incredible to carnal reason Yet seem it never so incredible what God hath promised and his people ever experienced we dare we must we do believe The righteous cry and the Lord heareth and delivereth them out of all their troubles Psal 34.17 I cryed unto the Lord with my voice and he heard me out of his holy Hill Psal 3.4 Here was his experience as a witness of Gods truth Therefore I will not be afraid of ten thousands of people that have set themselves against me round about Psal 3.6 Marvail not then ye Sonnes of Pride that we fear none of your threatnings Our God is a God hearing Prayer and wo be to those that have such a God for their Enemy The prayers of God's people were wont to be terrible to his Enemies Exod. 17.11 2 King 1.13 In the first Reformation of Scotland it is reported that the Queen-Mother in her warrs confessed that she feared more the fasting and prayer of Knox and his Disciples than an Armie of twenty thousand men The Prince of Wales being perswaded to make warr with Henry the 3d. acknowledged that he was more afraid of his Prayers and Alms than of his Armies So the Bishop of Magdeburgs Fasting and Prayer was the terrour of Frederick Elector of Saxony But however it be grown less terrible now it is not grown less fatal God is the same still and his Promise is the same and his enemies even the proudest of them shall one day know that he is a God Hearing Prayer Wo be to thee Sinner when God shall rain upon thee the tears of his oppressed Saints and wo to thine House when God shall beat upon it with the sighs and groans of his persecuted children Wo to that man by whom the offence cometh Matth. 18.8 7. They are mistaken in Gods Ends and Designs Howbeit he meaneth not so neither doth his heart think so but it is in his heart to destroy and cut off nations not a few Isa 10.7 God's end is to reform theirs to destroy But here is our comfort these are but his Executioners and none of his Jury God hath not acquainted them with his mind It is not for them to know what he intends to do with his people Their wills are none of his Rule nor are their false accusations any evidence with our Judge God hath a hook in their Nostrils and hath appointed them their bounds If the pardon come at the very top of the Ladder the Executioner must obey And if the Judge will that the righteous shall be delivered out of trouble and the wicked come in his stead Pro. 11.8 his Will must stand 2. The second voice of the Rod unto the Inemies is this It calls upon them to Consider and on consideration to repent Methink that Generation is com or an other well like it which was spoken of under the fourth vial Rev. 16.9 And men were scorched with great heat and blasphemed the name of God which hath power ever these Plagues and repented not to give him glory Han't the Plagues of God scorched us both at home and abroad in City and in Country yet who hath repented to give him Glory I have but these four things at present to propose to your sober Confideration and very briefly 1. What manner of Persons are they whom God takes to be his Enemies Phil. 3.18.19 For many walk of whom I have told you often and now tell you even weeping that they are the Enemies of the Cross of Christ Here the Apostle complains of Enemies in the next verse he describes them by their way and by their end Their way they walk a kind of Professors they are but their God is their Belly their Lust and uncleanness Their Glory is in their shame either passively their Glory shall end in shame or actively they glory in that which is the shame of their profession Who mind earthly things Carnal men carnal in their affections and in their conversations to which answers Rom. 8.7 The carnal mind is enmity against God And their end is destruction The end of these things is death Chap. 6.21 Again Luk. 19.27 But those mine enemies bring them hither and slay them before me Here 's their Doom The Persons were such as would not that Christ should reign over them And how doth Christ reign but by his word and spirit and the Laws and Statutes of them Well then such as yield not both visible and invisible obedience in heart and life unto the laws of Christ but walk by their own laws or the laws of men in things pertaining to the Kingdom of Christ are the Enemies of his Kingdom Nay every man in an unconverted estate is an enemie to Christ Rom. 5.10 Col. 1.21 Now I befeech you if your Souls and the securing of your eternal peace be so much worth make a little pause here and soberly consider what infallible nay probable evidences you can produce to prove your pretended Conversion whether they are such as God in his