A Christian Library

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MEMB. 1.

1. §. Messenger.

N Ot to admonish our brother is to hate him, as the Holy Ghost witnesseth, Levite. 19.17. But to scorn our brother should admonish us, is more to hate ourselves. That little which Cresus learned of Solon, saved his life. And had Pilate taken that fair warning, his wife gave him: it might have saved his soul; which once lost, cannot be redeemed with ten thousand worlds: no not with the enduring of ten thousand thousand years torments in Hell. When a Dog flies in his masters face that keeps him; we conclude he is mad; are they then rational men, that (being never so little crossed) will fly in their Makers face, and tear their Savior's name in pieces, with oaths and execrations? which is worse then Frenzie. Yea, this is to send challenges into Heaven, and make love to destruction! And certainly it is God's unspeakable mercy, that every such oath & blasphemy, proves not a Benoni, the death of the mother, Gen. 35.18▪

§ 2. Think me not too bold, or over harsh: for I speak to you both for and from my Maker and Redeemer. Yea, he persuaded to hearken a while unto me, as you would have God another day, hearken unto you. Are you Christians, as you call yourselves? if you be, you have at least heard what God and Christ hath done for us. How when we were in a sad condition ; when by sin we had forfeited ourselves and all we had, and willfully plunged our souls and bodies into eternal torments: When neither heaven, earth, nor hell could have yielded any satisfactory thing besides Christ, that could have satisfied God's justice, and merited heaven for us; then, O then! The eternal God would die, viz. so far as was possible or necessary, that we might not die eternally, John 3.16. A mercy bestowed, and a way found out, that may astonish all the sons of men o • 〈…〉 were his enemies, mortally hating him, and to our utmost fighting against him, and taking part with his only enemies ( Sin and Satan ) as now you do, not having the least thought, or desire of reconcilement: but a perverse and obstinate will, to resist all means tending thereunto.

3. § O my brethren! bethink yourselves; It is his maintenance we take, and live on. The air we breath, the earth we tread on, the fire that warms us, the water that cools and cleanseth us, the clothes that cover us, the food that does nourish us, the delights that cheer us, the beasts that serve us, the Angels that attend us, even all are his. That we are not at this present in hell, there to fry in flames, never to be freed. That we have the free offer of grace here, and everlasting glory in heaven hereafter, we are only beholding to him. And shall we deny this Lord that hath bought us? shall we most spitefully and maliciously fight on Satan's side against him with all our might, and that against knowledge and conscience? I wish you would a little think of it.

4. § For favors bestowed, and deliverances from danger, bind to gratitude: or else the more bonds of duty, the more plagues for neglect. The contribution of blessings, requires retribution of thanks; or will bring distribution of judgments. And certainly, if a friend had given us but a thousand part of what God hath, we should heartily love him all our lives, and think no thanks sufficient. And in reason, Hath God done so much for us, and shall we deny him anything he requireth of us? though it were our lives, yea our souls; much more our sins ; most of all this sottish and damnable sin, in which there is neither profit, nor pleasure, nor credit, nor anything else to provoke, or entice us unto it, as in other sins; for all you can expect by it is the suspicion of common Liars, by being common Swea • ers : Or that you shall vex others and they shall hate you. Whereas if we could give Christ our Bodies, and Souls, they should be saved by it, but he were never the better for them. Yea swearing and cursing are sins from which of all other sins we have the most power to abstain. For were you forced to pay three shillings four pence for every oath and curse you utter, as the Law enjoins▪ or if you were sure to have your tongue cut out, which is too light a punishment for this sin • damnation being the due penalty thereof, as the Apostle sets it down James 5.12. you both could and would leave it, which alone makes it altogether inexcusable. And this know, that the easier the thing commanded is, the greater guilt in the breach of it: and the lighter the injunc • ion, the heavier the transgression, as Austin speaks, and Adams eating the forbidden fruit, sufficiently proves. So that it is evident you love this sin, merely because it is a great sin, and blaspheme out of mere malice to, and contempt of God, which is most fearful, and (as a man would think) should make it unpardonable, I am sure the Psalmist hath a terrible word for all such, if they would take notice of it, Let them be confounded that transgress without a cause, Psal. 25.3.

And no marvel that this fearful imprecation should fall from the Prophet • mouth; for that man is bottomlesly ill, who loves vice merely because 〈…〉 digious, damnable wretch, who (rather then not die) will anger God on set purpose. Wherefore look to it, and think of it, you cursing, and cursed Swearers; You swear away your salvation, curse away your blessing▪ Howling and Cursing shall be your chief ease in Hell, to whom blasphemy was an especial recreation on Earth.

5. §. Argue with all the world, and they will conclude, there is no vice like ingratitude. And mere ingratitude returns nothing for good, but you return evil▪ yea, the greatest and most malicious evil, for the greatest and most admired love. It was horrible ingratitude for the Jews to scourge and crucify Christ, who did them good every way: for he healed their diseases, fed their bodies, enlightened their minds, of God became Man; and lived miserably among them many years, that he might save their souls: (though in killing him, they did their utmost to sink the only ship that could save them) but you are more ungrateful to God and Christ then they were, or can be expressed by the best Orator alive. For which read more, in a Treatise entitled, God's goodness, and England's unthankfulness, from Chapter 4. to Chapter 7.

6. §. O that you would but consider, that the Lord Jehovah, who is a God, great, and terrible, of most glorious majesty, and infinite purity ; hears and beholds you in all places, and in everything you think, speak, or do who is a just Judge, and will not let this cursed sin go unpunished: then would you keep a narrower watch over your thoughts, then any other can do over your actions; yea, you would as soon stab a dagger to your hearts, as let such oaths and execrations drop from your mouths: whereas now you swear and curse, as if he that made the ear could not hear, or as if he were neither to be feared nor cared for, who for sin cast the Angels out of Heaven, Adam out of Paradise, drowned the old world, r ••• ed down fire and brimstone upon Sodom, commanded the earth to open her mouth, and swallow down quick Corah, and his company; he who smote Egypt with so many plagues, overthrew Pharaoh and his host in the Red sea, destroyed great and mighty Kings, giving their land for an inheritance to his people: and can as easily with a word of his mouth strike you dead while you are blaspheming him, and cast you body and soul into Hell, for your odious unthankfulness: yea, it is a mercy beyond expression, that he hath spared you so long. Consider of it I beseech you, lest you swear away your part in that blood which must save you, if ever you be saved; yea, take heed lest you be plagued with a witness, and that both here and hereafter: for God (who cannot lie) hath threatened that his curse shall never depart from the house of the Swearer, as it is Zach. 5.1. to 5. And I doubt not but you are already cursed, though you know it not; That either he hath cursed you in your body by sending some foul disease, or in your estate by suddenly consuming i • , or in your name by blemishing and blasting it, or in your seed by not prospering it, or in your mind by darkening it, or in your heart by hardening it, or in your conscience by terrifying it, or will in your soul by everlastingly damning it, if you repent not. Wherefore take • eed what 〈…〉 〈…〉 our smart) hath a great controversy with the Inhabitants of the Land, because of swearing, Hos. 4.1, 2. Yea, because of oaths the whole land (even the three Nations) now mourneth, as you may see Ier. 23.10. Neither object that ye are so accustomed to swearing that you cannot leave it, for this defense is worse then the offense; as take an instance, Shall a Thief or Murderer at the Bar allege for his defense, that it hath been his use and custom of a long time to rob and kill, and therefore he must continue it, or if he do, will not the Judge so much the rather send him to the Gallows?

Wherefore I beseech you by the mercies of God (who hath removed so many evils, and conferred so many good things upon you, that they are beyond thought or imagination) to leave it: especially after this warning, which in case you do not, will be a sore witness, and rise up in judgment against you another day.

MEMB. 2.

Swearer. Did I swear or curse?

1. § Messenger. Very often, as all here present can witness, and Satan also, who stands by to take notice, reckon up, and set on your score every Oath you utter, keeping them upon Record against the great day of Assizes, at which time every Oath will prove as a daggers point stabbing your soul, to the heart, or as so many weights pressing you down to Hell, Rev. 20.13. and 22 12. As also the searcher of hearts, who himself will one day be a swift witness against Swearers, Mal. 3.5. For of all other sinners the Lord will not hold him guiltless that taketh his Name in vain, as the third Commandment tells you, Exod. • 0.7.

2. § But woe is • he, it fares with common Swearers as with persons desperately diseased, whose excrements and filth comes from them at unawares ; for as by much labor the hand is so hardened that it hath no sense of labor, so their much swearing causeth such a brawny skin of senslessenesse to overspread the heart, memory, and conscience, that the swearer sweareth unwittingly: and having sworn, hath no remembrance of his Oath, much less repentance for his Sin.

Swearer. Alas though I did swear, yet I thought no harm.

3. § Messenger. O fool! What Prince hearing himself abused to his face, by the reproachful words of his base and impotent Subject, would admit of such an excuse? that whatsoever he spake with his mouth, yet he thought no ill in his heart? And shall God take this for a good answer, having told us before hand, Deut. 28.58, 59. That if we do not fear & dread his glorious and fearful Name, the Lord our God, he will make our plagues wonderful and of long continuance, and the plagues of our posterity. Besides, how frequently doest thou pollute and profane God's Name, and thy Savior's? The Jews grievously sinned in crucifying the Lord of life but once, and that of ignorance: but the times are innumerable that thou doest it, every day in the year, every hour in the day, although thy conscience, and the holy Spirit of 〈…〉 thee that thou hast seldom remembered him but to blaspheme him? and more often named him in thy Oaths and Curses, then in thy prayers.

Swearer. Surely, If I did swear, it was but Faith and Troth, by our Lady▪ the Mass, the Rood, the Light, this Bread, by the Cross of the silver, or the like: which is no great matter I hope, so long as I swore not by God, nor by my Savior.

4. §. Messenger. That is your gross ignorance of the Scriptures, for God expressly forbids it, and that upon pain of damnation, I am. 5.12. First, our Savior Christ in his own person forbids it, Mat. 5 34, 35, 36, 37. I say unto you Swear, not at all, neither by heaven, for it is God's Throne; nor by the earth, for it is his footstool; nor by Jerusalem, for it is the City of the great King; neither shalt thou swear by thine head, because thou canst not make one hair white o • black; but let your communication be Yea, Yea, Nay, Nay: for whatsoever is more then these cometh of evil. And then by his Apostle, Above all things my brethren, swear not, neither by heaven, nor by earth, nor by any other oath, but let your Yea be Yea, and your Nay, Nay: lest you fall into condemnation, James 5.1 • where mark the Emphasis in the first words, Above all things swear not; and the great danger of it in the last word, condemnation.

