warning against the presumptuous Sinner who turns the Grace of Rom. 2. 4. God into Wantonness who trifles with that which should lead him to Repentance who deceives himself with a slight Remoâ—se and Sorrow but continues impenitent And also to affâ—ighten malicious Transgressors who sin yet more upon the fore sight of future Repentance To make the Professor of Christianity look about himself who doth this or that deliberate Sin as opposing Gods Truth and Servants of set purpose to comply with the humour of the World and thinks to come off afterwards upon a general Repentance or secretly asking Pardon or the like and upon this he did trust before I say to make all these throughly consider what they do and not to be deceived in a matter of so great Concern it is necessary to explain the true Nature of it more fully When the mind is now to do such a thing upon through Consideration Mat. 23. 30. how can they say afterwards they would not have done it or else to trick with the Almighty by not giving way to that because he hopes to have this excuse for his Sin to be willingly ignorant and to do a thing hastily with that reserve this is to disobey that God who twice Commands to consider our ways Hag. 1. 5 7. to endeavour to out-wit him who is all-wise or seek to hide their Counsel from the Lord Isa 29 15. Shall not God search this out For he knoweth the secrets of the Heart Psal 44. 21. And hence may be observed a great difference between the Worâ—s of the Flesh and Perversities of the Spirit The former being through infirmity of the Flesh transient Acts and of sudden surprizal may be more easily repented of because through their Deceitfulness and Temptation the Man may be beguiled or overtaken and when he comes to be convinced of their true Nature and recover out of them he may Act Indignation and Revenge upon himself for the same But for the latter sort when they are resolved on and all the 2 Cor. 7. 11. Circumstances fully known when neither surprizal nor ignorance but what was wilful can be pretended for it this makes the Sin of a very deep dye And when the mind is now to do it and either doth or may foresee the reality thereof with its Consequents How can such an one expect that if it were to do again upon the like Circumstances he would not when now he doth the very same I mean advised continued Acts of Sin as that Spirit of Stubbornness and Perverseness opposing the known Truth Persecution for which Paul gives the Reason why He obtained Mercy because I did it ignorantly in unbelief 1 Tim. 1. 13. which implies that if it had been knowingly done it would not have been so easily Pardoned Think upon the Case of Persecutors and Hereticks who have persisted so after a full Conviction that they were in the wrong and how many of them have you heard to have came to Repentance What they have done in secret it may be a Question whether that will be accepted for as their offences have been done openly so should their Recantation be likewise if they would have it avail It is necessary not only to be sorry or secretly to bewail but further to undo the fault as much as it can be And as God was dishonoured publickly in like manner to regain his Favour they should acknowledge their Error before Ezra 10. 2 3. Lev. 26. 40. Josh 7. 19. Ezra 10. 10 11. Mark 1. 5. Acts 19. 18. all To speak after the manner of Men That God should have repair for his hurt Majesty have Glory given unto him by Confessing their own Shame We must do as much to reconcile our selves unto an offended God as the Great Ones of the Earth require from all that displease them And this iâ— the end of Confessior those things done in private may be there acknowledged unto Almighty God but in other things the acknowledgment must be as publick as the Sin was Of all that mischief done to the Church of God by Error or Violence smiting with the Tongue of Fist there have been but few instances left on Record of Penitents of this Nature Do not those who have Acted cruelly die suâ—lenly And in those fierce Disputes where one side must be convinced to be in the wrong by the Power and clearness of the Arguments of the other side yet out of Pride Oâ—â—tinacy or Interest they will go on and seek for Eâ—asions where they cannot Answer but how few will openly declare themselves to have been in an Error Where it is purely a defect of Understanding and a mind willing to be informed we have some Reâ—raâ—tations but when the perverse Spirit is once mingled with them it is seldom that they come to Repentance We who are short-sighted and know little but what we gather by Reason and Experience which requires Succession of time are admitted unto Repentance which may supply these Defects and space and Liberty is left unto us of a full advised Choice of Good or Evil Life or Death Now when there is a through and firm perswasion of the Vanity and Vexation of Sin when he doth not barely commit it once twice or so often as to know what it is but still continue in vâ—miting not to be contented to lye only but to Wallow in the Mire is a Sign that he hath 2 Pet. 2. 20 22. made that his Choice Again when God calls by his Word his Spirit by his methods of Judgment and Mercy the Sinner to be reconciled unto him yet he stands out continually surely then he doth not Choose the Fear of the Lord Prov. 1. 29. But is Rebellious Disobedient refusing that reverence and subjection he owes unto his Maker And if at length when he finds he shall be punished for the same then he will make a pretended submission Or stood out so long of set purpose think to pacifie him with a slight Sorrow and going softly for a time by a partial and imperfect Amendment of Life God will judge of this Repentance is never too late if Fruits meet for Repentance are brought forth afterwards if there doth succeed the Christian Life in all Godliness and Honesty But if the â—icled will turn from all his Sins that he hath commited and keep all my Statutes and do that which is lawful and right he shall surely live he shall not die Ezek. 18. 21. God is sometimes pleased to bring home his Servants by Affliction and Sickness and therefore if in that which proves unto Death there is a true turning of the Soul unto God and he knows the Man would really order his Conversation according to the Gospel and for sake all his former Sins this Man hath good grounds of Hope for Mercy and Forgiveness But for him who puts it off all his Life-time before who thought it soon enough to make his Peace with God in Sickness and Old Age who
rather wilful perverting some places of the Old Testament have cryed up Zeal for the Lord of Hosts have rebelled against and even killed the Lords anointed on this wicked Pretence He re again the Teachers of the People did cause them to err But suppose the utmost should be granted they did counted for which yet is not That Rebellion was lawful to the Jeâ—s it can be no more inferred that it is lawful to us Christians then Revenge of private Injuries which was allowed to them We live under another Law and Dispensation Ye have heard that it hath been said an eye for an eye and a tooth for a tooth but I say unto you that ye resist not evil but whosoever shall smite thee on thy right Cheek turn to him the other also Mat. 5. 38 39. there the Doctrine of Non-resistance is set down and further enforced Rom. 13. 1 2. No Zeal is according to the Gospel which stirs up to Sedition and Rebellion If we would have it approved by God it must be ordered according to the Rules laid down there otherwise it is Sin and Madness There is another mistake concerning Zeal of those who punctually observe their own Traditions and are very exact in paying Tythe of Mint Anise and Cummin but omitted the weightier Matters of the Law Judgment Mercy and Faith Mat. 23. 