with God to obtain Heaven you must go to Hell for not making you 〈◊〉 peace for one of them you must do for as our Saviour saith Mark 16.16 He that believes and is Baptiz'd shall be saved but he that believeth not shall be Damn'd Oh Christians if godliness be evil why do you so much profess it If it be good why do you so little practise it either take Christ into your Lives or cast him out of your Lips either get oyl into your Lamps or cast them away It would be Just with God to fall out with a carnaâ— Man in the Course of his providence who falls off from him in the Course of his obedience for wicked Men makâ— the World their treasure and God makes the World their torment when they want Estates they are troubleâ— for them and when they have Estates they are troubled â—â—ith them Murmuring Persons think every thing too â—â—uch that is done by them but think every thing too litâ—â—e that is done for them God is as far from pleasing â—â—em with his Mercy as they are from pleasing God with â—â—eir Duty 'T is farther observable that Carnal Men â—â—ar no wrath because they feel none Imagining because â—â—ey sin unpunished there is no punishment for their sins â—â—â—d because Christ goeth on to spare them they go on to â—rovoke him and as he adds to their Lives so they add 〈◊〉 their Lusts because he is very Merciful they will be â—ery Sinful because he is very good they will be very â—â—ad And lastly because Justice winks Men think he is â—â—lind But alas Inraged Justice will strick home at last â—â—nd aveng the quarrel of abused Mercies for the longâ—r God forbears the sharper is the stroke when he comes â—â—o Judgment And the longer God is lifting up his hand â—â—he heavier will the blow be when it falls Rev. 2.21 22. 〈◊〉 gave her space to renent of her Fornication but she repenâ—ed not Behold I will cast her into a Bed and then that Commit Adultry with her into great tribulation except they â—epent of their deeds Again Consider o man that so long as you let sin Continue in you it is and will be like a Serpent in the bosom that is stinging or like a Thief in the closset that is stealing or like Poyson in the Stomach that is Poysoning or â—ike a sharp two edged Sword in the Bowels that is killing Therefore for the Lords sake leave off your Sins for think of them how you will some are in Hell already for smaller Sins perhaps than you now daily puts in practise For is it not better her to forgo the pleasures of Sin then hereafter to undergo the pain for Sin You that sin now for your profit will then find your Sins unprofitable for he that likes the works of Sin to do them will never like the wages of Sin to have them Sin is both Shameful and Damnable it shameth Meâ—â— this World and Damneth them in the World to come 〈◊〉 is like Judas it at first falutes but at last betrays us oâ—â—â— Dalila smile in our faces and at the fame time betraâ—â—â— us into our mortal Enemies hand Oh that Men wâ—â—â— deal truly with their own Souls for tho' many tallâ—â—â— grace yet few taste of it Every one that talks 〈◊〉 Christian does not walk like one many wear Christ 〈◊〉 very who do the Devils Drudgery many have 〈◊〉 Therefore remember that the sheeps coat will be 〈◊〉 from off the Wolves back If here be nothing done 〈◊〉 your selves on Earth their will be nothing done 〈◊〉 your souls in Heaven And for a further Motive to Repentance suppose 〈◊〉 presumptous Sinner that thou sawest a Condemn'd Perâ—â—â— hanging over a burning firy furnace by nothing buâ—â—â— small thred which was ready to break every momeâ—â—â— would not thine heart and bowels tremble and yearn 〈◊〉 such a one Why as Nathan said to David thou art 〈◊〉 Man This is thy very Case that readest this if thâ—â—â— doest not speedily repent for what if the thred of 〈◊〉 life