THey Mourned—And where is that sullen Stoick? Shew me the Man that can condemn this their Pious Mourning? Who can deny a Tear at such a sad Solemnity? Where is that flinty breast that can forbear to Sorrow in such a case? No Loyal Subject to the Thron of Saul can be so base, as to deny a yearly Subsidy, when Princes Hearses claim it as its due? Natural Affection will break forth into Sighs and Tears at the Corruption of what we Love; when that grim Serjeant of Nature, Death, [Page 2]hath snatcht from us any, link'd unto us by the tyes of Friend­ship; How do we dissolve into Tears! How great are our Griefs and Sorrows!

Now if we be judg'd insensible, for our not relenting the loss of Friends? What brand of shame and Infamy do they deserve, who neither Mourn, Weep, or Fast when a Cypress Vail hath over-spread the Royal Diadem? Shall we not be Dejected and Sorrowful, when the Sword of Death hath cut off Him in whose Hand alone rested the Sword of Justice? Shall not We Fast and Weep at the Fatal Catastrophe of Saul and Jonathan? Are not our Souls Elemented, as it were, of nothing but Sadness, when our Ears are pierced with the lamentable news of the fall of the People of the Lord, ac­companied with the sad misfortune of the House of Israel. Moses's Death may justly command a Brinish shower, but much more if accompanied with that of Aaron; if King and Priest, Nobles and Subjects, Lords and Commons be in­volv'd in the same misfortune, then certainly we must want words, to express the bitterness of our Griefs. Niobe found a vent for her Passion, when made unhappy by the loss of one, or two, of her little Babes; but when rob'd of all, she became Insensible. Curae leves loquuntur. They are Inferior Evils admit of Tears, but those of a Superior Na­ture are unexpressible. When Church and State, King and Priest are partakers of one and the same Calamity; what moderation can be expected in our Elegiack Threnes and Mournful Lamentations? For where can we find words to express the Conflicts and Agonies of our Souls? Yet still the misfortunes are far greater, which give occasion to this lamentation in the House of David, for when the Amali­kite had told them the pitiful and fatal overthrow of Saul and Jonathan by the Philistines Army, then the Text tells us, They Mourned, and Wept, and Fasted, &c.

Mourning, Weeping and Fasting were the Dutiful, as well as Holy Performances of all pertaining to the Family of David, and ought not that to be this days chief work in the Houses of us all? For God hath commanded me to ac­quaint you, that every Master of a Family, and all that are under his Protection, should by Fasting serve the Lord; and the neglect thereof will be justly imputed to the Masters Charge at the great and solemn day of Account.

The Hebrew word for Mourning, which the Vulgar La­tin render Plangentes, signifies Funebri ritu Lugere, a Fu­neral Mourning; and does not this days Duty command the same: David and his Family bemoaned the Effusion of Royal Blood, and is not That the dismal occasion of this days Lamentation; Lace befits not a Mourning Suit, expect not then Flourishes of Rhetorick in a Mourning Sermon. On such a Day, and Text, as this, the Preachers words should be Sighs, his Accents Groans, and the Auditors Tears the best Commendation of the Discourse: For this end I appear a­mongst you this day, though (not as my Saviour in ano­ther case) to send fire, but as the Woman at the Well to draw water, that the Kingdom of England may become like that where the Angel of the Lord deliver'd his doleful Message to the Israelites, Bochin, a place of Weepers! And oh! how happy will it be, if, as when all Israel were ga­thered together at Mizpeth, so when all Subjects pertain­ing to the Crown of England, being Assembled together in the House of God, may draw water, and pour forth their Prayers before the Lord, for the Royal Blood, which as on this day was poured out, and spilt as water upon the ground; that so we may imitate the example of the Royal Prophet, and his Domesticks, Who Mourned, and Wept, and Fasted, &c.

The Text may afford us many Particulars, but least I seem tedious, I shall contract my Meditations into these Two.

THe most convenient Place for Judgement, to be­gin at the House of God; for there is no danger of miscarriages in the Commonwealth, when there is a concurrence of all things to promote the Beauty and Glory of the Temple: For wherein consists the Glory of a Kingdom? But in the due Execution of Ju­stice: And what is it that Maintains the Queen upon her Throne? But the Power of Religion.

When Religion then begins to faulter, no marvail if Justice begins to swerve; and what can that presage, but he eminent peril and downfal of a State?

To prevent therefore the ruines and devastations of both, God hath intrusted the Royal Office with an Absolute Su­preme Power, and deposited the Court Rolls of Heaven into his Hands: For the same Divine Providence that Anoints Him King, Proclaims Him also Defender of the Faith, and great Nursing Father of the Church.

Thus Solomon built the Temple of the Lord and his own Pallace both together, but he first Perfected the goodly Fa­brick of the former, before he began to Erect the latter, to hint to us that it is the Temple which fastens the Royal Diadem upon the Princes Brows.

Though we urge not therefore the great Aid and As­sistance to the Crown by those weapons of the Church, Praeces & lacrimae. Yet Heaven hath so provided, that Caesar is as much obliged out of kindness to Himself, (as a Religious respect to promote the Splendour of Religion;) to take special regard that the House of Prayer be not con­verted into a den of Theeves.

For he who will abuse the House of God, will even dare to Affront Majesty to His Face.

If Aaron be disturbed in his Office, how can Moses be se­cure in his Throne, or how can Aaron be a Co-adjutor and Prophet unto Moses, if he be not a Shield and Defence un­to his Brother? The Interest of the Crown and Miter, Scep­ter and Crosier is mutually to assist each other; for, like Twins, they thrive and fade, live and die together: And as the Prosperity of a Kingdom, depend on the flourishing of Religion; so likewise Religion must use the Rules of Discipline to make it more vigorous and Powerful.

The Primitive Fathers, as well as those of a younger birth, imployed all their Industry and Care for the main­tainance [Page 21]of it. 'Tis all one, like the Edomite, to race and demolish the Church, as with Separatists to inveigh against the Discipline thereof. The Apostolical Cannons largely evince the Pains and Industry the Apostles used to maintain its Honour and Glory; they therefore Decreed that Epis­copal Assemblies should be held twice every year; which Constitutions were afterwards re-inforced by the Decrees of several Councils: For what was more Powerful to pre­serve Sanctity, maintain Purity of Doctrine, hinder Here­sie and Schism, and to encourage the Dispencers of Gods Word, to contend earnestly for the Faith once delivered to the Saints?