word speaks peace through and on which after serious and due deliberation you can boldly and safely adventure your fouls on for ever Nay are there not many and I think never more amongst a Christian people that even hate and disdain the imputation of Repentance and Conversion and yet cannot so much as question whether they are the enemies of Christ or no. Well the day is at hand that will separate the Sheep from the Goats and then it shall fully appear who are friends and who are foes 2. Whether Gods Enemies be not concern'd in his Rod as well as his friends Doubtless the Proposition is affirmed by all the Reason in the world If Judgment begin at the house of God what shall the end be of them that obey not the Gospel 1 Pet. 4.17 The wicked shall be turned into Hell and all the Nations that forget God Psal 9.17 Will a Lyon roar in the Forrest when he hath no Prey Shall a Trumpet be blown in the City and the people not be afraid The Lyon hath roared who will not fear the Lord God hath spoken who can but prophesie Am. 3.4.6.8 3. Whether the course you are taking be the way to the mercies you are exspecting By swearing and lying and killing and stealing and committing adultery they break out and blood toucheth blood Therefore shall the Land mourn Hos 4.2 3. If all manner of prophaneness and oppression be the way to mercy and peace then Scripture shall be no longer Scripture nor God any longer God who hath both threatned and executed the contrary There is no peace saith the Lord to the wicked Isa 48. ult Hear this O ye that swallow up the needy even to make the poor of the Land to fail that ye may buy the poor for silver and the needy for a pair of shoes Shall not the land tremble for this and every one mourn that dwelleth therein Am. 8.4 6 8. Righteousness exalteth a nation but Sin is a
these Dreams and Apparitions vanish when once the dawning of Eternity is broken upon thee When once that light shall appear every thing will look like it self Sin will then be Sin and Heaven will be Heaven this old Hag the World shall then be stript of her Harlots Vail and shall deceive no more Hell will be Hell indeed and Christ will then be Christ When thine eyes be once open'd thou wilt see that thou art naked And is there not enough in Heaven to make thee amends at last Will not the End defray the charge of the Means Canst thou think it will never quit cost to be a Christian in all places and in all cases If Heaven be not worth this I would never perswade thee to adventure for it Alas Christian were thy heart as big as thy head didst thou but believe thy own Confessions all these If 's and And 's would be laid aside thou wouldst stand no longer a choosing the Question would be no more a Question with thee What the World hath and what the World can do we know we know the utmost of it we can see both ends of it at once and wrap up all it's arrows in one Syllable Death which at worst is but an Anticipation of Nature Alas alas I am almost asham'd to disparage that infinite Glory above by so vile and disproportionable a Comparison Well might the Apostle reckon That the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us Rom. 8.8 What this glory is I cannot yet tell you He that had seen farther than ever I yet saw knew not how to express his ravishing sight and unspeakable works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 12.4 neither shall I here begin to tell you that little that I might onely I say it is Heaven And as it is written eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2.9 And now if thou art resolved to stand fast in the Lord if thou wilt own thy professed Choice unto the death take with thee this three-fold Cord and gird up the â—oyns of thy mind with it bind it upon thy heart and let it be thy Cable in the Storm 1. Take heed of over-prizing the World Rate it not higher than thou art sure to make â—on't If God be come to deal with thee for it be sure take him at his first Offer Don't out-ask nor out-sit thy Market convince thy self of the real value of it And in order hereunto consider it 1. In its self 2. In the price offer'd for it In its self Wherein is it to be esteemed farther than the bare use of it and as for the use of it this concerns the Body only directly the Soul indirectly necessary it is as to thy natural Being but not as to thy future happiness an old decaying Post that may stand a while and for no higher use than to prop up thy Working-house I had almost said thy Prison-house nay it sits as a Nail in the door to keep thee out of thy Dwelling-hoâ—se Lo this is the Palladium the Pearl of such great worth Consider it again in the price offered for it Matth. 