Carnal reason, or The wisdom of the flesh how foolish, deceitful, dangerous, reprobate and divilish; together with rectified reason, or the wisdom of the spirit, how divine, transcendent, safe, profitable and delightful: as also, how many was at first created; how he is now corrupted, and how he may be again restored: being three fundamental principles of Christian religion; which few do indeed know; and yet he who knows them not, cannot be saved. By Junius Florilegus. Licensed and entred according to order.

The Wisdom of the Flesh, how Foolish, deceitful, dangerous, &c.

A Proud and Critical Gallant (whose manner it was to usurp a•••• the discourse at Table) observing one to be more silent tha•• the rest, demands of him in a jeering way, What he thought to b•• the strangest and foolishest thing in the world? who answered to th•• Askers shame, There is not to be found in the whole Vniverse, an•• thing so strange and foolish, as an Impenitent sinner, or an unbelieve•• of whose number I fear your Worship is one; for you, I presum•• hope to go to Heaven, and be saved by Christ; but should you b•• asked a reason of that hope, you can no more tell it, than th•• wind can tell which last blew off my hat: And then he so prove•• what he had asserted, that this Narcissus, or Menicrates, became ••meek by hearing the same, as before he had been lofty: for wher•• as before he thought himself as wise as Solomon, he now found an•• confest himself no better than a Beast in his knowledge of any thin•• that concerned the good of his soul; as Ieremiah affirms of eve•• natural man, Ier 10.14. And thereupon resolves with Saul, aft•••• he had heard that Voice from Heaven, Acts 9. to forsake the bro•• way, and to become as faithful a friend to Religion, as he ha•• formerly been a bitter enemy.

And well might it work this happy effect in him, as you w•• confess when you have heard the whole related; yea, if it wo•• not the like change in you who shall read or hear the same, pr••∣bably no other ordinary means will. But before I come to t•••• you that, hear (as by way of preparative) how some would not ••••

prevailed withal to believe, although an Angel should be sent unto them from the dead (as Abraham told Dives, Luke 16.31.) And yet with what small and weak means some others have been converted; as were Iustine the Philosopher, Cyprian the Necromancer, S. Austin, Fulgentius, Francisco, Iunius, Melancthon, Adrianus, Latimer, and many others.

We read of two famous Strumpets, that were suddenly converted with this onely Argument; that God seeth all things, even in the dark, when the doors are shut, and the curtains drawn; yea a thought onely hath sometimes served the turn. Nor needs there any more to a clarified understanding, than the bare thought of Gods Omnipresence, Omnisciency, or Omnipotency; as being present every where, knowing every thought and intent of the heart, and being Almighty to punish or reward evil and good.

Whence, Melancthon having found the Word most easily to pre∣vail with him (as wax sooner yields to the seal, than steel to the ••••mp) doubted not but his preaching should do wonders upon others: But having tried, he found and confest, that old Adam was too strong for young Melancthon.

Nor is the conversion of a sinner, Regeneration, or the New birth, so easie a matter as men may imagine: Yea, the conversion of a sinner is held by the Learned a greater Miracle than was the Creation of the World; and their Reason is weighty: For, in making such an one ••New Creature, say they, must be a number of Miracles. A blind ••••n restored to his sight, a deaf man to hearing, a man possest with many Devils, dispossest; yea, one dead in sin, and buried in the Grave of long custom; with a Grave-stone laid upon him, raised from the dead; and in every one a stone turned into flesh. In all which, God meets with nothing but opposition, which in the Creation he met not with.

The case is this, though the weakest means shall serve the turn, where God intends success; yet when he withholds his con∣temned grace, Paul himself shall not be able to move a soul. Be∣sides, as all bodies are not equally apt to be wrought upon, by the same medicine; so are not all souls by the same means of grace. One remains obstinate and refractory, whiles others are pliable.

The same report, wherewith the spirit of Rahab melteth, hardens the King of Iericho, Josh. 2. Sergius Paulus was converted, Elymas obdu∣••ated, at the same Sermon, Acts 13. that one hard saying of our Saviour, John 6. like a file, sharpned eleven of his Apostles; while it so blunted the rest of his Disciples, that many of them murmured, and from that time went back, and walked no more with him, Verse 66, &c. Plants and stones lie under the same beams of the Sun, and are wet with the same moisture of the clouds, yet the plants spring and grow, when there is no alteration of the stones. An Ethiopian enters black into the Bath, and cometh black out again.

The Holy Ghost witnesseth, that though the generality of th•• Iews were rather hardned than bettered, by all our Saviours preachin•• and miracles; yet Peter converted three thousand at one Sermon, and five thousand at another. Ionas his short Sermon of but seven word•• Yet forty days and Ninevy shalbe destroyed, Jonah 3. proved the con∣version of sixscore thousand Ninevites: Whereas the graves opening, th•• o•••• arising, the Temple renting, the light of the Sun failing, the Centurian con∣fessing &c would do no good upon the Scribes and Pharisees: Yea•• let the Sodo••ites be strucken blind, for contesting with Lot and hi•• two Angels yet they will not cease seeking his door to break it open, per∣sist they wi••l, until they feel fire and br••••stone about their ears, G•••••• 19 Only God will give success to whom, when, and as he pleaseth•• Gods house, as the streets of Jericho, may be thronged, and yet bu•• one Za••heus gained to the faith; Whereas Hillary found not seven∣teen Believers, and left not so many Vnbelievers in the whole City.

Indeed, if God but speaks the word, no means can be too weak•• as when he created the World, he but said, Let there be light, and there wa•• light And when he said to our first Parents, Bring forth fruit, the•• did so, Gen. 1. & 2. So if he but says, Let this or that soul be enlight∣ned to see his miserable and wretched condition, by reason o•• his original and actual defilement, and the punishment due to both•• Let him have power and will to repent and believe savingly, it is n•••• sooner said, than it is accomplish'd: Otherwise he remains blin•• to all dangers•• deaf to all good instructions. And so I come to acquain•• you, how this silent Guest proved his assertion, in shewing, ho•• invincib••y ignorant every Natural man is, in things that are super∣natural or that make for the good of his precious and immorta•• soul, and all saving knowledge; and how foolish, deceitful, dangerous•• reprobate and devillish, carnal reason, or the wisdom of the flesh is, thoug•• it be sufficiently discovered, 2 Cor 3.14, 15, 16, 17, 18. Revel. 3.17•• 1 Tim. 6.4, 5. But take it in his own words.