'Tis therefore a Duty incumbent on the Bishop, to pro­vide that Discipline be preserved in the Church, and to Actuate those Laws, which otherwise would die Abortive They therefore who declaim against Hierarchy of Bishops, strike at the very ground and Foundation of the Church. For let us but remove Prelacy, and tell me where shall we find Discipline; and that being gone, what will become of Religion? When Anarchy reigned in Israel, then every man did what seemed good in his own eyes; and where there is no Prelate, are there not diversity of Doctrines, va­riety of Judgements, and every man professing what Reli­gion he pleaseth? But seeing there are Bishops in our Church, if there be not a Religious and Orthodox Clergy, where lyes the fault but in the Prelate; and if there be not a De­vout and Conformable People, where lyes the Fault but in the Priest? For where they are strict and careful in perform­ing the Duties incumbent on them, the People would or must of necessity do theirs?

It was upon this account, therefore the Blessed Jesus in this Chapter, When he saw the City he wept of over it; but be­ing come into the Temple, he cast out them who Sold therein.

In all his time of Converse with mankind on Earth, he never executed the Office of a Magistrate till now; and in­deed, what place more fit for Reformation to begin in? Were all Erronious, Whiggish and half-Conforming persons weeded out of all Ecclesiastical Courts and Imployments, we should soon find Religion would have a greater Influ­ence on the Conformity and Lives of Men. May we not well presume Jerusalem to be out of Course, and Order, when there were such great Disorders in the House of God? When Theeves and Robbers had taken the House of God in Possession, and Sacriledge installed in the House of Prayer? Here then our Saviour begins, passing by the Sins and Divi­sions of the City, only weeping over it, and pittying it; but punishing the sins of the Temple, for he Whipped and Scourged them who had Prophan'd it; saying, My House shall be called the House of Prayer. The words present to us the Institution, and Prophanation of the Church of God, My House, &c, The Institution will entertain your Medita­tions with three Particulars. What it must be, For whom, And for what end.

SElf-Interest and Prudence, oblige and command us to guard and fortifie our selves, before the approaching Incursions of our mortal and malignant Enemy; that we may the more effectually oppose, and briskly resist their forces.

He, who would not be constrained Cowardly to fly at the first Encounter of an Invading Adversary, must be ready to Assail him before he hath Entrench'd himself; least, when his Canons are placed, his Battering-pieces display'd, he meet with a more vigorous and easie Repulse: That subtile Serpent the Devil, is the Arch-enemy of all Mankind, if there­fore [Page 42]we do not valiantly oppose, and couragiously bid de­fyance to all his Temptations at the first on-set, by more lessening Circumstances he will quickly become more Victo­rious over us, and lead us into the strong-holds of Sin.

He then, who is earnest to avoid this Slavery and be per­fectly released from such a Servitude, must in the Morning of his Age, grapple with the Old Man, and expel him put of this flesh wherein he hath so strongly Encamp himself, and whilst we have the Recruits of Vigour and Strength to re­inforce us. For it is a Cessation of Arms that gives the Con­quest to our Enemy, and if we do not repel him in the Spring, and Flower of our Youth, in our greenest years; Oh! the difficulty and hardness, we shall find to rally our decaying Spirits, in the Winter of our Age when Snow is on our Heads, and Frost within our Veins!

Now then is the accepted time, This is the day wherein we must proclaim open Wars-against that Inveterate Enemy of Mankind. For that Warriour of Hell watches for Op­portunities to lullaby us a sleep on the downy Beds of Sloath and Security, thereby to gain those great advan­tages of a surprise; because he knows, if we don't cheer­fully attend upon the Ordinances of God, and make a con­tinued Progress in Holiness, we do certainly yield our selves Servants to Sin, and are ensnared by these Nets he hath pri­vately laid to entrap men. For when God perceives I make no good use of those Talents of Grace committed to my Trust; not to my Trust as to keep them enwrapped in a Nap­kin, but to improve to a further growing in Grace, and in the knowledge of our Lord Jesus Christ; which, if I don't, he then will most justly withdraw these his Graces, which I have so foolishly mis-imployed; and harden my heart, as well to punish me for my Wickedness, as also for my Folly; that then when I might have made use of his supporting Grace to assist me, I did willfully slight and neglect these oppor­tunities [Page 43]of growing from Grace to Grace; For to day if you will hear his Voice harden not your Hearts.

In this Psalm the Sweet Singer of Israel insinuates an ear­nest Exhortation to Laud and Magnifie the Providence of God, in his Wise conduct of the World; together with that Infinite Wisdom in contriving and managing the Illustrious Fabrick and oeconomy of the Church both Triumphant and Militant; and then he descends in v. 8. to exhort and ad­monish us not to Irritate and provoke him to Anger, by our Impenitent Course, and persisting in Wickedness; but em­brace every opportunity of Obedience to his Voice, and of a perfect resignation to his Service and Pleasure; least by a contempt and hardning our Hearts, we tire and weary out the Patience of Heaven, till it punish us (as did those of Messah and Meribah) by a Sclemn Protestation and Oath, We shall not enter into the Land of Rost, or Heavenly Canaan.

The words are naturally so pregnant, I need not urge any thing there-from, but what presents of its own accord: I shall not then enlarge my Meditations further, then to enter­tain you with this short Proposition.

That we must not in the least defer our Repentance, but instantly comply with Obedience to that Voice which re­quires it of us, For to day if you will hear, &c.

Solomon seriously considering the hard Province of a man to relinquish habituated Vices, advises all in his Book of Ec­clesiastes, To remember their Creator in the days of their youth: For evident it is, nothing more difficult for a man, when he hath once set his Teeth on edge with the unwholsome Viands of Sin, than to relish the Savoury Meats of Righte­ousness.

For Sin and Pleasure leave such a Tang and Hogoe in the mouths of Carnal men, it renders so pleasant a gust to the Infirmities of Humane Nature, that a Camel may as easily rush through the Eye of a Needle, as such a person be ca­pacitated [Page 44]for the Kingdom of Glory; to which sense are those excellent words of the Prophet, Can the Aethiopian change his Skin, or the Leopard his Spots, Then may you also do good, who are accustomed to do evil?

He therefore that defers his Repentance in the Summer of his Age, and will not acknowledge his Sins whilst he hath Strength, and Vigour, To resist the World, the Flesh, and the Devil, but involv'd them in the excuses and denyal, and clouds of Hypocrisy. He will not find it a slender task, when all Diseases and the Evils of Age, shall muster up their forces in his Crazy-bones, when all his wasting pleasures shall present their Items to his Bed rid view to find the Com­forts of Repentance then.