19.29 And every one that hath forsaken houses or brethren or sisters or father or mother or wife or children or lands for my names sake shall receive an hundred fold and shall inherit everlasting life Here 's a Trade for wise Merchants that are complaining they know not wherein to deal to get a penny here 's an Ensuring Office that shall secure thee an hundred pounds for the adventure of one With whom canst thou deal else in all the world at such an advantageâ— And if this be not enough there is thy Lifâ— settled on an Everlasting inheritance Nay believe it Brethren Christ makes the least on'tâ— Give me but thy self sayes God and I will give thee my self give me all thou hast and I will give thee all I have let me command thee and thine which yet is but my own and my proper right and ever under my absolute dispose and thou shalt command both me and mine Isa 45.11 let me have this Earth at my use and thou shalt have both it and Heaven too at thy use and service for ever On this account it was that St. Paul cryes out Phil. 3.8 Yea doubtless and I count all things but loss for the excellency of the knowledg of Christ Jesus my Lord for whom I have suffered the loss of all things and do count them but dung that I may win Christ O my brethren are you like to lose by such a bargain O whence is it then that every Shop is full but God's that every other trade is ambitiously sued or patiently served for and this only goes a begging None but the worlds fools have wit enough to adventure this way Ay but your worldly hearts would say Ob. might they but speak out We may look long enough for this A little in hand is better than a great deal more at such a distance This I shall answer briefly Answ but as fully as I can 1. Though it be future yet it is sure Thou hast the word of a God for it who is truth it self and cannot lie Nay thou hast his Hand and Seal for it his Word his Covenant and all â—he Promises and Priviledges of them ratified and sealed with his own Seal of Divine Inspiration and Institution and that in the blood of the Lamb in whom all the promises are â—ea and Amen 2 Cor. 1.20 What thou hast not yet in thy hand is certainly forth-coming 2. Thou art sure to have it into hand as thou hast real need on 't It is not for the credit of a Father to let his children go naked and famisht unless it be in order to some greater good though I might interpose by the way that God seldome or never turns out any stark naked Nemo tam pauper vivit quam natus est The Covenant of Grace hath provided as well for this life as for the life to come I have been young and now am old yet have I not seen the righteous forsaken nor his seed begging bread Psal 37.23 He hath given meat to them that fear him he will ever be mindful of his Covenant Psal 111.5 But we often see the dearest of Gods children in lack Ob. and that not only of conveniencies but even of necessaries 't is a common Case Let God be true Answ and every man a lyar Men are not held to be competent Judges in their own case Thy Parum may be Satis in God's Translation Though they be sometimes without conveniencies yet 't is improper I had almost said false to say they want them for there is no want to them that fear him Psal 34.9 This Scripture is the word of God and therefore true If there be any want 't is
from within not from above mistake not Christian 't is the Ship moves not the Shoar I hope you confess that that is not necessary that God doth not see necessary Well then can it possibly consist with his glorious Attributes to see any thing really necessary pro hic nunc and yet deny it to such as are in Covenant with him when he hath plainly asserted and faithfully engaged the contrary 3. Nay let me add This hundred-fold encrease thou hast already and that not only in the promise and title but in the possession Mar. 10.29 30. Here you have a large Edition of the fore-cited Text Verily I say unto you Here 's the Oath there is no man that hath left house or brethren or sisters or father or mother or wife or children or lands for my sake and the Gospel's but he shall receive an hundred fold now in this time houses and sisters c. with persecutions that is He that shall leave Lands or Relations c. for my sake shall find as good again another where Strangers shall be to him as Father and Mother c. as tender as careful as friendly as those Relations he left Their houses shall be his houses and their lands his lands These â—re your persecution-Fathers and your persecution-Brethren the Relations begotten in and â—â—y your bonds the lands and houses purchased â—â—y your poverty and