Is there any thing, says hee, more stupid, sottish or ridi∣culous, than for men to think themselves as wise as the best, whe•••• it may truly be said of every natural man, touching true wisdom•• as the Lord speaks of the Ostrich, Job. 39. namely, that he is deprive•• of wisdom, n••ither hath h••a••y understanding imparted unto him Vers. 17•• Are not they stupified sots •• who with the Church of Laodicea, Rev. 3•• think themselves rich, and to want nothing, when yet they are wretched, an•• miserable, and poor, and blind, and na••ed of all sp••ritual endowments, ver, 17•• •• Tim. 6 4. Are not they ca••eles••, mindless and regardless fools that are the greatest strangers to themselves, quick sighted to other•• faults, blind to their o••n? Are not th••y drunken sots, frantick fool•• or savage beasts? who believe Satan, that promiseth prosperity t•• sin, yea•• lif•• and salvation (as the P••pe promised the Pon der Traytors•• and not believe God, who threatens Hell and damnation, in case me••

repent not, and forsake their sins? When Satan is known to be ••he Father of all lies, cheating and cruelty, and God to be truth it¦self, that cannot lye: Or those who will receive what ever is of∣fered them? be it bribe, or any other sinful bait, not once think∣••ng this is forbidden fruit, and thou shalt dye the death? Who think, the ••owed enemy of their souls and all mankinde, can offer them a ••••••is without a hook? Who stand more in awe of the Temporal Magi∣••••••te, that can onely kill the body; than they do of their Maker who can with one word of his mouth, cast both body and soul into hell: And indeed, if visible powers were not more feared than the invisible God; and the haulter, more than Hell (Natural men being like beasts, that more fear the flash of powder than the bullet) the World would be overrun with outrage, Again, Are not they brainless beasts, brutish Sensualists, yea, frantick fools, fitter for Bedlam, than to be admitted into Christian Society, or the Communion of Saints? who ••esemble Iudas, that preferred Thirty pieces of silver, before him that was Lord of the whole world, and ransom of all mankind? In that they stand more upon their silver, or sides smarting, than upon the loss of their precious and immortal souls; prefer time, yea, a mo∣ment of time, before Eternity; their bodies, before their souls; yea, their outward estates yea a little base pelf, or some paultry pleasure, before either soul or body; & who will tremble more at the thought of a Bailiff, or a Prison, than of Satan or Hell, and everlasting per∣••ition. Again, Are not they sensless and odious Savages, worse than Turks, that sell Christians; or Canibals, that eat men; (for these are not cruel to themselves) who can find in their hearts to damn their own souls, and go to Hell, that they may raise their houses, and leave their Heirs a great estate. Whereof take a sad instance of a rich Op∣pressor, not far from the place where I once lived, who having scraped up a great estate for his only son; when he came to dye, he calls his son to him, and said, Son, do you indeed love me? the Son answered, That nature, besides his paternal indulgence, obliged him to that. Then said the Father, Express it by this, hold thy finger in the candle as long as I am saying the Lords pray∣er: The Sun attempted the same, but could not endure it. Upon th••t the Father brake forth into these doleful expressions, Thou ••••nst not suffer the burning of thy finger for me, but to get this wealth, I have more than hazarded my soul for thee, and must burn both body and soul in Hell fire for thy sake: Thy pains would have been but for a moment, but mine will be everlasting and unquenchable fire. And yet it is hard to determine, whether the Voluptuous Prodigal, or the Covetous Cormora••t is the greater fool. He that with a wanton eye, a liquorish tongue, and a gamesome hand, indis∣creetly ravels out his Ancestors fair possessions, it may be an hundred pounds per annum, in three years, and then leads the rest of his days

in prison, there to repent at leisure, having for his attendants, so••∣row, grief, derision, beggery and contempt in the first place, and aft•••• that his portion with Dives in the burning Lake. Or he who 〈◊〉〈◊〉 get an hundred pounds per annum, and onely possess, not use the sam•• after he hath got it, ••perhaps three years, is content to be weepin•• and wailing, and gnashing of teeth in the Prison of Hell for evermore. F•• without question these two are both fools alike, yea, none fitter t•• be begged for fools. Again, are not they stupendiously blockefied, wh•• all their life long do what God forbids, and yet confidently hope t•• escape what he threatens? who expect that Heaven will meet the•• at their last hour, when all their life long they have galloped i•• the beaten road towards Hell: to have Christ their Redeemer and A••∣vocate, when their consciences tell them, that they seldom remem∣ber him, but to blaspheme him, and more often name him in the•••• Oathes and Curses, than in their Prayers, who will say they love G•••• and Christ, and yet hate all that any way resemble him: Are Fli•• unto God, Wax to Satan; have their ears always open to the Tempter, sh•• to their Maker and Redeemer; yea, when they take up Arms again•• Christ, and are mockers of all that serve him in sincerity and truth? A•••• what more common than for a Christian in name, ••o scoff at a Crhistia•• indeed, and to traduce those whom they cannot seduce. Yea, they will ha∣zard the damning of their own souls, rather than not fling a dagger at t•••• apple of Gods eye, Zach. 2.8. Deut. 32.10. Again are not they Atheist••∣cal fools? who read Luke 13.24. That many shall seek to enter into th•• Kingdom of Heaven, and yet shall not be able, because they did not striv•• to enter in at the strait gate; yet they doubt not of their entring though they do not so much as seek: And 1 Pet. 4.18. That the righ∣teous shall scarcely be saved, yet every Scoffer, Drunken Beast and Blasph∣mer, is confident that he shall be saved: And 1 John 5.19. That th•• whole world lieth in wickedness? And Rev. 20.8. That the number of tho•••• whom Satan shall deceive, are as the sand of the Sea, Revel. 13.15, 16 17•• Isa. 10.22. Rom. 9.27. yet the most wicked of them, think them∣selves none of the number, nor any way concerned in the mat∣ter: And Mat. 12.36. That we must give an account at the day of judge∣ment, for every idle word we speak; yet they look to give no accoun•• for their drinking, swaring, scoffing, whoring, cheating, seducing, Sab∣bath breaking, and many the like enormities. Are not these sensless and shallow pated fools? and what are they better, I beseech you who count them all Roundheads and Phanaticks, that have more Re∣ligion than an Hea••••en; or knowledge of heavenly things, than •• Childe in the womb hath of the things of this life; or conscience than an Atheist: or care of his soul, than a Beast; and are mocker•• of all that march not under the pay of the Devil. Or they who no•• onely spend their whole time and Patrimonies in riot, and upon Dic•• Drab••, Drunkennes••; but think every one exorbitant, that walks not aft••••

