his house from all thieves and intruders he makes laws and wrights them in their hearts so that as the wife is the glasse of her husbands purposes will and affections answering him as the face doth the face in water so doth the Church answer Christs ruling her not withstanding her disquieting with old tirany of corruption in the world whatsoever influence power or authority any had either civill matrimoniall or of family can bear over their body or the soul over the naturall body that may be said of this Lord who is Father of all the families of his Church Husband of his Spouse Lord of his subjects the soul of his body to act direct defend provide for and be all in all to her till he bring her to glory as a principle union causeth communion so doth he communicate himself all his wisdome humblenesse holinesse experience to her imparts himself to her as her needs are in her streigts he is her redemption in her fears peace by justification in her complaint of corruption her sanctification to mortifie her renew her and so of the rest this is to make her an habitation to himself by the spirit not now and then to come stranger like or upon pleasure as to a banquet house for a day but to walk in the midst of her to chase away all distempers and to allow her to walk before him in and out as his own receiving honour from her as the brightnesse of his image and affording to her protection for his own glory It is true all hang bies and time-servers who have it at their tongues end they are Gods and they shall be saved how few soever they are but they cannot prove it by any ingrafting of union no plucking off from the old stock appears in them no planting into a new no life of grace no Christ to be theirs no bringing to God by his flesh and the union of it to God no promise to fasten upon by which there may come one spirit of God to be between them and God and to unite both as the spirit knit the soul and body in one so faith to handfast them to marry them to cut off their old seperation to forgive and reconcile them and to restore them by the union of favour acceptance and life to the union of Gods Image his qualities and holiness away you counterfeits this rule argues that you are none of the Lords because old union continues can a twig live in two stocks at once if it cleave to the one must it not renounce the other therefore tremble ye are still cut off as branches that withereth and are as yet none of Gods but in the gall of bitternesse Regeneration The infant that is born doth not morâ— beray ye naâ—urall liâ—e by weaping breathing feading sleaping then the liâ—e of a beleuing sole once brought forth apeaâ—s in ye operation and worâ—kes of ye new creature foâ— that by prouâ—â—ing one the as drey bones breath enters into them and they liue 37 Ezekell 4 III. REGENERATION THe begetting of the soul to God which is none of his before the other be an instamping of the Image of God really in the soul Most men quite omit to oversee this Regeneration of faith and begetting the soul to God thinking there is no Regeneration save only renewing of the will and changing of the corrupt nature of old Adam from bad to good so hereby they grow to this absurd error namely to imagin that whencesoever any duty of mortification or holinesse is urged by and by and without any more adoe they are the parties spoken to and sâ— of themselves can mortifie their own lusts cease to swear lye or blaspheam Most eminent is that of Tit. 3. 5 6. According to his mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost which hâ— shed on us abundantly through Christ our Saviour that being justified by his grace we might be made heirs of life who seeth not an evident Regeneration of the soul unto God to be wrought before renewing of Gods Image A like place is that of Iâ—mes 1. 18. Of hâ—s own will he beg it us that wâ— might be a kâ—nde of his first fruits of the creation What is this first fruits the early work of faith creating the soul again to God and giving it the birth right of the first born beloved and accepted of God by the word and faith which is the instrumeâ—t of the spirit by which Paul had begotten them to God The word presents to the soul her losse of God not in a few beams or rayes of his but his whole divine nature life and being life we know is the excellency of being things thar are without life are in a sort esteemed not to be and those creatures that have a kinde of life without motion and sence although they have a growing life yet are but half subsisting as trees and plants a Gnat in respect of her life is a more excellent creature then a Cedar the porest cripple is of more excellent nature then the goodliest Elephant a reasonable being and life exceeds a sensable life as much as a sensable exceeds a naturall or vegetable how much more then doth a divine and spirituall being exceed a reasonable if a mere supernaturall life of common in lightning and knowledg of Gods revealed will which is but a quality doth so much exceed reason as the spirit of an Angel exceeds that spiriâ— of a godly man how much more then doth a spirituall life and being of a beleiver exceed a supernaturall life of knowledge alone all which I speak to shew that Adam lost when he lost the spirituall being of his Creation the Image life and nature of