23. Thus did the Pharisees of old And whether some of late have not been more zealous for a Ceremony then Holiness and the Love of God their own Conscience knows and their Actions have discovered We should be zealous for every thing according to its Proportion for the Commandments of God in the first place then for the things which Minister unto Decency and Order for seeing they may both stand together those are necessâ—ry and must be done the other if Authority had not established them might have been left undone however they are to be preferred which are of Divine Institution and Substantials of Religion before those which are Humane and Circumstantials only Hope is a right Application of the Promises in Scripture unto Of Hope our selves Those were many in the Old Testament But by Jesus our Lord are given unto us exceeding great and precious promises 2 Pet. 1. 2 4. This is the Promise that he hath Promised even eternal Life 1 John 2. 25. In hope of eternal Life which God that cannot lye promised before the World began But hath in due times manifested his word through Preaching Tit. 1. 2 3. for Discovery hath been made thereof by little and little It was contained in those general Expressions The Lord the hope of their Fathers Jer. 50. 7. Hope in God Psal 146. 5. and so Heb. 11. 13 16. He was not ashamed to be called their God for he hath prepared for them a City They had Confidence God would do something more for his Servants then temporal and present Mercies for they were also common to others But as he is just and good so he would make some requital for obedience that Hardship and Inconvenience they met with from the World for his sake Which they did expect hereafter in another place God was the same then and his Decrees alike sure though they were not so clearly made known unto Men. And therefore now it is called Hope which entreth into that within the Vail Heb. 6. 19. a better Hope Heb. 7. 19. a lively Hope 1 Pet. 1. 3. all in opposition to those faint Guesses and imperfect Knowledge they had thereof under the Law. They had but a dull and glimmering Prospect beyond tâ—e Earthly Canaan but now Christ hath brought Life and immortality to Light through the Gospel 2 Tim. 1. 10. Herein is comprised greater and more durable Happiness then is possible to conceive That may serve to stir us up but otherwise it doth not signifie to expect or talk of great things if we did not know how to come at or should be disappointed of them But blessed be God we are both taught the way and if we use the means as they are put in our Power we shall certainly obtain for he is faithful that promised Heb. 10. 23. The way and means are shewed in Scripture and may be briefly comprehended in these Texts Lord I have hoped for thy Salvation and done thy Commandments Psal 119. 166. And every man that hath this hope purifieth himself even as he is pure 1 John 3. 3. Hope puts upon Obedience and Action otherwise it is vain and false It is an idle and dangerous Delusion to flatter our selves with the good things God hath prepared for them that love him if we do not or if we say we do and yet not keep his Commandments If hope alone will bring a Man to Heaven Why will it not get him Money 1 John 5. 3. or Estate here on Earth Why will it not provide him necessaries for Life Every one Laughs at him who doth neither Plow nor Sow and yet saith He hopes for a good Crop at Harvest It is alike foolish and deceiving in him who expects to be an Inhabitant of the New Jerusalem and yet walks not in the way which leads thither He may now â—ooth himself with what fancies he will but in the end will find his thoughts shall be as a Dream of a Night Vision as when an hungry Man dreameth and behold he eateth but he awaketh and his Soul is empty His idle imagination may suggest unto him that he is just ready to receive the Crown of Glory but when he comes to appear before God in Judgment and is throughly rouzed out of Carnal security he may be sent another way If only thinking would secure a Man none would go to Hell for the wicked and ungodly hope to escape that Which makes them go on still in their Course for did they really believe themselves should be cast into a Furnace of Fire for having done iniquity Mat. 13. 42. they would no more do so then one now will drink a Glass of seeming pleasant Liquor in which he knew was rank Poison Either men do not believe that place or Fancy they shall some way avoid or they must be the veriest Fools to go the direct way to it They dare not think God to be a Lyar for fear he should manifest the contrary on themselves And then they must not deny the immutability and truth of his Word which is confirmed so often Isa 40. 8. Isa 55. 10 11. Mat. 24. 35. John 12. 48. 1 Pet. 1. 25. And then how can thou hope O Man when that saith The unrighteous shall not inherit the Kingdom of God. Be not deceived neither Fornicators nor Idolaters nor Thieves nor Coveâ—ous nor Drunkards shall inherit the Kingdom of God 1 Cor. 6. 9 10. And yet thou shalt when some of them thou Art and dost continue We are sure the Judgment of God is according to truth against them which commit such things And then how canst thou hope to escape it See Rom. 2. v.
3 6 7 8. Thou mayst be destroyed for all thy hope for hope which is against the plain word of God is not hope for that which a Man hath no Promise what doth he hope for Neither let him perveâ—sly abuse Rom. 4. 18. as think to be saved with hoping Abraham for 't is evident Abraham had the Promise of God Gen. 15 5. for what he hoped for but had no natural Grounds for it Heb. 11. 11. but here it is only a false and fond Presumption directly contrary to Scripture And if he will for all trust to go to Heaven every common Beggar that lieth upon the Dunghil hath greater Reason to expect to climb up to the real Throne of Majesty and be King over this whole Nation for there is no impossibility in this as in the other It being impossible for God to lie Heb. 6. 18. When a wicked man dieth his Expectation shall perish and the hope of unjust men perisheth Prov. 11. 7. Neither doth it avail much in this Life it may stifle the afrighting thoughts of Damnation but yields no true Peace and Comfort It standing upon weak and rotten Grounds must not be searched for then it would totter and vex the Man that entertains it But if he would not be deceived in the greatest Concern of his own eternal Happiness he might know that if his hopes now will not bear a through Examination it is Suspicious they are false for true Gold will abide the Fire and then they will not pass for true in that day when the Lord shall try all things If himself should strictly consider he would spie out the deceit much more will the all-seeing God He will judge the secrets of Men by the Gospel the reserved and innermost thoughts which if here suffered to come out would defeat the vanity of all his hopes But this would be disquietude he must not cast them off for he is willing to save his Soul then suffer thy self to be put in mind how it may be done The error of most Men is they will exclaim horribly against despair which indeed is a sad thing and will take all imaginable heed of not falling into it but then they pass over the sure and middle way as if this were too near it and so fall upon another more dangerous Rock which they going on securely without noise proves destructive to thousands I mean presumption on Gods mercy where is no ground for it What doth it help the Ship tossed to and fro to cast out Anchor where is no bottom to fix on When the soul is troubled what real good doth it to let out hope if there is no promise to stay it self on Or if he thinks he can yet heed must be taken that it be not falsly applyed for that would be like foolish Pilots who fancy they see the Shore and make towards it when it is quicksands in which they coming near are Swallowed Alas just upon sinking they discover the deceit but if they had before they had avoided it The Sinner dropping into the bottomless Pit then is fully sensible of the falseness of all his former hopes but if he had been so wise in the day of Salvation to have trusted unto them no further then they were to be made true and stedfast out of the Word he had never came to this Then perhaps Satan working with all deceivableness in them that perish might beat off from examining themselves throughly representing such thoughts as Melancholy Fancies tending to despair which they must drive out of their mind But they should consider whether such do necessarily arise from Scripture for by that all must be judged at the last day And if we would judge our selves we should not be judged 1 Cor. 11. 