〈◊〉〈◊〉 rule: That will not onely eat the forbidden fruit, as the price of death ••nal, but account them fools that do otherwise; who think Religion a dis∣••••••agement, and their sins a glory: for they glory in their sins, and ••••e ashamed to appear good. Are not they hair brain'd, ••antick, outragious, desperate, and Diabolical fools, who being ne∣••er so little displeased with others, will fly in their Makers face, and tare ••••eir Saviours name in pieces with Oathes and Execrations; as being ••orse than any mad Dog, that flies in his Masters face that keeps ••i••. Who (as if Satan alone could expel Satan) use to mitigate the ••••ngs of conscience, by going to the Tavern or Alehouse, to drink care ••nd sorrow away: Or perhaps to the Brothel-house, so adding sin to ••••••n; leaving Gods remedies, to seek remedy of the Devil? For surely ••hey which strive to cure their present misery, with present mirth, have not ••heir misery taken away, but changed, and of Temporal made Eter∣••••l, Luke 16.25. Yea, I'll appeal to themselves, Whether this be ••••y other toward the stilling of their Consciences, than as a saddle ••f gold to a gall'd horse, or a draught of poyson to quench a mans thirst.

Then are not they fools in folio, who will put so weighty a bu∣••••ness, as their Salvation or Damnation upon a hazard; as counting it 〈◊〉〈◊〉 indifferent thing, whether at the last and great day of Judge∣ment, they shall be bid, Depart ye cursed into everlasting fire, prepared for the Devil and his Angels: Or hear it said, Come ye blessed of my Fa∣••••er, and inherit the Kingdom of Heaven, &c. Mat. 25.34. to 46. Then ••hat are they, that like so many blinde men, run headlong to hell, and yet think themselves in the way to Heaven? Who will boast of a strong faith, and yet fall short of the very Devils in believing; for they believe the threats of Gods Word, and a general judgement Day, and there∣upon tremble, James 2.19.

Who think they do God good service, in persecuting of his servants, Joh. 16.1. whereof take a remarkable instance, which is no less com∣mon than it is wicked and witless: We read Iudges 15. that God in great love sent Sampson to deliver the men of Iudah, from the slavish ••hraldom of their enemies; but they in requital, bind him (in whom all their hope of deliverance lay) and deliver him up to those enemies that kept them under, to the end they might slay him, and still make slaves of them. Again, after this, God sent unto their Successors the Iews, his onely Son, to the end he might heal their di∣seases, feed their bodies, inlighten their mindes, and save their souls: And they in requital of all, hate, revile, scourge and crucifie him; though in killing him they did their utmost, to split or sink the onely ship that could save them. Now what think you of these blockish Iews, were they more wicked or witless, or ingrateful? I know you will say they were all: If so, why are you such lots and shallow brains? For it is but your case laid down in the person of another; as the disguised Prophet dealt with Ahab, 1 Kings 20. Or as Christ dealt with the

Priests, Scribes and Elders, Luke 20. As thus, God out of his infinit•• love, hath sent his Ministers to be your deliverers from the grievou•• slavery and thraldom you are in, under Sin, Satan and Hell; bu•• you are scorners of your Teachers and Instructors, and more of thei•• godly instruction, what else makes you pick so many holes in thei•• coats, find so many faults with them, raise so many objections if not lyes against them? that nothing they either do or delive•• can please you. Why are you so spightful in spitting out you•• spleen against them? why do you slight their persons, and detai•• from them their dues? Or if you do for your peace and credit•• sake part with some poor matter, you think any thing too much for your Minister: And what you part with is drawn from you, as 〈◊〉〈◊〉 much blood from the heart: And then also, you will basely asperse him•• yea, many there be, that will pretend Conscience (forsooth) that they may rob their Minister, and alledge, he had not their voice or con∣sent when chosen, or they hear him not, or they like not hi•• preaching, that he hath taken degrees, is ordained, he is a Black coat, or rather, he is a conscientious Pastor, or a Shepherd of Christ sending, and not an intruder: Then how basely will you calumniat•• him, that but takes his dues, especially of a poor body; Min••∣sters, more than all the world besides, must take a tester for a shilling: An•• not he alone shall suffer; But all these Church-men (say you) ar•• so covetous, that they never think they have enough. Again, you•• enmity to the Ministry appears plainly in this, you envy not the pr••∣digious wealth of Merchants, of Lawyers, of any? But if you hear of Minister that hath a twentieth part of their means, your hearts and spleens ri•••• at it.

And yet what can you alledge for your selves, or against you•• Pastors? Are they any other to you than those Messengers were to Lo•••• that came to fetch him out of Sodom that he might not feel the fire and bri••∣stone which followed, Gen. 19. Or than the Angel was to Peter, th•• opened the iron gates, loosed his hands, brought him out of prison, and deliver∣ed him from the thraldom of his enemies, Acts 12. They beg and dig, the dig and beg, as that good Vine-dresser did, whose mattock kept off the ma∣sters, Ax, Luke 13.8, 9. They bring you the glad tidings of Salva∣tion, would furnish and endow you with the spiritual, invaluable and lasting riches of Grace and Glory: They beat their brains, the•• spend their spirits, pour out their prayers, plot and contrive all they can to sa•••• your precious souls (were you willing to be saved:) They are co••∣tent to waste themselves (like a Candle) that they may give light unto, a•• bring others to Heaven, 1 Cor. 9.19. 2 Cor. 12.15. And do you in∣steed of honoring, respecting and rewarding them, hate, traduce and p••••∣secute them. I would wish you to look to it; for if I have a•• skil in Scripture, there is not a sin in the Nation, that so hinders 〈◊〉〈◊〉 blessings, or pulls down the curses and judgements of God upon us, as do••