want's as God dealt with Joseph Gen. 39.4 And Joseph found grace 〈◊〉 his sight Here Joseph found the Father and Brethren which he had lost Thus in the same â—ind and yet if this be not enough or if it be â—ot alway made up this way yet be sure it shall in that better part if thou be not paid in â—ounters thou shalt in Gold Godliness with contentment Godliness in all its Consequences or Appurtenances Persecutions with contentment is great gain That little that never-so-little that a righteous man hath is better than the riches of many wicked Psal 37.16 Better is a dinner of herbs where love is than a stalled Oxâ—â— and hatred therewith Prov. 15.17 I might 〈◊〉 forth the vastness of the over-plus of this advantage both in respect of the Nature and the Measure of it but I must not Digress too farâ— 2. Clear up thy Assurance of Gods good-wiâ—â— to thee 'T will be a hard matter to suffer long 〈◊〉 to suffer much for One of whose special love you are not well and convincingly perswaded Herein stands the superlative Excellency and commendation of the love of Christ that he dyed 〈◊〉 Eremies Rom 5.8 But 't will be hard for you to drink of this Cup. I am not of their mind who own no such thing as the Doctrine of Assurance but would cut God's Standard and reduce it unto Antichrist's Peck Neither am I of their Perswasion who make Assurance the Genus of Justifying Faith These are the Scylla and Charyâ—dis which have slain their thousands nay theâ— ten thousands Nor shall I digress so farr as 〈◊〉 insist on the confutation of either onely this 〈◊〉 say Give diligence to make your calling and Election sure as the Apostle exhorts 2 Pet. 1 1â— For if ye do these things ye shall never fall Maâ—â— your Calling and Election 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firm and stâ—ble Not Objectivè For the Foundation of Gâ—â— standeth sure 2 Tim. 2.19 Election is Election and Calling is Calling whether we know it or no neither is it founded on opera praevisa or peracta But Subjectivè That ye may believe and besure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. John speaks Joh. 6.69 that ye may certainly know and fully testifie your Calling and Election And that this is the truth of this Scripture Observe first his Inversion â—ot Election and Calling in their natural Order but Calling and Election q. d. Make evidence of your Election by your Calling and then give diligenceto make it sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Steph. Divers lect for if ye â—o these things before advised and enjoyned â—er 5 6 7. you shall never fall not only from â—our Elected and Justified Estate but not from any proportionable and comfortable sense of it Keep â—he Clouds of sin from interposing keep the lower Regians clear and the Sun shall cast thy shade 〈◊〉 the way wherein thou art walking As ever â—hou hopest to find that Cordial at the Bottom and 〈◊〉 hold out with Courage and Patience till the â—oyls shall come to be divided get some infallible Evidences that thy Captain 's heart is â—â—ith thee Alas I Christian thou art little a ware 〈◊〉 what use Love will be in hard service Now thou lovest but considerest not what standing â—edges and Reciprocations thy love hath gotten â—â—om above onely thou hast thy ease thy health â—â—y liberty God hath made a hedge about thee â—â—d thou art not serving him for nought thou â—â—st thy Priviledges and Spiritual Advantages in â—â—mmon with others the same Sun that is shining 〈◊〉 the wicked shines on thee too These are to thee some tokens of Fatherly Love and care on the account of Covenant-Interest and Relation Ay but when thy Goshen is become a Wilderness and these tokens cease what infallible Evidenceâ— hast thou then on which thou canst boldly cast thy Body and Soul and Hopes and all If eveâ— you fall it 's like to be under your burden or over some Rock of offence and now that your old Staff is broken what have you to trust to Oâ— keep in with God give diligence to make your Calling and Election sure and so Yâ—â— shall not not at any time fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Examine and prove the strergth of thy Graces Hast thou nothing to try thy Faith and Patience with no smaller Burdens to begin with 〈◊〉 no broken Papers to try thy Pen upon Taurâ—â— feret qui Vitulum tulit Take on thy whole Armour and prove it thou art called to fight 〈◊〉 thy life this is it must defend thee or thou mâ—dye for 't Thine Armour is invulnerable 〈◊〉 thou knowest how to use it Young Souldiers thâ—â— have only the Theorio of Arms will find themselves miserably to seek when they come 〈◊〉 Practice Hast thou no Personal