31. We might know before hand how it will go with us if one hath a title to the Heavenly inheritance he must make it good out of this Statute Book which God hath made for his government over the World according to which is to be distribution of rewards and punishments from Deut. 29. 20 Rev. 3. 5. It appears that every common person hath a name in the Court-roll of Heaven and we are to arrive there upon the performance of such conditions in the mean while so plainly laid down that every one may know whether he doth them or not The Case being thus it is the wisest way now being the only time of doing them to read that Book to see whether all things are done that are written therein and if not to do them whilst we may correct what is amiss then to go on slightly and negligently not much minding it before hand least when the Book is opened Rev. 20. 12. Such and such things may be found wanâ—ing or mistaken and so the most inestimable good is lost for want of a full examination and knowledge This disappointment will be more tormenting and argue of folly because then he will have no opportunity to fill up and make right what was wanting or false â—e might have done it heretofore but then would not consider And therefore least any one that reads here should come into this wretched condition Behold I have told you before let him make no delay to search and try his wayes if they are streight when examined by the rule of Scripture there is no fear but if contrary they must be forth with amended by it Neither think this the way to despair which is the only Objection against sound Doctrine but to be converted and healed If one is in a damnable State the greater danger is in not being sensible thereof but none at all in knowing it for he may recover out as soon as he will let him repent and do so no more no longer trust unto those errors and mistakes If he is not yet come up to that fitness and Qualification for Heaven it is no hindrance but he may endeavour after it he may come up to such a degree of eminency and perfection before he die and at present may do somewhat towards it Gods Mercy and Pardon is to the greatest Sinners upon true Repentance there is no necessity for any one to continue in his sins and when he forsakes them the promises do presently belong to him see Isa 55. 7. Ezek. 18. 22. So again the threatnings are not absolute but only hang over the impenitent this word Despair is more often talked of then considered for in property of Speech it is opposed to Hope and is a distrust of Gods Mercy when there is good evidence in holy Writ that he may be partaker of the Promises But if one can challenge no property in them because of his wicked Life and Conversation or lives in one sin impenitently to which damnation is threatned this cannot be said to be despair because as long as he remains thus he hath no ground for hope no more then a Murderer or Capital Felon may be said to do so when he knowing the Law thinks
the Lord and been his Counsellors yet a certain Contutation to that some have done it otherwise then from his Book as may be observed further of them and others They have healed also the hurt of the Daughter of my People slightly saying Peace Peace when there is no Peace Jer. 6. 14 Who by their Doctrines hinder Exod. 23. 13. Eph. 5. 15. that Degree of Holiness and Circumspection which People should arrive at for they Confidently teach such a thing is no Duty which yet is a Duty and such a thing to be no Sin which yet is a Sin if the Scripture abstracted from corrupt Glosses may be the alone Judge thereof They abuse the Apostles words by calling it an over-liberal Charity to cover a multitude of Sins but it is persidiouâ—ness to make others believe such a thing is no Sin and so more securely go on to Hell because they perceive it not These cry out horribly against Superstition and therefore are willing to allow so much Liberty Which yet Isa 5. 20. makes not so much against as commonly cited for that is intended against those who flourish over and get Reputation for wickedness Discountenaâ—cing Good and confound the Nature of things which he expresseth elsewhere your turning of things upside down Isa 29. 16. And then we know upon whom it most falls However if some should make that a Sin which is no Sin whom the Scripture do not make so much mention of as the Voice of the multitude falsly accuse others should not run over to the worse and more dangerous extream of making that no Sin which in truth is so The Apostle was of another mind when he said Abstain from all appearance of Evil 1 Thes 5. 22. And the great Command of loving God with all the Heart which comprehends all the very Thoughts and Intents thereof dictates other Doctrine for that doth not admit of any thing which comes near displeasing of him In doubtful things to refrain is the safer way for to do without being perswaded or considering the Lawfulness of them argues more of wicked Presumption then Godly discretion The common Decelt is they think it no Evil and therefore it is not so whereas Christ will judge the Secrets of Men by his Gospel and not by their own Thoughts in the mean while by the Law is the knowledge of Good and Evil and not by a private Spirit Thus saith the Lord God Wo unto the foolish Prophets that follow their own Spirit and have seen nothing Because even because they have seduced my People saying Peace and there was no Peace and one built up a Wall and others daubed it with untempered Morter Thus saith the Lord God I will break down the wall that ye have daubed with unâ—empered Morter Ezek. 13. 12. bring it down to the ground so the Foundation thereof shall be discovered and ye shall be consumed in the midst thereof and ye shall know that I am the Lord Ezek. 13. 3 10 14. When God ariseth to Judgment What will become of all those fine and acceptable Doctrines Men-pleasers have delivered in their Teachings or personal Conversation What will signifie all their delicate Soothing Men in their Sins For we are not to be judged by them What will it avail if they do wrongfully apply Gods Mercies when there is no Conviction or humbling for Sin for he is the alone Giver thereof and best knows to whom it belongs Whatever others have built up shall be pulled down the Hearts of all shall be laid open Who have prophesied Lyes shall suffer for their iniquity and all the World shall know He alone is to determine of every Mans work of what sort it is and to give the Reward or Punishment accordingly Although the Pastors of all sorts to gratifie their several Hearers do speak smooth things Prophesie Deceits Isa 30. 10. What stead will it stand them in at the last day Such are liked of now for quiet and plausible Instructers but neither will this help them If they be highly esteemed amongst Men and should be an Abomination in the sight of God Luke 16. 15. If they be at present spoken well of by their Hearers so were the false Prophets Luke 6. 26. but what if Cursed by them hereafter Notwithstanding at present the People love to have it so But would they then be consumed in their Errours They cry up those Discourses which give them ground of hope though they still retain their iniquity They would have God to be all Mercy Indeed it is greater then can be expressed but then why will they not in the mean time sincerely endeavour to be so qualified that they may be Partakers thereof His other attributes must be also taken in Wisdom Justice Truth and Holiness What God was in the beginning the same he is now and so continues for evermore With whom is no Variableness neither shadow of turning Jam. 1. 17. Being such as he hath revealed himself in his word and that also endureth for ever It is a vain and absurd Fancy that some flatter themselves withal that things are so because they wish and would have them so If they could reach up and pull down the High and Lofty One lead away Captive as hath been done with dumb Idols the Living and Almighty God then indeed but not before they might Isa 24. 