is sin; and yet it is not more provoking, than it is a common 〈◊〉〈◊〉: But it is a true observation, Sacriledge is the greatest Theft, 〈◊〉〈◊〉 of it men make the least Conscience. And sure I am, our love 〈◊〉〈◊〉 Christ is best known by our respect to, and usage of his Mes∣••••••gers: nevertheless, I foresee from former experience, that God 〈◊〉〈◊〉 work a Miracle to perswade you, not to carry an aking tooth against godly and consciencious Minister: For the Ministers are to the ••••••nts seed, as Sheep-keepers were to the Egyptians, a very abomi∣••tion to them, Gen. 46.34. yea I am able to Divine (though I ••no Antivorta) that not a few will fling away this Book, and ••••d great fault with the Author (though no Minister) so soon they meet with this so necessary and considerable a truth. And ••••deed, nothing more usual, than for men to pick straws to put out 〈◊〉〈◊〉 own eyes withal. But go we on. Are not those men brainless ••••asts and fools, who will say, they defie the Devil and all his works, ••••d yet at the same time are slaves to the Devil, and do his will in every ••••ing? As what says the Apostle? They art kept by the Devil in a snare, ••••d taken captive of him at his will: he ruleth and worketh his pleasure in 〈◊〉〈◊〉, as being their God and Father, and Prince and Master, 2. Tim. 2.26, John 8.44. & 14.30. 2 Cor. 4.4. So I have given you his whole answer.

Now tell me, you that have read or heard these ridiculous and ••••ainless absurdities, what you think of these men, that take themselves for rational Creatures, and are so taken to be by all their fellow Sensualists (who are every one guilty more or less of ••••e same absurdities; for it is the case of almost who not) are ••••y not all pitifully deprived of their reason and understanding, ••uching Eternity and the good of their souls? Could they ever ••••us think, speak or do, if they were not either mischievous ••ools, or frenzy men? Yea, if these pernicious fools were not ••••ockified into a reprobate judgement, could they thus think and ••••solve, if so confess, that Natural and unregenerate men, wilful and ••penitent sinners, are the most foolish, shallow-brained and degenerate crea∣tures alive. Nor can you, or the cunningest pate in the Nation pro∣••uce the like Prodigie; as will more manifestly appear, when I ••••ve given you the Natural mans Character; as I finde it pourtray'd •••• the Scripture, Gods Dictionary. But first let me adde weight to that is past, that these fools may, if it be possible, be brought out of love with their present condition.

God hath promised to bestow all blessings upon those that serve and obey 〈◊〉〈◊〉, both Temporal (so far as would make for their good) Spiritu∣al and eternal: That they shall fare well in their bodies, names, estates, ••••••cious souls and postcritics: And that they shall want nothing that is ••ood for them, Prov. 28.27. as both the Old and New Testament fully ••••clares; se•• Deut. 28. Psalm 84.11. & 37.3. to 7. & 34.9, 10. Mat. 6.33.

Godliness hath the promises, not onely of this life, but of the life to co•••• 1 Tim. 4.8. the quintescence whereof consists, in freedom from •• evil, ••and fruition of all good, which is the purchase of Christ for his followe•• Again, on the contrary, he hath threatned, that the unbeliever and dis∣obedient, shall be cursed in every thing he has or does, or that befals him. Curs•• in this life, and cursed in the life to come: for which read Deut. 28. God h•••• set before us life and death, Heaven and Hell, as a reward of good and evi•• and lest us, as it were to our choice, whether we will be complea••∣ly and everlastingly happy or miserable. Yet most men will choo•••• rather to be cursed and miserable here, and go to Hell hereafter, the•••• to fry everlastingly in a Furnace of fire and brimstone, to enj•••• their lusts, than by forsaking their sins, to serve Christ, as he hath com∣manded them in his Gospel, to inherit a Celestial and Eternal King∣dom, and weight of superabundant Glory in Heaven; where are such joy as eye hath not seen, nor ear heard, nor can ever enter into the heart of man conceive, 1 Cor. 2.9. Why else do ninety nine parts of all the me•• in the Nation, as we may conjecture, all their life long walk in 〈◊〉〈◊〉 broad way, which leads to destruction; and resuse the narrow wa•• which leadeth unto life, Mat. 7.13, 14. 1 John 5.19. Revel. 20.8.

Yea, which makes their case much more miserable and deplor••∣ble; and (as one would think) should make their sin unpardon∣able: So far are they from obeying Christs Precepts in the Gosp•••• themselves, that they will hate, scoff at, and persecute others that do, an•• that for their so doing.

Again, We are all born into the world guilty of High-Treason, against t•• great King of Heaven and earth, and withal condemned to suffer eternal to••∣ments in Hell fire, being onely reprieved for a time, to see if we will sue o•• our pardon in Christ, Rom. 5.12. to 21. And God by his Ambassadors •••• the Ministry, daily offers every of us a pardon, the remission of o•••• sins by the blood of his Son, and the Kingdom of Heaven freely, upon the condition of Faith and Repentance (which is such a spectacle 〈◊〉〈◊〉 unspeakable mercy, as might ravish our Souls with admiration God, says S. Bernard, so loved his Son, that he gave him all the wor•••• for his possession, Psal. 2.8. but he so loved the world, that he gave Son a•••• all for its Redemption.

But alas, most men will not, yea very few amongst us will be re∣deemed by him, or accept of a pardon from him, They will choose r••∣ther to serve Satan, that bloody devouring Dragon, and vowed ene∣my of all mankind.

Mark it, I beseech you! for I have to do with unreasonable m•• as the Apostle stiles all that have not faith, 2 Thess 3.2. God hath give his only Son, and his Son his own precious blood, to purchase us life an•• salvation, and every day makes us gracious offers thereof, b•••• men will not accept of salvation.

Yea, they are so remote from yielding or submitting, that li••••

blind beasts, or mad men, they run upon Gods judgements, as Balaam 〈◊〉〈◊〉 upon the swords point in the Angels hand; and yet are so far from be∣••••g afraid, that they applaud their own wisdom, for giving such li∣••erty to their lusts, thinking that no men in the world, enioy the 〈◊〉〈◊〉 freedom; when indeed their bondage is much worse, than the ••ruel and tyrannical bondage and slavery of Egypt.

Here is Blockishness with a witness! onely the multitude of their ••••mpanions, in this their foolish frenzy, is the strongest testimo∣•••• they have to prove themselves in their right minds: And to ••••monish them, is to no more purpose, than if one should speak to ••••••ess stones, or senseless plants, or witless beasts; for they will never fear ••••y thing, till they be in Hell fire. Wherefore God leaves them to ••••confuted with fire and brimstone, since nothing else will do it.