should break as thou knowest not but it may 〈◊〉 very next moment where wouldest thou be then wâ—â—ther wouldest thou drop but into the lake that burneâ—â— with fire and Brimstone where thou must lie welterâ—â—â— Eternally in that firy Ocean if thou diest in an unconvâ—â—ted state And can'st thou read this and not tremble doâ—â— not thy heart throb in thy bosom doth not thy tears Iâ—dew the Paper doest thou not yet smite upon thy breaâ—â— and bethink thy self of what need thou hast of a changâ—â— O what is thy heart made of If the dismal cries of Corâ—â—â— Dathen and Abiram were so terrible when the Earâ—â— opened her Mouth and swallowed them up that all Israâ—â— fled at the cry of them Numb 16.33.34 Oh hâ—â—â— fearful and amazing would be the Dreadful cry if Gâ—â— should take but off the Covering from the Mouth of â—â—â—ll and let the cry of the Damn'd in all it's terrors â—â—â—end among the Children of Men cortainly 't would 〈◊〉 very piercing Why as God liveth that made thy Soul â—â—â—nless thou repenteth and be converted thou art but a 〈◊〉 hours distance from thus Therefore Oh my beloved â—â—â—ristians if you have any pity for your perishing Souls â—â—â—se with the present offers of mercy and do not stick â—â— the birth if the God that made you have any Autâ—oâ—â—â— with you obey his Commands repent come in and â—â— Converted and let not Heaven stand open for you â—â—â—ain therefore look to it for I will say with Mosâ—s â—â—â—ut 30.10 That I have set before you life and Death â—â—â—ssings and Curssings therefore chuse life that you may 〈◊〉 Therefore with good King Hezekiah let us be afraid of â—â—â—â—l's threatnings and be truly sorry for our Sins and â—â—â—â—rtily and unfeignedly repent for the same that when the â—â—â—cked who have willowed in Lust and Pleasures here â—â—â—ow shall be condemn'd and plung'd into their everâ—â—â—ing pains we may then I say receive Crowns of Gloâ—â—â— and reign with God and Christ in the fulness of all â—â—â—e Joy and Comfort in the highest Heavens world â—â—â—â—hout end To whom with the Father Son and Holy â—â—â—â—rit be all honour glory power and dominion now and 〈◊〉 evermore Amen Licensed according to Order FINIS
The PATH-Way To â—ERFECTION Shewing the Duty of Children to their Parents 〈◊〉 the promised Blessings which attend â—â—ose that truly perform it The Variety of Worldly Pleasures in respect of â—â—â—ptations with proper Methods to refrain their â—â—â—â—ements and suitable Remedies against them The great necesity of Repentance with awakeâ—â—â—â— Motives and Exhortations thereunto As also the â—â—â—nal Danger and miserable Consequences which â—â—â—â—ds the delay and neglect thereof the comfortaâ—â—â— Enjoyments which accompanies that great and â—â—â—essary work with directions and Encouragements â—â—â—reunto By J. S. D. D. 〈◊〉 not thy self of to morrow for thou knowest not what 〈◊〉 Day may bring forth Prov. 27.1 London Printed 1698. Courteous Reader If these Christian Arguments should not be reckoned worth laying out one Penny be pleased to read it Gratis keep it clean and return it in an hour I Shall first begin with the Duties of Children to Parenâ—â— considering the many inconveniencies which generally â—â—â—tend the neglect thereof for 't is in vain to undertake 〈◊〉 work of repentance without the performance of this Dutâ— it being Expresly Comanded by God himself I. EXOD. XX. XII Honour thy Father and thy Mother that thy Days may 〈◊〉 long in the Land which the Lord thy God giveth thee BUT how little this Duty is regarded is too manifeâ—â—ly known in all parts of this Nation for Pareâ—â—â— have for the most part their Children no longer unâ—â—â—â— their Obedience than they are under the Rod for beâ—â—â— grown up they think themselves free from all manne◠〈◊〉 