanctity (for sooth) must not be blemished. Thus it shall cost them no more but a little breath, to Vote themselves the Saints of the Kingdom, and all men else Delinquents, but themselves and their adherents; and the Justification of their bold mischiefs (by an invincible law of necessity) must be the accusation of all that oppose or descent from them.  
But that which (beyond all this) adds in●…nitely to the weight of their wickedness i● this, That (notwithstanding the world hath had sufficient Testimony of their prevarication with God and man, by falsifying their oaths, and several engagements, by the boldness and bloodiness of their actions, to promote the English Interest (as they call it, that is, their own) yet they think it no stolen fraud, still to make Piety their pretence, and Reformation their design; as if they aimed at nothing else, but that the Lords day may be better observed, the Gospel better planted, the Kingdom better governed. Thus with the help of their fine spun Arts and Hypocrisies, they have made Christ, and his Gospel, the Patron of all their horrid undertake.  
And here, I do not so much declaim, as grieve and tremble to think, what a desperate progress these men have made toward their eternal ruin. We read of Beltashazzar, that he made a great feast to a thousand of his lords, and drank wine before the thousand; and not content with this vainglorious excess; he send● (in his drunken humour) for the vessels of Gold and Silver, which Nabuchadnezzar his Father had taken out of the Sanctuary of God, and makes those holy Utensils, instrumental to his pride and luxury; and this was so high a provocation, that God sent a hand out of the inanimate wall, to write in his presence, his certain Doom and judgement. Is it not wickedness enough in these men, to feast themselves wi●h the blood and miseries of their fellow subjects, whom they have made their slaves; To inebriate themselves with p●de and power, unless they make the Sacred▪ Oracles of God instrumental to maintain them in their luxury? Was it not wickedness enough in cursed Jezabel, to dispatch Naboth for his Inheritance sake, unless she proclaim a Fast to disguise and cover that her bloody Design? Is there not guilt enough in the murder of an incomparable King, in the robbing of a glorious Church, in the deliberat● breaking of so many sacred Oaths and Engagements, in the ruin of so many thousand families, in the ●nsnaring so many thousand souls by irreligious engagements, to maintain these men in their wickedness; but must all this be disguised with pretensions of piety and reformation? Can they find no other answer for themselves, when they are pressed with arguments drawn from Reason, Law, & Scripture, but must they father all their wickedness upon God himself, ●y deriving it from the direction of his sacred Spirit? M●st the Dove of peace and love be entitled to their ● erciless & bloody executions? Must the Sp●rit of meekness and condescertion be made the Patron of their Tyranny and Ambition? The spirit that worketh sorrow and reluctancy for sin, be brought to countenance their justification and perseverance in sin? Oh let it never be told in Gath, nor published in the streets of Ascalon; Let ●ot the unbelieving Jews, nor the sons of Maho●er, nor the Savage Indians ever come to hear, what a generation of vipers, and prodigious monsters hath been hatched, and fomented under the sunshine of the Gospel. How will our Enemies abroad reproach and Blasphem● our Religion, when these shall be under●…ood to be the fruits of it, in its (falsely pretended) purity and Reformation?  
Whether that Blasphemy which the scribes that came from jerusalem were guilty of, in attributing the dispossession of unclean spirits (which they saw our Saviour did by the finger of God) to be done by Beelzebub, were specifically that irremissible Blasphemy against the Holy Ghost, I will not determine. But this I will say; That to Attribute the works of the most high God, to Beelzebub; and to attribute the works of Beelzebub, to the most highGod: are Blasphemies of the same Parallel; if any thing make the difference, it's the Quo animo of the iniquity. For men to say, when they have nothing else to say, (in defence of their Enormities) that what they do, they do by the dictate and direction of God's holy spirit, is so bold and fearful a Blasphemy; that I am ready to tremble at the naming of it; But whether these pretences derive from malice, or obstinacy, or a dissembled justification, of what they know to be Gild of an high nature, I cannot possibly determine. I shall from hence admire only the power, and prevalency of this charm of Infatuation; that will neither suffer men to look upwards towards their God nor inwardly upon themselves, nor backwards upon their guilty actions; but hurries them on, (with Corah, Dathan, and Abiram,) into a Justification of their Rebellion, against Moses, and Aaron, and God himself, so long: till they are swallowed up quick of Death & Desperation.  
And therefore my advice shall be the same, that Moses gave the rest of the people that were not of that Conspiracy; Depart I pray you, from the tents of these wicked men, and touch nothing of theirs, (or touch not with them) lest ye be Consumed in their sins. And let every man that would preserve the life of his Happiness, in the comfort and clearness of his conscience, say with good old Jacob, O m● soul, come not thou into their secret, mine honour, be not thou engaged, (or do not subscribe their engagement;) lest thou eat of such things as please them, and thy mind and thy Conscience be defiled, and ensnared to thine inevitable ruin. And (this I conceive) may not be propounded unseasonably unto such, as either have twisted with these men, without repenting all this time, of the error of their do; or such, as are at present their secret friends and Agents; or such as may hereafter be tempted into a Compliance, either for fear of their present power, or (which is worse) for filthy Lucre sake.  