Now these things considered, what can any indifferent man ••••••nk? As that the road to Hell (a place so woful and dolorous) ••ould be so exc••••edinglw thronged, and the way to Heaven (a place 〈◊〉〈◊〉 blessed and glorious) should be almost wholly neglected, Mat. 13.14. 1 Iohn 5.19. Rev 20.8. That Christ should lay down his life 〈◊〉〈◊〉 ransom and redeem men from infinite, intolerable and inter∣••••nable torments; and to purchase for them such pleasures, as ne∣•••••• entred into the heart of man to conceive; and yet Satan (that bloody ••••vouring Dragon, and vowed enemy of all mankinde) should have ••••ore Servants and Volunteers than Christ; and they do far more ••••r him, than Christs Servants do for their Lord, Rev. 3.4. & 13.16. ••om. 10.16, That Men supposed rational, should resolve to destroy ••••emselves; that they should love damnation, that they should 〈◊〉〈◊〉 their own souls, as well as holiness, and the holy God; and ••••sor sin and vanity, such a wretched emptiness: This is the great∣•••••• folly and frenzy imaginable; this above all deserves bitter la∣••••ntation! Yea, what Sea of blood is enough to bemoan this fool∣••, wicked and desperate madness? And yet this is most mens ••epth of brain: And thus it fares with all willful and impenitent ••••••ners, who as we may probably conjecture, are ninety nine ••••rts of all the men in this Nation, if the word of God may be ••••ought worthy to determine it; for which see Luke 12.32 Mat. 7.••14. & 20.16. & 22.14. 1 Iohn 5.19. Rom. 9.17. & 10.16. Revel. ••••.16. & 20. 8. Isa. 53.1. The consideration whereof, would ••••ze any one that is in his right wits: Yea, how is it possible, ••••t the reasonable soul of man (let him be professedly barba∣••••us) should be capable of such a Monster? Yet search the Scriptures, ••••consider the reasons which follow, and you will no less wonder, ••••w it should be otherwise. The reasons are many, I'll give you the ••••incipal.

First, Man sinned away his light, when he sinned against his light. We 〈◊〉〈◊〉 lost the prerogative of our first creation, by Adams eating the for∣bidden

fruit, and were thereby deprived of all other spiritual an•• divine priviledges, and endowments, wherewith we were befo•••• invested, Gen. 3. Rom. 5.12. to 21. Indeed it was Satans brag to our fi•••• Parents, if you will eat the forbidden fruit, ye shall be as Gods, to know go•••• and evil, Gen. 3. But therein he proved himself, the Father of 〈◊〉〈◊〉 Cheats and Lyars; for instead of Gods, they became Beasts, yea D••∣vils; and instead of knowing what was good, and what evil, they an•• we (who were in their loyns, and were to stand or fall with them not onely lost our true knowledge of good and evil, but we a•• become so reprobate in our judgements, that we mostly think go•••• to be evil, and evil to be good; as you have in part heard, and as I sha•••• in the ensuing pages further acquaint you.

We read Genesis the first, that God made us after his own Image, wit•• perfection of all true wisdom, holiness and righteousness, writin•• his Law in our hearts, and giving us ability to obey and fulfil th•• same in every point; so that man was created very good, did fully clearly and perfectly know the whole will and works of his Ma∣ker, was able out of the integrity of his soul, and fitness of a•• the powers, fully, willingly and chearfully to love, observe an•• obey his Maker in every tittle and circumstance he required, an•• to love his neighbour as himself. Insomuch, that neither the mind di•• conceive, nor the heart desire, nor the body put in execution an•• thing but that which was acceptable and well pleasing to God as those Scriptures do plainly shew, Gen. 1.26, 27, 30. Eccles. 7.29▪ Rom. 2.18, 15.

But by giving credit to Satan, and by eating the forbidden fruit, the•• and we with them, not onely lost our blessed communion wit•• our Maker, had the Image of God forthwith abolished and blotted out but in the place of wisdom, pow••r, holiness, truth, righteousness, and th•• like ornaments wherewith we had been cloathed, there hath suc∣ceeded these and the like: 1. This sin hath so corrupted our whol•• nature, that we are utterly indisposed and made opposite to 〈◊〉〈◊〉 that is spiritually good, and wholly inclined unto all evil, an•• that continually. 2. It hath made us very Vassals to sin and Satan. 3. It hath disabled us from understanding the will, and observing the Commandments of the Lord. 4. It hath made our person•• and actions unacceptable to God. 5. It hath cast us out of God•• favour, and made us liable, and subject to all the plagues and mi∣series of this life, and to endless, easless and remediless torment•• in the life to come: For proof whereof, read Gen. 6.5, 6. Rom. 3.9. to 20. Mat. 15.19. Gal. 5.19, 20, 21. Iames 4.1. Tit. 1.1••. Rom. 7 .14. to 25.

This was the fruit of their unsufferable pride and ambition, in that they could not content themselves with being Lords of the whole Vniverse, but they must be equal with God, and every way

like their Maker: Of their horrible unbelief, when they gave more credit to Satan than to God. of their unparalel'd and unexpressi∣ble ingratitude, in that they thought Paradice, and all that was therein too little, except they had also that one thing which God reserved, and from which they were prohibited, namely, the for∣bidden fruit; of their wilful murther of themselves, and all their po∣sterity, whom they knew should stand or fall with them; of their ••••••ful Apostacy from God to the Devil, and sundry the like. Bad work, ••••d wages.

And as man lost his light, when he sinned against his light, so his blindness remains: Insomuch, that unto this day, when Moses is read, there is a vail or curtain drawn over every natural mans heart, which is never removed or taken away, until he turns to the Lord by repentance: Neverthe∣less, when he shall turn to the Lord, the vail shalbe taken away in Christ, 2 Cor. 3.14, 15, 16. And so much of the first Reason; for •• study all possible brevity, lest the pages should grow (like fish) into a mul∣titude.