troubles 〈◊〉 Family-Crosses no Scorns nor Contempt noâ— that Wrong thee or Speak Evil of thee no Paiâ— no Disease no Fear art thou in no trouble 〈◊〉 other men If thou hast no burden considerable of thy own hast thou no assisting work offerâ—â— Are there none of thy poor brethren overladen 〈◊〉 thee whose burden thou art commanded to beaâ—â— Gal. 6.2 Try now what thy Faith and Paâ—â—ence thy Humility and Self-denial thy Hâ—â— and Charity will do in these common and lesser cases It may be thou art hoping to hold out well enough at last and in greater Trials to stand thy ground with the best O consider how sadly thou wilt befool thy self First He that will not serve in his own File whereunto he is called may look to be
like the Foolish Virgins of some of your oyl I might here tell you mose at large how the Lords rod and every branch of it as all the Occurrences of his Providence are working together for the good of them that love him both in respect of the design and event But this hath been the happy labour of a far abler Pen already whereunto I refer you Mr. R.A. and shall add no more here That there is no affliction can light on the people of God Doc. 3 without his divine permission and appointment But I intend not to insist here only give me leave to make good what I have said which I shall do in the mouth of these two Witnesses Matth. 10.29 30. Are not two Sparrows sold for a farthing and not one of them shall fall to the ground without your Father But the very hairs of your heads are all numbred And then he concludes à majore Fear ye not therefore ye are of more worth than many Sparrows If a Sparrow which in buying and selling is valued but at half a Farthing nay if a hair of our heads which is but an excrementitious Appendix to the body can't be any way disposed of without the all-commanding Counsel of Heaven doubt not Christian but that thy higher affairs thy greater concernments either of Body or Soul are under special appointment and designation Hath he such care of Sparrows and will he forget his Doves Cant. 6.9 Isa 62.3 Will he not lose a hair of thy head and will he be prodigal of the pretious Jewels of his royal Crown and Diadem Surely he that guides thy hairs to the ground will not suffer the Rod to fall without special Licence and ordination on thy back Isa 10.23 The Consumption decreed shall overflow with righteousness For the Lord God of hosts shall make a Consumption even determined in the midst of all the Land Whoever or whatever be the Instruments they must work by Gods rule and in Gods determined though they cross his prescribed way Proceed we now to the last Doctrine yet that which was the first in our eye That the Lords Rod is no dumb rod. Doc. 4 It is a speaking pleading rod. This we shall 1. Prove 2. Interpret as God shall enable the Voice of it 1. In General 2. In Special 3. We shall apply all very briefly Here are two Arguments coucht in the Text it self to illustrate the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this truth 1. The Lord cryes for Audience He hath now sent his Rod to plead his Quarrel seeing his Prophets could not be heard and now commands their attention to this his severer Messenger Hear ye the rod. Which clearly implies that it hath a Voice nay an intelligible though in it self an inarticulate Voice His Rod and his Word are sometimes Synonyma in Scripture as Isa 11.4 He shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked God doth sometimes speak Rods his Words do wound and kill When he rides forth as St. John describes it Rev. 19.12 13 14 15. Cloathed with a vesture dipt in blood and out of his mouth goeth a sharp sword that with it he should smite the nations and he shall rule them with a rod of iron c. And as he speaks rods so his rod speaks and pleads with those unto whom it is sent 2. The Text tells us that it is the Rod of divine and special appointment which argues the End and design of it it is a designed and a designing Rod. God doth not shoot his arrows at Random without mark or aim but he hath a Wherefore for every particular of his Providence For this cause many are weak and sickly among you and many sleep 1 Cor. 11.30 This is one main use God makes of his Rod to point at his meaning by it and to give us the sensible and visible Characters and Emblems of his mind God spake in divers manners in time past unto the Fathers by the Prophets sayes the Apostle Heb. 1.1 But hath in these last dayes spoken unto us by his Son And now may I say in divers manners too Sometimes by his Word in plain Scripture sometimes by the explaining or awakening Ministry of it and that either in Doctrine