Aytokatakritos or, the sinner condemned of himself being a plea for God, against all the ungodly, proving them alone guilty of their own destruction; and that they shall be condemned in the great day of account, not for that they lacked, but only because they neglected the means of their salvation. And also, shewing, how fallacious and frivolous a pretence it is in any, to say, they would do better, if they could; when indeed all men could, and might do better, if they would. By one, that wisheth better to all, than most do to themselves.

ΑΥΤΟΚΑΤΑΚΡΙΤΟΣ; OR The Sinner Condemned of Himself.

WHat the Apostle saith of an Heretick,* 1.1 after the first and second Admoniti∣on, may truly be said of every one that goeth on in his wickedness, He Sinneth being condemned of himself: He sinneth wilfully, and without excuse, he hath no cloak for his sin; for he condemns himself in what he doth, in that his practise is contrary to his principle.

That this is the case of all, or most ungodly Sinners, I shall endeavour to make good in the ensuing Treatise. And in order thereunto, I shall lay down the summe and substance of all, in one general Proposition, which I offer, as the conclusion to be proved, viz.

That, whatever excuses or pretences, are or may be made by any, all the mistakes,* 1.2 and mis∣carriages of men, about the matters of Gods Kingdome, and their own Salvation, are only, and altogether from their not improving the means, and helps, which are allowed them; and that this also is only from the sinful corruption, and cursed inbred enmity of their own hearts and nature.

* 1.3To prove this, I argue, first from somewhat implyed in the Proposition it self, viz. The suf∣ficiency of helps and means on Gods part al∣low'd to men. And

The Argument may be formed thus:

If God have sufficiently provided for mens Salvation, so as he is not wanting in what lay on him to do, then mens neg∣lect is the only cause of their destruction. But God hath sufficiently provided, &c. Ergo, &c.

Here I shall not stand to prove the conse∣quence of the first Proposition, because if God be not, of necessity man only must be wanting to himself. If any shall alledge, that the world, the flesh, and the Devil are great enemies, and hinderances to mens Salvation, I grant it, but deny withall, that therefore God is to be charg'd with mens destruction, or that any man who dieth in his sins, is the more excusable. For the fault is in men only, that they willingly give themselves up to be led aside by those enemies of their Souls, and so neglect their own Salva∣tion. Sure I am, nor one, nor all of those ene∣mies, could prejudice our everlasting estate, if we did not freely and willingly give our selves over to their power.

And this will appear in my proving the se∣cond Proposition, viz. That God hath suffici∣ently provided for mens Salvation, &c.

Here I shall first instance in particulars, and therein shew, what provision God hath made.

1. To rise no higher than Adams fall; when

man stood in most need of Gods help, was there not a speedy provision made of an all suffi∣cient Saviour, and help laid upon one that was mighty, and able to save to the utmost all that come unto God by him? Heb. 7.25. No sooner had God convinced our first Parents of their sin and misery, but he presently revealed his Son, to be made the seed of the woman,* 1.4 and in mans nature to fulfill whatever was needfull to the reconciling of the world. In this Salva∣tion so prepar'd, and promis'd, there was no defect, as appears by the Apostles testimony, Heb. 7.25. The only defect is on mans part, in not coming to God through Christ, that he may be saved. Who dare say, that God hath made but a scanty provision for our salvation? Surely it cannot stand with his faithfulness and goodness,* 1.5 who commands all men every where to repent. Would he (think you) invite so many guests, if he knew not before hand, that there is entertainment enough for them all? No man (for ought I have heard) ever made question of this, That if all would come to Christ, all should be saved by him. And this is the tenour of the Gospel-Covenant, (which alone reveals the way of Salvation) He that beleiveth shall be saved, &c. Mar. 16.16. For any Objection that may be made, I shall answer it in its due place.

2. As God hath provided an all sufficient salvation, so hath he also allowed sufficient means for the applying of it, so as it may be ef∣fectual.

1. There is the word of Grace, or the Gos∣pel

full and clear in all particulars, so as there is nothing necessary to be known concerning this salvation, but a man may run and read it▪ What was sufficiently discovered in the Old Testament, according to the dispensation of God for those times, is more clearly revealed in the New; so as we may well say with the Apostle, 2 Tim. 3.25. The Scriptures are able to make us wise unto Salvation.

2. There is the Spirit to teach us inwardly and in the heart, what is laid before our eyes in the word. And both these are promised, Isa. 59.21. If any object, That that promise is made only to the Church, I may grant it, and yet answer well enough thus; That the Word and Spirit promised to the Church, proclaim and offer Christ to the world; and they that ar•• without, are bound to receive what is offer'd▪ and to joyn themselves to the Church. For wha•• is it that makes and constitutes the Church? I•• it not hearkning to, and obeying the voice o•• God in his Word? There is the sound of th•• Gospels voice, which the world is bound t•• hearken to, as I hope to shew hereafter. An•• if the wicked world refuse, and will not en••quire after it, that is their own fault, and Go•• is not wanting, as shall be more fully clear'd i•• its due place.

For present it may suffice, that there is a•• abundance of the Spirit, and of the Word, e••nough to enlighten and enliven all the world if they would heed and attend them. Wh•• dare say, that Gods Word and Spirit are no•• sufficient to instruct us in all things necessary▪

and to lead us into all truth? For Papists quar∣relling the sufficiency of Scripture-revelation, I have nothing to do with it now; it serves my turn, if it be acknowledged, that God hath made a sufficient revelation of his will, and the way of our Salvation.

3. That God might not leave himself without many witnesses, we have also the work of Crea∣tion, that shews us the way of glorifying him,* 1.6 else how could the Apostle upon this one ground, prove the Gentiles to be inexcusable in their Idolatries? Rom. 1.19, 20. And is there not also a goodness of God in his providential dispensations, that leads men to repentance? Rom. 2.4. Yes, the Psalmist shews it at large, Psal. 107. And this amongst others seems to be one thing, that's very observable in that Psalm, viz. That men otherwise void of all pie∣ty, and such as care little for Gods company at other times, when distresses, and dangers as∣sault them, even by nature, and natural con∣science, are led to call upon God. This shews sufficiently, that their neglect of God in times of prosperity, is a stifling the natural principles of Religion, implanted in all men, for the im∣provement of divine providences.

4. To say no more, God hath made us rea∣sonable creatures, and given us a minde to un∣derstand, so as to chuse the good, and refuse the evil. And have we not all of us a conscience to accuse and excuse, to encourage us in that which is good, and affright us from all that is evil? In one word; The way of Life is laid be∣fore us, and we have eyes to see it, if we had

a minde to walk in it. Men do not go to Hell as a beast goeth to the slaughter-house, or as one led blindfolded, not knowing whither he goeth, but they refuse the way of Life, and chuse the ways of Death; as I hope to shew hereafter more at large.

Now let me summe up all that hath been said, and thus argue; If God hath prepared an all-sufficient salvation, and provided all means ne∣cessary for the applying of it, what have we to complain of more, than what we finde in our selves? May not the Lord say as he did, Isa. 5.4. What could have been done more, that I have not done? or as Ier. 2.5. What iniquity have you found in me? Have I been wanting to you? Rather, have not you wronged your selves, and been sinners against your own Souls? And will not the Lord say thus one day? Questionless he will; else how shall he clear himself in condemning the wicked world? For suppose God to be wanting in any thing neces∣sary on his part for our salvation, may not a condemned sinner justly reply thus? Lord thou hast now pass'd the sentence of death upon me, and thou art now sending me to dwell with e∣verlasting burnings, which I should never have run my self into, if thou hadst done that which lay upon thee to do. May not such a soul say, alas! I knew nothing of what I should have known in order to my salvation, but was left in the dark without any light to shew me the way of Life. Had God done his part, I might have done mine, and so it had never been with me, as now it is. Shall any of the damned (think you)

ever have cause, or just occasion to quarrel God in this manner? Or if any should, I must con∣fess, I know not how to clear God in his con∣demning the world of the ungodly.

But God will certainly clear himself one day, and convince all the ungodly,* 1.7 that their damnation is just: Else why is God so often clearing himself upon all occasions, from ha∣ving any hand in the destruction of those that perish? For certain God would never clear himself (as often he doth) if he knew not himself to be clear; and he must have most un∣worthy thoughts of God that thinks other∣wise. God is not as man, to justifie himself in any thing, but what is right and true.

Now, how often doth God clear himself, and cast all the blame of mens destruction upon themselves? Ezech. 18.31, 32. Cast away all your transgressions, &c. for why will you die? I have no pleasure in the death of him that dieth. Hos. 13.8. O Israel thou hast destroyed thy self. To this purpose also read Esay 5. v. 1, 4.