him that created him after his own pattern This losse of our being and true life of God the Lord by his Law presents life to that sonâ—e in which he purposes to quicken up his second life of grace by the Lord Jesus that quickning Spirit 1 Cor. 15. By this loss man is stript and deprived of the glory of God that is that excellent beauty and honour which that life of God did reflect upon him so that Iacob said of Reâ—ben Thy dignity is gone I say not that sin hath bereft man of his being but that divinenesse of being sustained hiâ— reasonable nature in a most firm manner of subsisting so that there is a desolation of this Image and nothing left save the bare ruines of a frame without beauty or amiablenes He is become a meer emptinesse a Chaos and dunghill of confusion the very relicks of himself even as the sad and dismall earth being bereft of the Sun and influences of Heaven differs from the sweet season of May or the summer wherein she is clad with all her beauty It is a sad sight to see a Carkasâ—e voyd of life and breath of man but to see such a Carkasse as wants life to creep and breath and stink in the
hath comfort for thee and thy mourners yea for them afar off as well as nere if thou seek not thy own ends abhorring to think themselves well because the Law hath them under bondage till the Gospel have comforted them II. VNION Vnion The sole can no more reciue ought from God tell it be maried vnto Christ and be on with him by faith than bodey soule can imparte or reciue to or fro tell on hence issueth all veâ—tew vigor and power into vs that is meate for our support either earthley or Sprituall tell our VnioÌ„ be pefected in glorey 4. Ruâ—h 11.12 Union is the first priviledge of the condition of a man called issuing from hence being indeed the complement of faith for faiâ—h determines calling and begins union whereby the beleiving soul is so brought home and knit to God in Christ that it loses her former corrupt estate of cutting off from God and puts on a new of being one with the Lord and he with it that so that soul may be fraight with true titles and intrest to all good things which either the Lord can convey or the soul receive and that in a farre better kinde and measure then ever Adam was Union with God is necessary to all that would partake of his grace for as it was in the Creation till the Lord had breathd the spirit of life and himselfe in him Adam could have no communion with God so it is in the second creation no benefit no fruit thereof can come to the soule till this second creation and union be but this as by a channel the rest follow reconciliation with amity adoption with worship and liberty c. hence it is that our Saviour presseth this He that abides not in me is as a branch cut from the vine which withers contrarily he that abides in me draweth life from me and nourishment he liveth in me as the living arme receiveth vertue of motion and strength to be useful to the body from the head The union of Grace is not like that of creation neither in the measure nor in the instrument of it not in the measure for in the creation there was a total and imediat union in that kinde and it was a perfect one having Gods image in it without let or impeachment but this union of Grace is an imperfect union for measure in this life because the reliques of corruption and the old Adam as drosse mix themselves with the soul suffers not God and it to knit fully but as it is with the science put into the clift of a stock if there be any drosse in the clift between the stock and the science it cannot be close and grow perfectly so here the Lord and the soul cannot be so nere in this life because there is fo much scurf within us that God and we cannot close God being contrary or disagreeing with Baal and this appears further in this that the estate that answers Paradice is not of Grace but that to come in glory when corruption and sin and death shall be swallowed up in corruption full righteousnesse and life not that there is not even here a true and reall union but not a full and intire one The instruments of unions are unlike for that of creation needed no other tie or bond save the immediate presence of God in his image which had then no sin nor let to divide it but the union that is now is incumbred with lets and enimies must needs be maintained by a band of greater perfection then any is in us the nearer infused grace of light and holinesse joyned Adam and God and that free will in his nature upheld that Image of God in her exercise and action but it is otherwise now in this decay of nature there must be wrought in the soule another instrument to knit us to God and hold his grace in continuall exercise Faiâ—h must needs be the knitter of this union because it resists that perfectly which cuts us off from God I mean guilt and curse I say it selfe is imperfect yet it resists perfectly because it is given by God to this purpose to receive a perfect discharge in Christ from all that sin which cuts us off and from that excommunication and seperation from God which came there by faith then is that which effâ—cts this union in this life absolutely that holinesse which is infused here into us is imperfect and therefore cannot fully knit us to a perfect God faith onely can hold Christ to the soul who is this