5. §. If the matter be light and vain, we must not swear at all; if so weighty, that we may lawfully swear as before a Magistrate, being called to it, then we must only use the glorious Name of our God in a holy and religious manner, as you may see, Deut. 6.13. Isaiah 45.23. & 65.16. Josh. 23.7. Ier▪ 5.7. Exod. 23.13. And the reasons of it are weighty, if we look into them▪ for in swearing by any creature whatsoever, we do invocate that creature, and ascribe to it divine worship; a lawful oath being a kind of Invocation, and a part of God's worship; Yea, whatsoever we swear by, that we invocate, both as our witness, surety, and judge, Heb. 6.16. and by consequence, defy it, by ascribing and communicating unto it God's incommunicable Attributes, as his Omnipresence, and Omniscience, of being everywhere present, and knowing the secret thoughts and intentions of the heart: and likewise an Omnipotencie, as being Almighty in patronising, protecting, defending, and rewarding us for speaking the truth, or punishing us if we speak falsely: all which are so peculiar to God, as that they can no way be communicated or ascribed to another. So that in swearing by any of those things, thou committest an high degree of gross Idolatry, thou spoilest and robbest God of his Glory, (the most impious kind of theft) and in a manner dithronest him, and placest an Idol in his room.

6. §. And as to swear by the creature makes the sin far more heinous, so the more mean and vile the thing is which you swear by (be it by my fay, by cock and pie, hares foot, by this cheese, and such like childish oaths, which are so much in use with the ignorant and superstitious swarm) the greater is your sin in swearing such an Oath: because you ascribe that unto these basest of creatures, which is only proper to God, namely, to know your heart, and to be a discerner of secret things; why else should you call that •• eature 〈…〉 of him; as mark well what he saith, Ier. 5.7. How shall I spare thee for this? thy children have forsaken me and sworn by them that are no God's. And do you make it a small matter to forsake God, and make a God of the creature? Will you believe the Prophet Amos, if you will, he saith (speaking of them that swore by the sin of Samaria ) that they shall fall and never rise again Amos 8.14. a terrible place to vain swearers.

Neither are we to join any other with God in our oaths, for in so doing we make base Idols, and filthy creatures Corrivals in honor, and Competitors in the Throne of Justice with the Lord, who is Creator of Heaven and Earth, and the supreme Judge and sole Monarch of all the world.

Or, in case we do, our doom shall be remediless, for the Lord threateneth by the Prophet Zephaniah, that he will cut off them that swear by the Lord and by Malcham. which Malcham was their King, or as some think, their Idol, Zeph. 1.4, 5.

But admit the sin were small, as you would have it to be, yet the circumstances make it most heinous; for even the least sin in its own nature is not only mortal, but rests unpardonable: so long as it is willingly committed, and excuted or defended.

Swearer. But all do swear, except some few singular ones, and they also will lie, which is as bad.

7. §. Messeng. You must not measure all others by your own bushel for although ill Dispositions cause ill Suspicions; even as the eye that is bloudshood sees all things red, or as they that have the Iaundies see all things yellow; yet know that there be thousands who can say truly through God's mercy, that they had rather choose to have their souls pass from their bodies, then a willful prenseditated lie, or a wicked oath, from their mouths; wherefore when you want experience, think the best, as charity bids you, and leave what you know not to the searcher of hearts.

8 §. As for the number of Swearers, it cannot be denied, but the sin is almost universal, and this is it which hath incensed God's wrath and almost brought an universal destruction upon our whole Nation ; but is no • this excuse [ That others do so ] a most reasonless plea, and only becoming a fool ? When our Savior Christ hath plainly told us, that the greatest number go the broad way to destruction on, and but a few the narrow way which leadeth unto life, Mat. 7.13, 14. And S. John, that the whole world lieth in wickedness 1 John 5.19. And that the number of those whom Satan shall deceive, is as the sand of the sea, Rev. 20.8 & 13 16. Isa. 10.22. Rom. 9.27. And tell me. Were it a good plea, to commit a Felonie, and say that others do so? Or Wilt thou leap into Hell and cast away thy soul, because others do so? A • orry comfort it will be to have a numerous multitude accompany us into that lake of fire that never shall be quenched.

Besides it is God's express charge, Exod. 23.2. Thou shalt not follow a multitude to do evil, and S. Paul's everlasting rule, Rom. 12.2. Fashion not yourselves like unto this world.

〈…〉 some urgent matter constraineth for the confirming of a necessary true •• (which can by no other lawful means be cleared) and for the ending of all contentions and controversies, and clearing our own or our neighbor • good name, person, or estate, and to put an end to all strife, aiming at God's glory, and our own or our neighbors good: which is the only use and end of an oath; in which case a man is rather a patient then a voluntary agent You may swear, otherwise not. Neither must we swear at all in our ordinary communication, if we will obey God's Word, as you may see, Mat. 5▪34, 35, 36, 37. I am. 5.12.

Swearer. Except I swear, men will not believe me.

10. §. Messenger. Thou hadst as good say, I have so often made shipwrac • of my credit by accustomary lying, that I can gain no belief unto my word without an oaths; for it argues a guilty conscience of the want of credit, an • that our word alone is worth no respect, when it will not be taken without a pawn or surety. Neither will any but base Bankrupts pawn so precious▪ Jewel as their Faith, or offer better security for every small trifle. Beside he that often sweareth, not seldom forsweareth. And so I have informed yo • from God's Word, what the danger is of vain and wicked swearing.

MEMB. 3.

1. §. But as if Swearing alone would not press thee deep enough int • hell, thou addest cursing to it, a sin of an higher nature, which non use frequently, but such as like Goliath and Shimei, are desperately wicked it being their peculiar brand in Scripture ; as how doth the Holy Ghost stig • matize such an one? His mouth is full of cursing, Psal. 10.7. & Rom. 3.1. or, be loveth cursing, Psal. 109.17. and indeed, whom can you observe to lo • this sin, or to have their mouths full of cursing? but Russians and sons o • Belial, such as have shaken out of their hearts the fear of God, the shame o • men, the love of heaven, the dread of hell, not once caring what is though or spoken of them here, or what becomes of them hereafter; yea observe the • well, and you will find, that they are mockers of all that march not unde • the pay of the Devil.

2. §. And whence do these Monsters of the earth, these hellish miscrean • these bodily and visible Devils learn this their damnable cursing and swearing ▪ Are not their tongues fired and edged from Hell ? as Saint James hath▪ Jam. 3.6. yea, it is the very language of the damned, as you may see Rev. •• 1, 21. Only they learn it here before they come thither, and are su •• proficience therein, that the Devil counts them his best scholars, and se • them in his highest form, Psal. 1.1. And well they deserve it, with who • the language of hell is so familiar, that blasphemy is become their moth tongue. Besides, it is the very depth of sin, roaring and drinking is the horse-way to Hell ; whoring and cheating the foot-way ; but Swearing a • Cursing follows Korah, Dathan and Abiram. And certainly, if the infe ••• Tophet, be not for these men, it can challenge no guests. But see no • witless, graceless, and shameless even the best are that use to curse; 〈…〉 I shall man tremble to name; because I were as good knock at a deaf man's 〈◊〉 , or a dead man's grave, as speak to them.

3. §. Thou art crossed by someone, perhaps thy wife, child, or servant, or else thy horse, the weather, the dice, bowls, or some other of the creatures displease thee; and thou fallest a cursing and blaspheming them, wishing the plague of God, or God's vengeance to light on them, or some such hellish speech falls from thy foul mouth. And so upon every foolish trifle, or every time thou art angry, God must be at thy beck, and come down from heaven in all hast and become thy Officer to revenge thy quarrel, and serve thy malicious humor. (O monstrous impiety! O shameless impudenciel to be abhorred of all that hear it) not once taking notice what he commands in his Word, as, Bless them that persecute you, bless, I say, and curse not, Rom. 12.14. And again, Bless them that curse you, and pray for them which hurt you, Luk. 6.28. which is the practice of all true Christians 1 Cor. 4.12.

4. §. But this is not one half of thine offense, For whom doest thou curse? Alas the Creatures that displease thee are but Instruments, thy sin is the cause, and God the author, 2 Sam. 16.11. Psal. 39.9, 10. Gen. 45.8, John 1.21. from whom thou hast deserved it, and ten thousand times a greater cross: but instead of looking up from the stone, to the hand which threw it; or from the effect to the cause, as God's people do; thou like a mastiff • og, settest upon the stone or weapon that hurts thee. But in this case, Who are you angry withal? Does your horse, the dice, the rain, or any other creature displease you? Alas, they are but servants, and if their Master bid smite, they must not forbear; they may say truly what Rabshekeh usurped, Isa. 36.10. Are we come without the Lord ? and all that hear thee may say, as the Prophet did to Sennacherib, 2 King. 19.22. Whom hast thou blasphemed? and against whom hast thou exalted thyself? even against the Holy One of Israel.

5. §. Besides, why dost thou curse thine enemy? (if he be so) but because thou canst not be suffered to kill him. For in heart, and God's account, thou art a murderer, in wishing him the pox, plague, or that he were hanged or damned. Nor will it be any rare thing at the day of judgment, for cursers to be indicted of murder. For like Shimei and Goliath to David ; thou wouldst kill him if thou durst; thou doest kill him so far as thou canst. I would be loath to trust his hands that bans me with his tongue. Had David been at the mercy of either Shimei or Goliath, and not too strong for them, he had then breathed his last.