Command and tho' perhaps some do observe it yâ—â— the case be throughly Examin'd 'tis for their own Intâ—â—â—â—â— sake by gaping for what they have but very few o◠〈◊〉 purely upon the Duty of Conscience This unnatâ—â—â—â— Sin of Disobedience to Parents was by the Law of Mâ—â—â—â— Punishable with Death Deut. 21.19 but if Fathers 〈◊〉 Mothers now a days should be so severe with their Children Oh what great numbers would make themselves Childless thereby Hear what the wise Man advâ—â—â—â— Prov. the 23.22 Hearken to thy Father that bega◠〈◊〉 and despise not thy Mother when she is old But the Yâ—â—â—â— of our Age are so far from hearkening to their Paâ—â—â—â—â— Councel that they esteem it as Wisdom to despise it and proceed so far as to mock and deride their Person â—â—â—eir Extream Age when Infirmities has both rendred â—â—â—em useless and helpless but let such vile wretches read â—â—â—rov 30.17 The Eye that mocketh his Father and despiâ—â—â—sh to Obey his Mother the Ravens of the Valley shall pick â—â—â—ut and the Young Eagles shall eat it There is ordinariâ—â—â— such a Pride and headiness in Youth that they cannot â—â—â—ide to submit to the Councels and wholsome Instructions 〈◊〉 their Parents many times accounting them the Effect 〈◊〉 Dotage when indeed they are the fruits of Sobriety and 〈◊〉 experience design'd for the good and welfare of their Souls and Bodies The Debt that a Child owes to his Parents is so great 〈◊〉 can never hope to discharge unless he calls God to his â—â—â—l in begging of him that be would be pleased to reward â—â—â—â—n for the many troubles and sorrows that they have â—â—â—dergon for him by multiplying his blessings upon them â—â—â—t instead of this some are so unnaturally Wicked as to â—â—â—sack as I may say Hell it self for Curses by pouring 〈◊〉 black and dismal Expressions against them which is â—â—â—ing so horrid odious and abominable that one would â—â—â—k there needed no perswasion against it But we see â—â—â—â—nly God himself who best knows Men's hearts 〈◊〉 it possible otherwise he had not pronounced such â—â—â—eavy Sentence upon it Exod. 21.17 He that Curseth Father or Mother let him Die the Death And our own experience tells us that many Children there are who â—â—â—ugh greediness of the Possessions of their Parents have â—â—â—hed their Deaths but let such know that how sliely 〈◊〉 fairly soever they carry it before Men there is one 〈◊〉 sees and knows the secret wishes and desires of their â—â—â—ts And further take Notice that they who watch 〈◊〉 Long for the Death of their Parents may be the â—â—â—ice of God before they are aware untimely meet 〈◊〉 their own for as the Fifth Commandment proâ—â—â—h Long Life as the reward of honouring the Paâ—â—â— so by Consequence short life is threatned upon breach of that Duty to prove which I could repeat sevâ—â—â— remarkable Instances in order thereunto And again we are to render them all due obedieâ—â—â— Ephes 6.1 Children obey your Parents in the Lord for 〈◊〉 is right again Colos 3.20 Children Obey your Parâ—â—â— in all things for this is well pleasing to the Lord. You see here St. Paul asures us 't is not only righâ—â—â— obey our Parents in point of natural subjection to thâ—â—â— but there is a higher degree of perfection enexed tâ—â—â— viz. it is well pleasing to the Lord so that you see 〈◊〉 is so necessary a Duty that Consequently without it cannot please God And Lastly we cannot Honour our Parents as we ouâ—â—â— unless we assist them in their wants of what kind soeâ—â—â— whither in weakness of Body Poverty or whatsoeâ—â—â— earthly unhappiness befals them for Christ himself teâ—â—â—eth us that this is Contain'd within the Precept of 〈◊〉 nouring our Parents as you may read Mark 7.10 11 13. How then shall those answer it who deny