Obj. But some will reply and say, Who de∣nies or questions this? you labour to little pur∣pose, and might well have spared this pains.

Sol. To clear my self, give me leave to say; 1. That many are charg'd with making God the author of sin, and the contriver (in a sort) of mans damnation. I do not say they are just∣ly charg'd, but that some are so charg'd by others, is most true.

2. There are but too many in the world, who charge God foolishly as faulty and guilty of mens destruction. I say not, they do it

expresly, and in terminis, but interpretatively, and by consequence they say, that the fault is on Gods part, and not on theirs, if they die and are damn'd. What else is their meaning, when they pretend, as they do, so much love and good liking to God, and the wayes of his Com∣mandments? Are there not many that say in their hearts, and some upon occasion with their mouths also, Far be it from us to hate God, or any of his wayes? God forbid that we should procure to our selves the damnation of our own souls? Nay, they will not be well pleas'd with any other, that shall charge them for so doing. If others will believe them, they are as willing to be sav'd, and as willing to walk in the way of Life and Salvation, as any man can wish them to be. But alas! what would you have of them? If they knew better, they should do better; and for their part, they do the best they can, and as far as God gives them grace. Now, is not this in effect all one as to say, if we are cast away, and die in our sins, it is no fault of ours? How could we help it? We have done all that we were able to do, and should with all our hearts have done more, if God had given us wherewithall. Is not this to quit our selves, and cast all the blame upon God only? Yes; it is to charge it upon God alone, that we die and perish in our sins.

Now for the sake of these, and such as those I have undertaken to plead for God, as well as I can. For (to speak as it is indeed) God is much spoken against in the world; and as there are too many of whom it may be said, God is not

in all their thoughts; or, there is no God, is all their thought, Psal. 10.4. so there are many mouths open'd against him, to charge him with all the fault of mens destruction. And I know not in my capacity, how to do him better ser∣vice, than to speak a good word for him in this case, and let the world know it.

To return where we left before; I shall a little further, and more fully shew, that God is (if I may so say) exceeding carefull to clear himself of having any hand in the death of him that dieth: He thinks he hath done what was to be done on his part; What could have been done more, that I have not done? Esay 5.3, 4. As if he should say, there wanted nothing to their being a fruitfull people, if they would themselves. Consider also what our Saviour saith, John 5.40. And (or rather, But) you will not come unto me, that you might have life. Vers. 39. he had told them, that the Scriptures testified of him, that he was the light and the life of men; But (saith he) you will not come unto me that you may have life. Is not that as much as to say, Here is life laid up in me all-sufficient to all intents and uses and safe enough, but you will not come and take it, though you may have it only for the asking? If this be not the full purport and meaning of those words, I cannot imagine what it should be. For our Saviour speaks plainly to them, that if they die in their sins, 'tis not because eternal life is not to be had, but because they will not have it. And is not this enough to clear God, and con∣demn the unbelieving world? Adde to this that

affectionate passage of our Saviour, Mat. 23.37. I would have gathered them as an hen ga∣thereth her chickens, but they would not. This clears him; and dare any man say or think, that our Saviour meant otherwise than he spake? O! how happy had that people been, if they had taken him at his word! Take one place more, Luc. 19.41, 42. how pathetically he wishes, If thou hadst known in this thy day, the things that belong unto thy peace! Was it not in his heart (think you) that Ierusalem was the only cause of her destruction? And by all you may see, the Lord is willing to clear him∣self, and we may assure our selves he is as able to do it. He well knows, that all his dispen∣sations of grace and providence are such, as will clear him against all the world. Our Saviour knew well (and hath not forgotten it to this day) that when he was on earth, he was no way wanting to the work which his Father had put into his hands. And this appears Esay 49.4. that God will justifie him, that it was not by any default of his, that his labours had no better successe; His judgement is with the Lord, and his reward with his God. He knew (and knows still) that he had done all that he had to do, for the reclaiming of his Countrymen, and for the reconciling of the world. Did the Iews want any means, whereby they might know him to be, as he was indeed, the promi∣sed Messiah? True, they thought so then, and were ever calling upon him for farther and fuller evidences; but they were but vain, and false pretences, somewhat the same, or very

like to what others still have, as I shall here∣after prove. But whatever they pretended then, I am confident they are now of another minde. Whiles men are on earth they have too good thoughts of themselves, and are too apt to entertain hard thoughts of God, and his dealings with them. But I am apt to think, that the damned in Hell complain most of them∣selves. Sure the Parable (some will have it a story) Luc. 16. seems at least to sound this way: For though it sore troubled the Rich∣man to be in that place of torment, and fain would he have had some relief, though never so little, yet he complains of none beside him∣self for his coming thither. One saith indeed, That no man goes to Hell, but he hath some ex∣cuse or pretence for it: And I am of his minde in this, if he mean it of men, whiles they are upon earth. But I much question, whether the damned, when once they arrive at their long home, be not forsaken of all those pretences, and begin to change their minds: However it be (for I resolve nothing in the case) the Rich-mans desires for his brethren that surviv'd him, shew he thought, that while men are upon earth they may prevent their own damnation. And though he would have had some extraor∣dinary way taken for the Salvation of his bre∣thren, yet Abrahams answer clears it beyond all question, that they and others like them, have means enough if they will but use them; They have Moses and the Prophets: And have not we moreover the Evangelists and the Apo∣stles? Read Luc. 16.31. and resolve, if men

will not hear these, no extraordinary appear∣ances will work upon them. Questionless Abraham in Heaven knew the truth, as well as the Rich-man in Hell. But for what may be said of strange providences, and the good effects of them in some, I shall have occasion to discourse hereafter.

Though what I have said might serve to clear God, as to his making sufficient provision of means, in order to mans Salvation, yet I may not yet lay aside this part of my task. For there lies a great Objection that is very obvi∣ous, and must be answer'd: The Objection arises from the forlorn condition of the Gen∣tiles, whiles the partition-wall between them and the Iews stood firm; and the same Ob∣jection lies now as to Pagans, who are without God in the world. For it may be said, Since the Gentiles of old,* 1.8 and many now are denyed the ordinary means of grace, and saving know∣ledge; How can it be maintain'd, that there is a sufficient allowance of means on Gods part, and that no man hath cause to complain of any but himself.

* 1.9In answering this Argument I have (I hope) the Apostle to help me, and he helps me to answer thus; That even those Gentiles who had not the written Law, (which the Iews had) were without excuse, Rom. 1.20. Now if they be without excuse, there needs no more to clear Gods justice in their condemnation. But the Apostle proves what he saith, and shews why, and how they are without excuse, vers. 19. Because that which may be known of God is ma∣nifest

in them;* 1.10 For God hath shewed it unto them, therefore they are without excuse. What∣ever serv'd to set forth the glory of God, or whatever might excite and move them to glo∣rifie God, all this is manifest in them. And the same Interpreter thinks there is a special em∣phasis in the Preposition [In.] It notes (saith Calvin) such a manifestation,* 1.11 as would admit of no evasion, they could not put it off. Whatever be the emphasis of that Preposition, or whether any at all, it is enough for our pur∣pose, that they withheld the truth in unrighte∣ousness, vers. 18. They suppressed the inbred true notions, which they had of God. These they kept (as we use to say) under hatches, they obscur'd and clouded them, and would not suffer them to shine out, and shew them∣selves. And this they did in unrighteousness, i. e. by force and violence, saith Piscator, and Calvin too. Some count of an Hebraism in the expression; but if it be otherwise, it serves our turn well enough. It was the base cor∣ruption of their hearts that made them op∣presse, and keep under the natural light that was in them. The eternal power and God∣head were manifested in them, so as they were not, could not be ignorant of them. Hence I argue, that they wanted not light, or means to shew them a better way of worshipping God, than the way they took, which was in∣deed against all reason, as the Apostle there proves. Consider farther, that they liked not to retain God in their knowledge, vers. 28. i. e. They hated, and were willing to be rid of that

knowledge of God, which they had, and v. 25. They changed the truth of God into a lye. They heeded not the true, implanted notions of God, but followed their own devices, which carried them to false wayes of worshipping God, un∣der the similitudes of his creatures. Now this was an act of their perverse Wills, in opposi∣tion to, and in dispight, as it were, of their natural principles. Nay further, saith the A∣postle, vers. 21. When they knew God, they glo∣rified him not as God, neither were thankfull, &c. They glorified him not as became his most excellent Divine Majesty, which they knew, or might have known so well, as to have served him in a better manner, if they would. They were not thankfull: They had a talent, and would not improve it as they might and should have done: Their returns were no way suitable to their receipts. Now consider the Apostles arguing in this case, and it appears plainly, that he clears God, in condemning the Gentiles, up∣on this account, that they had means and helps to know, and do better, but they rejected them to follow their own inventions. And the same may be said now of any of the Heathens alive, to shew, that they also are without excuse, as others that were before them.