Secondly, Another reason is, These men are Unregenerate, and so want the eye of Faith, which onely can see and discern spi∣ritual objects; and also the Spirit, who is the giver of all true wis∣dom: Faith most clearly sees and beholds, those things which are hid from the eye of Reason, John 12.46. Vnregenerate men, who want the eye of Faith, are like blind Sampson without his Guide. We must have mindes lifted above nature, to see and love things above nature; heavenly wisdom, to see and discern heavenly truths, or else that truth which is saving, will be to us a mysterie, Mark 4.11. if it seem not foolishness, 1 Cor. 2.7, 8, 14. To them that are 〈◊〉〈◊〉, the Gospel is hid, 2 Cor. 4 3, 4. Whereas the Believer discerns all things, even the deep things of God, 1 Cor. 2.10, 12, 15, 16. Reason dis∣cerns natural objects; Faith, spiritual and supernatural. We may see far with our bodily eye, Sense; ••arther with the mindes eye, Reason; but farther with the souls eye, Faith, than with both: And the Believer, ••ath the addition and advantage of Gods Spirit, and faith above all other ••••n, John 8.12. So that as meer sense, is uncapable of the rules of Reason; so Reason is no less uncapable of the things that are Divine and Supernatural, Ier. 10.14. 1 Cor. 2.14, 15, 16. Ephes. 5.8. And as to speak, is onely proper to men; so to know the secrets of the Kingdom of Heaven, is onely proper to Believers.

Now of Natural and speculative knowledge, the wicked have as large a share as the godly; but of Spiritual, experimental and living knowledge, which is supernatural, and descendeth from above, James 3.17. and keepeth a man from every evil way, Prov. 2.12. The wicked have no part with the godly. Whence all men in their natural condi∣tion, are said to be blind and in darkness, Mat. 4.16. & 15.19. Ephes. 4.18, 19. & 5.8. Whereas Believers are called Children of the light, and of the day,

1 Thess. 5.5, 1 Pet. 2.9. But that you may see what a mighty and vast difference there is, between Natural men and the Regenerate in their know∣ledge, hear what the Word speaks of each severally; for I will lay down their several Characters, in the very expressions of the Holy Ghost.

First, Natural men in Scripture, are said to have uncircumcised hearts, Jer. 9.26. Rom. 2.29. Gross hearts, Mat. 13.15. Brawny hearts, Isa. 6.10. Fat hearts, Acts 28.27. Hearts without feeling, Ephes. 4.18.19. Foolish hearts, Rom. 1.21. Blind and dark hearts, Rom. 1.21. Beasts hearts, Dan. 4.16. Jer. 51.17. Dead hearts, 1 Sam. 25.17. No hearts, Hosea 7.11. Evil and wicked hearts, Gen. 6.5. Vnclean hearts, Ezek. 14.3. Impure hearts, James 4.8.

• ...Hearts
  • Slow to believe, Luke 24.25.
  • That cannot repent, Rom 2.5.

Feigned hearts, Jer. 3.10. False hearts, Jer. 5.23. Deceitful hearts, Jer. 17.9. divided hearts, Hosea 10.2. Double hearts, 1 Chron. 12.33. Psal. 12.2. A heart and a heart, Jer. 32. Proud hearts, Deut. 17. Froward hearts, Prov. 11.20. Stubborn hearts, Hosea 13.6. Obstinate hearts, Jer. 52. Hard hearts, Exod. 9.12. Stony hearts, Exek. 11.19. Reprobate hearts, Rom. 1.28. 2 Tim. 3.8. and Satani alhearts, Acts 5.3. & 26.18. whereof not a few by the custom of sin, harden their own hearts, Heb. 3.8. yea, make them as hard as an Adamant, Zach. 7.12. Lest they should hear the Law, and be converted by the Gospel, Isa. 6.10. Whereupon God in iudgement hardens them, Exod. 7.3, 22. & 10.20. & 14.8. So making them more hard and brawny, Isa. 6, 10. Iohn 12.40. And so much of their hearts. Then

Secondly, The same word does further acquaint us, that Natu∣ral and unregenerate men, are stark blind to spiritual things, especially to what might make for the good of their souls: Whence they are said by the Holy Ghost, to be blind, and in darkness, Psal. 69.23. Iohn 12.40. Mat. 4.16. & 15.14. Ephes. 4.18.19. & 5.8. 1 Pet. 2.9. Whereby is meant, the darkness of their understandings: To be Foolish, Isa. 56.10. Rom. 1.21, 22. Iohn 3.19. Ignorant, Ier. 4.2••. Revel. 3.17. Drunken and asleep, not knowing what they do, Luke 23.34. Mad, Luke 15.17. 2 Pet. 2.16. No better than Beasts in their knowledge of spiritual things, Ier. 51.57. Psal. 49.11. As the Horse and Mule, which perceive nothing, Psal. 32.9. Acts 28.26. Yea they are every where in the Word, likened to the very worst of Beasts and Serpents; as namely, Lyons, 2 Tim. 4.17. Dragons, Revel. 12, 7. & 16.23. Wolves, Mat. 7.15. Tygers, Bears, Wilde Bores, Vnicorns, Leopards, Dogs, Phil. 3.2. Swine, Foxes, Serpents, Vipers, Adders, Aspes, Cockatri••es, Phil. 3. Mat. 23.33. Dan. 7.4, 5. 6.8. Psal. ••0.13. Zeph 3.3. Cant. 2.15. And many the like. And as if all this were too little, many of them blind their own eyes with their wickedness, Psal. 2.1. to 6. and their prejudice, 1 Cor. 2.8. yea, mink with their eyes, that they may not see

the truth, Mat. 13.15. Acts 28.27. Whence God in judgement gives them the Spirit of slumber, Eyes that they should not see, and ears that they should not hear, Rom. 11.2. yea, shuts up their eyes, Isaiah 6.9, 10. And blinds their mindes, John 1••.40, and delivers them up to walk in their own counsels, Jer. 9.14. And to strong delusions, that they should believe lies, and to a reprobate minde, Rom. 1.28. Isaiah 6.9, 10. Mat. 13.15. And lastly, God in justice delivers them up to Satan, the Prince of darkness, so to be further blinded, that the light of the glorious Gospel of Christ shall not shine unto them, Psalm 69.23. Ephes. 2.2.2 Cor. 4.3, 4. 2 Thess. 9, 10. By all which you may see, what a pitiful Chimera the Natural man is, especially touching his knowledge in spiritual things, and for the good of his soul.

But hear also, what the same Word speaks of the Regenerate: I will give you their Character also, in the very words of the Holy Ghost, I pray minde them. It is said, that God circumciseth the hearts of his children, that believe in him; and of stony hearts, makes them fleshy and soft, Ezek. 11.19. Rom. 2.29. yea, he takes away the stony hearts out of their bodies, and giveth them new hearts, Ezek. 36 26, even putting a new spirit into them, Ezekiel 11.19.