Nor is it commonly any sin committed, or just offense given thee; that thou cursest. Who could have less deserved those curses and stones from Shimei then David ? Yea, did not that head deserve to be tonguelesse, that body to be headless, that so undeservedly cursed such an Innocent ? as after it fell out. For the curses and stones which Shimei threw at David, rebounted upon Shimei, and split his heart ; yea, and at last knock • out his brains ; and the like of Goliath's curses; which is also thy very case. For 〈…〉 Curser meant it, Prov. 26.2. yea, though thou cursest, yet God will bless, Psal. 109.28. • ut thy curses shall be sure to rebound back into thine own breast, Psal. 7.14, 15, 16▪ Prov. 14.30. Cursing mouths are like ill made Pi •• e • which while men discharge at others, recoil in splinters on their own faces, Their words and wishes be but whirlwinds, which being breathen forth, return again to the same place. As hear how the Holy Ghost delivers it▪ Psal. 109. As he loved cursing, so shall it come unto him; and as he loved not blessing, so shall it be far from him. As he clothed himself with cursing like a garment so shall it come unto his bowels like water, and like oil into his bones; let it be unto him as a garment to cover him, and for a girdle wherewith he shall always be girded, v. 17, 18, 19. Hear this all ye, whose tongnes run so fast on the Devils errand, you loved cursing, you shall have it, both upon you, about you, and in you, and that everlastingly; if you persevere and go on; for Christ himself at the last day, even he which came to save the world, shall say unto all such, Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels, Mat. 25.41. Where they shall do nothing but curse for evermore; for they no farther apprehending the goodness, mercy, and bounty of God, then by the sense of their own torments (the effects of his justice) shall hate him, and hating him they shall cur • e him, Rev. 16.11. They suffer, and they blaspheme; there is in them a furious malice against him, being cursed of him, they re-curse him; they curse him for making them, curse him for condemning them, curse him because being adjudged to death, they can never find death; they curse his punishments, because they are so unsufferable; curse his mercies, because they may never taste them; curse the blood of Christ shed on the Cross, because it hath satisfied for millions and done their unbelieving souls no good; curse the Angels and Saints in heaven, because they see them in joy and themselves in torment; Cursings shall be their sins, and their chief ease, Blasphemies their prayers, Lacrymae their notes, Lamentation all their harmony; these shall be their evening songs, their morning songs, their mourning songs forever and ever. And indeed, who shall go to Hell, if Cursers should be left out? Wherefore let all those learn to bless, that look to be heirs of the blessing.

7. §. But to be in Hell, and there continue everlastingly in a bed of quenchlesse flames, is not all. For this is the portion, even of Negative and vicelesse Christians ; if they be not virtuous. Of such as do not swear exexcept they fear an oath. That abound in good duties, if they do them not out of faith, and because God commands them; that he may be glorified, and others edified thereby. Whereas thou doest supererogate of Satan, in damning many souls besides thine own. Thou hast had a double portion of sin, to other men here; and therefore must have a double portion of torment to them hereafter. The number and measure of thy torments, shall be according to the multitude and magnitude of thine offenses, Rev. 20.12, 13. & 22.12. Luk. 12.47. Mat. 10.15. Rom. 2.5, 6. And those offenses if I could stand to aggravate them by their several circumstances, would appear 〈…〉

With thy swearing and cursing, thou doest not only wound thine own soul worse then the Baalites wounded their own bodies: for thou (willfully mu • therest thine own soul, and that without any inducement, as hath been proved.) But thou art so pernicious, that this is the least part of thy mischief; for thou drawest vengeance upon thousands, by thy infectious and damnable example; as how can it be otherwise? Thou doest not only infect thy companions, but almost all the he • , or come near thee. Yea, little children in the streets, have learnt of thee to rap out oaths, and belch out curses and scoffs almost as frequently as thyself; and through thy accustomary swearing learned to speak English and Oaths together ; and so to blaspheme God almost so soon as he hath made them. And not only so, but thy example infects others; and they spread it abroad to more, like a malicious man sick of the plague, that runs into the throng to disperse his infection, whose mischief but-weighs all penalty. It is like the setting a man's own house on fire, it burns many of his neighbors houses, and he shall answer for all the spoil. So that the infection of sin is much worse then the act.

8 §. Nor wilt thou cease to sin when thou shalt cease to live; but thy wickedness will continue longer then thy life. For as if we sow good work • , succession shall reap them, and we shall be happy in making them so: so on the contrary, wicked men leave their evil practices to posterity, and though dead, are still tempting unto sin, and still they sin in that temptation, they sin so long as they cause sin. This was Ierob • ams case, in making Israel to sin : for let him be dead, yet so long as any worshiped his Calves, Jeroboam sinned. Neither was his sin soon forgotten; Nadab his son, and Baasha his successor; Zimri, and Omri, and Ahab, and Ahaziah, and Jehoram ; all these walked in the ways of Jeroboam which made Israel to sin ; and not they alone, but millions of the people with them. So that it is easy for a man's sin to live when himself is dead ; and to lead that exemplary way to Hell, which by the number of his followers, shall continually aggravate his torments. As, O what infinite torments doth Mahome • endure! when every Tu • k that perisheth by his juggling, does daily add to the pile of his unspeakable horrors. And so each sinner, according to his proportion, and the number of souls which miscarry through the contagion of his evil example. And look to it, for the blood of so many souls as thou hast seduced will be required at thy hands, and thou must give an account for the sins, perhaps, of a thousand. Thou doest not more increase other men's wickedness on Earth, then their wickedness shall increase thy damnation in Hell, Luk. 16.

9. §. It were easy to go on in aggravating thy sin and wretchedness; and making it out of measure great, and the souls that miscarry through the contagion of thy evil example numerous. For is not the Gospel and the name of God blasphemed among the very Turks, Jews, and Infidels ; and an evil scandal raised upon the whole Church ; through thy superlative wickedness, and other thy fellows? Yea, does not this keep them off from embracing the Christian Religion, and cause them to protest against 〈…〉 and all such wicked and profane wretches, are not (like dirt in the house of God) thrown out into the street by excommunication : Or as e •• ovements and bad humors in man's body, which is never at case till it be thereof disburdened; as Austin well notes. That they are not marked with a black coal of infamy, and their company avoided, as by the Apostles order they ought, Rom. 16.17. 2 Thess. 3.6, 14. Eph. 5 5, 7. 1 Cor. 5.5, 11. 1 Tim. 1.20. That they are not to us as Lep • rs were among the Jews ; or as men full of plague sores are amongst us. We well know the good husband man weeds his field of • urtfull plants, that they may not spoil the good corn. And when fire hath taken an house, we use to pull it down, lest it should fire also the neighbors houses. Yea, the good Surgeon cuts off a rotten member betimes, that the sound may not be endangered. Nor will the Church of England ever flourish or be happy in her Reformation, until such a course is taken.

MEMB. 4.

Swearer. Sir, I unfeignedly bless God, for what I have heard from you; for formerly, I had not the least thought that swearing by faith, • roth, or any other creature, was so grievous a sin, • s you have made it appear from the Word. And I hope it shall be a sufficient warning to me for time to come.

1. §. Messenger. If so, you have cause to bless God indeed. For all of you have heard the self-same Word; but one goes away be • tered, others exasperated and enraged, wherein Will only makes the difference. And who makes the difference of Wills, but God that made them? He that creates the new heart, leaves a stone in one bosom, puts flesh into another.

2. §. Of hearers there are usually four sorts, Mat. 13.19, to 24. as first, an honest and good heart, will not return from hearing the word unbettered. Yea, he will so note what is spoken to his own sin, that it shall increase his knowledge and lessen his vices. As who by looking in a Glass shall spy spot • in his face, and will not forthwith wipe them out? A wise man will not have one sin twice repeated unto him. And these may be resembled to wax, which yieldeth sonner to the seal, then steel to the stamp. But

3. §. Secondly, others are like Tullius strange soil, much rain leave • them still as dry as dust. Or the Wolf in the emblem, which though she sucked the Goat, kept notwithstanding her wolvish nature still. For speak what can be spoken to them, it presently passes away like the sound of a Bell that is rung. Let testimonies and examples n • ver so much concern them, they prove no other then as so many characters writ in the water, which leave no impression 〈◊〉 hind them. Who may be resembled to an Hour-glass or Condu • t, that which in one hour runneth in, the same in another hour runneth out again. Or the Smiths Iron, put it into the fire, it is much sofined : again put it into the water, 'tis harder then before. Yea, let them never so much smart for their sins: they will return to them again until they perish. Resembling some silly fly, which being beat from the candle an hundred times, and oft singed therein, yet will return to it again until she be consumed, Prov. 23.35. All those Beasts which went into the Ark 〈◊〉 came likewise ou • 〈◊〉

4. §. Thirdly another sort will very orderly hear the Word, and delight in it; so long as the Minister shall rove in generalities, preach little or nothing to the purpose; But if once he touch them to the quick, drive an application home to their consciences touching someone sin of theirs, as John the Baptist served Herod ; then they will turn their backs upon him, and hear him no farther, as those Jews served our Savior, John. 6.66. The Athenians Paul, Acts 17.16, to 34. and Ahab Micaiah, 1 King. 22.8.

5. §. Sore eyes ▪ you know are much grieved to look upon the Sun, Bankrupts cannot abide the • ight of their counting books, nor do deformed faces love to look themselves in a true Glass. For which read John 3.19, 20, 2 • .

But let such men know, that to fly from the light, and reject the means, puts them out of all hope. That sin is past cure, which turns from, and refuseth the cure, Deut. 17.12. Prov. 29.1. As what is light to them that will shut their eyes against it? or reason to them that will stop their Ears from hearing it? If those murderers of the Lord of life, Act. 2.23. had refused to hear Peters searching Sermon, in all probability they had never been pricked in their hearts, never been saved, ver. 37, 38. And take this for a rule, if ever you see a drowning man refuse help, conclude him a willful murderer.

6. §. Fourthly and lastly, (for I pass by those blocks that go to Church as dogs do only for company, and can hear a powerful Minister for twenty or thirty years together, and mind no more what they hear then the seats they sit on, or the stones they tread on.) There are a generation of Hearers who when a Minister does plainly reprove them for their sins, and declare the judgments of God due unto the same, to the end they may repent and believe, that so they may be saved; will carp and fret, and spurn against the very Word of God for being so sharp and searching; and thereupon persecute the Messenger, as the Princes and false Prophets did Jeremiah, Herodias John the Baptist, and the Pharisees Christ.

7. §. And this God takes as done to himself, What saith Paul ? 1 Cor. 7.10. I have not spoken, but the Lord : and therefore as the Lord said unto Saul, Acts 9.4. that he persecuted him, (though in heaven ;) so they which resist any truth delivered out of the Word, do resist God himself, and not his Messenger, as evidently appears by these Scriptures, Psal. 44.22. and 74.4.10.18.22.23. & 83.2, 5, 6. & 89.50, 51. & 139.20. Prov. 19.3. Rom. 1.30. &. 9.20. Mat. 10.22. & 25.45. 1 Sam. 17.45. Is •• . 37.4 22, 23, 28. Acts 5.39. & 9.4, 5. Joh. 9.4. 1 Thess. 4.8. Joh. 15.20, to 〈◊〉 Numb. 16.11. 1 Sam. 8.7. Mark. 9.42. Psal. 79. • 2. 2 King. 2.24. O that the Gospels enemies would but seriously consider these Scriptures, and be warned by them. For certainly it is neither wise, good, nor safe, either resisting or angering him, that can anger every vein of their hearts. Yea, God hath Messengers of wrath for them that despise the Messenger of his love.