And for our brethren, and friends of the Scottish Nat●on; I could wish, they would seriously consider of this one thing. That the best way to satify the fears and jealousies, which are at present upon them, and their councel●; and the best assurance they can give his Majesty of their sincerity unto him in all respects; must be taken from the sight, and the Sorrow, and the humble owning of those errors wherein they were unfortunatly engaged against his Royal Father. I shall not hunger after any of their Confessions; whether Public, or private; nor will I adventure to Censure their intendments. Only I hope, I may have leave to entertain some fears, that they will not set this King upon his Father's Throne, till themselves have set themselves in the stool of repentance, on another score then what hath been lately practised in Scotland. The best way I can pro●ound, for them to set a Crown of gold on this King's head: is to have their hearts thoroughly pricked with those thorns they plaited in his Father's Crown; & if they are really ambitious of the honour, of restoring the rights of the Crown, and revenging the blood of their martyred Sovereign upon his cruel enemies; they need not be ashamed (in some measure) to begin with themselves.  
But if a professed Recantation, be too severe a penance for men that would be thought they cannot err, yet let their hearts ●e but affected with such a close and inward sorrow, as that The searcher of all hearts may accept of it; and let their resolutions for the time to come be such, as that the God of Truth and mercy may bless, and prosper them into on ample, ripe harvest of true Christian Honour; and that the world may read the disavowing of their former errors, (if in no other character) yet in the sincerity and gallantry of their future actions, and achievements.  
Having showed the Nature, Causes, and Symptoms of Spiritual Infatuation; and with a faithful, and impartial hand searched this wound unto the bottom: shall I now (with the Priest and the Levite,) pass by, and leave a soul stripped, and rob, and wounded unto death, and take no care, no Compassion upon so sad a spectacle? What; Is there no Balm in Gilead, for this deadly wound? Is there no oil of mercy, to be applied to the obstinate and obdurate sinner? Doubtless, so long as there is life, there is Hope; and so long as the●e is Hope, the Physician cannot fairly desert his Patient.  
And because it is safer erring with too much Charity, then with too little; Because it is an inconsiderate Temerity, to confine the boundless Ocean of God's mercy, to the narrow mouthed bottles, of our own uncertain, & fallible Conception: I shall open a door of Hope, as far as the unerring Oracles of God shall authorise me; and the first thing I shall propound to the Infatuated spirit is, That there is a possibility of being Cured.  
I know well, there is a judicial kind of Hardness, when God withdraws the sweet influence of his Grace, and delivers a man up unto himself, without ever looking more after him. That there is a sin unto Death; ●hat strikes the Church, with Dumbness, that s●e cannot pray for it; and strikes the Soul with Numbness, that she cannot feel the comfort of God's mercy There is a Blasphemy against the Holy Ghost, that shall never be forgiven, because there shall never any place be sound for repentance. But yet, though we may conclude that such a s●n there is; yet we cannot without great rashness, and uncharitableness conclude tha● This, or That man is that irrecoverable sinner.  
It is (for the most part) agreed, that The sin against the Holy Ghost is a Total Apostasy from the Gospel of Christ formerly acknowledged, and professed; together with a verbal Calumniating, and a real persecuting of the same; with a deliberate purpose so to continue, and persevere unto the Death, and then to pass away in that disposition. But supposing ●his Definition to be rightly stated; can any man say, that this man's Apostasy is Total; that it is malicious; that it is Deliberate; and that it shall be final? Saint Peter was a Blasphemer, but he did not persecute the Church; Saint Paul was a Blasphemer, and a Persecuter, but he did not persevere; There was a perhaps left for Simon Magus his recovery, even at the same time, when he was in the Gall of bitterness, and in the bond of Iniquity; when his overture was so profane, and Blasphemous, that he attempted to purchase the gift of the Holy Ghost with money: Repentance, and prayer were prescribed unto him by Saint Peter. The schoolmen tell us, that there are six sins, that are dangerous Introductions into this irrecoverable gulf; namely Presumption, and Desperation; Impenitency, and Hardness of heart; The resisting of a Truth after Convincement; and the Envying God's grace in other men. But no man can conclude a man to be Totally, and finally surprised with the●e, unless he be perfectly acquainted with the close of his life.  
We read in the History of our Saviour's Cures, that he cured one woman that had an issue of blood running upon her twelve years; another woman, whom Satan had bound, and bowed together eighteen years; That he cured a Cripple at the pool of Bethesda that had been there thirty and eight years. And if these were bodily infirmities only, and so no fit precedents, for any spiritual Cure; we read of Mary Magdalene, who had been a notorious sinner, and possessed along time by seven Devils; and yet by the mercy of her Saviour, was recovered into a more Evangelical temper, than many of the Apostles themselves, as appears Luc. 7. 44. We read also of witches● that (having renounced their Baptism, contracted with the Devil, and resigned up themselves to his entire possession, and Command for many years;) have yet been recovered into the Christian faith, and a Salvable condition. That madmen should be poisoned, because Physicians know not how to cure them; That menshould take away their lives, because God hath taken away their understanding, is a proceeding, that savours ●ore of Convenience, than Conscience; for this is to put no difference at all, between Christians, and Dogs, and Cats in times of Infection. I know it is impossible in nature, for a Camel to pass through the eye of a needle, and yet we read that this and all things else are pos●…ble unto God; (I say) all things, that imply not Contradiction, or repugnancy to his nature. We must grant, (saith Augustine) that God is able to do something, which we are not able to find out; in such works, the whole reason of the doing, is the power of the doer; It is God that hath done them, consider the author, and all doubts will cease. And since the scripture assures us, that neither The incestuous Corinthian for the heinousness of his sin, nor the These upon the cross, for his perseverance in sin unto the last hour, were excluded Heaven; There is little Reason, and less Grace, for any man to conclude himself Damned, on this side the grave. But let not any m●n mistake me, or deceive himself, by deriving an Encouragement unto presumption from that, which I intent only for an Antidote against Despair. So that, a possibility of Cure being granted, our next business is, to propound what is most probable, and instrumental to the same.  