relief their poor Parents and cannot find in their hearts to pâ—â—â— with with that which they vainly throw away upon thâ—â—â— Pride and Excess to satisfie the pressing necessities 〈◊〉 those to whom they owe their very being Nay some 〈◊〉 yet worse who out of great Pride scorn to own their â—â—â—rents in their Poverty when themselves are advanced Wealth they hold it a disparagment to look on their poâ—â—â— Parents so that the Childs prosperity many times proâ—â—â— the Father and Mothers unhappiness but this is so unnatural and inhuman ingratitude as will surely find a shall Vengeance from God unless timely repented of therefore for the Lord sake and as you tender the welfare 〈◊〉 your Precious Souls not only read but put in practise this great and necessary tho much decayed and neglected Duty in performing which you will not only meâ—â— the Gracious promised reward of Long life and prospeâ—â—ty in this world but 't will be a means to obtain through 〈◊〉 â—â—merits of Christ our redeemer a happy Crown of â—â—ory in the Kingdom of bliss Eternally which God of 〈◊〉 infinite Mercy grant to us all Amen And so I descend to speak something relating to the uncerâ—â—â—â—ty vanity and deceit as well as mutability of Earthly â—â—â—ceited Pleasures which are the only Obstructions of Reâ—â—â—tance II. â—he Vanity and Uncertainty of Earthly Pleasures â—â—â—le I. VIII The Eye is not satisfied with Seeing nor â—he Ear fill'd with Hearing 〈◊〉 this latter Age the Pleasures of this World are the 〈◊〉 Idols of Mankind for 't is impossible to Love our selves 〈◊〉 not to Love our Pleasures the World has truly noâ—â—â—ng
in it which may be accounted great or at least satisâ—â—â—tory for it's entertainments are strangely Empty and â—â—â—ting For how taking soever a Pleasure may appear or seem in â—â—â—ncy yet 't is Evidently known that Men soon disrellish â—â—at they most Covet to Injoy nay sometimes they â—â—â—dain what they Possess What is Greatness 't is but a slippery height it is a â—â—â—orious Slavery and a fantastick formality What is â—ealth 't is not to be reckoned an Enjoyment but the way â—â—one What is Lust but a suddain violent and unruly â—â—tiny of Spirits a suddain Blaze that flashes and then â—â—es What is Gaity of Attire but an Imaginary Pret â—â—â—ess to please Children and Fools Besides 't is the Silliness of the Fancy only which creates 〈◊〉 supposed Pleasure Coveting that most which we neâ—â—r tryed like a Man who comes into a new World the â—â—â—angeness of it only begets the wonder success many times makes a man loath what before he vehemenâ—â— Loved for when he hath try'd all objects he will 〈◊〉 the Vanity for as soon as Experience has Defeareâ—â— Person of Imagination it robbs him of the Pleasure 〈◊〉 For a sinner derives his temptation from Custom and 〈◊〉 not so much because 't is pleasent but because he is useâ—â—â— do so This is the case of those who pretend to 〈◊〉 greatest Gallentry and Wit in the choice and contrivaâ—â—â— of their Sins Therefore what shall we think of thâ—â—â— who basely stoop to the mean and sensual Conceited pâ—â—sures of Love Lust Gluttony Pride Covetousness 〈◊〉 For though great Fortunes are necessary to support gâ—â—â— Sins yet our Sins ruin our Fortunes Our health is â—â—cessary to our Sensual Pleasure but yet our Pleasures dermine our health And thus the change of thâ—â—â— and humours makes a Sinners life a strange mixture desire and disapointment Good God that ever rational Men should for 〈◊〉 Heaven for such a mixt uncertain State of Empty pâ—â—sures as this Oh that we could but open our Eyes 〈◊〉 see through all that Paint and Varnish that mocks and 〈◊〉 ludes the fancy we need but be wise and we shall be â—â—ly too for if we once truely understand the world cannot but dispise it