8. §. But hear why they so mortally hate the naked truth. Because it is the Word by which they are condemned : they loath as much to hear it, as a 〈…〉 if many (as we know by experience) love not to hear the worst of the temporal causes, and cases ; nor yet of their bodily distempers, with why their lives or estates be endangered. How much more will wicked men de • cline from seeing their heinous abominations, and themselves guilty of Hell and eternal damnation ? though thereof there •• an absolute necessity, if ever they be saved.

9. §. Guilty sinners love application as dearly as a dog does a cudgel. And no marvel, for what Leaper will take pleasure in the searching of his sore •• Nor were Satan his Crafts-master, if he did permit them: For if they could clearly see the loathsomeness of their impieties, it were not possible not to abhor them, not to abhor themselves for them ; but their blindness makes them love their own filthiness, as Ethiopians do their own swarthiness ▪ Besides, they love not to have their consciences awakened, but would slee • quietly in their sins. And he that desires to sleep, will have the curtain drawn, the light shut out, and no noise made. Whence as good meats, are unwelcome to sick persons : so is good counsel to obstinate and resolved sinner • ▪ Tell them of their swearing, drinking, whoring, cheating ; they will fret, and chafe, and fume, and swell, and storm, and be ready to burst again to hear it • But let envy sweat, swell, and burst; truth must be spoken. And indeed why should not God's servants take as free liberty in reproving, as the Devil • servants take liberty in offending ? Shall not the one be as loud for God, as the other are for Baal and Belzebub ?

10. §. Yea, admonish them never so mildly, they will say we take too much upon us : as Corah and his complices twitted Moses, Numb. 16.3. not knowing how strictly God commands and requires it, Lev. 19.17. 2 Tim. 2.25 Ezek. 3.18, to 22. 2 Pet. 27, 8. Whence as the Chief Priests answered Judas What is that to us ? so they will blaspheme God, tear Christ in pieces, and more then betray, even shed his innocent blood, digging into his side with oaths and say, when told of it, What is that to us ? when they might as well say, What is Christ to us ? what is heaven to us? or what is salvation to us? for to us the one cannot be without the other: we shall never inherit part of hi • glo • y in heaven, if we do not take his glories part upon earth. And with God it is much about one, whether we be doers of evil, or no hinderers. For i • we must not see our neighbors ox, nor his sheep go astray, or fall into a 〈◊〉 but we must reduce him, and help him out of it, Deut. 22.1. we are much more bound to help our neighbor himself from dropping into the bottomless 〈◊〉 of Hell. And what know we but we may win our brother, and so save his soul, Mat. 18.15.

11. §. They will hiss like Serpents, if we trouble their nests never s • little. And its a sure sign the horse is galled that stirs too much when he i • touched. But what are these men like, and how are they like to speed •• the end? they are like the Thracian flint that burns with water, and is quenched with oil: their souls are the worse for God's endeavor to better the • His holy precepts and prohibitions ; do either harden them, as the Sun 〈…〉

12. §. But to be exasperated with good counsel, and instead of penitency to break into choler; when fury sparkles in those eyes which should gush out with water; it is an evident sign of one that shall perish, Prov. 29.1. Read the words and tremble, a man that hardeneth his neck being often reproved shall suddenly be destroyed, and that without remedy: see more Prov. 1, 24, 25, 26, to 33. Whence • is the Prophet tells Amaziah, I know that God hath determined to destroy thee, because thou hast done this, and hast not obeyed my counsel, 2 Chron. 25.16, 20. and that the Holy Ghost speaking of Eli’s sons, saith that they would not hearken unto, nor obey the voice of their father, because the Lord was determined to destroy them ; 1 Sam. 2.25. Yea, it is an observation of Livy, that when the destruction of a person or Nation is destined: then the wholesome warnings both of God and Man, are set at naught. And in reason that sin is past all cure which strives against the cure. Herbs that are worse for watering, Trees that are less fruitful for dunging and pruning, are to be rooted out, or hewn down. Even salvation itself will not save those that spill the potion, and fling away the plaster. When God would have cured Babylon, and she would not be cured, then she is given up to destruction without further warning.

13. §. Ignorant Worldlings (who will believe nothing which comes not within the compass of their five senses ) think that because God strikes not, be minds not, Psal. 50.21. Because sentence against an evil work is not executed speedily, therefore the heart of the children of men, is fully set in them to do evil, as Solomon speaks, Eccles. 8.11. They are like the Israelites, 1 Sam. 12.15, to 20. they will not believe without a miracle ; and it will be a miracle if ever they be saved. For should they see miracle upon miracle; should God forthwith strike one dead with a thunderbolt, and rain down fire and brimstone upon another, and cause the Earth to swallow down a third quick while they are blaspheming him: they would be as far from believing as they were before; as the examples of the old world, the Sodomites, Pharaoh, Balaam, Ahab, Belshazzar, Malchus, and those great Clerks, the Scribes and Pharisees, together with thousands of the Jews, sufficiently manifest.

Yea, it is easier for a man possessed with many Devils to be dispossessed ; to raise one from the dead ; or to turn a stone into flesh (in which God should meet with no opposition) then persuade an habituated Swearer to believe these ensuing pr •• pts, predictions, testimonies of the Gospel, or any other saving truth, Mat. 5.20. & 12.36. & 25 30, to 46. 2 Thess. 1.7, 8, 9. & 2.12 Heb. 12.14, 29. Rev. 20.12. to the end, Deut. 29.19, 20. Prov. 1.24. to 33 •

14. §. Well may they believe what the World, the Flesh, and the Devil suggests unto them: As Satan (that he may make smooth their way to perdition) will persuade the most impudent and insolent sinners, Drunkards▪ Adulterers, Blasphemers, Sabbath-breakers, Bloodthirsty Murderers, Persecu • ters of the Godly, and contemners of Religion, that they may take liberty to continue their sensual lusts, by a testimony of • cripture, and apply Christ's passion 〈…〉 head his drum of Rebellion with his pardon : they live as if the Gospel wer • quite contrary to the rule of the Law ; or as if God were neither to 〈◊〉 feared not cared for. Hence they exercise their saucy wits in proph ••• scoffs at Religion, and disgrace that blood, whereof hereafter they would give • a thousand worlds for one drop : hence they tear heaven with their blasphemy • and bandie the dreadful name of God, in their impure and polluted mouths by their bloody oaths and execrations: hence they are so witless, grace • less, and shameless ; as to swear and curse even as dogs bark. Yea, the have so sworn away all grace, that they count it a grace to swear; and at so far from believing what God threatens in his Word against sin, an • what is affirmed of his justice, and severity in punishing all willful, and im • penitent sinners with eternal destruction of body and soul : that they pres • sum to have part in that merit, which in every part they have so abused to be purged by that blood, which now they take all occasions to disgrace to be saved by the same wounds and blood, which they swear by, and so often swear away ; to have Christ an Advocate for them in the next life, whe • they are Advocates against Christ in this: that heaven will meet them a • their last hour, when all their life long, they have galloped in the bearer rode toward hell. And that though they live like swine all their life long yet one cry for mercy at the last gasp, shall transform them into Saints. An • this is the strong faith, they are so apt to boast of, viz. presumption, not confi • dence : Or rather, Hope frighted out of its wits. For not withstanding all this, in believing the Scriptures, they fall short of the Devils themselves For the Devils do really believe that God is no less true and just then he • word; • merciful ; as his Word declares him to be: and thereupon they tremble a S. James hath it, James 2.19. whereas these men believe not a word tha • God speaks, so as to be bettered by it.

15. §. And no marvel, for their wont hath been to believe Satan ra • there then God ; as did our first parents, Gen. 3. Therefore now afte • they have rejected all means of grace, when they are so crusted in their vil • lanie, that custom is become a second or new nature : God (that he may pu • nish their hardness and excess in sin, with further obduration,) not onl • delivers them up to Satan, the God of this world; who so blinds their minds and deludes their understandings, that the light of the glorious Gospel of Chris • shall not shine unto them, 2 Cor. 4.3, 4. Eph. 2.2. 2 Thess. 2.9. But he give • them up, even to a reprobate judgment, to the hardness of their hearts, and t • walk in their own connsels, Psal. 81.11.12. Rom. 1.21, to 32. And bette • be given up to Satan, as the incestuous Corinthian was, then thus to be given up. For he was thereby converted and saved, as God used the matter: making the Scorpion a medicine against the sting of the Scorpion : the Horseleec • a means to abate the vicious and superfluous blood ; so ordering Satan's craf • and malice, to ends which himself intended not.

Whereas these are given over; as a desperate Patient is given over by hi • Physician when there is no hope of his recovery. As thus, Because they will • not receive the truth in love, that they mights be saved; for this cause God give 〈…〉 damned who believe not the truth, but take pleasure in unrighteousness : they are the very words of the holy Ghost, 2 Thess. 2.10, 11, 12. If any would see more touching to woeful condition of a deluded worldling ; and how Satan guls wicked men with a world of misprisions, that he may the better cheat them of their souls ; Let them read The Drunkards Character, and The Cure of Misprision ; for in this I study all possible brevity, being loath either to surfeit or cloy the Swearer ; who is commonly short breathed in well-doing; and l • st adding more should hinder him from hearing this: for Satan and his corrupt heart will not condescend, he shall hold out to hear his beloved sin so-spoken against.

MEMB. 5.

1. §. Only I will insert a few notions, aphorisms, or conclusions, touching the former point of God's forbearing to punish the most stagitious sinners when they so horribly provoke him: together with some pregnant examples of some that he hath executed Martial Law upon, even in this life.