The fat heart, (I have showed,) is called in scripture a stony heart; if it were a brazen Heart, it might be melted; or if it were an Iron heart, it might be malleable; but the furnace has no power over the stone; the Hammer of God's judgement is the fittest instrument to deal with it. Now, as the Stone in the kidney, or the Blader, is a disease of great pain, and of no small difficulty in the Cure; so is it with that disease which Divines call the stone in the Heart, or stoniness of heart. Some Analogy, or proportion there is in the Cure of both diseases, which may serve only to illustrate one another.  
Two ways Physicians have found out for the Curing of the Stone in the bladder, namely, either by cutting and drawing it out of the bladder, which is a work of pain; or else by dissolving it within the bladder, which is a work of Art. Two ways likewise Divines are directed, in the Cure of the Stone in the Heart, namely, to Break it, by the terrors of the Law, which is a Cure of pain; or else to Dissolve it by the mercies of the Gospel, wh●ch is a Cure of great Art, and Excellency. And though for the most part▪ Plures sunt ques Timor Corrigit, They are the greater number that are driven home to God by fear: yet meliores sunt quos Amor dirrigit. They are of a better Constitution that are won by Love. We read in in Scripture, of a Broken Heart, and a Burning Heart. A Broken Heart, when he watered his Couch with his Tears, when he roared day, and night for the very disquietness of his heart, upon the sad apprehension of God's anger, and discountenance; and a Bur●ing Heart in the two disciples that went to Emmaus, whose hearts are said to burn with●n them, whilst jesus expounded unto them the Mysteries of their Salvation. Some men's hardness is like that of the flint, which is easier broken upon a Cushion, than an Anvil; But most men's hearts are like cracken bells: they must be broken all in pieces, and new cast by the Belfounder, ere ever they will be made to ring in Tune.  
The first potion then, I would prescribe for the recovery of an Infatuared Spirit, is an Exceeding bitter one, and yet it must be taken; what it wants in sweetness, it hath in Salubrity. It is compounded of little else but the Terrors of the Law; The weight of God's Justice; The separation of the soul from the body by the blow of Death, The Separation of both from the presence of God, by the Doom of judgement; and the view of those torments, which are Endless, Easeless, Remediless. For the disease being Lethargic, and paralytic, (that is,) a disease that is attended with much drowsiness, and stupidity; It is necessary the soul be first awakened to its own danger, by the smart, and anguish of some sever● application. I have known a very good Physician, that when he could not cure the palsy any other way, would cast his Patient into a Burning Fever; and then he knew what he had to do with him. It is necessary, that the whole man be distempered, and disordered; that the mind may be the better brought into an Evangelical frame and te●per.  
Agreeable to this method, sure was S. Peter's practice in the recovery of the 3000. souls we read of Act 2 41, Ye men of Israel, hear these words. J●s●s of Nazareth, a man approved of God among ●ou, by miracles, wonders, and signs, which G●d did by him in the midst of you as ye yourselves also know; him ye have taken, and by wicked hands have crucified and slain; whom God hath raised up, etc. Here was a word of no small terror, a word able to break a Jewish heart in pieces; The blood of the Son of God is brought home unto them, and laid at their own doors. And see what a kind and piercing operation this bitter potion had upon their minds; it is said, when they heard this, they were pricked in their hearts, and they said unto Peter, and the rest of the Apostles, Men, and Brethren, What shall we do? And what ●oes S. Peter prescribe unto them in such a● affrighted trembling condition, whilst this Ague fit was on them? No more but Repentance and Baptism, and then immediately applies an Evangelical Cordial. Repent and be Baptised, and ye shall receive the gift of the holy Ghost; for the promise is unto you, and to your children, etc. Thus the converted Jailor being first awakened by an Earthquake, that shook the very foundation of the prison, and being at his wit's end, as well as at his sword's point, upon a supposition his prisoners were escaped; he came trembling, and fell down before Paul and Silas, and brought them out and said. Quid faciam ad Salutem? Sirs; what must I do to be saved? I refuse not to do any thing that may bring me into a Salvable Condition.  
Certainly, those hearts are wisely, and seasonably broken; that are moulded into a present Compliance with any thing, that may tend to their comfort, and Conversion; and the way to have a clear, and a Saving Interest in Christ, is to see ourselves irrecoverably lost without him. There are some disease's in the body, (contracted with no less guilt of conscience, than blemish of reputation;) wherein the patiented must be brought as low in his constitution, as possibly can be, and yet Live; his spirits must be exhausted, his blood evacuated and changed, and the nearer he is brought to the gates of Death; the better hopes there is of life, and a safe recovery. And there are some diseases in the Soul, wherein the unseasonable application of Cordials strengthens the peccant humour, making it mortal, and irrecoverable, We read of a sort of Devils, that were not to be cast out but by prayer, and fasting. And there are sins which (for their long possession in the soul,) are not to be ejected, but by strong cries, and tears, by much self denial, and great maceration of Spirit. Cordials are then seasonable, when the malignity of the disease is killed. Healing plasters are then to be applied, when thy wound hath been throughly searched, and cleansed. The Apostles rule is, that the old Leven be so purged out, that the regenerate man may become a new Lump. There were some in the Prophet Jeremy's time, that thought themselves perfectly cleansed and cured, when there was no such matter; for God tells them, that though they washed themselves with nitre, and much Soap, yet their iniquity was marked out before him, jer. 2. 22.  