Besides, he so farther softens them, that they become like melting wax. Psalm 22.14. Then opens them to hear and receive his Word. Acts 16.14. 1 Sam. 10.26. yea, he washeth them from wickedness, Ier. 4.14. Cleansath them, Psalm 73.13. Purifies them by faith, Acts 15.9. and sheds his love ••••r••ad in their hearts by the Holy Ghost, Rom. 5.5. And having thus prepared them, he writes his Law in their hearts, Ier. 31.33. Heb. 8.10. & 10.16. and puts in them such a filial fear of his name, that they shall never i••part from him, Ier. 32.40.

Whence they are said by the Holy Ghost, to be pricked in their hearts, Acts 2.37. to set and apply their hearts to understand his Precepts, Prov. 2.2. Dan. 10.11, 12. and to seek him with their whole hearts, Psalm 1.2. To have per∣••eiving hearts, Deut. 29 4. To lay up his word in their hearts, Psalm 119.11. yea, to have it written in them, Psalm 37.31. and to keep his Commandments 〈◊〉〈◊〉 their hearts, Proverbs 3.1. & 4.21. to have contrite hearts, Psalm 14.18. Repenting hearts, Rom. 2.5. Faithful and believing hearts, Rom. ••0.9. Willing hearts, Exodus 35.5. Meek, lowly and humble hearts, Mat. ••3. to 6. & ••1.25. to have stedfast, Isaiah 38.3. stable, Heb. 13.9. rise, Prov. 18.15. and understanding hearts, 1 Kings 3.12. to have sin∣••hearts, Ephes. 6.5. sincere hearts, Gen. 20.5. true hearts, Heb. 10.22. ••••est and good hearts, Luke 8.15. pure hearts, 1 Pet. 1.22. Matth. 5.8. clean hearts, Psalm 51.10. and perfect hearts, 1 Kings 8.61. Psalm 101.2. Isaiah 38.3. And what can be further said in praise of men! But ••ake another instance.

Secondly, As the Regenerate and Unregenerate differ in their ••••arts, so no less in their sight and knowledge of spiritual things; whence God is said to open the eyes of Believers, Isaiah 42.7. Acts 26.18.

To see the wonders of his Law, Psalm 119.18. yea, he gives them the spirit of Wisdom and Revelation, to teach them all needful truths? Ephes. 1.17. 1 Cor. 2.10. whence they are said to have their eyes in their heads, and open, Eccles. 2.14. to have seeing and enlightned eyes, Ephes. 1.18. and called children of the light, and of the day, 1 Thess. 5.5. counted a sober, wise, knowing and understanding people, Deut. 4.6. and that increase in knowledge daily, Prov. 4.18. and many the like expressions mention∣ed in the Word, which I purposely omit.

Which being so, were the same but truly believed, rightly applied, and seriously considered (as O that men would but believe, the Word of God to be Gods Word) who would not long for, and strive after such a condition. What rare and incomparable Priviledges are these, that the Regenerate man enjoys, over what the Natural man does? Can there be a greater difference between beasts and men, or be∣tween the living and the dead, than there is between the one and the other? No. Onely the Sensualist perceive•• it not, therefore he desires not to become so wise, so happy. And if ever they do, it must be the gift of God alone: In the mean time, if it be so, that so long as we re∣main in our Natural condition, we have eyes, and see not; ears, and hear not; hearts, and understand not spiritual things; as Christ himself plain∣ly affirms, Mat. 13.15. and his Apostle, Acts 28.27. and before them both, the Prophet Isaiah, Chap. 6.9, 10. and that we are onely bent to follow the ways of our own hearts, Isaiah 57.17. which are deceitful above all things, Ier. 17.9. And that these men have so lost the Prero∣gative of their Creation, that they are become Beasts in condition, if by nature they are blind, deaf, drunk, mad, yea, stark dead in sin and in soul. How is it possible they should know, bolieve and live, a•• Christ in his Gospel requires; which is so Divine, Spiritual and Superna∣tural; so holy, just and good, Rom 7.12.

Again, If men by Nature are become Beasts and Serpents, as th•• Word, Gods Dictionary (who can give most congruous names to Na∣tures) every where stiles them; how can any wise man wonder, tha•• these men should refuse a pardon, when offered them? That they should prefer Satans service before Christs; choose Hell, and refuse Heaven, &c. Yea•• how should it be otherwise, when their judgements are becom•• so reprobate, that touching spiritual things, they altogether o•• mostly, judge by the rule of contraries; esteeming good evil, and evi•• good; put darkness for light, and light for darkness; bitter for sweet, an•• sweet for bitter: They justifie the wicked, and condemn the just, as the Pro∣phet affirms, Isaiah, Chap. 5.20, 23. And so much of the secon•• Reason. But to these we may adde,

3. Every man is born stark dead in sins and trespasses: You hath he quickne•• says the Apostle to his converted Ephesians, that were dead in sins and tre••∣passes, Ephes. 2.1. By one man sin entred into the World, and death by si•• and so death passed upon all men, in whom all have sinned, Rom. 5.12. to 2••

O wretched man that I am, who shall deliver me from the body of this death, Rom. 17.14. to 2••. As in Adam all dye, 1 Cor. 15.21, 22. Briefly, we are not onely dead in sin, but so burified in the grave of long custom, that we cannot so much as stir the least joynt, no not so much as feel 〈◊〉〈◊〉 own deadness, nor desire life, but resist all means tending thereunto; ex∣cept God be pleased to raise and restore our souls from the death of sin, and grave of long custom, to the life of Grace. Now you know, that a dead cond••tion, is an insensible condition: The dead are not frighted with fire and brimstone; the dead hear not, though God be on Mount Eball, thnudring curses upon curses; the dead feel not, though that which is ••••••vier than Mountains of Lead be lying on their backs. Nor can it be ex∣pected, that dead persons should be able to choose the good, and refuse the evil: Those that are dead, tell them of everlasting burnings, they fear it ••t: Offer them everlasting joys, they value them not.