life of union and so keep us close and knit to God even when our image of God in holiness is weak by this means so soon as faith hath abolished that which formerly cut off union it sets the soul in state of union as before and so breeds in it the true life of grace through pardon and forgivenesse and coming to God Faith rests not in this her uniting quality true it is she holds this her work through the whole life of believers to cover the defects of Gods image and to help true and full union on foot supplying all wants but she still strives to settle the bâ—ginning of holinesse also in the soul and an union thereby also it applies it weakly and in part yet it truely applies it and even here infuseth by the Spirit a most true being of Gods image and makes the soul partaker of the divine nature thereby even that partisipation which in glory shall be one and the same for kinde though fuller for measure The Spirit effects this union by the word of Promise and the Seal according as Christ was given by God to bring all unto him and to present them unto him spotlesse and unblameable so doth the word convey this Promise of Christ to the soul as by Christ it comes to passe that those who are cut off were afar off aliens from the community of Israel and the life of God were made near and one Ephes. 4. 16. The effect of this union inhabiting and indwelling of the spirit in that soul which is become one with himselfe that so it may injoy communioâ— and fâ—llowship with him in that Intercourse of all graces protection upholding and rule as seem best to himselfe so that now God in Christ by the spirit is that to the soâ—l which before her lusts were all in all Lord and Kâ—ng light and defence Heaven and happinesse as we see that the owner dwells in his house the King in his Kingdome and the soul in the body both for the welfare of the posessed and the honour of the posessor the same house of the soul the same seat which was before is still but new rule and law much adoe there is between Christ and old usurping inmates lust world selfelove pride and revenge yet the soule gives that presidency to her Lord and resignes up keys posessions to him she is under his authority she swayes here by this kingdome set up in her defends
loathsomnesse of it were worse what a sight is it then to behold a man indued with naturall life and breath to walk and crawle up and down voyd of the life of his life dead a meer Carrion breathing death death of grace in his naturall life and stinking even above ground even in the nostrills of God and man who are able to smell and discern Breathing corruptions in Gods nostrills and casting the noysome savour of it before men loathsome Oaths drunkennesse swearing cursing deceit lying falshood Not to speak of inward loathsomenesse of self-love carnall ease unclean thoughts infidelity hypocrisie security prophanenes and the like all these the Lord by his word discovers to the soule And besides that foule delusion of his heart which makes him to think his wound to be healed when he can keep it sweet As if a Prince cast out of his Throne justly deposed from his Crowne into a Dungeon should applaud himself in some of his best Robes and apparell So it is here when hypocrites can furnish themselvâ—s with some of Gods attire and pride themselves in their knowledge parts wealth wit credit and esteem or some gifts of restraint and morrall vertues and abstainance from evill so they conceive themselves thereby to be the persons they are not and take a counterfeit shew of Parots tongues or an Apes laughter or an Image chattering to be the true life of grace these the Lord doth discover to the soule effectually and stirringly where he will regenerate and beget again he will cause the odiousnesse of spirituall death and deprivall of God to pierce the soule to the quick and will give it sence and conscience thereof No little infant having lost father mother and friends all at once no idiot deprived of his wit and understanding are more sencelesse of their condition then this soul is for being deprived of God it is withall a fool deprived of the sences of it and as a fool pleaseth himselfe as much in his babble as in all the inheritances he hath lost so doth this foole in his painted sheath of carnall qualities and indowments of nature which in truth doe as little grace him as the gawdy Coat of a fool stript of his wits As it was with Nebuchadnezzar being driven from his Kingdome and men to live among Beasts Whether really or in his opinion he lost as well the reflection of his mind to tell him in what case he was as his understanding it self yea much more so is it here a most miserâ—ble spectacle to behold a creature miserable and thinking it self posessed of all rich cloathing and furnished with all necessaries Once the Counsel of France fearing the mutiny of the people upon the death of the King devised a policy to array the dead body with all his wonted atire robes putting the Scepter into his hand a Crown upon his head so placing him upon his bed and all his Chamber richly beset and his curtains about him and his pale face painted that so by his being given out and by some beheld might delude the people So it is here the dead soul beâ—ooled with her own delusions being wholy miserable pleaseth her self with