Many Doctors pertaining to the Roman Conclave, an­swering to the question, At what time precisely a Sinner is obliged to Repent, affirm, At what time soever; (for say they) the Precept of Repentance is of the same nature with that of Baptism and Prayer; Nor this day, nor to morrow, is it ab­solutely necessary to be Baptized, but sometime or other; and if I Pray an hour or half hence, the duty of Prayer is perform'd as fully, as if I fell upon my Knees at the very instant of the Proclamation. But with submission to better Judgements, I dare boldly affirm, this assertion can neither be confirm'd by Holy Writ, or any Author, who Preach nothing but the Sineere Word of God. 'Tis true, I dare not conceal it, God desires not the Death of a Sinner, but abundantly rather, that he turn and Live: Yet if one, who hath had the grand Blessing of Heaven to be born in the Pale of his Church, who hath the Sun shine of the Gospel always beaming on him (whose Life engendring Rays are sufficient to warm and soften a stony Heart; yes, And out of such stones to raise up Children unto Abraham) if he will consume his Youth and Beauty in the Service of sin, wearing out the gloss of his Life in open Hostility against God, and Rallying his Forces [Page 45]to Bandy against the Almighty, neither will he accept of his Services, when he is worn out with years, and hath no­thing to present him but the thin Furrows and Wrinkles of Old Age.

I appeal to your selves, how just and reasonable it is for an Earthly Potentate, who promise me, if I will submit to his Commands, and render an entire Obedience to all his Precepts for the space of one year; at his expiration, he will load me with Honours, and burthen me with Riches; how just is it for him to refuse me those Honours, and deny me those Riches, if I walk contrary to his ways, and will not be obedient to the Dictates of his Laws? May not then the Creator of Mankind, in like manner, withdraw the Graces we have so foolishly imbezelled and misimploy'd.

For is it reasonable for me, professing Christianity to Ra­vel out the little moment of this Life, in Sensual Pleasures and Delights, never taking a turn in the Melancholly Shades of a Penitent Soul, to imagine God will reward my Death­bed Sorrow, as a Godly Sorrow, when I have Prodigally spent all my Sprightly Strength, in ranging the by-ways of Sin, and compleating the Kingdom of Satan; because he who expects a consummation of future Bliss, must have his whole Life, and all his Actions free from every imputation and appearance of Evil.

The great Shepherd of our Souls loves not a Spotted or Ring streaked Flock; but our whole Lives must be an un­chequered, and intire Holiness.

So soon as we have taken our Military Oath, and are Enroll'd under Christs Banner, we must begin our Warfare against the World, Flesh and the Devil; not having the most little and inconsiderable passage of our Life stain'd, or sullyed by the dishonours of a dirty and unworthy Action; I mean not, that all the circumstances of our Life, or whole retinue of our Actions can be as uncorrupted as the Rays of [Page 46]the Sun, or as pure as the pure Sparklings of the White­stone, and Heavenly Jerusalem; no, but yet we may in some measure resemble the Moon, in which Phylosophers acquaint us, there are certain Macule, or Spots, but no Deformities.

Whilst we are in this state of Imperfection, we can't be so Clarified, as to be free from all Indiscretions, Errors and Mistakes: Flesh and Blood are dayly attended by a nume­rous train of Sensual Objects, which causes us to dwell in the neighbourhood of Ungodliness; but then so soon as I am sensible of this Defilement, or that Weakness, I must wash it away in the Tears of Repentance: But if I persevere in my Wickedness, and never inquire of my Conscience what I have done, I willfully incurre my own Damnation, because I am positively and directly bound for to repent so soon as I know I have offended, For to day if you will hear his Voice, &c.

Thus you see, if we would be Happy hereafter, we must not in the least defer our Repentance, but that is further urged by these following Reasons.

First, The first Reason is drawn from the end and inten­tion of God, in commissioning the Dispensors of his Word, To lift up their Voices like Trumpets, to declare to Jerusalem their Sins, and to Judah their Transgressions: For wherefore is all this, if not to Alarum us into a present actual Obedi­ence? For does God authorize those who attend at his Al­tar, to Thunder against our Sins, and incite us to Repent, and does he not intend we should repent on that day he calls for it? Dare the Prophets and Ministers of Righteousness, bid us repent next year? Have they any Commission will warrant them to say, It is very well and expedient to repent to day, but you incur no danger to defer it to a longer time, or more convenient season, till you are well stricken in years, and your Heads Crowned with a Silver Crown of [Page 47]Hoary Hairs? If it be thus, to what end do we Preach? If this be the drift of Pulpit Discourses, wherefore are they made? Does not God require our exact Obedience? Does not he expect my Morning and Evening Sacrifices of Prayer and Thanksgiving? And can I offer this unto him, unless I seriously Repent? No certainly; so long then as I remain Impenitent, I deny my self the Honourable Title of being the Servant of God, To day therefore, &c.

Secondly, But then secondly, does not God every day dart some Beams of his Grace upon me? Do not he in­cessantly knock at the door of my heart, so long as the day of Salvation begins not to decline? Does not he send his Spirit to Invite, his Arguments to perswade, and his Mercies to Enamour me of the Beauty of Holiness? And are these things to be Play'd withall, or set light by? Is it not a Sin, once to resist the Holy Spirit, and don't I resist it, who re­member I have sinned, and know it does incense my God, yet I continue so presumptuous as not to repent at the plead­ing guilty in my Conscience? Now is not he who resists the Grace of God, ten, twenty, or thirty years, a much more Notorious Offender, than he who opposed it twenty dayes, and so on to twenty hours, and twenty minuits? The longer God hath patiently waited for our Repentance, much more infinitely disoblig'd is he, if we don't Repent: How can I senselesly imagine his Anger would increase, if our sins were not multiplied? Besides, must not I repent of my resisting Gods Grace, of my refusing to Hear, of my none-Attendance and neglect of the means of Salvation? Must not I give diligence to make my Calling and Election sure? Must not I strive to enter in at the strait Gate? And why all these Exhortations and Incitements to Holiness, if there be no Duty to be performed? To what intent serve all the Terrours and Asrightments of Hell, if not to per­swade [Page 48]men to avoid all the dismall Horrors and Consequen­ces thereof? Wherefore are all the Promises of Eternal Life, and Crowns of Glory, if not to encourage, as well as to reward Obedience? And what can be reckoned a Contempt of Heaven, if this be not, that when God by his Preventing, his Exciting, his Encouraging, and his Assisting Graces to invite us to Repentance. We, notwithstanding all, will not Mourn for our Sins, nor be Sorrowful for our Offences.