Where let us pause a little, and inquire what these spots might be, that were so hard to be gotten out, and they are expressly set down vers. 34. In thy skirts is found the blood of the Souls of the poor Innocents', yet thou sayest, because I am innocent, surely his anger shall turn from me. Behold I will plead with thee, because thou sayest, I have not sinned. Why gaddest thou about so much to change thy way? So that the Spots which nitre and much Soap will not get out are these Three (which I sha●… leave our jerusalem to inquire after with●… her own walls.) There is first, the deep scarlet spot of Bloodguiltiness (especially if it be Sanguis Animarum, the blood of souls that perish for want of sharp and sincere reproofs) Secondly, there is the white spot of pretended sanctity and impunity (notwithstanding all their guilt) and Thirdly, there is the changeable spot of gadding Inconstancy; when men reel too and fro, and stagger from one extreme into another, and (without fixing upon any certain principles) Act, and drive on furiously (like Jehu) according as necessity or advantage shall direct them. And would you know the reason how the disease in this people came to be thus desperate; the same Prophet will inform ye, Jer. 6. 14. They have healed the hurt of the daughter of my people slightly, saying, Peace, peace, when there is no peace. They skinned the wound, without searching it to the quick, and lest the corruption in the bottom, which made the wound to fester inwardly, and to grow desperate and incurable. So that, the first step to the cure of the infatuated spirit, is, to deal impartially with the disease; The best expedient to bring a man to believe and rely on Christ for life and salvation; is, to represent clearly his condition out of Christ, to be an estate of death and damnation, And the more we are ashamed and confounded at the sight of our own ugly selves, the more amiable and acceptable we shall appear in the sight of our Redeemer.  
God hath erected two Tribunals, unto which all men living are summoned to appear, there to give an account of themselves; The one is within our own walls, (as I may so speak,) within our own Souls, and that is the Tribunal of Conscience; In which Tribunal, there is an undoubted power of acquitting, and condemning, as the Delinquent shall be found more or less guilty. Which I take to be very clear from that of S. John. If our Heart Condemn us, God is greater than our heart, and knoweth all things; (that is) he knoweth more by us, than we do, or can know by ourselves. But if our Heart condemn us not, then have we confidence towards God. 1 joh 20. 21.  
The other is that grand Tribunal of judgement, whereunto all the world shall be summoned at the General Resurrection, which shall be in that place which God shall choose for the manifestation of his mercy and Justice, upon all men according as their works shall be Now in secular and judicial Proceed, for a man to have leave to make choice of his own judicatory, his own judge, his own jury, & witnesses, is so high an Indulgence, & advantage; that it cannot be expected from any earthly power; & yet the great judge of Heaven and Earth, men & Angels, hath given this privilege unto m●n; He may take his choice whether he will be judged Here, or Hereafter: by himself, or by another; God hath made us all Ch●ncelours ●n our own Causes, with this proviso; That if we will deal truly and impartially with ourselves, that is, if we will Summon ourselves to appear before ourselves, arraign ourselves before the Tribunal of our own Consciences, and there Examine, Indite, convict, and condemn ourselves; we shall not come into any further condemnation. If we would judge ourselves, we should not be judged of the Lord. But if we will not judge ourselves, we must stand or fall according to the Sentence of another. Most Certain it is, that we must all appear before the judgement seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good, or bad. S john in a vision, saw the dead small and great, stand before God, and the books were opened, and another book was opened, which was the book of life, and the dead were judged out of those things which were written in the books. according to their works. They are Books in the plural, that shall be opened. The Book o● Nature, The Book of the scripture, The Book of Conscience. And out of these books several accu●…ons will be framed. The Devil, that Grand ac●use● will s●and so●th and plead against us, The abused Creature will accuse us of excess, and luxury; The souls of the holy martyrs. will 〈◊〉 us. with oppression and blood gu●…i●…e, The Sacred Oracles of God will 〈◊〉 ●s with infidelity, a●d Contempt; and our own guilty Consciences, instead of pleading for us, will give up a verdict against us.  
The only way th●n to supersede the judgement of that day, is, to call ourselves to an account beforehand, To agree with our adversary quickly, whilst we are in the way, lest we be delivered up unto the judge, and the judge send us to that prison, from whence there is no Redemption. To ri●le every cranny and co●ner of our hearts. To bring forth our murdering lusts, our bosom Traitors; and to use them as joshua did the five Kings that were hid in the cave of Makkedah; that is, set our feet upon their necks, and slay them in the sight of all the world. And this if we do, we shall not fail of such a part in the first Resurrection, as will secure us from the blow both of the second death, and second judgement also. So that it is in our own choice who shall pass sentence upon us; whether our own selves, or else some other person. And what shall we be able to say for ourselves, in that great and terrible day of the Lord, why the sentence of eternal death should not pass upon us, when God hath given us the space of 10, 20, 30, 40, 50, 60 years for the performance of so easy a task, so reasonable a service, and we have not done it.  
We see with what malicious dexterity and boldness, bloodthirsty and deceitful men manage the Trials, and design the executions of persons of the highest quality and merit, but how cold, how dull, and indisposed in enquiring after the guilt of their own wretched souls? Certainly, such men as they may be thought to be strongly infected with this disease of Infatuation; so it may be feared they are very far removed out of the way of their recovery, who have so much of other arens, so little of their own guilt before their eyes.  