Obj. Yea, but God denied them his special grace, which being denied, though they had done their utmost, they could never have im∣prov'd their natural Light to discover Christ, who is the only name given under heaven, where∣by men must be saved, Acts 4.12. How then had they a sufficiency of means?

Sol. This argument is grounded upon a sup∣position, which the Apostle never takes notice of, even when he labours ex professo, to prove the Gentiles justly liable to Gods wrath and condemnation. And therefore such a suppo∣sition to me seems to be of no great force, though some take much notice of it in their dis∣putings. For my part, I have nothing to do with the controversie that is among the learned, or with stating the question between them. My design in this discourse is only to remove a stumbling block out of the way of the blinde, that hinders too many from walking in the way of Gods Commandments. And this I may do (I hope) without engaging so far in the con∣troversie, as some others have done.

I am to prove, that 'tis not the want of means to be allowed on Gods part, but a wil∣full neglect of means on mens part, that will be their condemnation: And hath not the Apo∣stle said enough to this purpose in the case of the Gentiles? Rom. 1. Yet let me argue a lit∣tle: What will it avail those Gentiles, or any the like, to say in the great day, By all the light which God did lend us, we could never have discovered the only way of Salvation? For may not God answer, What's that to you? It concern'd you not at all to enquire what would, or what would not be. I never told you, what I would, or would not do more, in case you had improv'd the talents which you had. I gave you the knowledge of my self, and mine infi∣nite excellencies so far, as to shew you a way of worshipping me in a better manner, than un∣der

the resemblances of my meanest crea∣tures. But you have buried your Talent, and rebelled against the Light you had, and therefore are wicked and idle servants. What is it to me, or any others, what God will, or will not do, in case we do our utmost with what we have? God, I am sure, is not, cannot be bound, farther than he is pleas'd to binde himself: And how far God hath bound himself to answer the improvement of natural gifts, by an addition of super-natural grace, if I have not learned, I suppose, I need not be ashamed. Scripture indeed saith, That to him that hath it shall be given, Luke 8.18. And rea∣son shews, that the use of any gift natural, or spiritual, is a means to increase it. But seeing grace and nature are not of the same kinde, 〈◊〉〈◊〉 confess my self ignorant, how far the improve∣ment of nature will avail to the procuring o•• grace. And yet I dare not say, God will no•• give grace to such as improve nature to the ut••most. For I know not what God will do, an•• so it is meet, I leave him to his liberty, as h•• hath left himself. I am bold to think, that suc•• a supposition, as some make in this case, is al••most to as little purpose, as that question, Whe••ther the Son of God should have come in the flesh, if Adam had never sinn'd? This we are sure of, that the Gentiles, and others have their talents, more or less, and all to be im••proved accordingly; and if they be not, is Go•• unrighteous in requiring what he hath given▪ The idle servant indeed charged his Master with austeritie;* 1.12 but they trifle lamentably, who

thereupon dispute the vigour of Gods dealing with men, seeing it was not in the minde of Christ to note any such austerity, more than to commend usury. Yet this is worthy our no∣tice, that no servant made any complaint of his Master, besides that idle one. For the scope and drift of the Parable, it is to shew (what is to my purpose) that they have no colour of ex∣cuse in the least, who stifle the gifts of God, and make no advantage of them: Yea, it proves clearly, and undeniably, that God will require of all according to the measure of their gifts, as you may see further confirmed, if you please to consult, and compare Ephes. 4.7. 1 Pet. 4.10. and Luc. 12.48. For certain God will require no more than he hath given, and it is as certain he will require so much, and this is but reason. And now let any man that's but reasonable re∣solve, whether the veriest Heathens, who had the least means and helps, perished for lack of them, or for neglect of them: For to speak as it is, they are condemn'd for abusing their gifts, and chusing to walk in darkness, when they had light to lead them into better wayes and practices.

Obj. But may not they say, Lord, if we had walkt by that light, it would not have serv'd for our everlasting salvation?

Sol. And may not God stop their mouths by saying, What is it to you, whether it would have serv'd your turn or no? What did you know of what might, or would be? I gave you a stock to trade withall, and you have mispent and wasted it. Why did not you that which

was your duty to do, in using what I had given you? You lacked nothing to that, but you had no mind to do what you might have done. You had light enough to convince you of your abo∣minable Idolatries, but you would not be turn∣ed from them. You knew, or might have known, that I cannot be resembled by any of my Creatures, and yet you would needs wor∣ship me in the Images of men, and beasts, and birds, and creeping things. And now what can they say in reason, to be a sufficient ex∣cuse? They are condemn'd for their sinfull neglects, and not improving their talents: And is not their condemnation just? Whether what they had, would have gain'd eternal life, if they had done their utmost, will be no plea with God; but they will be found guilty, for not doing what they might have done, by the means they had. Take it, if you please, in a plain and familiar similitude. A Master gives his Servant a task, and so much light to do it: The Servant saith, the light he hath will not serve him to finish his task, and therefore never takes his Masters work in hand, or doth any part of it, but spends his light in doing nothing, or somewhat of his own business. I ask whe∣ther such a Servant may not justly be made to suffer? What was it to him, whether his light would serve for all his Masters work? He ought and should have done as much of it as his light would serve him for. What knew he, whe∣ther his Master would not have supplied him with more light, if he had found him at work by the light which he had? I need not apply

this, but only adde, that the Gentiles never had such a thought, as we suppose the Servant to have: But what light they had, they resolv'd to waste it, and never to regard their Masters work. Nay moreover, what if there was this in it too, that if they had had more light, they would have done as they did? Sure many have far more light, and do as bad as they. But I shall discourse this supposal no farther▪ the case, I hope, is clear enough, by what hath been said.

If any shall further pose me with the case of Infants, that never attain to years of discre∣tion, I may truly and justly say, that this case is far beside the Question, as I have stated it. However, I shall not so pass it by, but give an account of my thoughts and apprehensions about it, after I have first proclaim'd my igno∣rance in those things, wherein God hath left me no manifestation of his mind and will.

That they are (as all Adams children) dead in trespasses and sins, and by nature the children of wrath, I verily believe, because that which is born of the flesh, is flesh, John 3.6. so as they must be born again, ere they can see the King∣dom of God.

That they are capable of grace, and by con∣sequence of glory, I also believe, because the Lord ordained and appointed such little ones,* 1.13 to receive the seal of the righteousness of faith.

But for their everlasting estate, it is to me (as I suppose to all others) a secret, so as I can resolve nothing. Only I incline to think,

that some of them are saved, and some perish in their sin. But who are the one, and who the other, who can say? One of the Antients (quoted and allowed by some of our eminent Divines) saith thus, viz. It is even by Infants manifest,* 1.14 that many be not saved, not because of themselves, but because God will not. And that they perish not for any actual, wilfull sins, or rejecting the light either of grace or nature, we may (I suppose) justly and safely yield, because they never use or exercise reason or discretion. Yet all of them being the Cockatrice Eggs, if they are some of them crush'd, and kill'd in the shell, there's no cause nor occasion of questioning the judgement of God, since 'tis for sin only they are condemn'd. May not the Lord use his liberty in punishing sin sometimes in such young sinners, so long as (we all grant it) they are of the Serpents brood? And now I am afraid to wade any further, lest at next step I should be over head and ears. I shall therefore rest in the Answer I gave at first, desi∣ring only, it may be consider'd of, That God, who knoweth all most perfectly from eternity to eternity, cannot but know what those cast-away children would have done, if they had liv'd to years of discretion. But these are se∣crets, such as I should never meddle with, if I were not accasioned to it by others curiosity. That some infants are saved, no man (I suppose) questions, as also that they are sayed only by the grace of the Covenant in our Lord Jesus Christ. Yet here is a secret of divine provi∣dence in governing the world, to cut off such

grafts newly implanted into Christ, so as they never grow to bear any fruit. But these (I say a∣gain) are secrets which belong unto the Lord: The revealed things belong unto us, & with these we ought to content our selves. And the same is to be said in the case before, viz. That some sinners die in infancy, others in youth, some in middle age, and others not till they are very old, and all perish, though all attain not to the same pitch of rebellion against the Lord. To say no more, in such cases, I must confess, I know not what to say, because I desire to be wise only according to what is written, and for the wayes of God in his providence▪ I had ra∣ther in silence adore them, than in pride and curiosity (as some) to pry into them.