This is that wherewith God upbraided the Obstinacy of his People, Because I have called, and ye refused; I have stretched out my Hand, and no man regarded; but ye have set at naught all my Councils, and would have none of my Reproof; I will therefore laugh at your Calamity, and mock when your Fear cometh, Prov. 1.25, 26, 27. Tell me now, is not every Calling of great moment and concern, and consequently is not every slighting of it Criminal and dangerous, and does not God Call upon us daily? Let us put these things toge­ther, and then we may derive this Natural consequence, that he who Sins and does not speedily Repent, at least Sin twice; and every day we defer it, is a more compleated Pro­vocation to urge the Lord of Hosts, to enter into the Ar­moury of his Wrath, and utterly consume us, to which sense are those excellent words of St. Paul,

Despisest thou the Riches of his Goodness, and Forbearance, and long Suffering, not knowing that the Goodness of God lead­eth thee to Repentance, Rom. 2.3. That is,

Every Action of Gods Loving Kindness, and forbearing to punish our Sinful Courses, is an Argument for, and a Motive to Repentance; and our not stretching forth our Hand to lay hold on this Tree of Life, our refusing to wash in this River Jordan, our not being Reformed or made better by it, is stiled by the Apostle, A despising his Goodness, and every non-repented day, a Treasuring up Wrath, against [Page 49]the day of Wrath: For, if we wilsully persist in our ob­durate resisting all these methods of Divine Mercy, it will certainly add greater weight to our ruine, when God shall punish or reward according to our Actions; To day therefore if you will hear his, &c.

Yet Oh! the stupidity of Mankind! So dull and careless, are we to apprehend our future good and advantage, that we wax Old in Sin, and Gray in Iniquity; we judge the hours of our Life glide and vanish away too nimbly for the acting of our Sin, but comes too fast for our Repentance. In my private Meditations and close Retirements into my own Breast, I have Christianly commiserated; yea, my heart hath even bled, at a man Rightly Principled in Reli­gion, able to Administer Sage Councel to others, Discreet enough to conduct the various Intrigues of a Family, Pru­dently resolved concerning the Interests of this Life; en­tring Gods-House every Sunday or Festival, giving great Attention to the Dispensors of Gods word, the Sermons of the Gospel, and the soft murmurings of the Holy Spirit: Men who understand the woful Estate of them, who die without Absolution and Remission of their Sins, who are not insensible, that the Wrath of God, like the Punishment of Cain, is greater than we can bear, yet inevitably incident on all them who prevent it not by opportune Repentance.

Is it not a lamentable and doleful sight, to observe men, so well qualified for Virtue, and a Pious Life, dayly Sinning against God, entring into all Temptations, and as it were, Ornare Diabolum, Become Learned Spoils to the Enemy of our Salvation, yet never think on Repentance, but resolves to venter for it till the last Breath, and for its acceptance too at so untimely a Season.

For, it is first a great hazard whether God will then assist me with so much Grace as to Repent; which if he do, I then [Page 50]secondly, run the venture of an After game, whether that Repentance will be acceptable by him; because without Controversy it cannot be perfected. For if Holy Writ, by a true Repentance, understand and mean an Amendment and Reformation of Life, as certainly it does: Then tell me, what difference is there, not to Repent at all, or not to be­gin it, till the last Thread of Life be a Spinning: For, how can I Amend, Reform, or lead a new course of Life; when alas! poor Creature that I am! I am no longer to be! To day therefore, &c.

Thirdly, Are not all the Leaves of the Book of Life Ex­hortatory Perswasions to a speedy Repentance? For where God commandeth me to Pray, there he urgeth to Repen­tance; because otherwise, my Prayer would be defective, and render no sweet smelling Savour in the Nostrils of God.

Nay without Repentance, I pronounce it impossible to Pray to God with that Ardour and Zeal we are obliged: For, to Pray aright, is to cast away all Affections to Sin, the least Glances to Temptations, to be Sorry we have Sin­ned, with a full Resolution never to be Guilty of the like Transgression, or the same Madness; and thereupon Solo­mon declar'd, The Prayer of the Wicked is an abomination to the Lord: Yea, consult Truth it self, and you may hear it declaring, I hate your Burnt Offerings, my Soul loathes your Solemn Assemblies; bring me no more vain Oblations: They are adjudged vain and loathsome, because not perfumed with the sweet Incense of Repentance. Thus you may hear the man in the Gospel declaring, God heareth not Sin­ners, John 9.31. (that is) Those who have sinned, and have not yet repented; being unhappy in their hasty Sin, much more miserable in their slow Repentance.

An Impenitent person Soiles and Discolours every other­wise well approved Action, he Envenomes and Poisons [Page 51]even the very Mercy of God: For, if such a man Pray, what is it esteemed more, than Howling? If he Mourn, what is it more, than hanging down the Head like a Bull­rush? If he Sacrifice, what is it, but the cutting off a Dogs neck? If he rejoyce, what is such mirth, But a Blaze and Crackling of Thorns under the Pot? For God regards and gives ear to none but the Penitent, on which account you may observe, Christ commanding us to Pray, and instruct­ing us what we should Pray for, enjoyns us every day, To Pray for the remission of our Sins; Mat. 6.10, 11. We can't request our dayly Bread, unless we beg a dayly forgiveness of our Sins. So likewise Holy David in the Text, and St. Paul from the Psalmist in his Epistle to the Hebrews, To day if you will hear, &c. Not only strictly commanding us, not to put off our Repentance one day, but also affirming, every such delay is an act of Obduration, and so a new sin is added to the old. So oft then as I meditate on those Melodious Words, and Charming Eloquence, of the Son of Syrach, I seem'd to hear all the bright morning Stars and Sons of Glory, calling to us below, to make no tarrying to turn unto the Lord, and to put not off from day to day, for sudain­ly shall the wrath of the Lord come forth, and in thy security thou shalt be destroyed, and perish in the day of Vengeance, Ecclesiasticus 5.7.