A Cure then (ye see) there is for the Infavated soul, and the first step to that Bethesda pool which cureth all diseases, is by a descent of humiliation, But do not mistake yourselves, It is not every s●gh, or sad look, no, nor every tear, that concludes a solid humiliation for sin. There is a great difference between an humble man, and a man that is humbled; there are many of us (God help us) that are humbled, and driven into great straits and extremities, persons that have lived in their own Countries with great charity and hospitality towards others, that have neither what to eat, nor wherewithal to be clothed themselves. And yet, I fear, were our purses as full of silver, as our hearts are full of sin, we should soon find the way to our former pride and luxury. Physicians are wont to cure vomiting by a vomit; and bleeding, by letting of blood; And truly, the best cure I can prescribe for all our secular sorrows; is by adding more sorrow and compunction for our sins, than I fear resides in our dejected spirits.  
I have dwelled long enough upon the severe● part of the Cu●e; & it may be demanded of me, what? are the messages of the Gospel to be delivered by Boanerges, the sons of thunder? Sure, the world has ●ore then enough of such, that take a great deal of pains to bring men unto Hell ga●e●, by representing unto them the horrors of a damned Condition, and the irrecoverable Estate of all the world besides themselves, but then their Art fails them in bringing them back again; They can bring the soul into a deep dejection, but they know not how to raise it again; They are good at the Corrosive, but to seek in the application of the Cordial. Like our Refo●mers in England, they are de●…erous in p●l●ing down, but they know not how, or what to build in the place of it. These are ignorant (if not ●ll natured) Physitians●, that please themselves with wounding, when they know not how to heal, & make work for their own mercenary and adulterate Art to practise on; shaping their Cures too often according to their encouragements, and though they will not sell the gifts, yet they can find a way to sell the Comforts of the Holy Ghost, for money and advantage.  
Now in the Samaritans Cure of the wounded man that fell among h●eves, as he journied from jerusalem to jericho, we find two ingredients; wine, and oil; not wine alone, or oil alone, but both; first wine to search, & afterwards oil to supple. Thus when S. Peter sound his auditory pricked in their hearts, he presently applies an Evangelical Cordial, and tells them, that the promise was made unto them, and unto their children, even as m●ny as the Lord should call. Thus S. Paul directs the Church at Corinth, to deliver up the incestuous person to Satan, for the destruction of the flesh; but it was for no other end, but that the spirit might be saved in the day of the Lord Jesus For the Church's censure having humbled him, he writes a second Epistle to the same Church, both to forgive him and to comfort him, lest perhaps he be swallowed up with overmuch sorrow.  
And indeed, the more we are broken with sorrow and contrition, the more firm and compacted shall we find our confidence and assurance in God's mercy. For though self-humbling be the certain fruit and effect of faith; yet faith is not so clear and conspicuous, till repentance hath scoured off the rust, but lies like a coal raked up in an heap of ashes, or like fire in a flint, which is there before, but is not discernible before the stroke of the steel hath made it so. Without doubt, the light of faith burns clearest in the dark and solitary chamber of our saddest retirement, and the believing eye hath never so clear a prospect into heaven as when it is full of penitent tears.  
An instance whereof we have in the distressed condition of the Church of Israel in the Prophet● Mi●ahs time; When good men were perished out of the earth, and evil and corrupt men were multiplied, and twisted in mischievous designs, when the best man was as irksome as a briar; and she most upright, sharper than a thornhedge; when a friend might not be trusted, nor confidence reposed in a guide nor a secret committed to her that lay in the bosom; when the son dishonoured the father, & the daughter risen up against her mother, and a man's enemies were the men of his own house And yet in this dark & dismal night of affliction, see with what an humble confidence the Church addresseth herself to the strong God of her salvation. Therefore will I look unto the Lord. I will wait ●or the God of my salvation, my God will hear me. Rejoice not against me, O mine enemy, when I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me, I will bear the indignation of the Lord, because I have sinned against him, until he plead my c●use, and execute judgement for me; he will bring me forth to light, and I shall behold his righteousness.  
Now though in chastening, or sorrow, or whatsoever, for the present seemeth joyous, but grievous; nevertheless, afterward it yieldeth the peaceable fruit of righteousness unto them that are exercised thereby The Law (saith S. Paul) is our schoolmaster, to bring us unto Christ, that we might be justified by faith; but after that faith is come, we are no longer under a Schoolmaster. Prop▪ and Supporters we know, are necessary in the building of an Arch, and scaffolds are necessary in the building of a Spi●e, but when once these fabrics are finished, these helps and advantages are laid aside; The heir, as long as he is a child, differeth nothing from a servant, though he be lord of all, but is under Tutors and Governors, until the time appointed of the father. But when he comes to full age, he understands his Title to his estate, and is understood to be Sui juris, at his own liberty in the disposing of it.  
There is a time when the Christian is discharged from the Terrors of the Law, from the Bondage of sin and Satan; and restored ●… the glorious liberty of the sons of God. Which is nor such a liberty as our Anabaprists dream of, a liberty to live as they list, a liberty to deny all manner of obedience to spiritual and temporal Governors. As there is an Evangelical liberty, so there is an Evangelical yoke, and no man can pretend to the one, that does not subject himself to the other. Omnia sunt libera nob is per fidem, & tamen omnibus servi sumus per charitatem; ut simul consistat servitus libertatis, & libertas servitutis.  