Again, This may serve to inform you, why they are never troubled for their sins, be they as wicked as Heliogabalus was, who ••••vented all new vices he could, and destroyed the memory of all ancient vir∣••••••s. How many men live, as if the Gospel were quite contrary ••o the rule of the Law? As if God were neither to be feared nor ••ared for; as if they were neither beholding to him, nor stood ••••aw of him, both out of his debt and danger; yea, as if there were no God to judge, nor Hell to punish, nor Heaven to reward: That 〈◊〉〈◊〉 even make a trade of sin, and live as if they had no souls to ••••ve: Such as have shaken out of their hearts the fear of God, the 〈◊〉〈◊〉 of the world, the love of Heaven, and the dread of Hell; not once ••uring what is thought or ••poken of them here, nor what becomes ••f them hereafter: yet nevertheless, be their sins never so many ••nd innumerable for multitude; never so great and hainous, for ••••ality, and magnitude, not one of these sins ever trouble them: ••••a, they can find wherewith to boast of; As that they are no dis∣semblers, yea, they hate the hypocrisie of Professors, they do not ••••stifie themselves, and despise others, like the Puritans, they are ••ot factious, singular, censorious, &c. they pay every man his ••wn, and do no man wrong, they love an honest man with their ••earts, &c. and as touching their Faith in Christ, they never doubt∣••d in all their lives (a plain confession, that they ••re strangers to ••aith; for he who never doubted, never believed) nor were they ever ••••oubled in mind, as many scrupulous fools are (an evident proof, ••hat Satan the strong man keeps possession, whereby all is quiet and in peace; ••esides (which strikes the nail up to the head) they are no Changlings, ••••ey are the same they were ever; a plain confession that they are ••et 〈◊〉〈◊〉 Devils children.

〈◊〉〈◊〉 But this is not all; for admit these blind Sensualists are so no∣••••riously vicious, that Sata•• cannot cover their sins, or totally ••••ind them; rath••r than own their own wicked••ess, they will

plead the goodness of their hearts, desires, meanings: As whatsoever thier words and actions be, they thank God, they have as good hearts and mean as well as the best: As commonly they think best of them∣selves, that have least cause: Nor can the best Preacher alive, ever bring them off of that cursed principle of nature, laid down Revel. 3. They are rich, and wise, and good enough, and want nothing; when indeed they are wretched, and miserable, and poor, and b••ind. and naked of all spiritual en∣dowments, Verse 17.1 Tim. 6.4, onely they want eyes to see the same. And no wonder; for Satan who is the God of this World, and the Princ•• of Darkness, Ephes. 2 2. so rules in the darkness of their understandings, and so blinds the minds of his servants, that the light of the glorious Gospel of Christ cannot shine unto them. Whence their deceitful hearts serve them as Jae•• did Sisera, who promised him protection and safety, but paid him with shame and ruine, Iudges 4.18. to 22. It is very observable, how there are none more jocond, confident and secure, than the worst of sin∣ners, they can strut it under an unsupportable Mass of Oathes, Blaspe∣mies, Thesis, Murthers, Adulteries, Drunkennes, and other the like sins, yea, can easily swallow these Spiders with Mithridates, and digest them too 〈◊〉〈◊〉 when one that is regenerate, shrinks under the burthen of wandring thoughts, and want of proficiency. But why is it? they are dead in sin•• Ephes. 2.1. Revel. 3.1. Now lay a Mountain upon a dead man, he feels no•• once the weight.

To a Christian that hath the life of grace, the least sin lies heavy up∣on the conscience; but to him that is dead, let his sins be as heavy as a Mountain of Lead, he feels in them no weight at all. The more grace, the more spiritual life; and the more spiritual life, the more antipathy to the contrary: whence none are so sensible of corruption•• as those that have the most living souls.

But had they eyes they would see, that those streams of defile∣ment that are in their lives, do but shew what a fountain of wick∣edness there is in their hearts: Even as a little ware men lay on their stales, does shew the great abundance they have in thei•• shops and Warehouses. Poor souls! they brag of good hearts, when th•• heart of mam, by nature, is like Hell it self, whose fire of lust is unquenchable For all those monstrous impieties which the lives of men are tain∣ted with, are not to be compared with the venome that lurks in the heart of every man by nature. But alas! how few see in them∣selves a general defect of all righteousness and holiness, wherein at first they were created? How few are convinced of an antipa∣thy in themselves to all that is good, and that the•• are haters of Go•• by nature? That they are dead in trespasses and sins, and that th•• Devil works in them his pleasure, and that he possesseth the hear•• of every ••nregenerate man. Ephes. 2.2. yea, touching these o•• any other saving truths, there is no convincing them.

Neither is this that you have heard all, or the worst; for they

not onely think themselves thus wise and good, but they think as basely of those that are better. As it's worth the•• ••observing, how basely these Sensualists think of the Religious, and their ways•• O what a poor slave do they hold the man of a tender Conscience: They dare deny any fact, and wager lyes with that Grandfather of lyes and Lyars; we dare not tell an untruth, though it were to save our lives: They dare drink themselves into beasts; we dare not, lest we should never be recovered again unto men: They dare sin God in the face, and presume upon his patience; we fear him as a consuming fire, &c. But you must know, that until we are born again, we are like Nicodemus, who knew not what it was to be born again, Iohn 3.4. Until we become zealous our selves, we are like Festus, who thought zeal madness, Acts 26.24. Until we be humble our selves, we are like Michael, who mocked David for his humility, and thought him a fool for dancing before the Ark, 2 Sam. 6.16. For, to carnal-minded men, all Religion seems foolishness, 1 Cor. 1.18. It faring between the Sensual and Spiritual, as it does between Youth and Age: For as Young men think Old men to be f••ols, but Old men know the Young to be fools; so Worldlings think the Religious fools, but the Religious know them to be fools, because they have had the experience of both conditions; as the old have been young, but the other are utterly unacquainted with what they see and know.

And let so much of this Book suffice, to be given to all that pass along Stratford (admit they be Mockers at the means that others are saved by; even such as will neither read good Books themselves, nor permit others; but in pure spight to Religion and goodness, tare them in pieces, so soon as stuck up, little con∣sidering who sets them on work, and makes them guilty of soul-mur∣ther) onely take a few lines as a rarity, out of what is to follow of this subject.

Above all other things, study 1. To know thy self in Adam. 2. To know God in Christ: for this is the perfection of all knowledge, and all other knowledge without this, is but ignorance, Iohn 17.3. And for the attaining that, peruse a precious Book, intituled, A Gospel Glass for English Professors. Alas! many who bare the names of good Christians and Wise men, deserve not the name of men; for when you begin to value your souls, and to lay out your thoughts and endea∣vors about Eternity, and how to be saved, you begin to be men, but ••t before.

Now so many as prize these twelve leaves, will need no intrea∣••y to finde out, what follows in the ensuing discourse. In the mean time, seriously minde (for most men do but trifle in their hearing and reading) what I have here added of another subject, ••oless considerable.