For every day of our Life, may probably be adjudged the day of our Burial; for what is it more than the Life of Roses, which in the Evening make a Tomb, of that Scarlet which was its morning Ornament and Glory? What reason therefore can be more prevalent than this, to provide the best Arguments we can for our Justification before Death; because God frequently smites Sinners in their Confidences, he strikes them in their Securities, in their Delays, they may meet with a Surprise; in their Procrastinations, they may be frustrated of their Hopes, and Death may rob [Page 52]them of the Benefits and Advantages of to morrow. For what is bold man, (as some confidently speak) to resolve not to Repent till Christmass, Easter, Whitsontide, next Com­munion, or such prefix'd Festival and Seasons: Alas! poor Dust and Ashes that we are! How probable is it whilst we revolve such Thoughts in our mind, an Imposthume, Swel­ling in our Head or Breast, may make us big with Death?

How probable is it, some popular Disease raging in our Streets, may slay him in three days time? May not to mor­rows Dinner breed a Surfeit, or this nights Intemperance a Feaver, How oft do we see Death riding Triumphant in our Dwellings, and Crowned with the Spoils of many numbers of Men? Alas! it is impossible to enumerate all the possibilities of dying Suddainly, or the Probabilities how soon our Lives may be ravel'd out to its utmost Thread: For though we flatter our selves in the Plentiful-lest hopes of a Gaudy Fortune, Death may meet ev'ry one of us, with a Thou Fool, this night shall thy Soul be taken from thee. Let any one therefore, who hath any thing besides the Shape and Lineament of a Man, but really acknow­ledge, that he is Mortal; let him but confess himself to be a man, and subject to the Accidents of Mortality; and that very Confession, must be a confutation of them who defer their Repentance. For, I appeal to your selves, Is it rea­sonable for me, who confess my self a Sinner, and am per­swaded of a Supreme Existence, and believe, that he knows I am a Sinner, and will Infallibly punish me for my Sins, if not washed away with the Tears of Repentance; can I be thought Rational, and in my Wits, if I defer it, unless up­on the confidence of a long Life? And grant my Supposi­tion, should the promising my self many days promote a Life and state of Impenitency? Is it so intolerable to live Virtuously? Is the Yoak of Christ so uneasie? Are the Commandments of God so Grievous? Will to live Righ­teously, [Page 53]Soberly and Godly in this present World, quite strip us of our pleasant days, and make us wast our Hours in a Moross Austerity or Sullen Gravity? Or are the hopes of Life intended for no other purpose than to delay our Sin, and defer our Repentance; God forbid, for such pre­mises can't be guilty of a worse Conclusion. However, he that seriously meditates on those many numbers of men; who, like little Blossoms, are Cropt by the Scythe of Death in the Tenderness of their Age, will have but small reason to consent to these evil purposes from such weak and con­tingent Principles.

I cannot tell the precise Minuit of my Death, or take an exact measure of this Span of Life; and then, to defer my Repentance, is a Sham put upon my own Soul, and a con­tempt of all the Divine Revelations of Heaven and Hell.

[...], make no League of Confederacy with time, because there is nothing more like to to deceive Hu­mane Nature, then such a fickle uncertainty; and therefore God threatned the Angel of the Church of Ephesus, saying, Repent for I will come unto you qui [...]kly, and remove the Candle­stick out of its place, unless you do Repent; that is, unless you Repent quickly, I will come quickly, and who knows how soon that may be to me Preaching, or you Hearing? Is it not therefore great Prudence, as well as Charity to our Souls, to be Providently Industrious, that his coming to us prevent not our return to him; for which we can never enjoy good security, unless we embrace a speedy Repen­tance. And Oh! the mighty Influence! it would have upon our Lives, if the consideration might sink into our Hearts of those many numbers of Persons, as Good, as Wise, as Daring and Confident: Yes, and by the circum­stances of Health, as likely to Live as we; yet have been snatched away, by a Death so suddain, that their very de­ferring their Repentance but one day, nay but one hour, may have proved their Eternal ruine.

Had they but Repented the day before, it wou'd have look'd like a design of Grace, and an act of Election, and have rendred their condition Hopeful.

If we seriously weigh such considerations in our breast, we shall conclude it necessary, in the highest degree, that we make neither loitering, nor stay in our being reconciled unto God; because one hours, nay minuits stay, may not only by a peradventure, but in a real and true event of things, prove to be one of these Sins, called the Sins against the Holy Ghost, I mean, final Impenitency.

For, as I who die young, and in the prime of my strength and vigour, am as really dead, as he who dies after an Age of 40, 50, or 60 years Travel; so is that Impenitency final, under which I am Arrested by Death in the very birth, and infancy of my Crimes, as much as if I had laid Bed-rid in my Repentance, be snatch'd from hence to die Eternally in Hell.

The Evil is not of so black a dye, the Judgement is not of so severe a stamp, but equally as Fatal, equally as irrever­sible, as the Decrees and Sentences of Damnation on those who are held in Chains until the Judgement of the great day.

Moreover, may we not observe the stupid foolishness of man, to slight and neglect those best opportunities of Re­penting, whilst the Marrow swells in our Bones, our Blood be hot, and boils within our Vains, when we are best ca­pable of performing the several Duties of it, then to put it off till we grow Crazy and Infirm; for are Dimme Eyes, Deaf Ears, Pale Visage, Decay'd Teeth, Withered Skin, Stinking Breath, Furred Pipes, Trembling Knees, Fumbling Hands, Falling Feet, a Stammering Tongue, and a Ratling Throat; fit Qualifications and suitable Embelishments for one rendring an Account to the Impartial Judge of Heaven and Earth? To day therefore if you will hear his Voice, &c.

Fourthly and Lastly, When a man warps from the direct path of Virtue, it is obvious and common to rebuke him; for every Sober, and Honest person is covetous and desirous, that his unhappy Friend or Acquaintance shou'd forsake his pursuit in Wickedness, and leave off his course in Impiety: We therefore require him to be sorry for his Sin, to detest and hate his Crime, resolving for the future never to be guilty of the like Enormity.

Now, I pray consider, wherefore is all this, if not upon the same account that God does it; because to persist in it, can't possibly be good, but to relinquish it, very advanta­gious; to dwell or tarry therein is dangerous, and a state of Evil; and to chuse to dwell there, what is it, but an Act of Love to that state, and consequently impossible to be free and void of offence? And not to Repent, when by good Admonitions I am forewarned of my danger, is a de­sire to abide there; and when I consider, and know that I have Sinned, and am not absolved of mine Iniquities, then does Gods Spirit, and the Principles of our Religion mind me of my danger, and threaten my Ruine, if I perversely venture my self on such dangerous Precipices; so that the Conclusion is undenyable, no man can so much as remem­ber he hath sinned (and remain Impenitent) without an Addition, or at least a Repetition of the same Sin.