a dream that she is otherwise and this serves her instead of life it self Where the Lord will Regenerate to a new life he brings the soul to the sence of her losse by the light of his Law shining as in dark places as the light of the morning discovers to a man robbed in the night at once what a condition he is left in and seases it with a spirit of misery and beggery really ignorant now what to doe wringing his hands and saying what shall beâ—ome of me how shall I live and passe my life how shâ—ll I avoyd the pinch of beggery the shame of an undone man that sorrow that will ensue I say when once the Lord savingly works this for else it may vanish he doth in season present the soul with the news of another life to prevent utter sinking and stays the heart thereby he shews it that as lost and forlorne as she is yet there is a way to restore her former integrity againe Now as touching the way of the Lords first in lightments of the soul in it And secondly applies and fastens it upon the same he enlightens it into kindnesse First about the order of this way Secondly about the way it selfe Touching the order of it he tels her That for as much as she once had this life and Image of God created in her and hath wilfully lost it therefore before he can restore her to it the second time his justice which is wronged by her sins and hath justly accused her for it must first be satisfied and the soule must apprehend this Sanctification to her selfe as her own and by this means her guiltiness and curse must be washed off and removed out of his way for otherwise how can he and the corrupt soul be brought together what communion can there be between sin and purenesse Secondly He enlightens the soul in the way it self to wit that in his wisdome and love he hath granted his own Son true God and the nature which was offended to suffer the imputation of guilt and the death which it procured in the nature and for the nature of guilty man and by this suffering he satisfied justice to the full so that hereby by the way that sin had shut up might stand and lie open for the restoring of poor lost souls to their former nature and life of God again Having thus enlightned the soul about this way he then applies it to the soul and that by a second closer work of his grace for he applies this work of Regeneration by the instrument of his word and promises which is as a seed of his Regeneration cast into the womb of the soul by hearing it preached as St. Iames saith Of his good will begot he us by the word of truth This word carrieth with it a forming power of the second birth even a creating of God in the soul Againe Secondly The efficient cause is the spirit of Regeneration taking the word and casting it into the soul there hatching and cherishing the same till it hath formed Christ therein who is the second Adam the true way and life that quickning spirit And Thirdly He effects this in the soul by the power of faith which receives this seed of the word and this quickning of the spirit and posesseth the soul therewith Faith doth these two things First it receivs the way of this life into the soul which is the putting away of guilt and curse which Adams sin contracted and that is pardon and forgivenesse Secondly it receives therewith and at once the actual and real properties and nature of God to inherit and dwell in the soul and howsoever when Divines speak of this work they must properly settle Regeneration upon the latter yet in working and practice it is most certain that it
consists in them both I say Faith as St. Peter speaketh doth make us partakers of the divine nature in both though the conceiving of such a mystery exceâ—ds us The Lord offers to a lost soul this word of promise I will that thou O dead soul shalt live in my Son I being satisfied by his death am content that thy soul receive again this life of mine again I have no pleasure in the death of a sinner wherefore turn ye your selves and live yea awake thou that sleepest and stand up from the dead and Christ shall give you life the dead shall hear the voyce of the Son of God and they â—hat hear it shall live these and the like promises do offer life to all dead souls that need it both life here and hereafter glory Conception the least step of this life by which the soul retains and keeps this seed of life suffers it not to passe away and be spilt as an hypocrites but digests and holds the Promise to its sâ—lf till it have bred it longing of the appetite lustings afâ—er a kinde of alterations of spirituall appetite and a desire after this life this is that Isaiah means Chap. 55. 