5. reverse and make void the Ordinances of Heaven themselves give Laws to the Soveraign Disposer of all things and make them according to their own Fancy and Desire But still The Lord God Omnipotent reigneth and if some would not have him Reign over them it signifieth not My word that goeth forth out of my mouth shall not return void but it shall accomplish that which I please Isa 55. 11. Should it be according to thy mind he will recompence it whether thou refuse or whether thou choose Job 34. 33. At this rate no Sentence of Condemnation would ever pass if the Guilty might put what Sense they would on the Laws against which they had offended And those eternal Decrees for the â—inal Condition of all mankind would be of as little effect as Letters written in the Sand which they might spoil after they had made them Thus to imagine is more silly then the Fool who saith in his heart there is no God for it is not so absurd as to think there is one but he is to do whatever vile Miscreants would have him Surely among all the Foolishness of Men there is not such to be found yet how common is it for them to get a fine and pleasant Notion concerning their own eternal State and conclude themselves Happy therein as if it must necessarily be so because now they Fancy so and at last it was to depend upon their own idle Conceits but not the infallible Judgment and sure word of God. But for all they cannot fully perswade themselves of their own Deceits a thought will return though endeavoured to be stifled
Lascivionsness which they have committed 2 Cor. 12. 21. The Lord Jesus will not condemn them if they go and sin no more John 8. 11. Was not Rahab the Harlot justified And from the Examples of Lot David we may be assured God hath Mercy on such Sinners if they do not abuse his goodness but leave off their Transgression and do Works acceptable and holy in his sight This full and plain manner of Writing was necessary to manifest the very Truth let none suck Poison out of that which was designed for an Antidote nor presume to sin yet more from what God knows was only intended to lead to Repentance The temptation which leads Men over to these lusts is that they think they shall be happy in so doing here it is discovered to be a delusion only and Men would be more happy as to this present time if they had nothing to do with them or make use of the lawful remedy there is the same invitation offered to leave of as before was to follow them So much of lust in the General now briefly run over the particulars Every one knoweth what Adultery is Stolen Waters are said to be sweet and it is matter of sport to beguile the poor Husband Of Adultery Yet O Man shalt thou boast for ever Knowest thou not it will be bitterness in the end Yea there is Trouble and Vexation Fear and Guilt all along By the Jewish Law which wâ—s of Divine Appointment the Adulterer and Adulteress shall be sâ—râ—ly put to death Lev. 20. 10. And so it is at this day in several Nations of the World Christian Mahometan and Heathen but here it is rather fashionable and of plaufible report Whatever credit Adulterers or Adulteresses get it is only among the Children of Disobedience but the Righteous have them in Abomination in this life they labour under continual Disquiet Tribulation and Anguish everlasting Shame and Contempt wait for them in that which is to come The injustice and wrong is somewhat less in Fornication but Of Fornication it is a provoking sin and offensive unto God. If any Man dâ—files the Temple of God him shall God destroy for the Temple of God is Holy which Temple ye are 1 Cor. 3. 17. Flee Fornication every sin that a Man doth is without the body but he that committeth Fornication sinneth against his own Body 1 Cor. 6. 17. A great part of the Chapter is against this particular so that any thing may as well be denyed to be a Sin as Fornication If the Spiâ—it of God saith it is a sin and wicked Men say it is none whose Words shall stand his or theirs Jer. 44. 28 29. And by whose Judgment must they abide When he punisheth for the same let them dispute away the Smart of it if they can Even as Sodom and Gomorrah and the Cities about them giving themselves over unto Fornication and going after strange Flesh are set forth for an Example suffering the Vengeance of Eternal Fire Jude 7. The end of being set forth for an Example is that others should take heed for the like will happen to them if they do the same things There doth too often go along with this an abomination of iniquity as Murder in the Womb those preventives of getting with Child and wicked means to cause Abortion or Miscarrying Moreover there is killing of Infants to hide their shame from the World a manifest proof how tormenting this is that they dare upon such Sinful and Barbarous Actions to concâ—al it If they are not so unnatural and desperately wicked as to stifle the poor Infant then it remains a Witness of the Parents Transgression But if made away that is a double sin and shall rise up an evidence against them at the Bar of the General Judgment to their Eternal shame and confusion before God Angels and Men. There are several other evils too many to be recited but may be known by observation which do sufficiently shew that it is best for Mankind to comply with the VVill of God even your sanctification that you should abstain from Fornication 1 Thes 4. 3. There are several sorts of uncleanness as if a Man lie with Mankind as he lieth with a VVoman both of them have committed Abomination Of Uncleanness they shall be surely put to death And if a man lie with a Beast he shall be surely put to death and ye shall slay the Beast Lev. 20. 13. 15. so that described Rom. 1. 26. 27. There is another kind by self pollution If there be among you any Man that is not clean by reason of uncleanness that chanceth him by Night Deut. 23. 10. Which is no great fault because it is matter of infirmity contingency and not wilfullness but how much worse is he who of set purpose forceth himself to be thus unclean It is detestable to think or speak of much more it is to act such things But Fornication and all Vncleanness let it not be once named among you as becometh Saints Neither filthiness nor foolish talking nor jesting which are not convenient but rather giving of thanks for this know that no VVhoremonger nor unclean Person hath any inheritance in the Kingdom of Christ and of God. Eph. 5 3 4. 5. Lasciviousness imports Light and wanton Actions Dalliances Of Lasciviousness and rude Gestures lustful Thoughts immodest glances of the Eye curious inspection upon the faces of Women Whosoever looketh on a Woman to lust after her hath committed Adultery with her already in his heart Mat. 5. 28. Said Christ who came to interpret some Laws give others and finally is to be the judge of all Those several Inclinations and Tendencies to unlawful lust are comprehended under this Word VVhen lust hath conceived it brings forth sin and sin when it is finished bringeth forth death Jam. 1. 15. It suggesting pleasing thoughts will be apt to procure a consent which makes the sin and therefore should be stifled in its first rise The way of avoiding Lust is to eschew all occasion and provocations thereof The great design of the Gospel is to prepare and bring People to Heaven and then they must be pure and spiritual to fit them for the Holy of Holies to qualifie them for the promise Blessed are the pure in heart for they shall see God Mat. 5. 8. Now lust and filthiness is an hindrance to this and therefore must be taken away before we are made meet for the Celestial Happiness To refrain from the aforementioned things would be to destroy the Briskness and refined Breeding of the World the principal whereof is to make complemental Addresses to young Women What Mirth and Laughter do they stir up amongst Promisâ—uous Company of both Sexes So the use thereof may appear not only agreeable to right Education but also it conduces to divertisement and happiness It must be acknowledged that here and in other things Christianity is directly opposite to the present Fashion God and the