But then is not our Natural and In-bred disposition to in­cite others, a potent Argument, that the same obligation binding them, commands it of every one of us in our own particular?

Seeing we all pretend to flatter our selves, as capable of giving good Council, will it not stain our Wisdom, if our selves refuse to follow the Dictates of our own Sage Advices? Now then is the accepted time, this is the day of Salvation.

Thus a famous Champion of Christianity piously confirm­ed his Resolutions, and at last fix'd on such a present actual [Page 56]Obedience; for nothing could end his questions, and com­pose the rufflings of his Conscience, but to interpret the Precept of Repentance in the [...], the very present juncture, and at no time else.

Differens dicebam modo, ecce mode, sine Paululum, sed modo & môdo non habuerat modum.

I would Anon, and against the next Week, against the next Communion, or against the Festival, but there was no end of this; Subfico igitur me stravi flens, Quamdiu, quam­diu, Cras, & Cras, quare non modo, quare non hâc horâ finis Turpitudinis mei?

I Wept, and said, how long shall I say to morrow? How long shall I say till the next Communion? Why not now? Why should I not by an immediate Repentance put a close and period to my Crime? If not till to morrow, or the next Festival, there is as great an Argument for every day of our Life in which we can say to morrow.

There is enough that can determine us to day, but there is nothing that can determine us to morrow! If it be not necessary now, it will not be convenient then, or ever like­ly to be expedient, so long as there be a Morrow-morning to our Life.

He therefore, who desires the welcom of a Faithful and diligent Servant, must be early at his Work, and begin forth­with to do the Will of his Father which is in Heaven. To which purpose, I have somewhere read one advising us to imitate the Example of the Theef upon the Cross. To do as he did.

Yes, we are easily decoyed by the Subtilty of our Ene­my to do as he did; I mean defer our Repentance unto the last gasp of breath, having the great Encouragements of his happy success. Alas! no we don't follow his steps! Thrice Happy men were we! If we did resemble Him in his Repen­tance. For, I will dare to aver, he did not defer his Re­pentance [Page 57]until the last, for so soon as early Beams of the Sun of Righteousness peeped through the Curtains of his Infi­delity, and shin'd in his Heart, he embraced his Saviour with the Arms of Faith, believed on him, and was really Converted; so soon as he heard of a Christ, he confess'd him a Saviour, and without the least hesitation, or delay, Repented him of his former mis-spent Actions. And if we Transcribe his Copy, we must Repent so soon as we hear Christ Preached unto us, and then our Repentance is un­reprovable, but otherwise our Damnation is unavoidable.

Why art thou so dull and drowsy then, O sinful Creature? What phrensey possesseth thee, thus to defer thy Repen­tance? Can this delay consist with any Christian Grace? With Faith, Hope and Charity? With Prudence or Piety? With the Love of God, or of our own Souls? Thus to withstand the shock of the Thunder, to oppose the mouth of the Canon, and dare the Omnipotents Anger? All which are the dreadful effects of an Impenitent Heart, for God hateth him, who grows fat in his Sin, and waxes Lusty in his Transgressions; And is it so idle, so indifferent a concern, to be detested by the Fountain of Love and Goodness?

When the little Son of Alexander saw a Company of Theeves Pilfering his Fathers House, and carrying away the Rich Vessels of Gold, and Attick Talents, the Child Smil'd and Whip'd his Top; But when a Boy, who accompanied the Theeves, rob'd him of his little Instrument for Sport, he could then cry out, raising the Neighbourhood, and disco­vering the Theeves.

Thus, and much more Childish is he, who Plays and Sports himself in the Caresses of Sin, and in the Interim his Soul is stollen away by that Goliah of Hell, who gives us Toys and Pebbles, the more easily to Delude, and Cousen us of this our most precious Jewel. How would such a man be transpor­ted with Fury, and Rage, at the loss of his Goods? Is he not [Page 58]too Jealous of his Fortunes to commend one hour to the Pidelity of Theeves? Would he venture his Body two Mi­nuits in the reach of an Enraged Lyon? Yet, how uncon­cernedly! does he permit his Soul to be snatch'd away by that Roaring Lyon, who goes about seeking what Souls he may devour! He leaves it in pawn to that great Tyrant, Months and Years, in a danger so amazing, it would even Stagger and Distract, all the Reason of Mankind could it possibly be understood but half so great as in reality it is.

'Tis reported, the Emperour Augustus wondred how a Ro­man Gentleman could have his Senses so strongly bound by the Silken Chains of Sleep, having contracted so great Debts, as he had not wherewith to satisfie his Creditors; having therefore expos'd his House-hold-stuff to Sale, the Emperour would needs buy the Pillow yielding so Sweet Repose and Rest.

How then may we admire the Supine negligence of them, who usually go to Bed, expecting a soft Slumber to steal upon their Eyes, when they are Infinitely Indebted to God by their Sins, yet seldom or never examine their Accounts, or prove Supplicants to the Throne of Grace, that God would Pardon their Sins, and do away their Offences.

What is it then, O dull and and finful Soul, which makes thee thus confident in thy State? What Evasion canst thou make for thy Non-repentance? What excuse for this Progress in Sin, and little regard of its Remission? Dost thou say,

Thou confessest thy self a Sinner of no small degree, but God is Merciful and you hope for Salvation through that Mercy, and the Merits of Jesus Christ? These, though the common, yet are but weak Arguments for Christians ex­pectation; for though without Controversy, God is a God of Mercy, and easily entreated; still he is a God of Justice, expecting to be feared: As he is my Father, he will be com­passionate, but as he is my Soveraign, he must be obeyed. [Page 59]Christ, I acknowledge, hath abundantly satisfied for the Redemption of all descending from the loyns of Adam; But must we therefore neglect the means of Salvation, and the end of our Hopes, Eternal Life?

Come, tell me I beseech you, wherefore did Christ die and shed his Blood, was it only for your and my Pardon; did He bear the Cross, that We might bear none? Or was it the design of his Death to get us a Dispensation from Ho­ly Living? Or rather, was not this his end and purpose, by keeping us from dying, to make us alive to God? By denying himself, to invite us to take up our Cross, and follow him, and not to procure us a Liberty to execute our Will and Pleasure?

St. Peter confirms this Doctrine, For he died, that we be­ing dead to Sin should live unto Righteousness, 1 Pet. 2.24. So that unless we live to Righteousness, his Scourges will not save us from the Lash: His Crucifixion will be insigni­ficant unto us, if we do not Crucifie our Carnal Appetites; nor will his Death ransome us from dying, if our Sins still live.