4. Incline your hearts and heâ—rken unto me that is be so affected with this pâ—omise of life that you do incline towards it and make to it that we walk in Gods way appointed to bring you to it be affâ—cted seriously with the excellency of this lifeâ— and the happy change that God offers you that your souls do diligently ensue it in the means so that in this first work is contained the whole work of the Lords preparing the soul for the receiving of this life standing in those many affections created in the same by the glad tidings of this word of life that is it stirs the soul to mourn for so long living a dead life and resiâ—â—ing the offers of life and resting in the shew of a false conception it doth long after this exceeding great priviledge to be partaker of the nature and life of God it doth prize it above the most excellent inferiour life of this world though it were Solomons felicity in comparison of it it empties it selfe and is voyded from all other hopes and desires of life even as the womb that conceives must be clear from all former conceptions it useth all means which God hath appoynted with all eagernesse of soul restles till it obtaines it The quickning power of the spirit of Promise whereby the Lord infuseth this life of God into the soul which is nothing else save the souls breaking through the manifold struggles and strifes which selfe and unbeliefe doe work within her self doth obey the voyce and command of the Promise that so it may live as we see the nature of all fruits hath many changes pangs and strives within the womb ere it come to the birth So here the soul hath manifold resistance and oppositions in her selfe against the Promise but cannot tell what to say of her self whether she should live or no often gives over the Promise as to good discourageth her self by the presence of a body of death which still abides and a weak base heart chusing to lye stinking in her grave of death and sottish ease and lusts that so she may turn back to her old vomit and avoyd the trouble and difficulty of this new birth when the soul comes out of the womb into the light that is discovers her self to be alive and apprehends as I may say her own life that God hath begotten her unto himself which is the highest step and degree of life which is bred in her for as the fruit in the womb being quickned yet wanteth the full proportion of its parts till the forming power of generation do by weeks and months more and more perfect and fashon them all to a comely being and creature which at last is brought forth so here the poor soul having received the life of God into her by her weak and poor Faith scarce felt and perceived yet by the secret power of the spirit goeth from degree to degree that although she hath no other life at the birth then in the quickning yet this life is more apparent and visible every day then other till at last the spirit fall in travel and bringing forth Christ formed in the soul so that the soul appears unto her self and not others to live and to beleive because now she is in the light perfect and brought forth so that the infant that is boâ—n doth not more beray the naturall life by weeping laughing breathing feeding sleeping stirring feeling growing then the life of a believing soule once brought forth appears in the operations and works of the new creature and this is the effect of the sealing spirit of Baptism added to the Promise and stablishing the weak Faith of this poor infant till it know it selfe to live and declare it to others by the fruits of Regeneration IV. IVSTIFICATION WHich is contrary to the estate of guilt and curse by sin and by this benefit the soul obtains an earnest of quietnesse and peace towards God and that by clearing him and acquitting him at his Tribunall as if she had never offended fully and perfectly A most peculiar blâ—ssing contrary to those garboyls and horrors which conscience felt being under wrath as also to that rotten peace which he walked with through error either one or other of these is the state of all justified ones but when as once the soul is set at liberty and discharged by proclamation from these there being no enemy to accuse neither will the Lord hold thy soul gilty but speaks peace to it so that by this means it draws new breth and lives at other tearms of content and complacency then before look what peace and welfare Adams innocency reflected upon him before he sinned that doth Justification cast upon the soul by forgivenes fears are all scattered by this perfect love of God received by Faith no guilt or accusation by sin or any enemies without or within can now take place look how different the staâ—e of poor man is when he is molested with suites and put in fear of loosing his whole estate by the wrong of an adversary from that which he feels after he hath got the day and is past all former fears such is the odds between the sinfull and the Justified soul she turns unto her rest as David speaksâ— and eats drinks sleeps and works in peace that her flesh which was withered and her bones consumed with the scorching hâ—at of conscience the wound whereof who can bear now returns as the flesh of a little childe hence the holy Ghost never ceaseth to magnifie this benifit as Isa. 57. I create the fruite of the lips peace to him that is neare and afar off it s a work onely belonging to God and above the first creation for the Lord is the onely former of the conscience and therefore its a