If any shall object, that 'tis a glorious and singular priviledge to have the means of grace, as the Iews had above others, Psal. 147.19, 20. Rom. 3.1, 2. I grant it, and say also, that 'tis a most dreadfull calamity to want them. But this is no argument against what I have under∣taken to prove, seeing God hath not left him∣self without witness towards all, so as they are without excuse upon this account, viz. Be∣cause they neglected, and no way improv'd the talents with which they were entrusted. God (as we see) gives some persons more wit, and others more wealth, &c. yet they who have less, are liable to accounts for what they have, because it is a trust, though less than some o∣thers have.

As for others, who are not as the Gentiles, nor as Infants, one would think the case, as to

them, were much clearer. For they have means as much as any ever had; and yet e∣ven these have somewhat to say for themselves.

Obj. True, we have the Gospel Preached to us, and plenty of precious means (as you call them) to know Christ: But to what purpose, so long as we are one way or other shut out, so as not one, nor all, nor any of these means shall ever have any effect on us for our salvation? For this purpose they alledge,

• 1. An absolute and irrecoverable decree of God, that shuts out more than shall be received in.
• 2. The narrowing of Christs death by some, as to the extent of it, that a great many may well think themselves uncapable of any benefit by it.
• 3. The lamentable estate of all men since A∣dams fall, under an invincible inability, to recover themselves from that estate, more than a dead man hath to raise and lift him∣self out of the dust.

These are the stumbling blocks which too many lay in heavens way, to hinder their own salvation; and I cannot pass them by, without using my endeavours to remove them. For these have been, and still are, unhappy occasi∣ons to many, of putting off all the blame from themselves, yea, and obliquely, by consequence at least, to charge God himself.

In answering these objections, I am no way bound to engage in the controversies that still are among the learned, nor shall I resolve one way or other to the prejudice of any party, but

leave them to end their quarrels as they can.

All the business I have to do, is to apply my self to the capacities (and if the Lord so please, to resolve the doubts) of those that understand nothing, or very little of these matters, more than to make them so many stumbling-blocks, to hinder themselves and others in their way to heaven, and sad occasions of blessing them∣selves in their own hearts, whiles they walk on in their own imaginations,* 1.15 to adde drunkenness to thirst. And now I come to Particulars after I have premised this one thing in general, viz. That let the decrees of God be as absolute, as any of the learned have made them; or the death of Christ as much narrowed in the extent of it, as ever it hath been by any, yet my con∣clusion will stand firm, that men only are want∣ing to themselves, and no charge in the least can justly be laid upon God.

Sol. 1. In answering the first objection from Gods absolute decrees, I shall say enough in this, that they are to us secret things, and can∣not be known by us till the event declare them. We will suppose every mans name, who is cer∣tainly and infallibly ordained to eternal life, to be recorded, and all, and every of them•• and no other to be saved. This, I say, we suppose, re∣solving nothing in the question: But this I say too, that if this be granted, yet there will be no excuse by it for any ungodly men. And my reason is this, Because no man can know him∣self left out of that Book of Life, till he comes to lye down under the power of death, and so

be past all possibility of working out his salva∣tion. Whatever is said in Scripture of Gods electing some, and leaving others (take it in the strictest and most rigid sense of any) cer∣tainly no part of holy writ hath revealed to us, who those men are, so as we can know them. The day is yet to come, when the books of Gods decrees shall be opened: The written Word of God serves only to shew the revealed will of God, which if any man, without all exception, be carefull to observe,* 1.16 he is sure of eternal Life, unless God fail of his promise, which indeed he cannot do.

Gods decrees are his arcana imperii, myste∣ries of state not to be pried into, but in all hu∣mility to be ador'd, because though never so secret, yet they are alwaies most righteous. In Kingdomes and Commonwealths on earth, Sub∣jects have nothing to do with reasons of State, but are bound to obey the known Laws, which if they be careful to observe, they may justly expect to lead a peaceable and quiet life: The Lord hath shewn thee,* 1.17 O man, what is good, and what he requireth of thee. Be carefull to do this, and thou needst take no other care for thy Sal∣vation; thou mayst assure thy self that thy name is written in the book of life. And for thy ful∣ler assurance▪ consider what is clearly reveal∣ed in Scripture, viz. that the sentence of Life and Death shall pass at the last day, only accor∣ding to what men have done, with respect to Gods Commandments. Hence we read so of∣ten in Scripture of Gods rewarding men accor∣ding to their works, and according to what

they have done in the body. I need not quote the several Texts that are to this purpose.* 1.18 The grand inquest at the great day of the Lord, will not be, Whether thou art elected, or not, but whether thou hast observed to do as God hath commanded thee. If thou hast received the Lord Jesus Christ, as he is tendered to thee in the Gospel, and hast denied all ungodliness and worldlly lusts, and lived soberly, and righte∣ously, and godly in this present world, there will be no question of thy Salvation in the world to come.

Sol. 2. I answer yet further, that Gods de∣crees (be they never so absolute and infallible) do no way in the least infringe the liberty of se∣cond causes, but men act as freely in all they do, as if there were no decrees at all: Suppose there was a decree of Adams fall (we assert nothing, but only suppose it) yet Adam was at liberty, whether to stand or fall. 'Twas never said by any sober man, that there was ever any decree,* 1.19 more than of permitting the fall of man. For certain, God did not force him to fall, or cast him down, but he might have stood if he would himself.* 1.20 The Reverend and learned Davenant (with others) so resolves, That man fell accor∣ding to Gods decree, but not because of it. And the Schoolmen resolve unanimously, † 1.21 That Gods decrees do not infringe mans liberty.

Suppose again all the actions of men to be un∣der a decree, yet no man hath said, that mens actions, good and bad, are alike under it. For if they were, no man could possibly clear God from being the Author of sin: But there is this difference, that God decrees the good actions of men, so as to allow of them, yea, and to effect them by his grace and power; the evil only to permit them, to order and overrule them, for his most righteous and holy ends.

Alvares and others, conceive it impossible for us in our understanding to reconcile these two, viz. The absoluteness of Gods decree, and the liberty of mans will; but they say not, that they are inconsistent, and there is reason to shew they are not:

1. Because (as 'tis confessed by all) when the will of man determines it self to one thing▪ it doth not loose its liberty; but though it actu∣ally chuse one, yet even then it hath power to chuse another.

2. Gods decree doth not abolish, but only order mans liberty, by inclining the will one way or other, according to its nature.

3. The decree of God establisheth the liber∣ty of mans will. For he so determines in his will, as the agency of second causes shall be ac∣cording to their condition, i. e. Natural causes shall work naturally; voluntary causes, freely.

Though Gods decree excludes the act o•• event that's contrary to it, yet not the liberty of man to the contrary, as was said before. More∣over, God decrees, not only the things that are to be done, but also the manner how they shall

be done, either voluntarily, or necessarily. Now things are done necessarily or contingently, ••n respect to second causes, not to the first, who worketh all most freely, according to the coun∣sel of his will. And so, what God hath de∣creed to come to pass by free agents, alwaies comes to pass most freely. Iudas was as free,* 1.22 and might have forborn to betray his Master, as ••f there never had been any thing foreseen or foretold about it. And so were the Souldiers ••ree to have broken Christs bones,* 1.23 as well as the others.

I shall shut up this with what I find in one of ours, whose judgement I much value, as doth every one (I suppose) that's any way ac∣quainted with his Writings.* 1.24 Our adversaries (saith he) belye us, when they say, our opinion touching Predestination, maketh us deny Free-will. For we think indeed our will is moved effe∣ctually by Gods will in all our actions: which be∣ing the most effectual and universal Cause of all things, qualifies our will, and inclines it to the action: yet doth it not follow hereupon, that there∣fore we think our own will hath no freedome, but only that the freedome thereof depends upon a for∣mer freedome, which is the freedome of Gods will. And if we hold further (as some Divines do) that Gods will determines ours, and his decree flows into all the effects of our will, so that we do nothing, but as he directs our will, and purpose; yet this excludes not our own freedome, nor makes God the Author of sin, nor implyes any inevitable necessity in our doing. The reason is, because God moves not our will violently enforcing it, but

leaves an inward motive within our selves, th•••• stirs it up, which is the act of our Vnderstanding whereby we judge the things good or evil, that w•• will or nill. For in the proceeding of our wil•• First, the mind apprehends some object, and o••••fers it to the will; Then upon the full and perfe•••• judgement of the understanding, the will follow•• or refuses it, as the understanding judges it goo•• or bad. And so this act, or judgement of our ••••••derstanding, is the root from whence the 〈◊〉〈◊〉 choice of our will ariseth, in such manner, 〈◊〉〈◊〉 whatsoever it be that goes before the act of 〈◊〉〈◊〉 will, or sets in with it to encline it (as Go•• will doth) as long as it destroyes not, nor enforc•• this practical judgement of reason, the liberty 〈◊〉〈◊〉 our will is not taken away. And herein stands 〈◊〉〈◊〉 true concord between Gods Predestination and ma•••• Will, That the free and immutable counsel 〈◊〉〈◊〉 Gods will, goeth indeed in order before the opera••••••on of our will, or at least together with it, 〈◊〉〈◊〉 determines and circumscribes it. But for 〈◊〉〈◊〉 much as it neither enforces our will, nor takes ••••way our judgement, but permits it freely to lea•••• and perswade the will, it expels not our liberty but rather cherishes and upholds it: For wheres••••ever these two concurr, viz. Freedome from vi••••lence and necessity, and the full consent of Reaso•• there is the whole and true reason of Liberty.