For can we think so dishonourable of Christ, as to make him a Cherisher of such Traytors? Does he take care for their Protection, and set up a Sanctuary to which they may bold­ly flee? Is the Altar of the Cross an Asylum, or Refuge, for those who gather themselves together against the Lord, and against his Anointed. Are the unmanly Sensualities of the World so highly favoured by God, that he will send his Le­gate, à Latere, Son from his Bosom to die in defence, and behalf of them? How gross a mistake is this! when the Par­don and Forgiveness of our Sins, was not so much intended by the Death of Christ, as the Purifying of our Hearts and Lives; and therefore St. Paul (as well as the other men­tion'd place of St. Peter) tells us, That Christ gave himself for us, that he might redeem us from this present World, (that [Page 60]is) By shewing his willingness to pass by our Faults, he would even melt and win us to acknowledge our Trespasses, to repent of them, and for the future to become more Dutiful and Obedient.

Up then quickly, O Elijah, Eat and Drink, for thou hast a great Journey to go: Let us up Sirs, and be doing, and not Prorogue so weighty a business any longer, endeavour­ing only to Reform; when alas! frail Creatures! We must cease to be! — 'Twill be too late to say, Father I have Sinned, when it will be only Seasonable to cry, Corruption thou art my Father?

For, they are not a few Death bed Sighs will waft us over to these Elysium Fields: They are not a few Momen­tary Groans and Mournful Lamentations will Capacitate us fit Candidates for the new Jerusalem. Oh! the Horrour and Amazement! which will benum our Senses, when Death shall make its suddain Addresses to us, and summon us from our Beds of Security to appear before God at the Tribunal of Justice!

Will it not be too late to say then, Lord I Repent, when an Impartial and Severe Judge is ready to pronounce, A go ye Cursed into Everlasting Fire? Oh! Consider this all ye that forget God! Oh! Consider this, all ye who forget your Souls are Immortal! And now, Before the Night cometh when no man can Work; Let us earnestly and humbly beseech him, whose Nature and Property is always to have Mercy, and to Forgive, to receive our Humble Petitions: And though we be tyed and bound with the Chain of our Sins, yet let the Pitifulness of thy great Mercy loose us, O Lord, for the Honour of Jesus Christ our Mediator and Advocate. Amen.

SO great and fatal was the overthrow of the Sons of men in their Original Apostasie from their God, that the whole Creation even Sigh and Groan under it.

For, though it is true, God first raising the Structure of Mankind out of nothing built it most compleatly and pro­portionably, there were no Errata's to be found, nothing of Imperfection, but all Fair and Lovely.

What an Accurate Harmony! what an Immaculate Beauty was found in him! A just and Regular Tendency, without the least Swerving or Deviation; for he had no inclination or proness to Evil: For though his Body was not Beautified equally with those, which are Glorified, yet it was Dutyful and Obedient, and never remiss in paying its due Homage to the Soul.

The very Sensitive Powers were neither Factious or Se­ditious, but willingly subject to the Higher Powers, the In­tellectual; there were no violent motions or perturbations, which since have bred such Phantacisms and Insurrections [Page 62]in the Soul; In a word, no Passion which had any tendency to Sin: May we not then stand amaz'd, may we not then admire? How so Beautiful a Creature should be soon wither­ed? How that fragrant Breath God breathed into Adam should be so soon corrupted? Shall I censure the untoward­ness of his Will for this defect? Would not that be unjust, when it yielded so entire an observance to all the Dictates of his understanding? Or what? Shall I fault the understand­ing? Would not this suppose him malitiously, and on pur­pose to sin against God contrary to the sense of his own Judgement? And shall I entertain a thought so disho­nourable to the first root, from whence I derive my Being? shall I make his Offence nothing inferiour to that of the Apostate Angels thrown into Misery irrevocable? — Let us rather presume, that this understanding was defective in its office by a negligent Non-attendance; for though the Eye was clear enough, yet it was not sufficiently vigilant; though the Ballance was not deceitful, yet Adam forgot to weigh things therein, and so was despoiled, not only in all those Supernatural Endowments, but even wounded in all those Natural Capacities he had, to remain in an Innocent and Sinless state. Yes, and those sower Grapes he Eat, have so edged his Childrens Teeth, that they can't perform what they would, but in an impulsive manner are driven and spurr'd on by propentions, To do what they hate.

With how great Virtue soever a Soul is fortified, Humane Nature hath Weaknesses it cannot disavow; and how great resistance soever it make, through Principles of Virtue a­gainst irregular motions, yet if it be not supported by an especial Endowment and Providence, it must at sometimes yield and give most visible marks of Frailty; for the pas­sions have got such an Empire over us, that we can't shake them off, so long as we remain in a state of Nature, and not of Grace; and therefore the Author of our Text speaking [Page 63]of the Imbecilities of men, he means as they are Naturally descended from Adam, and not as they are Enobled by the Favours of Heaven through Jesus Christ.

For, though it is true, so long, as I am a meer man, Un­baptized, and in a state of Carnality, I dwell in the Regions of Death, so that I cannot act according to Grace, but sense. Yet when I am redeemed by the Blood of Christ, I am no longer in the Dominions of Sin; I am no longer a slave, but Christs freed man, he hath Manumiz'd me, and set me at Liberty, so that I cannot then Complain, What I hate, that do I.

In the Prosecution of my Discourse, I shall first show you the true and genuine Cause of mans Imbecility; That he cannot do, but what he hates. Secondly, A possibility, yea absolute necessity of his Conquest over these Enemies of his Salvation. Thirdly, I shall answer an Enquiry. And lastly make Application.

First, We begin with the Causes of Humane Imbecilities, and though they are many, such as bad Education, evil Habits, Customs and the like; yet I shall bend my Discourse to the Primary one, Natural Corruption.

For such is the Imbecility of our Nature, ever since Adam, either to gratifie his Sensual Appetite, or (as I rather per­swade my self) out of a complacent humour towards his young Mistress in the Garden, tasted of the forbidden Fruit, that we are incapacitated to give Life and Birth so much as to one good Thought: Holy David was very sensible there­of, when he cryes out, I was conceived in Sin, Psal. 51.5.

From the first instant of my Conception, Sin seized on me; and though that Lineal stain was cleared by Circumcision under the Law, and now by Baptism under Dispensation of the Gospel; yet there still remains a Propensity to Sin, [Page 64]which grows up with me, gaining strength through the whole course of my Adolescence.