or Reproof and Threatning or in Promise and Incouragement Sometimes by his Spirit in the secret workings and whispers of it in and on the Conscience and sometimes by his Rod when our stupid Dulness or perverse Carelesness is grown to such a pass that other means and wayes are ineffectual then he takes up his rod and points more plainly and convincingly at our duty and engageth us in it with the more fixed and solemn resolution Thus far the Text it self confirms its own truth And let this serve at present to prove the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it I shall add but a word or two more for the Demonstration of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so proceed to the Interpretation of the voice For Demonstration or why the Lords Rod should have a Voice 1. For the glory of his Attributes Gods Wisdom Justice and Mercy are highly concern'd in it To think that Divine Dispensations are steer'd by a blind Instinct Necessity or Casualty without some gloriously designed and determined End is Atheistically to blaspheme his heavenly Wisdom Affliction cometh not forth of the dust Job 5.6 God has a Wheel within the wheel a wheel of infinite Counsel and Wisdom which moves within the wheel of external Providence Deus Natura nihil frustra agunt Nay it would greatly derogate from the glory of his Justice to exercise his Rod without some proportionable End For to speak with holy reverence God is as it were bound in all his Divine Actions to aim at his own Glory because there is no higher End for all Humane Angelical or Divine Motions to terminate in And wherein is he glorified more than in the high Exploits and blessed Fruit of his Rod This is as it were the Scepter the Fasces of his Kingdom the Coercive Laws of his Government and the great visible Pillars of his Jurisdiction over the sons of men Now it is certain that on the account of his absolute and supreme Sovereignty he may without any violation of his Justice dispose both of Us and Ours as he pleases neither is he bound to give us an Account of his wayes any more than we are bound to give the Worms we tread on an account of ours He might deal with us with dumb blows and never stand to reason the case with us He once gave us both to know to Will and Obey and dare we think to enjoyn him to look up or repair what we have lost or spoi'd Though we have pluckt out the eyes he gave us to see with and stopt the ears he gave us to hear with may he not in Justice require it at our hands and that not only by a
Patience and Constancy and Resolution anâ— Heavenly-mindedness had been the only thing 〈◊〉 had been offended with and resolv'd to revenge with all possible Indignation as you â—â—ere The time cometh saies Christ that whoâ—â—ever killeth you shall think that he doth God â—ervice Joh. 16.2 But how is it possible â—â—ey should ever think so Why These things â—â—ill they do unto you because they have not â—nown the Father nor me ver 3. It proceeds from their wilful mistake They are not aware â—â—at our God is the Holy one of Israel Psal 68.35 Exod. 1â— 11 That is â—â—rrible out of his holy places A God glorious 〈◊〉 holiness Alas Sinner God is never the â—â—holier for that he bears with thy unholiness â—â—l these thy mistakes will shortly be corrected 〈◊〉 another world 2. They are mistaken in his Justice I knew thee that thou art an hard man saies the unfaithful servant Math. 25.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shrewd difficult man to please â—â—aping where thou hast not sown and gathering where thou hast not strawed Such are the â—ard thoughts of the poor blind prejudic'd â—orld They think it an impossible matter to talk by God's prescribed Rule unto wellâ—â—â—asing that walking by the Spirit is but â—â—ancy or Schism and therefore better let all â—â—one They hope whatever they are told on â—â—e contrary that God will pity them on their â—â—eath-beds that his Justice will not be so â—â—exorable but that they may be heard when â—â—ey call upon him Indeed were God such a â—â—udge as they conceit him to be Were he who â—â—des the Circuits of Heaven a respecter of Persons Fallible and Mutable of the Generation of those that ride the Circuits of the Earth iâ— might fare better with them than it is like to do But alas a few daies more will open their eyes and then they shall see what a Justice that is that dwells in Heaven Justice and Judgment are the Habitation of his Throne Psal 89.14 3. They are mistaken in his Mercy They have heard that he is a God of great Mercy and thereupon are bold that they may perswade him to what they will at last They have heard that he