THE Path of Life And the way that leadeth down to the Chambers of Death OR The steps to Hell And the steps to Heaven In which all men may see their ways how far they have gone downwards to destruction that they may make hast to recover themselves least by taking the next step downwards to their everlasting misery they be not necessitated to take the 7 8 9 and then there be no remedy So seeing themselves having ascended towards Heaven they may not be sloathfull but followers of them who through faith and patience inherit the Promises Set forth in Copper Prints that by the outward and visible we may the easier see that which is inward and invisible LONDON Printed by M. S. for Thomas Ienner at the South-entrance of the Royall EXCHANGE 1656. Vocation Calling is a worke of ye spirit wherby whom he hath chosen to be his he bringes to know it and by the call of the outwâ—rd word inward spiâ—â—â— he is brought to such a hoppe as workes ye harte to morning and brokennes and is turned from darknes to light and from the power of Saton to God â— 26 Actes 18 I. VOCATION CAlling is a work of the Spirit by the voyce and call of the outward word and inward spiâ—it crying to their soules thus Come out of her my people and return to me come out of thy former corrupt estate of sin subjection to Satan curse misery leud customes error of the wicked hell return to the blessednes wch thou hast lost Calling is that whole workmanship of God whereby he pulls the soule from a bad estate to a good be it longer in working or shorter darkâ—r or clearer easier or harder it s the drawing it from daâ—knesse to light and from the power of Satan unto God Acts 26.18 that from whence it s drawn is an unregenerate estate that whereto is faith It may be conceived to stand in these two parts either the preparing work of calling or the finishing The former is that by which the Lord finding the heart uncapable of a promise brings it and prepares it to be such a one as may see it self capable and under a condition of beleiving for it succeeds the condition of the Law and instead of doe this saith believe this and live it is partly legall and partly evangellicall when the Spirit of God by both leaves such an impression in a troubled soule under the Spirit of bondage to so much hope as works the heart to mourning and brokennes to desire of mercy to esteem it and to be nothing in its own eyes in comparison of it together with unweariednesse till it hath obtained it all which are the preventions and assistance of the Spirit of calling drawing the soule home to God by such steps and degrees as the soule is capable of for when the soule thus prepared sees that the promises belong to her and that she may and must believe it then the Spirit stamps this gift of faith to receive it If the Law hath thus setled a load upon conscience then she may conclude that she is under a condition of ease and hope of pardon if thou feel then that the Lord hath thee at his infinite advantage thou mayst conceive some comfort in the midst of thy frights and allthough thou mayst finde it hard to graple with the promise as thou wouldst yet as one who is under an exactor would chose to put himselfe upon the mercy of his adversary rather then be quite undone if he will not shew him favour yet he is but as he was an undone man but perhaps his enemy may be moved with compassion towards him so here a poor soule may and ought to choose the hazard of a promise allthough hard to believe rather then be desperate and disdaine to come in to seek reconciliation Let all then who would be under hope prove themselves to be under streights for no other aâ—e under a posibility of mercy but lie under the absolute condition of wrath when they see the season let them ply fittest medisons as a word in season is as apples of gold sure it is that for lack of Counsell Gods people doe miscarry often times as appears in their agonies and fâ—ars that when their spirit is unable to sustaine it selfe they are ready to faint and give over yea sometimes lay violent hands upon themselves oh in such a state discern the state of such a poor soule and pitty it Be ye oh Priests of the Lord cloathed with sackcloath 2 Chron. 6. 41. Doe not apply your selves harshly to a heart overloaden allready rather give wine to snch that they may forget their sorrow Prov. 31. 6. Blessed is he that considereth wisely of such a condition let terror serve for the desperate and refractory sinners that they may come under Gods chain but such as are bound in it already must not be oppressed more as if there were no succour for them no balme in Gilead but let this door of hope stand upon the latch ready to open unto them for God will not be angry for ever least flesh should faile Although our hope be small yet because our strength is great conâ—ider whether it is not better to venture upon uncerstain hopes then upon assured woe thy case is as the four leapers 2 Kings 7. 4. If we say we enter into the City then the famine is in the City and we shall dye there and if we sit here we dye also now therefore come and let us fall inâ—o the host of the Syrians if they save us alive we shall live and if they kill us we shall but dye so they ventred and the Lord was with their resolutions doe thou so in the strength of God and prosper It is a sweet signe that the Promise is digested by the soul and not suffered to passe away as a sound of waters when thou canst not chose but fasten upon it in some confused measure yet thou seest not any certain escape as a man in the waters strugling for life though he be not sure to avoyd drowning yet in his coufusion is able to lay both his hazards in the ballance and resolves upon the lesse on the one side he knowes that the mercy of water is cruell drowned he must without helpe on the other side he sees a reed put towards him which he cannot tell whether he shall be able to reach or whether that will save him what doth he he chuseth an uncertain hope before a certain death here I dye here I may live if I might escape how happy were I the reed is offered me to save me I can but perish if I perish I perish but I will surely make towards it I will not perish wilfully wait upon the Lord let there be no crevis of light but thou mayst spy it for as the Lord would have loos hearts to be beaten from their holds so he studies how to speak to fainting hearts least they fail Isa. 57.18 God