For many years of my Age slide away, before I arrive at that ripeness to distinguish between Good and Evil; in the Series of which time I follow without stop, or hesitation the Dictamens of Sense; so that at the first unclasping the Win­dows of my Understanding, at the first peeping forth of any Rays of Light to dispel the Darkness had over-spread my Intellectuals I discover a Law Anathematizing all my former Practices, the which by many re-iterated and conti­nued Acts are so wrought into Habit, that to break them, I must (as it were) mould my self into another Nature. This considered, together with the Dreggs and Relicks of Cor­ruption Original Sin leaves behind, I wonder not our A­postle declare, What I hate, that do I.

For this Fumes, or scattered Seed of Original Sin hath a double Effect; one, an Inclination to that which is Evil, the other a backwardness to, or a declining from that which is good: And therefore St. Paul tells us, He found a Law in his Body contradicting that of his Reason.

For though without Controversy Sin may be washed a­way by the Sprinkling of Water, and the Holy Ghost: Ne­vertheless to perfect a Cure, that I feel neither the Spice nor Itching thereof, is, in a manner impossible; at least, it re­quires a long course of Remedies by a constant exercise and tryal in Virtuous Actions. For what is Sin, but

An Inordinate and Habitual Concupiscence in the Sensi­tive part; so radicated, that it becomes, as it were, a Por­tion of Nature? Whence Seneca did affirm, Virtues are rare­ly, or never acquir'd without a Master, but we quickly grow expert in Vice without the help of any Teacher. All which pro­claims the pernicious consequences of our first Parents Offence.

Nay further, let us look into our Breasts, and tell me I Pray, are not you, and I, sensible, that many Actions we do are highly Offensive to the God whom we Worship, and in­jurious to our own Souls; yet still we are hurried on by that violent vehemency of Natural Inclinations we cannot but Act them.

Thus the Poet brings in Medea speaking, I understand, saith she, that the (utting, or Tearing my little Babes into bitts and pieces, is a most horrid Crime, and I ought not to com­mit it, but my Passion overcomes my Reason. Thus he in the Tragedy did confess, I am not ignorant of those things thou Admonishest me against, I am satisfied I ought not to be guilty of them, but my Nature forceth me contrary to my Opini­on. And what was this smart Doom, a proness to do Evil, but a just retaliation for our Disobedience! For since the Soul had been Disobedient to her Creator, what higher Justice could there be, than that the Body in requital should rise up in Rebellion against the Soul, and punish her by the same Engines she had made use of in her prevarication.

Flesh and Blood may censure it hard and severe, but it is not most just, that God should punish Millions of men, for the Transgression of one?

For seeing (if Adam had been Obedient) that transcen­dant Happiness promised to him, had been Entailed on you, and me, and all his Posterity; why should not I, and you, and all that descend from that Fountain, share (by his Fall) in the Pain due to his Transgression? It may indeed fill us full of doubts and perplexities to consider man in this totte­ring condition, that he cannot do the good he desires, or flee from the Evil he hates and abominates; because we know not by what strange bewitching means our Will (im­pair'd by sin) is hamper'd in a kind of necessity; yes, and in such a manner, as neither the necessity, (because volun­tary) can plead excuse for our consent; nor can the Will [Page 66]being allured, scarce break through the necessity, because this necessity is in a sort voluntary. How can I resemble it better, than to a kind of Amorous Violence working by Flattery, and Flattery by Force; Whence the Will, having once consented to Sin, can hardly dis-engage her self, nor yet find Arguments enough to excuse what she hath done. No marvail then that Job complains, Lord I suffer Violence, it is only you who impose, the necessity can Answer for me. And a little after he cryes, O thou Ruler of men, why hast thou set me against thee?

I have read Philo the Jew speaking of Original Sin, gives it a term of Infinity, That being once set on a flame, can never be extinguish'd; it is an Immortal Evil, by no Death or Desolation to be destroyed.

Search I pray into your selves, and there you will find the truth of this Phylosophy: For though Baptism hath clear'd the Channel, so as the streams of Grace may run, yet there are certain Exhalations issuing from that Corruption, al­ways ready to fall and Embody with the Current; so that, if there be not a continual care and sifting, it will be morally impossible to preserve our Souls pure and unspotted.

How plentifully are we furnished with the Examples of those, who conceited themselves like Cedars, elevated to an high pitch of Virtue (by a presumption of their own strength) engaging themselves in hazardous Tryals, have been ignominiously blasted, and reduced to the poor fate of a weak shrub? Lucifer enamoured of his own Perfections, and by his sawcy Affectation of a Parity with God, became the most Abject of Creatures. Did you never read St. Pe­ter, promising wonders of his constant Fidelity to his Master, yet he sufficiently testified (by that shameful denyal of him) what man is void and destitute of the supports and aids of Grace?

The Charms of Dalilah, the Powers of Bathesba, or the Conquering Eyes of the Daughters of Egypt, could not be resisted by that Triumvirate of Holy Worthies, Sampson, David or Solomon.

How sensible was Holy Job, that Prodigy of Humane Con­stancy, of the Proclivity of Humane Nature to that which is evil, insomuch he falls with bitterness upon the very day in which he was born, Wishing it might perish, and never be reckoned among days in the course of the Zodiack.

Nay, may not that Royal Prophet come in for a sad ex­ample, may not his Confession, I was conceived in Sin, serve a monument to Posterity, that they may reflect, what man is, from the first instant of his Conception, and though he may be raised and enobled by Gods Favour; yet he tells us, what we must trust to when left to our selves, Ʋpon the sub­straction of thy Spirit, O Lord, we sink and resolve into the dust, from whence we came all covered, and besme ared with the stains of Sin.

Now judge, what higher Justice can there be, that because man in Paradice did not do, what he could, and might have done, he should now out of Paradice have a desire to do that he is not able to perform?

'Tis nothing strange then, St. Paul cryes, Like a Captive, [...]; What I hate, that do I,

An Expression, which might terrify the most daring of the Sons of men, was it not sweetned by that Confession of his, That there is a Power of Grace contradicting this Predomi­nancy of Nature, and therefore he warns us, [...], Rom. 6.12. Not to let Sin reign in our Mortal Bodies, intimating, That though there be Seeds of Tumults and Seditions sowed within us, yet we have Arms and Strength sufficient (if we adhere to God) to crush and frustrate all their insolencies.