Now I desire, it may be observ'd, that thi•• reverend and learned man saith only, Tha•• some Divines (not all) do hold, that Gods wi•••• determines ours, and his decree flows into all th•• effects of our will, &c. And indeed, it is yet a great question (as well it may) with many▪

••ow farr the decree and unchangeable counsel ••f God doth determine our will about any thing we do. To me it is, and (I think) ever will ••e a mystery, as some profess it is to them; and ••herefore, from a matter so difficult and disputa∣••le, it is dangerous and desperate in any man to ••••ferr, what is directly contradictory to his du∣••y, so plainly laid before him in the written Word of God. For this is plain, and there can ••e no question about it: But the other (I say ••gain) is to us very uncertain; and what some ••alk of Gods determining our wills, and all our ••ctions, is very much question'd, and doubted of by others, and that for good reason, it being so mysterious, and so hard, if not impossible to be apprehended by us, as it is.

But whatever our Divines hold touching Pre∣destination, the meaning is not (as that learned man in the place before cited hath it) That God by his Providence infuseth any constraint into the mind of man to enforce it, or any errour to se∣duce it, or imposeth any necessity to bind it; but only that he enclines, and orders it to work freely, that which he hath determined for his own glory; And besides, his preserving the faculty thereof, moves and applyes it to the object, and work, that it willeth, or nilleth. And all this is no more, than that mans Will is subject to Gods Provi∣dence, which no sober man will deny, or que∣stion.

But to reason the case more familiarly; 1. Let men ask themselves, Whether they do not freely and willingly chuse their own ungodly wayes, and they cannot (I am sure) say to

the contrary. For their Consciences will te•••• them, that in all their ungodly wayes, the•• only consult to satisfie their lusts, and neve•• have one thought of what God hath decreed.

I ask further, 2. Whether any man can pos∣sibly act in a way of wickedness, with a respect to the fulfilling of Gods decrees, seeing no ma•• can know, what those decrees are? We re•••• indeed, Act. 4.27, 28. That Herod and Pi••late, &c. did what the hand and counsel of Go•• had determined before-hand. Yea, the Devil him∣self, in all his doings, is within the compass o•• Gods counsel; else what sad work would h•• make in the world? But how can a man act, so as to intend his action, according to that whic•• he knows not, nor doth ever consider of? Wha•• is it to any ungodly man, what God hath de••creed, when he resolves with himself, that 〈◊〉〈◊〉 will do according to his will, and serve his lust•• whatever God hath said to the contrary? Tha•• it falls out according to the counsel of God, 〈◊〉〈◊〉 beside, and against his intention, who wal•• only after his own counsels: And so he do•••• whatever he doth, wickedly of choice, and free••ly. How can it be otherwise? For he doth 〈◊〉〈◊〉 gladly, and he rejoyceth to do evil. Free-wi•••• (as one hath observ'd) is so farr from being 〈◊〉〈◊〉 in a sinner,* 1.25 as that all, who sin with delight an•• pleasure, do more especially sin by their Free-wil••▪ 'Tis not the absolute decree of God, that sway•••• them to their ungodly courses; but they deligh•• in their abominations, and sin, and dye in thei•• sin, because they freely chuse so to do.

I need say no more to this, if men would spea•• what they know by themselves.

God is not so much (if I may so say) be∣holden to them, that they should do any thing for his s••ke. They do not damn their Souls, to fullfil his will, but their own lust. They talk ••ndeed sometimes (as men do in their sleep) of they know not what themselves, What God hath decreed must be, and there's no avoiding it: But they do not serve their lusts, with any re∣spect to Gods decree, more than Iudas, who in ••elling his Master, look'd at nothing but the money that was to be gain'd by the bargain.

To shew more plainly, how little there is to be had from Gods decrees, to excuse ungodly men, consider, That all who had an hand, or heart in the death of Christ, were therein guilty of most horrible sin, though they did what the ••and and counsel of God had determined before, Act. 4.27, 28. and Act. 2.23. Though he were delivered by the determinate counsel and fore-knowledge of God, yet was he crucified and slain by wicked hands. Whereas Ioseph, a Counsellour, was a good man, and a just, though he consented not to the counsel and deed of them that slew Christ: Yea, therein he proved himself a good, and a just man; whereas if he had acted, or consented, as others did, he had been guilty, as farr as they.

Sol. 3. No man sober, and in his senses, ever said, or thought, that men are damn'd, because God hath decreed them to be damn'd. Scripture (I am sure) speaks another reason of mens damnation. Death is the wages of sin, Ro. 6.23. Tribulation and anguish upon the Soul of

every man that doth evil, Ro. 2.8. God shall come in flaming fire, to render vengeance on them that know not God, and that obey not the Gospel of our Lord Iesus Christ, 2 Thess. 1.7, 8. The unrighteous shall not inherit the Kingdom of God▪ 1 Cor. 6.9, 10. And in this place we have a Catalogue of them who shall be damn'd; as al∣so Eph. 5.5, 6. where, after the naming o•• some, as Whoremongers, unclean persons, th•••• shall not inherit the Kingdom of Christ, and 〈◊〉〈◊〉 God, v. 6. the Apostle gives this caution, L•••• no man deceive you with vain words, for because of these things, cometh the wrath of God upon th•• children of disobedience. For these, and such a•• these, Fornication, Adultery, and all Unclean∣ness, Drunkenness, and prophane Swearing, &c▪ for these men are damn'd. There's no noti•••• taken of Gods decree, as the cause or occasio•• of mens damnation. They on Christs left hand at the last day, plead indeed, that if they we•••• faulty, it was unwittingly, and they were not a••ware of it: But not one word of Gods decree fore-ordaining them unavoidably to damnatio•• as some men plead now. And as wise as the count themselves, I am confident, they will se•• better at the last day, and know, that their ow•• evil wayes, and doings, and not Gods decree•• brought death and destruction upon them. In••deed, God never passed any decree to condem•• any man, but for his sin and impenitency; 〈◊〉〈◊〉 which, if he be not found guilty, I know of 〈◊〉〈◊〉 decree of God to damn him. But as we say o•• some men, for their excessive feeding, that they digg their graves with their own teeth: So w••

may say of others, for their inordinate living, that they digg their Hell with their own hands. They are damn'd for nothing, but their wicked∣ness, wherein they were incorrigible, and would not be reclaimed. Would ungodly ones repent, and reform, and chuse the wayes of Gods Com∣mandements, they would answer this Objection to better purpose, than I, or any man else can. And yet this I'le warrant them, upon no worse ground than Gods Word, that if they repent, and cast away all their transgressions, there is no decree of God shall rise up in judgement to con∣demn them.

But for the further clearing of this 3d. An∣swer, I shall add somewhat out of some of the Ancients. God may save a man, without his merits, because he is good:* 1.26 But he cannot damp a man, without his demerits, because he is just. For (as another hath it) When God shews mer∣cy, and pardons, he gives of his own, and doth it of himself: But when he condemns, and punishes, he could not be righteous, if there were not some∣thing in us to deserve it. How farr God may use his absolute Soveraign power, and Prerogative-Royal, in exposing the most innocent creature to suffer torments, I have no mind to dispute, though I am not wholly ignorant, of what some have discoursed about it once; this I am confi∣dent of, that God never dealt so with any of his creatures, nor ever will, Lam. 3.33. He doth not afflict willingly, &c. His bounty and kind∣ness floweth from him freely of it self: His seve∣rity ariseth from somewhat in us. True, he in∣flicted the greatest torments, that ever were, up∣on

his own Son, who was in himself more inno∣cent and unspotted than any Angel. But the reason is obvious. The Son of God voluntarily engaged himself to be surety for sinful man, and so by his own act and deed contracted a debt, which he was bound to pay upon that account, and not otherwise.