The Gospel gives me an exemption from the Curse of the Law, For there is no condemnation to them that are in Christ Jesus, provided always, that they walk not after the flesh, but after the spirit. It gives me the liberty of my person, notwithstanding all my debts, because they have been satisfied by my surety; but then I must understand my person to be a consecrated Temple, which I may not defile or dispose of at my pleasure. It gives me liberty and ●ree access unto my Creat●…, a liberty to present my suits unto him, whensoever I am in want or extremity; a liberty to serve him without the bondage of fear; but it must be according to good old Zachariahs' rule in holiness & righteousness all the days of my life. It gives me a liberty to u●e his good creatures, (a privilege which was lost in Adam, and is restored by Christ) but than it must be wisely, soberly, justly, charitably, thankfully, and contentedly.  
Nay, I shall ever think it agreeable to Christian wisdom, to have my canceled obligations still before mine eyes, that I may know my greater obligat●ons of duty and gratitude to my Redeemer. And if from a changeling, or brat of hell, I am regenerated and form anew, according to the glorious image of my maker, yet I will still have an humble ey upon my former ugliness and deformity; if from a crooked, bruised, and decrepit Cripple, I am restored to perfect strength and soundness, I will hang up my crutches in the Temple, not only as memorials of my gratitude, but as monitors against any future relapse. And though I know my sins are forgiven and forgotten of my Redeemer, when I have my patdon under seal; yet I will ever retain the memory of them, to awe, and humble me into an holy fear, into a constant wariness & circumspection how I becoin again entangled in those snares out of which by the mercy of God I have escaped.  
Thus ye see, The Law, and the Gospel, Moses and Christ, are not opposite and divided, but subordinate and serviceable one to the other. The Law was given by Moses, but Grace and Truth came by Jesus Christ. The Law was delivered with thunders, and lightnings, and earthquakes: The Gospel descends into the soul, l●ke rain into a fleece of wool; like Elijahs small still voice that succeeded the whirlwind and the earthquake; like the voice of the Turtle, and the singing of birds, after the winter is past, and the rain is over and gone. Moses takes his stand upon mount Ebal, and from thence proclaims the curses of God; Christ takes his stand upon mount Gerezim, and from thence proclaims his beatitudes, as appears, Mat 5. 3. &c▪ The first solemn sermon that ever he p●eached to his disciples, was a sermon of mercy. The first Text that ever he preached upon, was a Text of mercy; which he did not light upon by chance (as S. Austin did upon that of S Paul, Rom. 13. 13) but (the book of the Prophet Isaiah being delivered to him) it is said, that he opened the book, and found (that is turned to) the place where it was written, The spirit of the Lord is upon me, because he hath Anointed me to Preach the Gospel to the poor, he ●ath sent me to heal the broken hearted, to preach deliverance to the captives, and recovering of sight to the blind▪ to s●t at liberty them that are bruised, to preach the acceptable year of the Lord And sure we that are employed as his Ambassadors for peace and Reconciliation, aught to follow him in this choice; to understand it our main business to Heal, and to recover, and to set at liberty, and to preach the acceptable year of the Lord. And if at any time we fall upon severer themes, it is but in order unto this end, which is the grand design of our profession  
And therefore, if there be here any drooping or dejected Soul, that groans and labours under the weight of any burden either of Gild, or misery; I shall say unto that Soul, as was said to blind Bar timeus; Be of good Comfort, rise, jesus thy Saviour calleth thee. His invitation is most Gracious and Pathetical Come unto me all ye that are weary, and heavy laden● and I will refresh ye. Come unto me all ye that have hitherto rejected my messages of peace and Love, minding your farms, your oxen, your wives, (that is) your pleasure, and your profit more than my seasonable invitations. Ye, that have forgotten me in the day of your peace and prosperity; and denied, and abjured me, and my Gospel in the day of your Trial and persecution Come unto me, all ye, that have wearied me with your Iniquities, & ●…de me to serve with your sins, ye that have pierced, and scourged, and crucified me again afresh by your back●…iding and impenitency; ye that have so often grieved my good spirit, that would have sealed you unto the day of your Redemption. Come unto me all ye, that have mangled and torn the seamlesse coat of my Church, to carve unto yourselves your own base ends and advantages; ye that have made my house of prayer a den of thieus, ye that have persecuted, and wounded me in my poor members; ye that have imprisoned; and impoverished my Ambassadors; and dethroned, and murdered mine own Anointed; yet come unto me however, you shall not be upbraided with the foulness of your sins, only come with broken hearts, with bleeding Souls, with the sighs, and groans of Labouring and heavy laden Consciences, and I will refresh you. If you shall still obscure and justify your sins, you shall not prosper; but if you shall Confess, and for sake them you shall find mercy.  
Are you stung with the guilt you have Contracted by your voluntary, presumptuous sins? Behold, I am that brazen Serpent that healeth all that look up unto me. He that believeth in me, shall not perish; but have life everlasting. Are your souls full of Leprosy, and uncleaness? your vital spirits surprised by the plague of the Heart? your Consciences stabbed to death, by your own deliberate wounds? Behold, I am that Lamb of God that taketh away the sins of the world. My blood is that fountain which was opened purposely for sin, and for uncleanness; That Bethesda pool that cureth all disease's whatsoever. Are your hearts as hard as the nether millstone, or as the Adamant? It is said that the Adamant itself is broken ●…th goat's blood, Behold I am that Escape Goat, that ●ear on my head alone the iniquities and transgressions of the whole world. I never did reject any that came to be healed of their bodily infirmities; and I never will reject any that shall come to me for any Spiritual Cure.  