Labour in the very Fire and the People shall weary themselves for very Vanity Hab. 2. 13. According as his Divine Wisdom hath established things and all to bring back to his Obedience that they may go and return to their first Husband for then was it better with them then now Hos 2. 7. There is an Enemy which lets from this and he whispers to those he withdraws that hence it appears there must lye hid some great Good which they cannot have before they have long wrestled He would fain insinuate of a Satisfaction behind that will not be had unless they take Pains for it and the greatest things are reserved at last If the covetous Man could get so much then he would have Happiness and Contentment That at length is obtained with much Sweat and Drudgery but then his mind is altered he hath need of more and so on he hath not yet laid hold of that Satisfaction he looked after it is further off â—â—ill and so continues to make towards it Thou mistaken Fool There is neither Satisfaction at the end and if there was thou couldst not come to it How much dost thou propose to thy Self Why another hath the same already and he is not satisfied and why shouldst thou in the same Condition Thou hast lower Thoughts but they will Rise with thy Wealth and if thine should come to be equal with his thy Thoughts would be the same also He that loveth Silver shall not be satisfied with Silver nor he that loveth abundance with increase This is also Vanity Eccles 5. 10. Every one crys for what is sufficient but how much is that If it were stated according to the desires of Grace Nature and Conveniency it might be quickly had If People would use only Honest and diligent Endeavours in their Calling and expect Gods blessing let him judge what is the Competency and not we our selves But if it is measured by the covetous Mans Opinion when he shall cease to ask any further then is no hope to obtain it For he may as well think when he goes as far as he can see that he shall touch the Horizon as that he shall be satisfied when he gets what he now proposes within himself If any do desist in going after Wealth and the Promised satisfaction thereof it is not because that it is obtained for the use of Riches as they Subminister all Plenty of Meat Drink and Raiment do content the Body but will not throughly satisfie the mind of Man much less will the bare keeping of them in a Chest What doth it signifie if one hath a rich Neighbour and finds no benefit at all by him And it may be the same if not worse for the Fear and Care of losing Property Torments more then the Priviledge of having it amounts unto with the Man to whom God hath given Riches Wealth and Honour so that he wanteth nothing for his Soul of all that he desireth yet God giveth him not Power to eat thereof but a stranger eateth it this is Vanity and it is an evil Disease Eccles 6. 2. Be exhorted to put an end to thy Covetousness and wearisome Labour Wo to him that increaseth that which is not his how long And to him that ladeth himself with thick Clay Hab. 2. 6. Thy Life draws to an end and then it is not thiâ—e how soon thy years may be run out thou knowest not Consider to what purpose do you consume strength and time Shall you give account to God how careful you have been to the World and in the letteral Sense of the Parable VVhat a good Servant you have been How thou hast put thy Money to the Exchangers and Vsury and hast gotten so much Mat. 25. by other ways of dealing God doth not require any to be Rich but all to be innocent He would have his Servants do that he gives them in Charge viz. Obey his Commandments When he calleth to Account Then it will be demanded whether we have inclined our Hearts to his Testimonies and not to Covetousness Whether we have loved Gold more or it hath divided our Love with God whether we have broken his Commandments for Gain or neglected Duty for present advantage Such things will be required Wherefore let him that been an idâ—later or unrighteous repent and be so no more Do not transgress the least Precept for the greatest Profit The getting of Treasures by a lying Tongue is a Vanity tossed to and fro of them that seek Death Prov. 21. 6. You must ere long part with whatever you have and have a Care you do not lose your self You will be stript naked destitute and forsaken of all and how sad would it be If you should be condemned for what you must leave behind and cannot carry with you VVash ye make ye clean put away the evil of your doings from before mine eyes cease to do evil learn to do well seek â—udgment relieve the oppressed plead for the VVidow Isa 1. 16 17. Leave off your former Greediness and unjust Dealing be bountiful and Charitable Act with all good Conscience and Honesty stand up for them you have wronged heretofore And which should be done in the first place for Mercy is before Sacrifice and Justice before Alms giving Be sure to make restitution and satisfaction for all the injury you have done according to Numb 5. 7 8. Do not think to bring the price of a VVhore or a Dog to give Alms of See Deut. 23. 18. Goods unjustly gotten If ye be willing and obedient ye shall eat the good of the Land. But if ye refuse and rebel ye shall be devoured with the Sword for the mouth of the Lord hath spoken it Isa 1. 19 20. Under the shew of temporal Calamity the eternal threatning of God is vailed throughout the Old Testament It is a little more drawn aside Isa 33. 14. but expressed in the most plain words under the Gospel God is truth and hath not frightened People with a Lye He who is as good as his Word in all things as all believe he is in his Promises doth not threaten that which is not or he will not perform It is a sad adventure for any one to run either God must prove a Lyar or himself be turned into Hell he might equally throw himself into the Fire to try if it will not burn For our God is a consuming Fire Heb. 12. 29. And so will at length appear to the miserable experience of the ungodly and disobedient that they may tremble and fear to continue so Will they not be perswaded to make all haste to flee from that Whereof the thoughts only are so very dismal that People are afraid to entertain them but take no due Care to escape the thing it self That which is irksome to the apprehension will be much more to the Senâ—e and what is dreaded afar off will be more terrible when it comes nâ—gh It vexes now the thought for a moment but will
power that we may do the things he doth require of us they are made known in Scripture which is given by inspiration of God 2 Tim. 3. 16. We are to believe him to be true and then all must be so which is contained in that Book God doth encourage to his service with a Reward so that he who labours to please him acts after the very same manner tho in a much more eminent and greater degree as another who studies to recommend himself to the â—avour of the Kâ—ng or any Superiour The utmost visible greatness is Low and but a shadow of Majesty in comparison of this High and Lofty One dark as to his Brightness and soon passeth away when He inhabiteth Eternity However Religion which is our whole Duty towards God is looked upon as a little contemptible thing laughed at by the Ignorant Scornful and Proud Men yet is as much greater then any Temporal Design or Business as God is greater then Man Heaven then Earth Eternity beyond time a most perfect and everlasting Happiness above the fading imperfect trivial conveniencies here We may as well trust God for the great things to come and labour after them as we do for our daily Food and those little things that are present And though he now gives common Mercies to the unthankful yet they must use some means after them but for the better hope the exceeding great and precious promises of unseen and future things those are only for them who glorifie him here and seek after them Faith makes these things as absolutely true and certain as those now before us Whosoever believeth on him shall not be ashamed Rom. 10. 