And now, though I have said so much, I must yet say more, in answer to this first Ob∣jection; For it will be said,

Obj. That where there is an absolute Decree (as some hold) there is an impossibility, for some at least, to escape damnation. And though God damn no man, but for his sin; yet the e∣vent is infallible, so as they who are not under the decree of Election, must needs be damn'd however.

Sol. 1. We know no Decree, leaving men de∣stitute of all such Grace,* 1.27 as would save them, i•• themselves were not in fault.

Sol. 2. All necessity is not inconsistent with mans liberty, but he may be said to chuse his own destruction, notwithstanding any such de∣dree. When a man is doing any thing, it is ne∣cessary, because he cannot do, and not do at once,* 1.28 But when he is in doing, he hath still hi•• liberty, not to have done it, or to have done o∣therwise. Though there be a necessity of the Consequence, there is none of the Consequent. And if there be any force in this Argument, then by the same reason, God must be ignorant, who shall be saved, and who damn'd. For let it be granted, that God knows precisely, who shall be saved, and who damn'd, there is an unavoid∣able

necessity of the event accordingly, or God must not be omniscient, and infallible.

Obj. If any object, A knowledge in God, whereby he foresees things to come, not abso∣lutely, but conditionally, what men, or Angels may do, by the freedome of their will, (no de∣cree of God going before) considering them in such and such a condition, with such and such cir∣cumstances.

Sol. I answer, That God knows such condi∣tional things absolutely and perfectly, though they never take effect. So he foresaw, that A∣bimelech would have defiled Sarah, and there∣fore hindred him. He knew certainly,* 1.29 that the men of Keilah would have delivered up David,* 1.30 and therefore prevented it, by sending David away▪ He saw the people would repent, when they should see War, and return into Egypt,* 1.31 and therefore led them about by another way. These were things that should come to pass in case only, if they had not been prevented, and yet God knew them absolutely and certainly. For an Hypothetical may be true in the connecti∣on and consequence, though it be false in both the parts of it. Saul came not down, nor was David delivered up to him; yet this was true, that if Saul had come down, the Keilites would have delivered up David: And this God knew absolutely and infallibly. And as certainly doth God know, what wicked men will do, if he leave them to themselves, and what will be the end of them; and cannot, by reason of his infi∣nite understanding, he puzzled (as we poor creatures are) with conditionalities. Now if

he certainly knows the end of ungodly men, (whatever his decree be) the event must be ac∣cording, or God is not infallible in his fore-knowledge.

I would also be answer'd in this, viz. Why men quarrel so much with the decrees of God, in the matters and concernments of their Souls, and never make any question about them in o∣ther things? Why do they dress, and plow, and sow their Land, and never question, what God hath decreed about the harvest? For, I hope, all men will grant, that when they have us'd their utmost skill and endeavour in Husban∣dry, they may yet carry out much, and bring in little, and perhaps nothing. Else, Why do they say their Prayers, and begg of God their daily bread? I take it for granted also, if they pray at all, they pray for grace to do Gods will, and to keep that way, wherein they may have eternal life. And do not they in these Prayers acknowledge, that whatever their endeavours are, the end and event of all is from God only? Now here is somewhat which I cannot sufficient∣ly wonder at, viz. That men will neglect no means, likely to effect their ends, in and about civil and worldly affairs; and yet in the matters of their Souls, will not be perswaded to use the means which God hath appointed, pretending they know not, what God hath decreed. No man saith, Let my Land lie fallow as it is, I'le not be at the trouble or charge to plow or sow: If God have so decreed, I shall have a good harvest how∣ever. Or if any man should so argue, and make no improvement of his Estate, but come to beg∣gery,

his Neighbour-good husbands will not be much puzzled, to give a reason of it. They will say presently, He might have maintain'd himself as well as they, if he would have been a good hus∣band. For they find by experience, that by their pains in manuring their Land, they have e∣nough to live upon; and whiles they do what be∣longs to them, and leave the issue to God, he is not wanting to them, in his blessing upon their endeavours. I need not apply this to the pre∣sent case, whoever reads, may do it.

I shall therefore proceed to tell thee, who∣ever thou art that repliest, or disputest so much in this case, That Gods Decree (whatever it be) never excludes, but alwayes implies the use of means on our part, for obtaining our de∣sired ends. Thou knowest not the number of thy dayes, and yet wilt not forbear thy daily bread, and say, I shall live so long as God hath determined: Nor wilt thou, for that reason, stabb thy self at the heart. Why wilt thou be so perverse, as to argue so unreasonably about thy Soul, and Salvation, when thou never dost so about any thing else, that concerns thee never so little.

But 'tis no hard matter to know the reason; and these men might easily see it, if they had but a mind to it. They are wedded (as we say) to their wills, and resolv'd to serve their lusts: And being thus resolv'd, they are asham'd to own so base a design; and therefore set their wits on work, to find out somewhat, that may serve to set a fair gloss upon their unworthy and base practices. And this will one day be found

to be so indeed, however they state the question now. They love their 〈◊〉〈◊〉 and will not leave them, though they lose 〈◊〉〈◊〉 Souls: But they would not have others think so of them; nor can they abide to reason it alone, with their Con∣sciences in cool blood. Hence they consider, how they may lay the blame some-where beside themselves; and rather than fail, let God him∣self bear it, though of all others he least deserves it. This, and nothing else, causes all the adoe, that's made in the world about Gods Decrees.

But learn in time, O vain men, whoever you are, that so quarrel: For God will easily wipe off all these aspersions, and needs not for your sakes, to lay aside his infinite excellencies. What! must God have no certain fore-know∣ledge of things future, nor any disposing hand or counsel over and about his Creatures, but presently they must rise up, and say, He hath de∣termin'd them by an infallible decree, (no less in effect, than to say) he hath enforc'd them a∣gainst their wills, to do wickedly, and to damn themselves for ever? I tell thee, in Gods name, whoever thou art, whatever God hath decreed, (for that I determine not) Life and Death are before thee, and thou art free to chuse which thou wilt. He doth indeed order and over-rule thee▪ in all thou dost: How else should he be, what he is? But he doth not compel, or enforce thee to any thing; but leaves thee to act, as a reasonable Creature, according to thine own choice; as I shall hereafter shew in my Answers to the third grand Objection.

What hath been said in answer to this first,

may suffice, I hope, to satisfie such as have in∣deed a mind to save their Souls. For such as will not leave tampering with Gods Decrees, in hope to find some colour for their impenitency, and obstinacy in sin, I shall leave them to try it out with God, when he shall come to judge the World, in assured confidence he will then plead his own cause, as they shall have nothing to answer.

The second great Objection against my Conclusion, may be thus formed.

Obj. 2. IF Christ died not for all, and every man, (as many say) then God hath not sufficiently provided for all mens Salvation: But Christ died not for all, &c. Ergo, &c.

The force and strength of this Argument lieth on this, That our Salvation depends upon Christs Satisfaction for us. Hence it follows, That if Christ, by his Death, have not satisfied for a great many, they are left to perish, for want of that provision▪ and so they are not to be blam'd, though they die in their sins.

Sol. The Dispute, that hath been, and still is, about the extent of Christs death, I shall not meddle with, so as to determine any thing one way, or other, because I hope to do my work, without engaging my self so farr. For Gods in∣tent and counsel in delivering his Son to death, and Christs intention in undergoing death, they are to me, and (I suppose) to others also,

hidden, so as we cannot say, For these Christ died, and not for those. It belongs to Gods will of purpose, whatever it be, and therefore we cannot resolve any thing about it. For Gods will of precept, we know what it is, viz. He that believeth, shall be saved; and he that be∣lieveth not, shall be damned, Marc. 16.16. This is the Gospel, which Christ before his Ascension charg'd his Apostles to preach, and I know of no other, God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have everlasting life, Joan. 3.16. This Gospel I believe with all my heart, because I never find in Scripture, that men are condemn'd, because no price was paid for them, but only for unbelief. Heb. 3.19. So we see, they could not enter in, because of unbeleef. An evil heart of unbelief, is all they are warn'd to be∣ware of, v. 12. vid. also Heb. 10. fin. with many places besides in the New Testament, which I need not cite. Hence I am bold to re∣solve, That no man lieth under a necessity of pe∣rishing in his sin, who lives and dies not in un∣belief: Or thus, That Christ died, and satisfied so farr, as whosoever believeth, shall he saved; and that men shall be damn'd, only upon the ac∣count of unbelief. For this (I say again) is the Gospel we are bound to preach; and this is the Gospel, according to which God will judge the World. In that day, the question will not be, Whether we were of the number, for whom Christ died; we shall be question'd only, Why we did not believe in Christ, offer'd to us in the Gospel.