Cornelius Gallus (not to mention many, nor any that every Author sets down) died in the very act of his filthiness, as Plutarch well notes. Nitingall, Parson of Crondall in Kent, was struck dead in the Pulpit, as he was belching out his spleen against religion and zealous professors of the Gospel. It was the usual imprecation of Henry Earl of Schuartzbourg, Let me be drowned in a Iakes, if it be not so; and such was his end. You may remember one Lieutenant of the Tower was hanged; it had wont to be his usual imprecation, as he confessed at his death. Earl Godwin wishing at the Kings Table that the bread he eat might choke him if he were guilty of Alphreds death, whom he had before slain: was presently choked, and fell down dead: Yea his lands also sunk into the Sea, and are called Godwins sands : where thousands since have made shipwreck. It was usual with John Peter mentioned in the book of Martyrs to say; if it be not true, I pray God I may rot ere I die: and God saying Amen to it, he rotted away indeed. A Serving-man in Lincoln-shire for every trifle used to swear, God's precious blood, and would not be warned by his friends to leave it: insomuch that hearing the bell tole in the very anguish of death, he started up in his bed and sware, by the former oath that bell toled for him: whereupon immediately the blood most fearfully issued, as it were, in streams from all parts of his body not one place left free and so died. Popiel King of Poland had over this wish in his mouth; If it be not true, I would the Rats might eat me; and so it came to pass: for he was so assailed by them at a banquet, that neither his guards, nor fire, nor water could defend him from them; as Munster mentions. The Jews said, Let his blood be upon us and upon our children ; and what followed? sixteen hundred years are now past, since they wished themselves thus wretched; and have they not ever since, been the hate, and scorn of the world? Did they not (many of them) live to see their City buried in ashes, and drowned in blood! to see themselves no Nation ? Was there ever any people under heaven, that was made so fa 〈…〉 〈…〉 Nor is it seldom that God pays them in their own coin : men profane God's name, and he makes their names to stink. When the pestilence rageth in our streets; blasphemy and execration must confess that they have their d • e wages. Blasphemers live swearing, and die raving ; it is but their wages.

2. §. He punisheth some in the Suburbs of hell, that they might never come into the City itself. The evil he now suffers uncorrected, he refers to be condemned. Sin knows the doom, it must smart here, or hereafter. Outward plagues are but favor in comparison of spiritual judgments ; and spiritual judgments but light, to eternal torments. God does not punish all flagitious sinners here; that he may allow some space to repent; and that none may doubt his promise of a General Judgment : nor does he forbear all here, lest the world should deny his providence, and question his justice.

MEMB. 6.

1. §. But what do I urge reason to men of a reprobate judgment ? to admonish them, is to no more purpose, then if one should speak to life-less stones, or sense-less plants, or wit-less beasts ; for they will never fear anything till they be in Hell fire ; wherefore God leaves them to be confuted with fire and brimstone, since nothing else will do it. If there be any here that believe a Resurrection (as I hope better things of some of you) all such I would beseech, by the mercies of God before mentioned, that they would not be so desparately wicked, as to mock their admonisher, scoff at the means to be saved, and make themselves merry, with their own damnations ; but that they would entertain this messuage as if it were an Epistle sent from God himself, to invite and call them to repentance. Yea, consider seriously what I have said, and do not, Oh do not mock at God's Word, nor sport away your souls into those pains which are easeless, endless, and remediless. Shall we give an account at the day of judgment for every idle word we speak, Mat. 12.36. and never give a reckoning for our wicked swearing and cursing? we shall be judged by our words, v. 37.

Are you willing to be saved? if you are, Break off your sins by repentance Dan. 4.27. Cease to do evil, learn to do well, Isai. 1.16.17. Seriously grieve and bewail for the millions of times that you have blasphemed God and pierced your Savior, and never more commit the like impiety. Yea, do not only leave your swearing, but fear an Oath and make conscience of it resolve not to take the glorious name of God in vain, nor place any oath • creature in his room: though the Devil should say unto you, as once h • did to Christ, All this will I give thee. For it is not enough that we abstained from evil, unless we hate it also, and do the contrary good; Sanctify the Lord God in your heart, 1 Pet. 3.15. Make a covenant with your mouth, as Jo • did with his eyes, and set a watch before the door of your lips, that you thu • offend not with your tongue, Psal. 141.3.

2. §. Which if you do rightly, the like care to avoid all other sins will • necessarily follow: because he that fears to commit one sin out of conscience, and because God forbids it, will upon the same ground, fear all the 〈…〉 commit it, as that God should never impure it, 2 Tim. 2.19. Neither can a regenerate mind consist with a determination to continue in any one sin; as when Christ cast out one Devil, we read that he cast out all, even the whole Legion, Mark. 5.2 &c. And he that makes not some consience of all sin, makes no true conscience of any sin.

And the same is to be understood also of duties commanded, for the same law which enjoins us to hate and for sake all sin, commands us also to strive after universal obedience to every precept. And it is a true rule, he that hath not in him all Christian graces in their measure, hath none; and he that hath any one truly, hath all. He that is not sanctified in every part, is truly sanctified in no part, 1 Pet. 1.15. 2 Pet. 3.11. Mat. 5.48. 2 Tim. 3.17. 2 Cor. 7.1. And the least sin allowed of, be it but a vain thought, or one duty omitted, is enough to cast thee into hell; for the wages of sin (any sin be it never so little) is death, Rom. 6.23. Jam. 1.15. Yea admit thou hadst never acted any the least evil in all thy life, it were not enough to save thee from hell, much less to bring thee to heaven, for we need no more to condemn us, then what we brought into the World with us. Gen. 2.17. Psal. 51.5. Rom. 5.12. Whence the new born child in the law was commanded to offer a sin offering, Lev. 12.6.

3. §. Wherefore as you tender the good of your own soul, set upon the work presently before the Drawbridge be taken up; provide with Joseph for the dearth to come; With Noah, in the days of thine h • alth, build the Ark of a good conscience against the floods of sickness. Imitate the Ant, who provides her meat in Summer for the Winter following, Yea, do it whilst the yearning bowels, the bleeding wounds, and compassionate arms of Jesus Christ lie open to receive you. Whiles you have health, and life and means, and time to repent, and make your peace with God in Christ, as you tender I say the everlasting happiness & well-fare of your almost lost and drowned soul, as you expect or hope for grace or mercy, for joy and comfort, for heaven and salvation, for endless bliss and glory at the last. As you would escape the direful wrath of God, the bitter sentence and doom of Christ, the never dying sting, and worm of conscience, the tormenting and soul- scorching flames of hell, and everlasting separation from God's blissful presence, abjure utterly renounce all willful and affected evil; and in the first place this abominable sin of swearing and cursing.

4. §. The which Grace if you would obtain, omit not to pray for the assistance of God's spirit, otherwise thy strength is small; yea, except God give thee repentance, and removes all impediments that may hinder, thou canst no more turn thy self, then thou couldst at first make thyself. We are not sufficient of ourselves to think, much less to speak, least of all to do ought that is good, 2 Cor. 3.5. Job. 15.4, 5. We are swift to all evil, but to any good immovable. Wherefore beg of God that he will give you a new heart, and when the heart is changed, all the members will follow after it, as the rest of the creatures after the Sun when it arisest. Importune him for grace, that, thou mayest firmly resolve, speedily begin, and continually persevere in doing and suffering his holy will. Desire him to regenerate thy heart, change and pu 〈…〉 then thy will, renew thy affections, and beat down in thee whatsoever stands in opposition to the Scepter of Jesus Christ. Only this let me add • . Be sure you wholly and only rest on your Savior Jesus Christ for salvation, abhorring to attribute or ascribe ought to doing: for our very righteousnesses are as filthy rags, Esa. 64.6. And the sole perfection of a Christian, is the imputation of Christ's righteousness, and the not imputation of his own unrighteousness • a rule which we are very apt to swerve from, either on the right or left hand • wherefore if you would not err, observe this golden mean, endeavor to live as if there were no Gospel, and to die as if there were no law. And now for conclusion, If thou receivest any power against this great evil, forget not to be thankful, and when God hath the fruit of his mercies, he will not spare to sow much where he reaps much: and so having set before you life and death, I leave you to choose which of them you like best. Only think what account you shall give of that you have read; for if this warning prevail not, it is much to be feared the next will be that of The Son of man. Mat. 25.41. Depart from me, &c.

Post-Script.

YOu that fear God, or have any bowels of compassion towards the precious souls of those poor ignorant men, women, and children, whom you hear to swear and curse as Dogs barks; (that is not more of curstnesse then out of custom ;) with them to read these few pages, neither count it as a thing indifferent which may either be done or dispensed withal; for besides that, God hath commanded the duty of admonition, Heb. 3.13. 2 Tim. 2.25. and commended the practice of it, Rev. 1.2, 6. and condemned the contrary, v. 20. If you do not it, or the like, you hate your brother, Lev. 19.17. and make yourself guilty both of his sin and ruin, Ezek. 3.18. to 22. For as none but a Cain will say, Am I my brothers Keeper ? so these could never continue their cursing and swearing as they do: if they were but so happy as to meet with timely and faithful admonition. Nor can you love God and patiently hear these miscreants blaspheme his holy Name as they do, 2 Pet. 2.7, 8. Or manifest yourself his by adoption and regeneration; for well-born children are touched to the quick with the injuries of their Parents; and not to be moved in this case, is to confess ourselves bastards. Yea it is a base, vile, and unjust ingratitude in those men, that can endure the disgrace of them, under whose shelter they live. Which being so, make it a part of your charity, to give of them as you meet with occasion; as that you shall hourly do, even as you pass the streets, if you but mind it. And me thinks, none that are able should spare to be at a farthing cost, when that farthing, may possibly prove saving of a Swearers soul. And to that end, any one may have what they please; giving so many farthings to the poor. And also other Books or more general concernment, upon the like terms, repairing to the Blew pales, over against the high Constables short of Shoreditch Church, where there is a Glass Lantern in the window.

Imprimatur

Imprimatur,

CHAP. I.

§ 1 A Wise man (saith Solomon ) foreseeth the evil, and preventeth it: but fools go on, and are punished, Prov. 22.9. An argument that most men; yea, almost all men are stark fools, as willfully appear, if we observe but these three, things.

• The Precepts of the Gospel.
• The Predictions of the Gospel.
• The Testimonies of the Gospel.

First, Observe but how strict holy, just, and good the Precepts or Rules •• , by which we ought to walk.

Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength, Mark 12.30.

Whether •• eat or drink, or whatsoever ye do, do all to the glory of God, 1 Cor. 10.31.

Whatsoever ye would that men should do unto you, even the same do you unto them, for this is the Law and the Prophets, Matth. 7.12.