11. Faith towards God is reckoned among the Principles of the Doctrine of Christ Heb. 6. It being that upon which not only those there recited but whatsoever is said throughout the whole Book of God doth depend Which whosoever believeth stedfastly must necessarily be a Christian not in Name and Profession but in manner of Life or otherwise he will act more unreasonably and foolishly then ever any one yet did as to the things of this World. The Scripture doth contain things to be believed and things to be done The first are comprized in a brief form of sound Words commonly called the Apostles Creed which is believed as it stands upon certain and eviâ—ent places of Scripture and the outward confession of them is necessary to Salvation according to what may be gathered from John 5. 24. Rom. 10. 9. Mat. 16. 16. John 3. 15 16 17 18 36. Luke 6. 47. The great danger in not believing any Scripture is what the Apostle Speaks He that believeth not God hath made him a Lyar 1 John 5. 10. Which is more provoking then living in known Sin and Wickedness But this none that believes other things will dare to do the General Question and debate is what God intended in such a place It is agreed on both sides of the Truth of some sence and meaning but what that is is the rise of controversie and dispute In Paul's Epistles are things hard to be understood which they that are unlearned and unstable wrest as they do also the other Scriptures unto their own destruction 2 Pet. 3. 16. But since we have had those who were learned and resolute in their way who have done the same to carry on an interest to maintain the grandeur and infallibility of such a Church to espouse and propagate all the errours of such and such parties There hath been horrible pervâ—â—ting and seeking out Evasions not to the establishment but ovâ—rthrow of the Truth The pure and true Word of God hath beâ—â— made use of to defend corruptions and mâ—iâ—tain errour abâ—â—dance of this kind of iniquity will be disclosed at the revelation of all things It is sad to reflect that the only thing necessary in Religion is the only thing neglected how people fly about the skirts and borders not coming into the substance thereof The Church is pulled asunder into this or that parcel of Christians every little difference in Opinion must forthwith make a distinct party they cursing and damning one another It is the greatest part of the Christianity of some to be exclaiming against such a Sâ—ct or Communion so that if our merciful God should proceed according to the Anathemas Excommunications Wishes and Impretions of one against another No flesh would be saved What is the cause of all this stir and madness The VVisdom from above is fiâ—st Pure then Peaceable Gentle and Easie to be intreated full of Mercy and good Fruits without Partiality and without Hypocrisie Jam. 3. 17. The Gospel is good and plain made up of simplicity and purity so that is not the occâ—sion thereof But an enemy hath sown these tares of division who works mightily in the hearts of Men to deceive and hath taken this course to hinder the good seed to stiâ—le those practical truths which would bring forth fruit unto everlasting life Men rightly think they must have something to do with the things of God and some falsly think these vain disputations will serve the turn These are speculative not falling upon lust and they hope a zeal for this one way or another it is something for God and therefore shall come in for atonement of other sins And in conclusion tends to that he fain would save himself by condemning others What else makes him so extraordinary zealous for such a way and against such an opinion when himself in the mean while lives in Habitual sin and unrighteousness which is more dangerous to Souls then errours of the understanding if they were really such Here some drive on an interest of their own but who do not are led by such an impulsive cause In those that have set up for Guides and Teachers there hath been Doting about Questions and Strifes of words whereof cometh Envy Strife Railing evil Surmisings perverse disputings of Men of corrupt minds and destitute of the Truth supposing that gain is Godliness 1 Tim. 6. 4 5. This was their end but the silly people were by them told that was most for Salvation which made for their own profit and thus they have came to that height of zeal and giddiness Do they not place more in their petty differences then in the weightier matters of Law Judgment Mercy and love of one another That all this is a meer delusion may be further seen because it quite vanishes when the Man approaches near to Death and apprehends things according to sincerity and Truth How earnestly doth the Apostle express himself against these disputes even at their first beginning Rom. 14. 1. Phil. 2. 14. 1 Tim. 1. 6 7 6. 20 21. 2 Tim. 2. 14 23. But what would he say if he had lived at this day to see so many volumes of controversie to have heard of so many go about as have troubled Christians with words subverting their Souls Acts 15. 24. Shattering if not making to fall the
this shews him where it is My heart and my flesh faileth but God is the strength of my heart and my portion for ever Psal 72. 26. We know him as yet by Faith and our rejoycing in him is according to the measure of that Whatever good and comfort is in pure and undefiled Religion in an universal and constant complyance with it which is much every way as may be partly seen by what hath been and is to be said but much more would be perceived by him who makes a through experience of it all this comes in by repentance which is the beginning thereof for it forsakes sin and keeps the Commandments This was the first Doctrine John the forerunner and Christ himself Preached Mark. 1. 4 15. And it was also the message in which the Prophets before came Moses speaks very little thereof He that despised Moses Law died without Mercy Heb. 10. 28. God gave his people at first severe and strict Commandments without making so full a discovery of Pardon and Forgiveness but then those who became obnoxious to the guilt and judgment of the Law did not know how to escape The Lord who is rich in Mercy did in time reveal it more and more to those who would turn from their evil doing Before the last threatning there goes out another warning and invitation to submit Thus saith the Lord Behold I frame evil against you and devise a device against you return ye now every one from his evil way and make your ways and your doings good and they said there is no hope but we will walk after our own devices and we will every one do the imagination of his evil heart Jer. 18. 11 12. Strange Stubbornness that Men should be thus provoking to God and act so madly against themselves we see what a mighty force there is in Lust and Pride They sinned yet more in not believing his wonderful offer they incensed him yet more in not being overcome by his goodness but he abounded in this as they did in iniquity confirming the truth of the Prophet Let favour be shewed to the wicked yet will he not learn Righteousness Isa 26. 10. All Gods doings are gradual and successive both his Works of Nature and Grace The most inestimable and accomplishment of all Mercies was in the Redemption of the World by our Lord Jesus Christ of this discovery was made to the Fathers by little and little If I may so speak with the greatest reverence and adoration with thanksgiving for such his gracious Methods God shewed himself the most hard Master at first The Law given Gen. 2. 17. was peremptory and penal then he begins Gen. 8. 21. Gen. 9. to release off his severity and then to Moses he proclaims himself Merciful and Gracious long Suffering Exod. 34. 6. But yet did not so fully make known to him the Doctrine of Repentance as he did afterwards to the Prophets Then comes John the Baptist Mat. 3. 2 3. Afterwards He who was bringing into the World so long before and to whom all the Old Testament hath Relation came Preaching the Gospel of the Kingdom of God and saying the time is fulfilled and the Kingdom of God is at hand Repent ye and believe the Gospel Mark 1. 