is ready to forgive a God gracious and merciful and that keepeth not angeâ— for ever Psal 73.11 They believe that his mercie is all sufficient and that he will not take any great notice of those things that are so far beneath him Such are the thoughts that keep their carnal hopes alive and please their beguileâ— souls with a Fools-Paradise Indeed were God as mutable as he is merciful they had somâ— ground for their hopes It may be some 〈◊〉 them have laid their heads on this Pillow Rom. 11.32 For God hath concluded them all 〈◊〉 unbelief that he might have mercy upon all or on Rom. 5.18 Therefore as by the offence of one Judgment came upon all men unâ—â— condemnation even so by the righteousness 〈◊〉 one the free gift came upon all men unâ—â— Justification of life or on some such like place and there have dreamt of an universal Redemption and by this means all their care â— over But they may know when they awake nay to their terrour they shall know if they awake not before they awake to Judgment â—ow God will hav mercy upon all and yet they left out Abstract the consideration of â—â—ercy from this present life wherein all are â—â—artakers of the riches of his mercie in common and all things happen alike as to outward appearance to all and then I 'le tell them that God will have mercy supra omnes but not supra singulos upon all sorts or some of all â—orts Gentiles as well as Jews but not upon â—very one of either Election is but of some and â—ot of all But I will not stand here to confute 〈◊〉 unreasonable and anti-Scriptural an assertion seeing this Dagon hath been already battered to the ground by far abler Engins than â—â—ine The day is at hand that will for ever â—â—cide the Controversie and unravel all those Querks of the Devils knitting Few there are but will confess though they â—re but half-convinc'd that there is a Hell and â—â—at it is prepar'd for some whom God hath â—â—presly condemn'd in his Word Hypocrites â—â—nd unbelievers they acknowledge are gon in â—â—e Forlorn hope 1 Tim. 5.24 Some mens sins are open â—â—fore-hand going before to Judgment Hyâ—â—crites such as their Father hath taught them â—â—re-baptize with the Nick-name of Phanaticks â—â—r the names are synonymous and vnbelieâ—â—ers such as can't believe as they do and â—â—uzzle their Consciences as they can Well â—â—en Sinner Let me reason with thee from â—â—y own Concessions If Hypocrites and Unbelievers are the undoubted Heirs of Hell I wâ—â— tell thee not to stand on the Justification 〈◊〉 any Party who are their Coheirs Matth. 2â—â— from ver 48. to the end The evil servant that saith in his heart my Lord delayeth hâ—â— coming He that lives in the height of his security that thinks 't is time enough yet to provide for another world And shall begin to smiâ—â— his Fellow-servants Either with the slander and reproaches of the tongue or with the fiâ—â— of wickedness And to eat and drink with the drunken The Lord of that servant shall come as secure as he is in a day when he looketh 〈◊〉 for him and in an hour that he is not aware of and shall cut him asunder and appoint him 〈◊〉 portion with the Hypocrites there shall 〈◊〉 weeping and gnashing of teeth And Luk. 1â— 46 He will cut him asunder his Soul from his Body and both Body and Soul from all hâ—â— worldly comforts and hopes he will irresistibly and irrecoverably destroy him and appoiâ—â— him his portion with vnbelievers If the unbâ—â— I eving are condemn'd then pray see who aâ—â— cast with them and must partake with them 〈◊〉 the Execution Rev. 21.8 The fearful and unbelieving and the abominable and muâ—â— derers and whoremongers and sorcerers aâ—â— idolaters and all lyars If you question 〈◊〉 truth of this look back but to the fifth verse aâ—â— you shall see it seal'd with an express Authoriâ—â— from Heaven And he said unto me Writâ—â— for these words are true and faithful Know 〈◊〉 not that the unrighteous shall not inherit tâ—â— Kingdom of God Be not deceived neither Fornicators nor Idolaters nor Adulterers nor Effeminate nor Abusers of themselves with Mankind nor Thieves nor Covetous nor Drunkards nor Revilers nor Extortioners shall inherit the Kingdom of God 1 Cor. 6.9 10. Nay Flesh and blood cannot inherit the Kingdom of God 1 Cor. 15.50 This cannot be understood literally as if our Souls only were capable of eternal Salvation and not our Bodies which is contrary to the Apostle's Argument Contrary to one great Design of Christs Incarnation nay contrary to visible and ocular Demonstration For Christ himself hath visibly ascended and in the names and behalf of his Mystical Members hath entred with real Flesh and Blood and is