Thou shalt not hate thy Brother in thine heart, but thou shalt plainly tell him of his faults; and suffer him not to sin, Levite. 19.17.

And then consider, how few there are amongst us; and how rare (only here and there one) like rich men, among the multitude, or jewels among other stuff, that either do, or care to walk by this golden Rule; Yea, that instead thereof, make not the World only their God ; and Pleasure, or Profit alone their Religion.

§ 2. Secondly, Observe (ô that we had the grace seriously to observe and mind • ) but the Predictions ; touching the paucity & fewness of those that shall be saved. Strive to enter in at the strait gate, for many will seek to enter, and shall not be able; because strait is the gate, and narrow the way which leadeth unto life, and few there be that find it: But wide is the gate, and broad the way, that leadeth to destruction; and many there be that go in thereat, Matth. 7.13, 14. Luke 13.23, 24. Again, Many are called ( viz. by the outward Ministry of the Word) but few chosen, Mat. 20.16. and 22.24. Yea, St. John affirmeth, that the whole world lieth in wickedness, 1 John 1.19. And that the number of those, whom Satan shall deceive, is as the sand of the Sea, Revel. 20.8. and 13.15, 16, 17. Esa. 10.22. Rom. 9.27.

And we find it too true, by sad experience; for what eyes can but run over to see, for the most part, how ignorant and erroneous men are, and what lives they leads for scarce one of a hundred, whose knowledge, belief, and life, is in any degree answerable to the Gospel, or the Title that they bear; for Christians they are called, but no otherwise then the Heathen Images are called God's: because he that is a Christian indeed, will strive to imitate Christ, and square his life in some measure, according to the rule of God's Word ▪

§ 3. Thirdly, Observe but the Testimonies manifesting how they must be qualified, who mean to be saved. O that we would but believe them; for God expressly tells us, That no unrighteous person shall ever inherit the Kingdom of Heaven; but that such shall have their part and portion in that lake which burneth with fire and brimstone, which is the second death, 1 Cor. 6.9, 10. Gal. • .21. Rev. 21.8. And that without holiness no man shall see the Lord, Heb. 12.14. And that except our righteousness exceeds the righteousness of the Scribes and Pharisees: (who yet excelled our formal Hypocrites, and civil Iusticiaries ) we cannot enter into the Kingdom of Heaven, Mat. 5. 20. And that he will recompense every man according to his works, be they good or evil, Psal. • 2.12. Rev. 10.13. & 22.12. Rom. 2.6. Ier. 2 • .14. and 82. 19. and 50.29. and 51.56. Ezek. 7.4, 8, 9. and 9.10. and 11.21. and 16. •• . And that we shall give an account at the day of Judgment, for every idle word we speak, Mat. 12.36. And that Christ will come the second time in • aming fire, to render vengeance unto them that know him not, and that obey not his Gospel, 2 Thes. 1.7, 8. Psal. 11.6. Yea, the Lord tells us expressly, that he will not be merciful to such as flatter themselv • s in an evil way, but that his wrath and jealousy shall smoke against them; and every curse that is written in his book, shall light upon them, &c. Deut. 29.19, 20. And that if we will not regard, nor hearken unto him when he calls upon us for repentance: he will not hear nor regard us, when in our distress and anguish, we shall call upon him for mercy, but even laugh at our destruction, and mock when our fear cometh, Prov. 1.24, to 33. See other places to this purpose, Hebr. 12.29. Deut. 4.24. Mat. 25.30, 41, to 46. and 3.10.

§ 4 Nor can it indeed consist with his justice to pardon such as continue in an evil course of life; neither was it ever heard, that any ascended into heaven without going up the stairs of new obedience: that any have attained unto everlasting life, without faith, repentance, and sanctification of Spirit: For even the Thief upon the Cross believed in Christ, and shown the fruits of his faith, in acknowledging his own sin, in reproving his fellow, in confessing his Savior, even when all denied and forsook him, in calling upon his Name, and desiring by his means and merits everlasting life. Besides we read not, that ever he was outwardly called, until this very hour. Secondly, though there was one saved at the last hour, that none might despair: yet there was but one, that none should presume. Thirdly, the Thiefs conversion was one of the miracles, with the glory whereof our Savior would honor the ignominy of his Cross. Fourthly, he was saved at the very instant of time, when our Savior triumphed on the Cross, took his leave of the world, and entered into his glory: And it is usual with Princes to save some heinous Malefactors a • their Coronation, when they enter upon their Kingdoms in triumph, which they are never known to do afterwards. Nor was his sudden conversion ever intended in God's purpose for an encouragement to Procrastinators; And therefore no cause have we to expect that he should deal after a new and extraordinary way with us, then he hath with all others, and so break the course of his so just, and so long continued proceedings: Yea, he binds it with an Oath, that whomsoevr he redeemeth out of the hands of their spiritual enemies, they shall worship him in holiness and righteousness all the days of their lives, Luk. 1.73, 74, 75. 1 Pet. 2.24. Which Scriptures sufficiently show, that they who in life will yield no obedience to the Law, shall in death have no benefit by the Gospel, Nor ought any indeed, to pro • es • Christ, or once to name him with their mouths, except they depart, from iniquity, 2 Tim. 2.19.

§ 5. The which Scriptures, if they be true, (and they fall short of the Devils that deny it, I am. 2.19.) what manner of persons ought we to be, in all holy conversation and godliness? as the Apostle speaks, 2 Pet. 3.11. And yet most men live as if the Gospel were quite contrary to the rule of the Law, as if God were neither to be feared nor cared for, as if they were neither beholding to him, nor stood in awe of him, both out of his debt and danger; yea, as if there were no God to judge, nor Hell to punish, nor Heaven to reward.

And (which mightily aggravates their sin, and will add to their torment ) let some Boanerges be sent unto them, with a message from God, it fares with them as with the Adder, no charming can charm them. The strongest command the loudest denunciations of judgments, the shrillest and sweetest promu • gations of mercies, will do no good upon them: For while they are in Delilah's lap, and lie sleeping like Drones by the hearth of hell, they think themselves as safe, as if they were in Abraham's bosom: Their Adamantine hearts will neither yield to the fire, nor to the hammer, admit of no impression; yea, let them hear of never so many judgments, they tremble and relent no more then the seats they sit on, or the stones they tread on: Even the declaration of sins, denunciation of judgments, description of torments, and the like, no more stir them, then a tale moves one in a dream ; their supine stupidity is no more capable of excitation, then the Sea Rocks are of motion, or the Billowes of compassion; which would make one even tremble to think of it.

CHAP. II.

§ 1. BUt what is the reason, why men make no more use of these Predictions of this warning? but that as near as can be computed, one of two are lascivious or voluptuous; two of three drunkards, ( • n God's account;) nine of ten cruel & unjust persons; nineteen of twenty swearers; twenty nine of thirty Atheists; thirty nine of forty ignorant wretches; forty nine of fifty covetous; ninety nine of an hundred open, or secret enemies to the power of Religion, and contemners of holiness: For certainly what God in these three particulars hath revealed in his Word, cannot be unknown to any among us, that hate not the light ; for every house almost hath a Bible, and Christ hath continued his Gospel amongst us now, near upon an hundred years, with such supply of able Ministers, that no Nation under Heaven may compare with us.

§ 2. I might give you many reasons of this, as that they were born stark dead in sin, and they thank God they are no changelings; that they, are as good as their Fore-fathers, or those among whom they live, and they neither desire to be better nor wiser; yea, it were a ridiculous singularity so to be: That the custom of sin hath brawned their hearts, and blinded their minds. That they do as Satan their God, 2 Cor. 4.4 and Father, John. • .44. and King, or Prince, Eph. 2.2 would have them to do: That they will either not hear the Word; (for I think I may say, that one half of the men and women in the Kingdom come not once a year within the Church-doors, I mean the poorer sort that do not know they have souls: It were good, they were compelled to hear the Word preached, for the wicked, like sullen children, would not forsake their play for their meat, but for the Rod of Correction: And many Saints in heaven might now confess, that they had not known God, but for the Laws. First, compulsory means brought them to the feast, whereof once tasting, they would never leave it; Compel them to come in, &c. Luk, 14.23.) Or if they do hear the Word and understand it in some measure, they will not apply it to themselves: That they will not receive the truth in love, that they might be saved, & are therefore given over to strong delusions to believe lies: That they will not by any means that Christ can use, understand & be converted, and saved; therefore they shall not understand, nor be converted, nor saved, Isai. 6.9, 10. Matth. 13.15. That they harden their own hearts, whereupon their hearts are more hardened: That because they will not regard nor retain God in their thoughts, God gives them over to a reprobate mind, Rom. 1.28. That because they will not take the Spirits counsel, the Spirit gives them up to walk in their own counsels, Ier. 9.14. That they will believe Satan rather then God, therefore God delivers them up to Satan, so to be deluded, that the light of the glorious Gospel shall not shine unto them, 2 Cor. 4.3, 4. Eph. 2.2. 2 Thes. 2.9, 10. 1 Tim. 4.7. That they are not as they ought, and as it was in the Primitive times cast out of the Church, and all Christian society by excommunication, as dirt into the street, 1 Cor. 5.4, 5. 1 Tim. 1.20. Rom. 16.17, 18. 2 Thes. 3.6. 1 Tim. 6.5. 2 Tim. 3.5. That they do as their flattering False Prophets teach them: That they think they have as good hearts, as the best; and therefore follow that deceitful guide: That they are not ver • t in the Scriptures, at least they understand not the spirituality of the Word; nor have they the Spirit to convince them of sin: But I have largely handled these • pon other occasions; wherefore I will pass them, and only give you this one, and I pray, mind it.

§ 3. Wicked men (and such are all natural, and unregenerate persons, whether loose Libertines, or rich worldlings, or civil Iusticiaries, or formal hypocrites, or profound humanists, or cunning Politicians, ) are so blockish and void of spiritual understanding, that they will not believe what is written, till they feel what is written; nothing will fully confute them but fire & brimstone: Sin shuts their eyes, and only punishment can open them. Nor will they once think of Heaven, till with that rich man they are tormented in the flames of hell: but even that rich man that had so little care of his own soul during life, when he was in hell-torments, took care for his Brethren's, not out of charity, but because as he had by his persuasion & ill example, been the occasion of their greater sin; so they by continuing in those sins, should be the occasion of his more grievous torment. But had he been so wise, as to have believed Moses & the Prophets report of hell, he needed never to have come into it: The common case of all that come there. They will not believe what Moses & the Prophets, Christ and his Apostles tell them, touching the truth, justice, and severity of God, in punishing sin with eternal destruction of body and soul, and the necessity of obeying his Precepts, until they shall hear Christ say unto them, Depart from me ye cursed, into everlasting fire, prepared for the Devil and his Angels, Mat. 25.41.