But the wounded spirit will perhaps reply, Tistrue, I know, I am fairly Invited by my Saviour, but with this proviso, that I bring a true saith, a sincere repentance along with me; And these jewels are not lodged within my Cabinet; These flowers grow not within the garden of my Soul. I desire to repent with all my heart, but I cannot; and I would gladly believe, but I find I am not able.  
Well; however be not discouraged. There is some life even in this deadness of spirit; There is some secret spark of Grace even in this smoking flax, which hath a promise it shall not be quenched. He that hath promised to accept of a willing mind according to what a man hath, and not according to what he hath not; will entertain and reward even a cup of cold water given in the name of a disciple He that had respect unto the short prayer of the poor dejected Publican, will have respect a●…o unto thee, if thou be but as humble as that Publican. He that raiseth in the Soul a blessed hunger and thirst after righteousness, hath also 〈◊〉 said, that Hunger and Thirst shall not be 〈◊〉, but that he will give to him that is a thirst, to drink of the water of life freely. He that gives both to will, and to perform, according to his own good pleasure; will in his own good time, fulfil the desire of those that fear him. So that let this be laid for a solid ground, and foundation of Christian Comfort: That the Desire of mercy, in the want of mercy, is a real mercy, and the desire of Grace, in the want of Grace, is Grace itself. And if thou do not quench these inchoations of Grace, and obstruct its operation, and progress; whensoever the spirit of God shall blow upon these little sparks, thou shalt find them grow and increase into a Coal, into a flame, enough to cheer and warm the soul with Celestial Comfort.  
Hence it is that the Kingdom of God is compared to a grain of mustard seed, which is reputed to be one of the least of all seeds, and yet the Kingdom of God is entirely contained in this single Grain. Hence it is that Grace is compared to a little leven in three measures of meal, which in time will leven the whole lump There is a time when Holy purposes are taken and accepted for good performances; I w●ll go unto my father saith the prodigal; and behold his father comes out to meet his son, I said, I will confess my sin unto the Lord, (said David,) and so thou forgavest the iniquity of my sin. And the same good▪ King did but purpose in his heart to build God an House; and it was accepted as well as if it had been done; and in acknowledgement hereof God promised to establish his house, and his Kingdom upon his posterity for ever. God accepts of such payment as we are able to make, though it be in small pieces, or perhaps in coin that is cracked, or clipped, and wants its full weight; yet if it be not false and counterfeit, it shall not be turned back upon us. And truly, he that grieves, and bemoanes himself because he cannot grieve for his sins, or because he cannot grieve so much as he desire's; is in a Certain way unto that repentance, which is never to be repent of.  
Nay; give me leave to go one degree farther. Dost thou find thy soul ensnared with the Cords, and Customs of thine own twisting, or art thou so much a stranger to thyself, that thou darest not look into thy dangerous and suspected Condition? dost thou feel the throbs and horrors of a wounded Conscience, the pangs of Hell and Despair growing upon thy Soul? yet give me leave to ask thee this one Question Dost thou notwithstanding thy present fear, and horror, Love thy Lord and maker? or if thou canst not clearly reply to that; Canst thou but resolve me of thy Love to thy neighbour, not because he is thy neighbour, or thy friend, or perhaps thy Companion in evil ways; but because he is a Christian, a Child of God, a member of Christ, one that makes Conscience of his ways? Dost thou love him for the pious and gracious Inclinations thou findest in him? if thou dost; Be of good Comfort. Here is a Comfortable testimony, that God hath set his Love upon thee; though thou discern it not. Hereby (saith S. John,) do we know, that we are translated from death to life; because we love the Brethren. Where, Love is not the cause, but the Evidence, and reflection of God's favour, and Benignity towards us.  
And Certainly this tribute of Love whether it be to God, or our neighbour, is but Leave onus facile jugum. There is nothing more easy than Love; nothing more acceptable than love; nothing more ample & difusive, in its dilating and spreading Quality then Love. It will obscure and hid, a multitude of sins, from the severe wrath of God. It is the fulfilling of the Law. It beareth all things, believeth all things, hopeth all things, Endureth all things. It hath a flame that neither men nor Devils: neither Sin, nor Death, is able to extinguish. A wicked world may strip me of my Estate; Imprison, & Confine my person; Take away my Life; It cannot take away my Love. Without Love, were I furnished with Angelical knowledge, and expression; Had I faith enough to remove mountains, & Compassion enough to sell all I had to feed the poor, and Constancy enough to endure the flames of Martyrdom▪ yet without Love, all this would profit me nothing. Nay; when other Graces shall expire, and be no longer serviceable unto me; my Love, shall last and abide w●th me for ever. For when my saith shall be resolved into vision; my Hope into fruition; my Love shall follow me beyond the gates of Death, and be my Companion unto all Eternity.  
So that Love being the pulse that represent us spiritually alive or dead; The Crisis, that determines of our diseases, whether they be Curable or not; let us ever have a wary eye upon all such things, as eject and destroy Love, and therefore (as grievances unto the Holy spirit of Love) Let all bitterness, and wrath, and anger, and clamour, and evil speaking be put away with all malice. Eph. 4. 31. For sins of Ignorance, or sins of Infirmity, a pardon of Course may be easily obtained from the Throne of mercy; but for sins of malice and perverseness, mercy is restrained, and shut up; God will not ●e merciful unto such as of●end of malicious wickedness. He that will not pay so easy a Tribute as that of Love, is an irrecoverable rebel, and not fit to be owned for a subject of Christ's Kingdom.  