Vain Pleasures are Conceited Sun shines in the purâ—â—â— but black and dismal cloudes in the Enjoyment and â—â—ther Pleasure as is a Beautiful Harlot sitting in a Chaâ—â— whos 's four wheles are Pride Gluttony Lust and Idleâ—â— the two Horses are Prosperity and Plenty the two â—â—vers are Covetousness and Ambition her attendants â—â— followers are horrour Guilt and late repentance if a â—â— Death and ruin therefore for the Lords sake avoid 〈◊〉 Strumpit and come not near the Door of her House Eâ—â— 2.2 I said of Laughter it is Mad and of Mirth â—â— dost thou And as for Lawful pleasures as you call them 't is â—â—â—r best wisdom only to touch them and if you will 〈◊〉 them let it be as Poyson in an Antidote to fortify â—â—r selves against Casual Extremities St. Augustine before his Conversion could not Live â—â—â—hout the Carnal pleasures of this World but when 〈◊〉 Nature was chang'd and his heart fix't upon God 〈◊〉 how sweet quoth he is it to be without that which 〈◊〉 â—â—fore Idolized and admired What a silly thing therefore is Impiety and how wise 〈◊〉 well contrived a thing is Religion for what can we â—â—re more of God if he gives us a pleasant Fortune he â—â—scribes us rules how to Enjoy it prudently if he â—â—â—olves us in a cross one he supplies us with Comforts to â—â—â—eten and support it Therefore assure your selves that no pleasure on this 〈◊〉 the Grave is so truly delighting so satisfying â—â—engaging and so lasting as those which spring 〈◊〉 â—m Union and Communion from God and Christ haâ—â—g a Conscience void of offence towards God and toâ—â—rds Man And further take notice that no Man yet tho' never 〈◊〉 Notorious ever sinn'd with a design or perswasion to 〈◊〉 Eternally Damn'd for it No no but thought they 〈◊〉 provided a reserve safe enough for after Repentance 〈◊〉 ' god knows most have miserably miscarryed therein 〈◊〉 God's cutting them off suddainly or Sin at last grew â—â—rong and they too weak to withstand it Jonah 2. â—â— They that waite upon Vanities forsake their own mercy For it is much easier to Conquer a Lust than to satisfie 〈◊〉 the Ambitious may grow Content sooner than great 〈◊〉 Covetous may sooner moderate their desires than saâ—â—ie them the Adulterer may sooner gain a chaste Spirit â—â—n satisfy the ravings of a beastly and wandring Lust 〈◊〉 a Man's Frame grows more tractable and goverriable 〈◊〉 wholsome Reasonings and sound advice and Heavenly by Prayers and Meditations But if you once give wayâ— nay but so much as listen to a wanton Suggestion it wiâ—â— immediately kindle into Lust and that Lust if Encouraged â—â— will flame into inordinate Passion and Consequently Passion will grow savage and unruly And they if feâ—â— and pamper'd very rarely if ever ceases till it centureâ—â— in the ruin of thy Body and Estate and without Extrâ—ordinary Mercies thy precious and Immortal Soul also III. Luke XIII V I tell you nay but except ye repent ye shâ—â—â— all likewise perish THE occasion of these Words was because 〈◊〉 Jews seem'd so rashly and uncharitably to â—â—â—sure upon the Galileans whose hard fate was such aâ—â—â— be Murtherd by Pilate's Cruelty and at the very time tâ—â— when they were offering Sacrifices thereby Concludâ—â— because their Sufferings Exceeded others their Sins mâ—â— Consequently be proportionable thereunto And thâ—â— 18 also upon whom the Tower of Siloam fell were Juâ—â—ed by those Carnal Jews to be greater most notoriâ—â— and Capital Sinners than all others that dwelt at Jerâ—â—lem and from hence vainly flattered themselves becaâ—â—â— the like Judgments did not fall upon them they fancâ—â—â— that they were not only safe but very firm and sureâ—â—â— the favour of Godâ— Therefore our Saviour in orderâ—â—â— Correct and Convince them of this their false rash 〈◊〉 