§ 4. And indeed for want of this fore-wit, the wisest worldlings, as Balaam and Judas, and the rich man in the Gospel, and the Scribes and Pharisees, and all Atheists, are in Scripture-language styled fools, and the wisdom of the world called foolishness, twelve times in one Chapter. Read 1 Cor. 1. and Chap. 2. Nor can there be so sure a sign to distinguish between a wise man and a fool. A wise man (saith Bernard ) fore-sees the torments of hell, and avoideth them; but a fool goeth on merrily until he feeleth them, and then says, I had not thought. True, many wicked men are taken to be wise, and in some sense are so, they have enlightened heads, and fluent tongues, as had Balaam, & Judas, and Paul before his conversion, and the Scribes and Pharisees ; but their hearts remain dark and foolish, as is plain by Rom. 1.21, 22. John. 3.10. Whence even the wisest of them are called by our Savior fools and blind, Matth. 23.16, 17, 19, 24, 26. and 27.3, 4, 5. 2 Pet. 2.16. And indeed what is that wisdom worth, which nothing profits the owner of it, either touching virtue, or happiness? So that you may take this for a rule, They that have but a show of holiness, have but a show of wisdom.

§ 5. Men of the world believe the things of the world, they believe what they see, and feel, and know; they believe the Laws of the Land, that there are places and kinds of punishment here below, and that they have bodies to suffer temporal smart, if they transgress, and this makes them abstain from murder, felony, and the like; but they believe not things invisible and to come; for if they did, they would as well, yea much more, fear him that hath power to cast both body and soul into hell, as they do the Temporal Magistrate that hath only power to kill the body ; they would think it a very hard bargain to win the whole world, and lose their own souls. But if visible powers were not more feared then the invisible God, and the Halter more then Hell (natural men being like beasts, that are more sensible of the flash of powder, then of the bullet, ) the world would be over-run without rage. Or,

§ 6. Secondly, they believe the Devil and the Flesh, that prophesy prosperity to sin, yea, life and salvation; as the Pope promised the Powder-Traitors ; for though men do the Devils works, yet they look for Christ's wages ; and there is scarce a man on earth but he thinks to go to heaven ; yea, the Devil and sin so infatuate and before many, that they can even apply Christ's passion, as a warrant for their licentiousness, and take his Death as a license to sin, his Cross as a Letters Pattent to do mischief; So turning the grace of God into wantonness: As if a condemned person should head his Drum of Rebellion with his Pardon, resolving therefore to be evil, because he is good: which is to sin with an high hand, or with a witness, and to make themselves uncapable of forgiveneesse. And yet wretched and senseless men, they presume to have part in that merit, which in every part they have so abused; to be purged by that blood, which now they take all occasions to disgrace; to be saved by the same wounds, which they swear by, and so often swear away; to have Christ an Advocate for them in the next life, when they are Advocates against Christ in this: And that Heaven will meet them at their last hour, when all their life long, they have galloped in the beaten road towards Hell.

§ 7. The Devil makes large promises to his; but ever disappoints them of their hopes, as he did our first Parents: You shall die saith God; You shall not die at all, saith Satan: Yea, you shall be as God's, saith he, when his drift was to make them Devils. Yet the Devil was believed, when God could not be credited. Diabolus mentitur, ut fallat; vitam pollicetur, ut perimat, saith Cyprian. And ever since our first parents, gave more credit to Satan, then their Maker: Our hearts naturally have been flint unto God, wax to Satan ; so that Satan may in a manner triumph over Christ, and say, I have more servants then Christ ▪ & they do more for me, then his servants do for him: and yet I never died for them as Christ hath done for his: I never promised them so great reward, as Christ hath done to his, &c.

§ 8. Well may these men think they believe the Gospel, as the Jews (who persecuted Jesus, and sought to slay him) thought they believed Moses writings, John. 5.38, 39, 46, 47. But it's altogether impossible, as Christ (who knew their hearts better then themselves) affirms of them: for certainly they would never speak as they speak, think as they think, do as they do; if they thought their thoughts, words, and deeds should ever come to judgment.

Did men believe, that neither Fornicators, nor Idolaters, nor Thieves, nor Covetous, nor Drunkards, nor Swearers, nor Railers, nor the Fearfull, nor Vnbelieving, nor Murderers, nor Sorcerers, nor Liars, nor no unrighteous persons, shall inherit the Kingdom of Heaven; (as the Scripture expressly speaks,) but shall have their part in the lake that burneth with fire and brimstone, which is the second death: They durst not continue in the practice of these sins, without fear, or remorse or care of amendment. As for instance, If Lots sons -in-Law had believed their Father, when he told them from God that the City should suddenly be destroyed with fire & brimstone, and that by flying they might escape it, they would have obeyed his counsel. Or if the old world had believed, that God would indeed, and in good earnest bring such a flood upon them as he threatened, they would not have neglected the opportunity of entering into the Ark before it, was shut, and the windows of heaven opened; much less would they have scoffed, and flowted at Noah, while he was a bulding it. So if men did firmly believe what God speaks of • ell, it would keep them innocent; make them officious; they would need no entreaty to avoid it. Men love themselves well enough to avoid a known pain; yea, there would be more fear, and danger of their despair, then of their security. And the like of heaven ; if men but believed, what fullness of joy, and what pleasures are reserved at God's right hand for evermore, for them that love, and serve him in sincerity, Psal. 16.11. they would be more obedient upon earth.

CHAP. III.

§ 1. WHat believe the former Scriptures? and nothing appear in men's lives in the whole Land almost, but pride, covetousness, cruelty, damnable Hypocrisy, profaning of the Sabbath, cursed swearing and cursing, abominable, and worse then beast-like drunkenness, adultery, lying, slandering, persecuting, contempt of Religion and all goodness: grinding of faces like edged tools, spilling of blood like water, racking of Rents, detension of Wages, and workmens hire; incredible cruelty to Servants, inclosing of Commons, ingrossing of Commodities, griping exactions, with straining the advantages of greatness: unequal levies of legal payments, spiteful suits, biting usury, bribery, perjury, partiality, sacrilege, simoniacal contracts, and soul-murder; scurrility and profaneness, cozening in bargains, breaking of promises, perfidious underminings, Luxury, wantonness, contempt of God's Messengers, neglect of his Ordinances, violation of his days, and the like: as if these were fruits of faith, & not of Atheism rather.

§ 2. Yea, as if we had contracted with the Devil, that we would abuse all God's gifts so fast as they come: his blessings make us proud, his riches covetous, his peace wanton, his meats intemperate, his mercy secure ; And all his benefits serve us but as weapons to rebel against him: so that we turn his grace into wantonness, and make a trade of sin: yea, it is our least ill to do evil: for behold we speak for it, joy in it, boast of it, tempt, and enforce to it, yea, mock them that dislike it, as if we would send challenges into heaven, and make love to destruction.

§ 3. And yet we are Christians forsooth: I am even ashamed to think that men, that rational men, should be such Sots, or suffer Satan so to gull and beguile them! Certainly men are stark mad ; for otherwise, how could it be? how were it possible? that our ears should be always open to the Temp • er, shut to our Maker and Redeemer? That we should do nothing else but sin, and make others sin too? That all our thoughts, words and works, should be the services of the world, the flesh, and the Devil? Yea, that we should be even mockers of all that march not under the pay of the Devil? And yet fancy ourselves the servants of God, and followers of Christ. Will God be thus mocked ? O abominable blindness! for I dare refer myself to the worst of men that have reasonable souls. As let a very Heathen read the Gospel, & compare the rules thereof with our lives; he must needs conclude, that either it is not Christ's Gospel, or we are not Christians.

§ 4. O that men would come to themselves! as it is said of the repenting Prodigal, Luke 15.17. And recover their wit • again, that they have lost by the fall, and the long custom of sin. And then they would clearly see and confess, (as all that truly fear God know) that whatsoever they say, or think of themselves; they do not in deed, and in truth believe a Deity: for if they did, how durst they exercise their saucy wits, in profane scoffs at Religion? and disgrace that blood, whereof hereafter they would give a thousand worlds for one drop: How durst they tear Heaven with their blasphemies? and bandy the dreadful Name of God, in their impure and polluted mouths, by their bloody oaths and execrations? How could they be such witless, graceless, and shameless miscreants, as to swear and curse, even as Dogs bark? yea, they have so sworn away all grace, that they count it a grace to swear! And are so far from believing, that the curse of God shall never depart from the house of the swearer: And that himself will be a swift witness against swearers: That the Lord hath a great controversy with the inhabitants of the Land, because of swearing ; and that of all other sinners, they shall not be found guiltless, that take his Name in vain: And that the Land mourns because of Oaths, as the Scripture speaks, Zach. 5.1, to 5. Exod. 20.7. Hos. 4.1, 2. Ier. 23.10. that (as I said before) they think to be saved by the same wounds, and blood which they swear by, and so often swear away.

And lest they should not themselves soon enough, fill up the measure of their wickedness, even Boys in the streets, have learned of them to wrap out oaths, as frequently as they, and no man so much as reprove, or find fault with them: yea, through the Parents accustomary swearing, their children have learned to speak English and oaths together, & so to blaspheme God, almost as soon as he hath made them. So that we may well wonder, that the Land sinketh not under us, because of Oaths▪ As, ô the numberless number of Oaths & Blasphemies, that this Land groans under! which are spit out, as it were, in defiance of God ; and all his prohibitions to the contrary.

§ 5. But the case is so clear, that I dare refer it to themselves, in their sober fits: for their consciences cannot choose but tell them at one time or other, when they are alone, and at leisure to hear it: that either they believe there is no God at all, or else that God is not just & true; nor speaks as he means in his Word, which is worse: Or if they do believe that he is a just and true God, they believe also that they shall be punished as he threatens for their impenitency and provoking of him; and they provoke him, that they may be punished, which is worst of all. But behold the just judgment of God, (upon the willfully blinded, and obstinate,) who pays them in their own coin • they will not see, nor hear, nor understand, nor be converted, nor saved; but wink with their eyes, stop their ears, stifle their consciences, harden their hearts, and believe Satan rather then God, & walk in their own counsels: Therefore, saith God, they shall not see, nor hear, nor understand, nor apply any wholesome truth to themselves, nor be converted, nor saved, as may plainly be seen by these ensuing Scriptures, Prov. 28.14. Exod. 7.3, 22. & 10.20. & 14.8. Isa. 6.9, 10. Psal. 69.23. Ier. 51.9. Mat. 13.15. John. 12.37, 39, 40. Rom. 1.21, to 33. & 11.8. Acts •• .27. 2 Thess. 2.10, 11, 12. 2 Cor. 4.3, 4. Heb. 3.8.