Secondly, whilst the soul is upon its recovery from a disease of Senselessness, and stupidity; let us ever have an especial care to avoid those sins which do Devastare Conscientiam, demolish, dismantle, and make Shipwreck of Conscience. For Conscience is both the eye and the Awe of the Soul, the Monitor in the School of the inward man, the Superintendent, or supervisor of thoughts, words, and actions, without which the Soul is like a Ship without its Rudder, that cannot put to Sea without inevitable loss and hazard; Great sins (like David's murder, and Adultery) cast a man into a deep sleep, or rather into a Swoon; They deprive a man of all sense and motion. There is nothing so pernicious as a Relapse, to a m●n that is in a hopeful way of recovery.  
Thirdly, being recovered into some reasonable degree of Health and strength; Let us be sure to have a constant recourse & application to those means of Grace, whereby the inward man receives his daily growth, and nourishment. We read Mark. 5. That when our Saviour had recovered the ruler of the Synagogues daughter from death to Life he Commanded that something should be given her to eat. Sure I am, ●he ●oul that is once recovered from the death of sin to the life of Grace, hath great need of Spiritual nourishment of Sermons, and Sacraments, of Ministerial Absolution, and all Evangelical herpes, and comforts, that may promote the assurance o● our Election, and may enable us to work out our Salvation with fear and Trembling.  
Lastly. To these, give me leave to recommend to your Care and practise, those grand helps, a●d assistances of Prayer, and Alms giving, which are as the props and buttresses whereon the Soul stands firm and unshaken, in the day of her visitation. It is said of Zacheus the Publican, that he stood forth, and said unto Christ, Behold Lord, the half of my goods I give to the poor, and if I have taken any thing from any man, by false accusation; I restore him sour fold A resolution (doubtless) of one that had entertained Christ in his Heart, as well as in his House. And upon the growth of the Gospel in the Apostles Times, we read of divers which formerly used Curious Arts, that brought their books together, and burned them before all men, to the value of fifty thousand pieces of Silver, When the Artists of this juggling Age will disclaim before all men, the Curious and fine spun Arts they have used for the gaining of their ends, and advantages; I know not. Or when the Publicans and notorious Sinners of our Nation, will have so much Charity, as to give the half of their goods, to those poor which themselves have made; or so much Honesty to restore in any proportion, what they have taken from their brethren by false acousation, I cannot say. Sure I am, a day will come, when they shall not carry all things by voting, as they please; when all their usurped power and greatness, will but increase the stink and nastiness of their unsavoury Memory; when the Spirits which these Chemists have extracted from Sacrilege, Rapine, and Innocent blood; will serve only to put them into a Condition to be more Capable, and sensible of Torment. In the prevention of which all that can be done by them, or further advised by me is but this. That they would seasonably entertain that council which the prophet Daniel gave to King Nabuchadnezzar, when a judgement was gone out against him, namely, To break of their sins by righteousness, and their Iniquities, by showing mercy to the poor. That they would according to our Saviour's advice, make themselves friends of the Mammon of unrighteousness. That they would not think it a piece of Popery, to demonstrate their Repentance, by Restitution, and Satisfaction, as fare as may be. And if a Compensation cannot be made in Specie, as to particular injuries, and oppressions; yet they have an object large enough if they please to look upon it; Indeed, I know not well how they should be able to look of it. Sure they cannot but understand, their brethren whom they have driven into exilement and extremities abroad, are ready to starve in the streets of strangers. They cannot remove themselves (I me sure) from the Cries and Complaints of the fatherless and widow at home; The Sorrowful sighing of poor prisoners cannot but come before them. And if all these could he obscured; yet I shall desire them to believe; That I do not remember them of these objects, and inducements unto Charity, out of any other respect, more than out of pity, and Charity to their immortal Souls. Let them therefore render unto Cesar, the things that are Caesar's; and unto God, the things that are Gods; and unto themselves and their own Consciences, the Care that belongs to their eternal preservation.  
I shall Close up this discourse with the observation of a Command which I find in the Levitical law. And it is th●… Whatsoever uncleanness it be that a man is defiled withal, and it be hid from him when he knoweth of it, than he shall be guilty. Or if a soul swear, pronouncing with his lips to do evil, or to do good; whatsoever it be that a man shall pronounce with an oath, and it be hid from him; when he knoweth of 〈◊〉, th●n he shall be guilty in one of these. And it shall be when he shall be guilty in one of the things, that he shall Confess that he hath sinned in that thing. What pollution, and defilement of mi●… and Conscience, the world is guilty 〈◊〉 in its present General Defection from the Gospel, or how far, men's souls are ●ain●ed with this Di●…a● of spiritual Infatuation. I know 〈◊〉▪ What Outhes and engage●…nts, ●…n ha●…●…ke● 〈◊〉 God, and their King, and ●ith 〈◊〉 Conscience and Integrity, they have 〈…〉 shall 〈◊〉 all men to know from themselves, into whose ●an●s th●se papers of mine shall come. Is this Treatise (by the good blessing of God,) shall be so fortunate, as to show unto any the errors, and iniquities of their Blind and Bedlam ways: I shall humbly and earnestly desire, that I may reap the benefit of their prayers, and God the Honour of their Conversion.  
FINIS.  Soli Deo Gloria.