hasty Censure Answers them thus Nay but Except â—â— repent you shall all likewise perish As if he should hâ—â— said do you think because you have hitherto Escaped 〈◊〉 Judgments that you shall steal away in the Dark 〈◊〉 flee from God's just displeasure No no you are 〈◊〉 much mistaken for I say unto you even you who aâ—â— ready to Condemn others and Justifie your Selves 〈◊〉 except you very speedily fall to an earnest agreement â—â—d reconciliation with God by leaving of your Sins you â—â—all not only be subject to the like disasters in this life â—â—t shall also perish Eternally in the world to â—â—me so that our blessed Saviour in this very answer â—oth as it were thunder down a most dreadful Senâ—nce upon the heads of those vain and high Conceited â—hristians who set such a great value upon their â—â—n Merits and such Contemptable and undervaluing â—oughts of their poor suffering Brethren when at â—e same time perhaps they are guilty of as
great if â—t far greater Sins than those whom God is pleased to â—ake Examples of his Divine Judgments and so conseâ—â—ently unless they repent must likewise miserably perish â—â—erefore oh Christians let us strive to atain to this one â—â—ng needful for it necessary follows that repentance 〈◊〉 go before forgiveness for unless it leads the way the â—â—tes of God's Mercies will be shut against us And by 〈◊〉 way take notice that repentance is not a careless but â—areful thing therefore let none that that a few Sighs 〈◊〉 saying Lord have mercy upon them now and then 〈◊〉 from time to time make fresh Engagements with their â—â—ul and odious Impieties I say let none think this to be â—entance No no these are direct and downright Conâ—â—â—ies and cannot stand together to repent for Sin and to â—â—ight in Sin to hate Sin and at the same time to Love 〈◊〉 entertain it to fly from Sin and to follow Sin is â—â—way to agravate and Encrease it For some Men make â—â—igion only a Sundays Religion puting it on and off 〈◊〉 their Sundays cloaths and then conclude God is â—â—ly served for all the week vainly supposing that if 〈◊〉 keep up Religious duties on Sundays they may do â—â—â—t they please at other times and think that on the â—â—th they can make even with God again Like the â—ore in the Proverbs that having made her Offerings â—â— presently ready to Commit fresh Wickedness Prov. â—â—4 as if she had paid off the old score and might now boldly run on again upon a new But oh my Brethreâ— God will not Look Mercifully upon any that looâ— pleasantly upon his Sins the Jealous God wll nâ—â—â— indure to see thee bankering and longing after 〈◊〉 Harlots lips that is by Embracing any Sin with 〈◊〉 light Oh! Therefore look into thine hands look 〈◊〉 thine heart look into thy house look into thy shop 〈◊〉 Trade thy calling see that thy heart and mind be 〈◊〉 Corrupted by being fix't too nigh to something the 〈◊〉 For true peace with God cannot be made till those 〈◊〉 are removed therefore be not almost but altogethâ—â— Christians perhaps some of you have been half of 〈◊〉 mind to repent throughly of your great hainous and â—â—cret Crimes and have wisâ—â—â—â— many times that necessâ—â—â— word had been perform'd But how long will you 〈◊〉 barely in these fruitless purposes When will you 〈◊〉 to a full fix'd and firm resolve don't you plainly see 〈◊〉 Satan gulls you by tempting you to delays what if 〈◊〉 should cut you off before you come to a happy resoluâ—â—â— Oh how terrible would it be to look back upon the 〈◊〉 gracious opportunities of mercies which you have 〈◊〉 fully and presumptiously neglected therefore O â—â—stians I beseech you all in general Consider 〈◊〉 great and weighty necessity there is of Repentance 〈◊〉 It was a notable passage of a Noble Roman 〈◊〉 was Loading a Vessel with Corn to carry