Quest. But here it will be ask'd by some▪ Whether they, who never had the Gospel preached to them, as we, and many others have had it, shall be condemn'd for not believing on Christ, whom they never heard of?

Sol. 1. I dare not say (as some) That if they had improv'd their natural knowledge of God to the utmost, they might have been sav'd by the kindness and mercy of God, without the know∣ledge of Christ the Mediator, because the Scrip∣ture saith, There is no other Name given under Heaven, &c. Act. 4.12.

2. Whatever the account be, upon which they perish, the Apostle hath resolv'd in terms, Ro. 1.20. That they are inexcusable.

3. I am not able to apprehend, How Gods Works of Creation, as Sun, Moon, and Stars, &c. did preach Christ to them.

4. I shall only offer somewhat, wherein I dare not be peremptory, but shall leave it to the con∣sideration of such as are judicious, viz.* 1.32 That the Heathen of old, who had not the Law of God, as Israel had; yet heard the report and fame of the God of Israel, and thereupon ought to have enquir'd after him, the only living and true God, who alone is to be praised, and ser∣ved in such wayes, as he himself hath appointed. And the rather, because by their natural light, they might have discover'd, that what they worshipp'd, could not be God, and that the true God cannot be worshipp'd by mens hands, Act. 17.25. That which first enclined and en∣couraged me to this conceit (as most may count it) was, what the Apostle hath said of Rahab,

Heb. 11.31. By Faith the Harlot Rahab perish∣ed not, with them that believed not, &c. Here are two things, which I desire may be observed concerning her. 1. Her Faith, which was no less than a justifying, saving Faith; else her Name had not been enroll'd amongst those Wor∣thies, that are there recorded. And Iac. 2.25. She is said, to be justified, in the same manner as Abraham was. 2. That she came by he•• Faith, only by the report she heard of the God of Israel, as she professeth; Iosh. 2.11. Th•• Lord your God, he is God in Heaven above, an•• in Earth beneath. And v. 9, 10. She professeth, She had heard, what God had done for Israel, such as no other God could do; and for this cause she desired to joyn her self to the people of the God of Abraham, and to have her lot with them.* 1.33 And so doing, She perished not with those that believed not. Who were they? Question∣less her Neighbours, the men of Iericho, and all the Am••rites (except the Gibeonites) who, notwithstanding they heard the same things re∣ported, resolved to fight it out against God, and his people Israel. And did not the Gibeonites the same? Iosh. 9.24. For they so answered for themselves, when Ioshua questioned them: It was certainly told thy servants, How that the Lord thy God commanded his servant Moses to give you all the Land, and to destroy all the Inhabitants of the Land from before you; therefore we were a∣fraid of our lives, because of you, and have done this thing. What they did, the rest of the Ca∣naanites should have done, and have been con∣tent to be hewers of wood, &c. that so they

might serve and worship the living and true God. Sure, the rest of the Inhabitants of Cana∣••n heard and knew as much as the Gibeonites did; but they hardned their hearts, and so perished in ••heir unbelief. We read also of the Kenites,* 1.34 who were the children of Hobab, the Father in Law of Moses, who chose to joyn themselves to the Is∣raelites; and why might not others have done ••he like? And may not the Queen of Sheba be ••n instance to the same purpose? Read the Sto∣••y, 1 Reg. 10. and Mat. 12.42. And why should not the Syrians all believe, as well as Naaman, 2 Reg. 5. seeing they knew as well as he, the miracle which the God of Israel had wrought upon him? Questionless, that and o∣ther miracles were done to convince the Hea∣then.

Once this is clear and certain, That the Iews were a people hated of all other Nations, and that upon this account only, because their Laws were different from all people, Ester 3.8. How should they be otherwise? For they were the Laws of Iehovah, the living and true God, con∣demning all the ••dolatries, and superstitious Va∣nities of the Heathen. But the Heathen should not therefore have hated the Israelites, as they did; but rather have cast away their abominati∣ons, and sought, and served the God of Israel, as he had commanded. Questionless the spite of all other Nations against Israel, was the old ha∣tred, that is in all men by nature, against God, and all that is of God. It might be said of the Israelites then, as some of them said of the Chri∣stians afterward:* 1.35 They were a Sect (or sort of

people) every where spoken against. Now 〈◊〉〈◊〉 could never have been so, but that the Gentiles had heard of the Israelites way of worshipping the Lord Iehovah, and yet hated them upon that account. And do not all Nations, at this day, hear the report of our Lord Jesus Christ? Do not Turks and Tartars know the God of the Christians, and blaspheme him? So do Infidel Iews, and all the Pagans at this day in Asia, Africa and America; and yet they enquire not after him, care not to own, or serve him; but still worship the works of their own hands, yea, (to speak with Scripture) Devils. May we not therefore say, Have they not heard? Yes verily the sound of Christ,* 1.36 and the Gospel, is gone out into all the earth.

Quest. If any shall yet quarrel Gods Dispen∣sations towards the Gentiles, both of old, and now adayes, because the light of Gospel-truth is not alike imparted to all, by an equal proportion of means; For that end,

Sol. I shall ask them, Whether God may not take the same liberty, that men do many times, and yet are no way questioned for it? Must he be tied up, and bound to terms, such as we our selves would not? May not he take, and use his liberty, in the dispensing of his own gifts, spe∣cially when he leaves none without witness? I wish men would read and meditate on Mat. 20.15. where you may see, how ill the Lord takes it, to be questioned and quarrelled in that ine∣quality, which seems to be so to us. What if God see, that if they had more light and means than we, and some others have, that they would

rebel the more, as we, and many others do? Is it not enough, to make them inexcusable, that they hear, where Life and Salvation is to be had? Sure, they cannot say truly, They have not heard. They hear (for ought I know) as much as Rahab did; and they must say, if they speak truth, We have heard of Jesus Christ, but we did not like him, to believe in him, as the Christians do. And may they not then be said to perish, as the men of Iericho, Heb. 11.31. Who believed not? They should have given cre∣dit to those common and confessed reports of God, and his wonderful works for his people: But they despised them, as light news; and re∣fused to be at the pains of any further enquiry af∣ter God. And for this they are charged with Unbelief, as Rahab, on the contrary, is commend∣ed for her Faith. And do not the Turks and Heathen now the same, or the like?

I have yet one thing more to offer, viz. That the Gentiles of old, who were a people farr off, had wilfully separated themselves from Noah's and Shem's Families, in which the wor∣ship of God was preserved, and kept pure for a while: And so did others, before the Flood, separate themselves▪ and therefore in their Idolatries (unto which they were given up) received the recompence of their errour, that was meet; God most righteously punishing the iniquity of the Fathers upon the Children in after-ages, by leaving them without the means of grace and knowledge, which some others had. And yet (as you heard before, he left not him∣self without sufficient witness against them.

But the chief design of this Discourse being 〈◊〉〈◊〉 shew, How inexcusable they are, who have th•• light of Gospel-truth, but do nor walk in it; shall proceed to enquire into the case of these that turn the grace of our Lord Jesus Christ into wantonness, some way or other receiving it i•• vain. For these (I say again) do not perish for want of a Remedy, but only for not apply∣ing it.

For proof hereof, I appeal to Ioan 3.16▪ God so loved the World, that he gave his only be••gotten Son, that whosoever believeth on him, shoul•• not perish. Here's enough said, to shew, Tha•• God is not wanting to men, but that they ar•• wanting to themselves. There's provision made such, and so much▪ as none can perish, 〈◊〉〈◊〉 they who refuse to make use of it. Whosoeve•• believeth on him, shall have everlasting lif••▪ What can be said or done more on Gods part▪ What constructions are made of this Scripture b•• many, I shall not mention, but shall give th•• sense of Calvin upon it.

The Love of Go•• here testified (saith he) respects Humanu∣genus, mankind; and a note of universality 〈◊〉〈◊〉 added, to invite all promiscuously to the par••taking of this life, and to cut off all excus•• (observe that▪ from such as believe not. Fo•• this purpose (saith he) the word [WORLD▪ is used, to shew, that though there be nothing in the World worthy of Gods love and favour•• yet to shew himself gracious to the whole World, he calls all without exception to the Faith of Christ. Indeed he saith too, That life eternal is offer'd unto all, so as notwithstand∣ing

Faith is not of all.

And in this he confes∣seth, the special grace of God to some particular persons.