14 15. And now it is established for all persons times and places as appears Luke 24. 46. Man must not presume to sin yet more upon hopes of more Mercy For as Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time without sin unto Salvation Heb. 9. 28. So for those who despise and sin wilfully there is a dreadful threatning Heb. 10. 26 27 28 29. God now commandeth all Men every where to repent Because he hath appointed a day in the which he will judge the World in Righteousness by that Man whom he hath ordained whereof he hath given assurance unto all Men in that he hath raised him from the dead Acts 17. 30 31. The whole Counsel of God is contained in Faith and Repentance compare Acts 20. vers 20 21. with vers 26 27. To believe and to do is the substance of all That is Faith and Repentance puts upon the second Cease to do Evil learn to do VVell It is not only to be sorry for the past or a little displeased for Of Obedience the present but shews it self by Obedience for the future To this the promises belong If thou wilt enter into life keep the Commandments Mat. 19. 17. said he VVho though he were a Son yet learned he Obedience by the things which he suffered And being made perfect he became the Author of Eternal Salvation to all them that obey him Heb. 5. 8 9. The Book of Deuteronomy is wholly on this subject there is scarce one Chapter throughout the Law of Moses the Psalms Prophets Gospel and Epistles but hath somewhat relating to this Every where is line upon line line upon line precept upon precept precept upon precept here a little and there a little and all to this purpose that Man should obey God for he hath an absolute Dominion over us all by Creation Preservation and Redemption Ye shall do my Judgments and keep mine Ordinances to walk therein I am the Lord your God Ye shall therefore keep my Statutes and Judgments which if a Man do he shall live in them I am the Lord Lev. 18. 4 5. So in the Preface to the Ten Commandments I am the Lord thy God and as he was the God of the Israelites by bringing them out of the Land of Aegypt so he is of us Christians by redeeming us from Spiritual Aegypt the Bondage of Satan Sin and Death Even we require Obedience and Service from the Horse and Ox nay from the very same Creatures as our Selves Children Mal. 1. 6. and Servants and they do such things only because we command them and think it no shame or discredit And we may allow our selves to be ten thousand degrees more inferiour to Almighty God then they are unto us neither should we be unwilling or ashamed to do such things purely and principally for his Commandment This is properly Obedience and no other God will accept of When ye fasted and mourned on the fifth and seventh Month did yet at all fast unto me even to me Zech. 7. 5. Observe the patheticalness thereof in that it is twice repeated and this is applicable to all the actions of our life do we this or that thing only 1 Cor. 10. 31. to glorifie God thereby and have we no other motive but in Subordination to that And when ye did eat and when ye did drink did ye not eat and drink for your selves vers 6. Some private ends of your own or moral considerations Do not dissemble for one knows the very secrets of your hearts There is a proud principle nourished by some who are willing to save their Soul and think if such a thing is done
ye may consume it upon your Lusts Jam. 4 3. Even what may be occasion of Sin Pride Vanity Dis-esteem or Forgetfulness of God And therefore he in Goodness denies it And this is the Confidence that we have in him that if we ask any thing according to his Will he heareth us 1 John 5. 14. Whatsoever we ask we receive of him because we keep his Commandments and do those things that are pleasing in his sight 1 John 3. 22. This Qualification is too often wanting for some make many Prayers and give no Obedience or an half one with reserves and so their Petitions are not granted as is implyed from Deut. 4. 29. Isa 59. 2. Jer. 29. 13. Again The effectual fervent Prayer of the righteous Man availeth much Jam. 5. 16. but that doth not which is Lazy and Negligent And then want of importunity Luke 18. Such Causes may be assigned out of the Word why there is not so great return to our Prayers as may be expected And whatever People think the fault is only in themselves they have not those necessary Qualifications or do not order their Prayers according to the Rule Gods word is Truth but Men do not obey and are not guided by it The Promise is certain Mat. 7. 7. Rom. 10. 13. but they do not perform the Conditions and to excuse themselves would imagine there might be falshood in that which came by Inspiration from him If mankind would remember where they are that is they are going in the way and therefore should be contented with the Patriarchs request of Bread to eat and Raiment to put on Gen. 28. 20. Let none fear he that doth Gods Will and useth the appointed means shall be assured of this That Petition Give us our daily Bread Christ never put in vain neither is his Promise Mat. 6. 33. come to an utter end More then this we have no where License to ask neither hath God passed his word to bestow We are apt to grudge at such a small Pittance as we would think it But do we not believe what is to come Do we consider wherefore this is desired 〈◊〉 contentment and delight Now God can and also doth add as much of this into a moderate competency as in all plenty and 〈◊〉 In truth happiness doth not consist in these things which serve only for the body the worse part of us and then it passeth away instantly and the pleasure is the same whether had or not had The desire of the obedient Soul is if he hath sufficient for Life and Godliness not that God would give him more but bleâ—s and sanctifie that which he hath and then he will perceive as good a relish as others do from their abundance To the truth of this many thousands in a lower condition can bear Witness God puts joy and gladness into their hearts with what he affords them as others have in their full increase of Corn and Wine As for Praying against Temporal Evils or Judgments whether National or Private there is little said in the Gospel the Motto whereof may be For we walk by Faith and not by sight Here again is a tryal of it for they seem to happen at all peradventure and are the effect of natural causes some have been hereupon tempted to deny immediate Judgments sent by God or think that affliction springs from the dust the ill constitution of that part of us or the common Malice and Injury of Men. Indeed God hath permitted and ordered Nature to go in her way and doth seldom contradict that But here it comes to pass that the Ax is liâ—ted up above the Carpenter what the Workman doth is imputed to the dead instrument that cannot move or do any thing without the hand that sets it a going Nature doth all things according to the common voice of the generality which proceeds from unbelief or sullenness Whereas they might know this nature must be from some one else who makes it to act in so regular and constant a way Nature of it self is blind and could never bring forth things in such an exact orderly manner unless directed by the Wisdom above It is turned and winded and whence should this be but from the first mover of all things The infidels when they are beaten out of every hold and shelter will run for refuge underground their last resort is to the workings of Nature but these turn against them and prove contrary to what they would have so they had better now then be forced to it at the last day to move out of their holes like Worms of the Earth they shall be afraid of the Lord their God and fear because of thee Mic. 7. 17. They had better acknowledge that now unto His Glory and to obtain his Pardon what they will at last be compelled to do to his Justice and Truth but their own Shame and Confusion of Face Even hard hearted Pharoah understood more then they for he did not cry out it was the Wind that brought the Locusts he knew the hand that smote him The Lord brought an East-wind and the East-wind brought the Locusts and the Lord turned a mighty strong West-wind which turned away the Locusts Exod. 10. 