It is exceeding remarkable, how God for this cause inflicteth more spiritual judgem • nts upon this Age and Nation, then ever we read of. I fear few consider it, as they ought: Wicked men will needs harden themselves without cause ; therefore they shall have cause enough. As, had they ever since the world began, such cause to speak evil of the way of Truth, (if I may so speak) and the Professors thereof, as now they have, by reason of the many and abominable errors broached, and maintained? The bitter enmity that is between the very people of God, about things not fundamental: The foul mouths of many, whose Religion and zeal is to rail upon the most godly, able, and Orthodox Ministers ; but especially the vicious & lewd practices of many that pretend for Religion ; and the notorious cheating, & cozening of those in places of trust, who at first were made choice of, for their pretended piety. All which God permits for the further hardening of his obstinate and malicious enemies. And let wicked men look to it: For as the Devil first puts out their eyes, & then lays blocks in their way, to make them stumble and fall, that so they may dash themselves in pieces: so God himself in justice suffers these scandals to be given, or these stumbling-blocks to be laid, that they may stumble at them to their destruction, and break their souls necks, as it is Ezek. 3.20. See more, 1 King 22.20, 21, 22. Mat. 18.7. 2 Pet. 2.12. Isa. 8.14, 15. 2 Sam. 24.1. 1 Chron. 21.1 And this is a sure rule, that none thus stumble at scandals, but wicked men & God's enemies ; as in the case of David, 2 Sam. 12.14. If you would see more, read Mr. Dyke, of Scandals.

And herein the sin and punishment answer each other in their trancendency, for as of all other judgments, none like this; so likewise of the sin: For this is the condemnation, that light is come into the world, and men loved darkness rather then light, because their deeds are evil, John 3.19, 20.

§ 6. Nor is this all, the worst is reserved for the Upshot: As hear what will be the issue of men's horrible profaneness, & abominable wickedness, if they continue therein, without hearty contrition, and amendment, Men may think it an argument of God's favor, or dispensation, that they prosper in their wickedness; that some eminent judgment is not executed speedily upon them: But there cannot be a greater unhappiness, a heavier curse, then to prosper in ill designs, and ungracions courses; to go on in sin uncontrolled; for he that useth to do evil, and speeds well, seldom rests until he come to that evil from which there is no redemption.

Besides, Forbearance is no acquittance ; the wickedness of the Old World is as abundant in the New World ; yet is not the World drowned with water. But why? because God hath ordained for it a deluge of fire. The sins of Sodom are practiced everywhere in our City and Kingdom, yet do the committters escape fire and brimstone on earth, because they are reserved to fire and brimstone in Hell. Do not many persecute the Church as violently as Pharaoh, with Chariots and Armies? who yet escape drowning; there is a reservation of a deeper and bottomless Sea for them; divers murmur at the passages of God's providence in these times of retribution and Reformation, who are not stung with fiery Serpents, as the Israelites, because they are reserved to a fiery serpent in Hell: Many, yea the most that can come by them take Bribes like Gehazi, without a Leprosy, because of that eternal Leprosy which waits for them. How many a deceitful Executor and Trustee says and swears with a little inversion of Ananias his lie, I received but so much, I disbursed so much; yet are not stricken with death temporal, because they are reserved to death eternal. Have not many Monopolists with us, done as bad as those Philippians? Act. 16.16.19. who compounded with the Devil for a Pattent, to bring them in gain, and yet grow rich, and prosper, and leave a great deal of substance to their heirs, whose gain will be found loss, when Satan shall seize upon their bodies and souls, and hurry them to Hell. And so of other Sinners; for the like is appliable to the whole Nation, except some few despised ones, and he is a rare man, that does not either mis-believe, or grossly mislive, that is not a worshipper of one of these three, the lust of the flesh, voluptuousness; the lust of the eyes, covetousness; or the pride of life, ambition; which is all the Trinity the world worships.

But of all the rest, let all envious Cain's, scoffing Ishmael's, reviling Goliath's, bloody-minded Haman's and Doeg's, cursing Shimei's, railing Rabshake's, flouting Tobiahs and Sanballat’s, cruel Herod's, & all the like God- • aters, (that carry an aking tooth against every good man they know, and will even hate one, for his being holy, though poor ignorant souls they know it not) look for a whole volume of plagues in the next life, though they escape in this, if they repent not. For it hell-fire shall be their portion that obey not the Gospel, how can they look to escape that oppose it? Or if at the great day men shall be bid, Depart into everlasting torments, for not feeding, clothing, visiting ; what shall become of those that maliciously scoff at Religion, and persecute Christ in his members? which is the depth of sin: For he that despiseth, traduceth, or any way wrongs one that believes in Christ, (especially one of his Ambassadors of the Ministry) strikes at the Image of God in him, by whose Spirit he both speak • and acts: And God takes it as if it were done to himself, for proof of both, se • Psal. 44.22. & 74.4, 10, 18, 22, 23. & 83.2, 5, 6. & 89.50, 51. & 139.20. Prov. 19. • . Rom. 1.30. & 9.20. Matth. 10.22. & 25.45. • Sam. 17.45. Isai. 37.4, 22, 23, 28. & 54.17. Acts 5.39. & 9.4, 5. Job 9.4. 1 Thes. 4.8. John 15.20. to 26. Numb. 16.11. 1 Sam. 8.7. Mark 9.42. Ier. 17.18. Psal. 79.12. 2 Kings 2.24. O that my old acquaintance, the Formal Hypocrite, and my feigned friend the Civil Iusticiary, and my well-meaning neighbor the Loose Libertine, with millions more, would but seriously consider these Scriptures, and he warned by them, before the Draw-bridge be taken up: For if the bountifulness, and longsuffering of God, do not lead us to repentance, it will increase our condemnation: Besides, God owes that man a grievous payment, whom he suffers to run on so long unquestioned; and his punishment shall be the greater when he comes to reckon with him for all his faults together.

CHAP. IV.

§ 1. BUt admit men's unbelief, impenitency, and profaneness, in such glorious times of light, and means of grace as ours is, were not enough to provoke God, to inflict this heavy & grievous judgment upon them; how well do they deserve this, and much more for their horrible and abominable ingratitude to so good a God, so gracious a Savior and Redeemer, that hath done and suffered, or would do more for them, then can either be expressed, or conceived by any heart, were it as deep as the Sea? As mark well what I (the meanest of a million) shall but paint or draw ou • as it were with a cole, of his unspeakable goodness to sinners: I will according to my slender ability, but give you a drop to taste out of that ocean.

Touching what God and Christ hath done for us: In the first place he gave us ourselves, and all the creatures to be our servants; yea, he created us after his own Image in righteousness and holiness, and in perfect knowledge of the truth, with a power to stand, and forever to continue in a most blessed and happy condition; and this deserves all possible thankfulness; but this was nothing in comparison; for when we were in a sad condition; when we had forfeited all this, & ourselves: when by sin we had turned that image of God into the image of Satan, and willfully plunged our souls and bodies into eternal torments, when we were become his enemies, mortally hating him, and to our utmost fighting against him, and taking part with his only enemies; ( Sin and Satan ) not having the least thought or desire of reconcilement, but a perverse and obstinate will to resist all means tending thereunto; He did redeem us, not only without asking, but even against our wills: so making of us (his cursed enemies) servants, of servants sons, of sons heirs, and coheirs with Christ, Gal. 4.7. Here was a fathomless depth, a wonder beyond all wonders!

§ 2. But that we may the better consider what an alms or boon God gave us, when he gave us his Son: Observe that when neither heaven, earth, nor hell, could have yielded any satisfactory thing, besides Christ that could have satisfied God's justice, and merited heaven for us, then, O then! God, in his infinite wisdom and goodness, did not only find out a way to satisfy his Justice and the Law, but gave us his Son, his only begotten Son, his only beloved Son out of his bosom: And his Son gave himself to die, even the most shameful, painful, and cursed death of the Cross to redeem us; That whosoever believeth in him, should not perish, but have everlasting life, John 3.16. The very thought of which death, before he came to it, together with the weight and burden of our sins, put him into such an Agony in the Garden, that it made him to sweat, even drops of blood. A mercy bestowed, and a way found out, that may astonish all the sons of men on earth, and Angels in Heaven! Wherefore, ô wonder at this, you that wonder at nothing! That the Lord should come with such a price to redeem our worse then lost souls, and to bring salvation to us, even against our wills: The Lord Ies •• Christ being rich, for our sakes became poor, that we through his poverty might be made rich, 2 Cor. 8.9. Even the eternal God would die, that we might not die eternally; ô the deepness of God's love! ô the unmeasurable measure of his bounty! ô Son of God, who can sufficiently express thy love? Or, commend thy pity? Or, extol thy praise? It was a wonder, that thou madest us for thyself, more that thou madest thyself man for us; but most of all, that thou shouldest unmake thyself, that thou shouldest die to save us.

§ 3. And which is further considerable, It cost God more to redeem the world, then to make it: In the Creation he gave thee thyself ; but in the Redemption he gave thee himself. The Creation of all things cost him but six days to finish it; the Redemption of man cost him three and thirty years. In the Creation of the World, he did but only speak the word; in the Redemption of man, he both spake and wept, and sweat, and bled, and died, and did many wonderful things to do it: Yea, the saving of one soul single, is more and greater then the making of the whole World. In every new creature are a number of miracles, a blind man is restored to fight, a deaf man to hearing, a man possessed with many Devils dis-possessed ; yea, a dead man raised from the dead, and in everyone a stone turned into flesh in all which God meets with nothing but opposition, which in the Creation he met not with.

§ 4. But the better to illustrate this love, consider, that salvation stands in two things: First, in freedom and deliverance of us from Hell Secondly, in the possession of Heaven, and eternal life; Christ by his death merits the first for us; and by his obedience fulfilling the Law, merits the second. The parts of our