to a 〈◊〉 time of Famine the Marriners being unwilling 〈◊〉 Sail in a Storm says he Our Voyage is of more 〈◊〉 than our Lives Therefore as food is Necessary 〈◊〉 port natural strength so is repentance only 〈◊〉 to secure the Soul and preserve it in safty for 〈◊〉 the Disease thereof breeding distempers as well as 〈◊〉 bances therein For what a Continual tempest and 〈◊〉 motion is there in a discontented mind What 〈◊〉 evil is inordinate care What is Passion but 〈◊〉 feavour in the mind What is Lust but a fire in the 〈◊〉 What is Pride but a deadly Tinpany or Coveâ—â—◠〈◊〉 an unsatiable desire or Malice and Envy but veâ—â—â—n in the very heart Spiritual Sloath is but a Scurvy 〈◊〉 â—he mind and Carnal security a mortal Lethergy and 〈◊〉 can that Soul have any true Comfort that Labours â—â—â—er so many distempers Therefore the Conscience â—â—â—not be truly pacified till soundly cleansed and purified 〈◊〉 Peace with sin and Peace in sin is more to be â—â—aded then all the troubles in the World Arise then O Sluggard and shake off thine Excuses 〈◊〉 long wilt thou slumber and fold thy hands to sleep 〈◊〉 â—ou be human Creatures and not sensless Stocks stand 〈◊〉 and consider where you are going and do not fall 〈◊〉 Hell with your Eyes open but bethink your selves 〈◊〉 set to this Necessary work of repentance what 〈◊〉 and run into the Pit when the very Beasts will not 〈◊〉 â—orced in What endowed with Reason and yet dally 〈◊〉 Death and Hell and the Vengeance of the Almighâ—â— Oh! shew your selves like Men and let reason preâ—â—â—â— with you Esay 1.2 Hear O Heavens and give Ear 〈◊〉 for the Lord hath spoken I have nourished and 〈◊〉 up Children and they have Rebelled against me â—â—ere is never a Creature but if it had reason to know 〈◊〉 't is abused it would groan against sinful mankind 〈◊〉 Land would groan to bear them the Air would 〈◊〉 to give them breath their Houses to lodge them 〈◊〉 their Beds would refuse to ease them as would their 〈◊〉 to nourish them and their Cloaths to cover them And 〈◊〉 could but speak their Food would say Lord must 〈◊〉 such a wretch as this as yield forth my strength â—â—urish him to dishonour thee withal No I will choak 〈◊〉 â—ather if thou wilt but give me Commission The 〈◊〉 Air would say Lord must I give this man breath to 〈◊〉 Tongue against Heaven scorn thy People and vent â—â—â—ride Wrath and filthy Communication and belch 〈◊〉 Oaths and Blasphemy against thee No if thou 〈◊〉 â—ut say the word he shall be breathless for me His 〈◊〉 would say Lord must I carry this sinful wretch upon his wicked and Odious designs No I will break his boneâ— I will end his Days if I may have but leave from thee aâ—â— creatures being as it were up in arms against thee tâ—â—â— thy peace is made with God Job 22 23 24. At distruction and famine thou shalt Laugh neither shaâ—â— thou be afraid of the Beasts of the Earth for thou shalt be 〈◊〉 League with the stones of the field and the Beasts of tâ—â— field shall be at peace with thee And thou shalt know that 〈◊〉 tabernacle shall be in Peace and thou shalt visit thy habâ—tation and shalt not Sin Oh Sinners make your peace therefore with the Goâ— of peace and give up your Souls and Lives to be ruled bâ— him But that this Exhortation may take the better Eâ—fect I will back it with some pressing Considerations First either you must taste of Gods's goodness or hâ—â— fury for there is not a Man nor Woman in the World but must pertake of the one or the other your portion will be either joy or sorrow either disolation or consolation if you be not Trees for bearing you must 〈◊〉 Trees for burning if you are not for fruit you must bâ— for flames if you do not swim in the water-works oâ— repentance you must and shall burn in the fire works oâ— vengeance if you will not make your peace