13 16 19. He might have magnified and made himself more visible by bringing them a strange way but he was pleased to make use of a second cause as he doth generally in all his doings towards the Children of Men whether in sending Judgment or Mercy As afterwards in the Manna and Quails Psal 78. 23 24 26 27. Unless a Man is low and short in his reasoning he must at last reduce all to the first cause of things Hos 6. 3. Though one acts by subordinate instruments yet still he is at free liberty to act or not act and again after this or that manner God hath the disposal of all second causes and what we esteem accident is wise design or permission which he can either hinder or intend as he pleases so his providence is still the same Who brings on evil by its next cause can also remove it He who suffered them can also take away the impediments as he doth shut the Womb so he doth open it For the Pillars of the Earth are the Lords and he hath set the World upon them 1 Sam. 2. 8. All things are his and then certainly he can turn and dispose them howsoever he will Though he hath now appointed things to go on in such a manner yet he sits at the Helm and manages the whole course of Nature according to his good pleasure and Sovereignty But because it goes on most commonly in the same way there do arise doubts when it is thus wisely contrived that all who consider throughly must believe a Providence for things here below which again continue as they were from the beginning of the Creation this exercises the belief thereof We may pray against outward evils that God would be pleased to remove what he doth
7 12 13 22. It is the great Aggravation of the Sin of Apostacy concerning which the Apostle speaks so dreadfully Heb. 6. 4 5 6. and Chapter 10. 26 27. Who were once enlightened and tasted of the Heavenly Gift and were made Partakers of the Holy Ghost and have tasted the good VVord of God and of the Powers of the VVorld to come If they shall fall away When one formerly hath had experience of the ways of Sin and then by Conversion hath full experience of the ways of God to fall away again from them is to pronounce on Satans side that he is the best Master as who hath judged of both and then resolvedly with Deliberation to determine for him which must be an exceeding Provocation to the Divine Majesty In like manner the next Degree to that is when one hath perceived to the utmost all the Delights of Sin and Vanity when he hath went from Flower to Flower and is either wearied in the Range and by insufficiency of some may be fully perswaded of the like in the rest yet still to cleave unto these nauseating empty and deluding Follies to seem to give Gods word the Lye which speaks of the Misery and Deceitfulness of them by owning the Happiness of them when he is convinced to the contrary to refuse to be reformed to shew himself despitefully and disdainfully against the ways of Holiness to give no Credit to the real good that is in them or when he assents there is not to follow after them but keep the preference to Old dreggy Lusts making his boast of them to stick unto Harlots when their Skirt is uncovered and the Filthiness of them fully known yet to esteem them before the true Beloved the chiefest of ten Thousand When he hath sufficiently found how little Fruit there is in those things whereof he was at first ashamed but still continues in them and hardens his Face When he is told the end of them is Death When for some considerable time sufficient to make a true and impartial Decision and by reason of use he hath had his Senses exercised to discern good and evil and he remains in the last still when all these things have been done and yet he perseveres wilfully and stubbornly to follow them against the Commands and forbidding of his Maker All these are sad Signs and Prognosticks that such an one will never come to Repentance but it is just with God after repeated Provocations of this manner to give him over to vile Affections and then he may dote upon his Destruction and be utterly estranged from the way of Salvation It is necessary to consider the Nature and end of things in order to state them aright many Souls have perished by mistakes and false Notions of Repentance Who have fallen from this Plank and been drowned in the Waters which would have carried them into the Promised Land if they had relied upon the whole instead of a part thereof or had not suffered it to slip from them by intending to lay hold on it but were not able it being gone too far from them To prevent as much Danger for the future as may be to have this sure and stedfast let the Reader be once more put in mind whereof he hath read or heard often that the word in the Greek Language Metanoia by which Repentance is signified in the New Testament imports a Change of mind and is expressed in words at length Rom. 12. 2. Gal. 6. 15. Eph. 4. 22 23 24. 2 Cor. 5. 17. It is Superfluous but yet safe to set down though the Observation hath been so often made already of Metamelia and Metanoia in 2 Cor. 7. 8 9. Where Paul speaks of himself I did repent that is I was vexed for the time he Expresses it by the first Word but when ye sorrowed to Repentance Godly sorrow worketh Repentance to Salvation not to be repented of He Expresses that by Metanoia which plainly manifests that Metamelia is such as must be again repented of and doth not avail to Salvation Repentance in the Old Testament is seldom named but is intended by that Phrase of turning away from your iniquities to this give all the Prophets witness which might be done as to the outward Act. The Evangelical Prophet Isaiah goes further Let the wicked forsake his way and the unrighteous Man his Thoughts Isa 55. 7. but the Gospel in a more especial manner is a discerner of the thoughts and intents of the Heart and makes use of this word Repentance which reaches to the very ground of it So that it is not a bare ceasing to speak or do Evil and retaining affection to the same in the Soul but that must be altered into a real dislike and hatred of Evil. As Sin doth first take its Rise from the Heart prâ—curâ—ng a Consent there and thence come forth into Word and Act so in the forsaking it may go backwards and by first leaving of the Actions and Speeches we may at length come to have an inward Detestation of it for less then this is insufficient to perfect the Work of Repentance Let nothing be said here or in any other place to exclude that growth and Proficiency of the Christian Life for that as none of Gods Works are done of a sudden with the beginnig increase and exercise thereof is the great end of our abiding in this World. The method of the working of his Grace like driving out †Exod. 23. 30. the Canaanites from within is by little and little None need to be perplexed or disturbed about this for if any should be taken away in the midst of his days and of the good Work yet if our merciful God sees a sincere tending towards it he accepts thereof as if actually done God forbid on the one hand any thing should be said to give License or Encouragement to Sin so again on the other let all things be done for the Hope and Consolation of all those who will come in due time and accept of Mercy This being the peculiar Priviledge of poor mankind and the means which our most merciful God hath ordained to save themselves from the Wrath to come far be it from me or any other to shorten the extent of it or to prescribe exactly at what time or to what pitch of abhorrence and Contrition it must be Even such as our Supream Judge will be pleased to accept of God is not tyed to the Fancies of Men if some Prophesie smooth things and others too hard Speeches he will not Ratifie what they say but condemn whom Man absolves as again acquit whom Man condemus Nevertheless he hath declared He will Judge the World Psal 96. 13. in Righteousness and with his Truth And will rectifie and excuse if it should be here mistaken on the severer hand as it being against our selves we are not apt to do neither indeed ought for Mercy rejoyceth against Judgment Yet for the safety of all as to give