union which Adam lost and yet never had in this perfection for the minde to be filled with the fulnesse height and depth of Gods understanding as the vessell cast into the Sea is filled with the water of it and can hold no more and beholding in this mirrour of his the naked truth of all mysteries and secret ways and administrations of God now dark and hidden election providâ—nce afflictions of the Church patience over the enemies thereof and the like there shall be a perfect age of knowledge here we see through a grate weakly but there perfectly so the soul shall enjoy the image of Gods holinesse and be transformed into it perfect love obedience righteousnâ—sse and in both these shall have perfect joy and contâ—nâ—ment as being satisfied with this image Let us lay up Treasures therefore before hand for our selves and look to it that the Gospel have been the means to reveal this immortallity and light unto us that it hath made us partakers by hope of that inheritance of the Saints in light and a part with all that are sanctified by faith in Christ be we sure that this hope hath caused all that fond and vaine bables of this world to stink as vile to us in comparison hereof as serving for nothing but to be consumed to drosâ—e when this glory shall be revâ—aled then their use shall be bâ—se now we must use thâ—m buâ— let us use them and not enjoy them use them as Citizens of Heaven where they shall bare no mastery as Ioane Prest said ere she were burnt Oh that the Lord would give us one spark of this grace the want of which makes us more like such as are for the dunghil than Heaven should the heir of a Crown play at putpin or span-counter with every base boy how should then the hope and honour of a Prince shine in him What manner of persons should we be in spirituall respects also if we look for such promises how should we purge our selves in body and spirit from all uncleannessâ— finishing our sanctification in Gods fear if no Tode or venomous thing will live upon the Irish shore shall we think any unclean thing can live there Oh what manner of persons ought we to be the whilst purging our selves as he is pure FINIS THE Ages of Sin or Sinnes Birth groweth With the Stepps and Degrees of Sin from thought to finall Impenitencie Suggestion Originall Concupisâ—ence Doth make Our Nature like a foule great-Bellyed Snake For wer not Sathan apt to tempt to Sin Yett Lustfull-Thoughts would breed brood Within But happie Hee that takes These Little-Ones To Dash their Braines Soone 'gainst repentant-Stâ—nes Rumination When lust hath thus Conceiu'd It brings forth Sin And Ruminating-thoughts Its Shape begin Like as the Beares oft-licking of her whelps That foule deformed Creatures Shape much helps The danger 's great our Sinfull thoughts to Cherish â—toâ— thire growth or thy poore Soule will perish DELECTATION If Sinfull Thoughts once nestle in mans heartâ— The Sluce is ope Delight then playes its part Then like the old-Ape hugging in his armesâ— His Apish-young-One Sin the Soule be charmes And when our Apish impious-Thoughts delight us Oh thenâ— alas most mortally They bite us CONSENT For where Sin workes Content Consent will follow And This the Souleâ— into Sins Gulfe doth swollow For as two ravâ—ning Wolves for t is theire kinde To suck Lambs-blood doe hunt with Equall-minde Even so the Soule Sin Consent in One Till Soule Body be quite overthrowne Act Sin and the Soulâ—â—â—us â—â—â—â—ng stricken Hands The Sinner now for Action ready stands And Tyger-like swollowes-up at One-bitt What euer impious Prey his Hâ—â—â—â— doth fitt Committing Sin with eager 〈◊〉 Selling his Soule to worke 〈…〉 Iteration From eager-Acting Sin comes Iteration Or frequent Custome of Sins perpetration Which like great Flesh-Flies liting on raiâ—-Flesh Though oft beat-off if not kild come afresh Hence Be'lzebub is term'd Prince of fflesh-fflies 'Cause Sin still Acts vntill by Grace It Dies GLORIATIONâ— Custome in Sin takes Sense of Sin away This makes All-Sin seeme but a Sport a play Yea like a rampant-Lyon proud and Stout â—nsulting o're his Prey staulking about The Saucy-Sinner boasts braggs of Sinneâ— As One oh woe that doth a Citty winne Obduration When Sinne brings Sinners to this fearefull pass What followes but a hard Heart Brow of brassâ— A Heart I say more hard then Tortess-back Which nether Sworde nor Axe can hew or hack Iudgements nor Mercies Treats nor threats can cause To leave-off Sin To Love or feare Gods Laweâ— FINALL IMPENITENCY And now alas what is Sins last Extent A hard-Heart makes a Heart Impenitent For can a Leopard change his Spotted Skin Noâ— Nor a Heart accustom'd thus â— his Sin Then Conscience head long casts Impenitence With horrid ffrights of Hellish Recompence