Let it also be considered, That the word [WORLD] cannot rationally be taken in any other sense. For in the next Verse, it is meant of the World, whereof some are saved, and some perish, (as Reverend Davenant observes) and that they who perish, perish only because they believe not on the Son of God. I shall not debate, what advantage the coming of Christ into the World brought to such, as make no use, reap no benefit by it. Certainly it states the question beyond all dispute, That as Faith only saves, so Unbelief only condemns, which is all I have to prove. For there's not the least hint of any defect on Gods part, but all the fault is said on man alone, in not believing on the Son of God sent into the World, not to condemn, but to save it. And here let Calvin speak what he thought in this case: Certum quidem è, non om∣nes ex Christi morte fructum percipere: Sed hoc ideo fit, quia eos impedit sua incredulitas. In Ep. ad Heb. cap. 9. v. 27. 'Tis only by Infidelity, that all are not partakers of the benefits of Christs death.

Let me now argue a little further, Why do we perswade all men, without exception, to be∣lieve on Christ, with a promise of Salvation by him, if they believe? Is it reasonable to do so, if we are not perswaded, there is sucfficient provi∣sion made, so as nothing is wanting, if there be Faith to receive it? As I take it, we should not perswade men to believe on Christ, by telling

them, If they believe, then Christ died for them: Rather, as I suppose, we may safely tel•• them, That Christ died for them, and thereup∣on perswade them, to believe on him. We are bound to believe, that the thing is true, before we can believe our share in it. The Object is in order of Nature, before the Action. My belie•• makes not a thing true; but it is true in it self▪ and therefore I believe it. And this is the me∣thod of Scripture▪ as farr as I know. The Feas•• was first prepared, and then the Guests were in∣vited: All things are ready, come unto the Mar∣riage, Mat. 22.4. The Iews, who are the guests there invited, refus'd to come: But were they not cast utterly off, and put into that condi∣tion, wherein they abide unto this day, upon this account, That the Son of God came to his own,* 1.37 and his own received him not? How could they refuse, if there were no provision made for them? Or justly perish only for refusing? I am very willing to believe, That Christ was offer'd for me, before he was offer'd to me; and that, if I dye in my sins, it is only for my not receiving Christ offered to me. Sure I am, that Scripture never layeth the death of Sinners, upon the want of a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Price of Redemption; but al∣wayes upon unbelief, disobedience, neglect of, and setting light by Christ, and the things of Christ. And this is enough to ser••e my turn▪ That Scripture never hints any impediment to mens Salvation, more than an evil heart of unbe∣lief. For the intention of God, and Christ, what is that to me, or any man else, seeing it is secret? The revealed things belong to us; and

we shall (for certain) be question'd one day only, Why we did not accept of Christ, when he was tendred to us? It will not then excuse us, to say, We could not tell, whether we were of those, whom Christ intended to save. Once we have the command of God, to believe on the Son of God; and we have a sure promise, if we believe, to be saved. And this, and nothing else, will be the condemnation of the World, viz. That they disobeyed Gods command, and believed not his promise.

Thus all Gods Messengers have a Warrant to invite all men to believe. But not to invite the Devil, though they had an opportunity to speak with him, as any man may speak to another: Yea, I am bold to think, it would be any mans sin, to promise Salvation to the Devil, upon his believing in Christ. It were indeed a belying the Lord, and saying, He saith, what he hath not said. And it were a deceiving the Devil, in telling him, that which is not so. For the con∣sequence of this Hypothetical [If thou believest on the Son of God, thou shalt be saved] is true, as to any man, without exception: But as to the Devil, it is (for ought I know) false in the connexion, as well as in the parts of it; because he is none of those, to whom God hath promis'd Salvation, upon condition of believing on Christ, Ioan. 3.16. For the Command of God to believe, and his Promise of Life upon be∣lieving, is all the ground-work upon which our Faith is built; and this foundation the Devil hath not, for his warrant and encouragement to believe on the Son of God. For the Son of God

took not on him, or took not hold on, or helped not the Angels, Heb. 2.16. but the Seed of Abra∣ham. Where [Abrahams Seed] notes not the Iews only (as all will grant) but the Gen∣tiles also; and that expression is us'd, to shew, that Christ was the same, that was promis'd to the Fathers; and sets out the benefit of Re∣demption, as belonging to mankind, but not (if I may so speak) to Devil-kind.

Beside, It is not the Devils Sin, not to be∣lieve on Christ, or not to receive him: He hath sins enough besides, both for number and na∣ture; and questionless is a greater sinner, than any man can be; having sinn'd himself out of the greatest happiness (and that in actual pos∣session) that a Creature is capable of, and sinn'd against that Light, which no man on earth can attain unto. But Unbelief is not his sin, because there is no command obliging, nor any promise inviting him to believe on Christ. But Unbelief is the sin of men, yea it is in a man∣ner all sin, as it seals upon a man his other sins, and causeth the wrath of God to abide upon him, Ioan. 3. fin. Yea, it is the great aggravation of all sins in this respect, that they might have been all pardon'd, on such easie terms, as Believing in the Lord Iesus Christ.

We may now bespeak sinners, as Naamans servants bespake him: If the Prophet had com∣manded thee some great matter,* 1.38 wouldst thou not have done it, &c. So, if God had requir'd some great matter of us, for our Salvation, should we not willingly have done it? But 'tis a very easie thing, that he requireth us to do.

The Word is nigh us, as the Apostle shews, Ro. 10.8. We have nothing to do, or suffer, for ••he appeasing of Gods Wrath, or for the satisfy∣••ng of his Justice, or for purchasing the heavenly ••nheritance. The Son of God, in our flesh, hath ••one and suffered all; and we have nothing to ••o, but to receive him, as he is freely tendred ••nd offer'd to us. The Feast is prepared, with∣out any cost or care of ours; and we are call'd ••o partake of it, with a sure promise of wel∣come.

All this while I forget not, what a contro∣••ersie there is among the Learned, about the extent of Christs death, but I dare not touch with it; and the rather, because it no way con∣cerns me, in the main design of this discourse. •• have no controversie, but with the froward∣ness and wilfullness of sinners, who are willing to make God the Author, both of their sin, and condemnation; and pretend, That if all men would believe on the Lord Jesus Christ, as they are requir'd, they should not however be saved. These are the men I now deal with, and these I desire to try, (whatever is controverted a∣mongst the more Learned) whether this be not a truth, viz. That Christ hath satisfied so farr, as they shall be saved, if they believe: And to these I say, if they dye in their sins, it is not upon the account of Christs not dying for them, but only for their not-believing on him. And for this I appeal to the whole tenour of Scripture, and in particular to Ioan. 3.16. where the gift of Christ is common, but the ef∣ficacy of it limited to believing. And good cause

why, since Christ dyed for none, to save them whether they believe, or not.

'Tis neither my design, nor desire, to disput•• with any, but with unreasonable and wicke•• men. And therefore I shall take no notice, 〈◊〉〈◊〉 what is commonly said, viz. That Christ dye in the stead, and sustain'd the persons of all, un••to whom the benefit of his Death was intende••▪ Only I say, If a summ be paid, sufficient to re••deem so many poor Captives, provided the•• shall all their dayes serve him that is their R••••deemer; are they not all redeem'd, thoug•• some should refuse the condition, and chuse 〈◊〉〈◊〉 be Slaves still? However, this I affirm, Th•••• the extent of Christs Death is such, and so gre•••• as I never read, or heard of any one, that p••••rished in his sin, because Christ had paid 〈◊〉〈◊〉 price for his Redemption. For the tenour of 〈◊〉〈◊〉 Gospel, I gave it before, and I have 〈◊〉〈◊〉 learnt any other,* 1.39 than, That he that believe•••• shall be saved; and he that believeth not, shall 〈◊〉〈◊〉 damned. Let others dispute, for whom Chr•••••• dyed, (I cannot hinder them) I am sure Chr•••••• never suffered or satisfied for any, so as th•••• shall have the saving benefits of his death, wi••••••out laying hold on him by a lively Faith. An•• I shall be as sure, on the other side, That wh••••••ever shall believe on the Lord Jesus, with all 〈◊〉〈◊〉 heart, he shall be saved by him. And this I tak•• to be sound Doctrine, that may be safely preach••ed to all, and every one, without exception viz. Thou, O man, whoever thou art, Chri•••• dyed for thee; and if thou believe on him, wit•• all thine heart, as God hath commanded thee

thou shalt be saved. In this we preach the te∣nour of the Gospel, as you have it before; and he that thus preacheth Christ, will give little en∣couragement to sinners, except to repent, and turn to God; and so all sinners should by all means be encouraged. But here is no encourage∣ment to impenitency, or unbelief, because there's no promise of any benefit by Christs death, but only to true believers, and penitents. This then I resolve, That if I, or any other, dye in our sins, it is only, because we believe not on the Son of God. For of a truth, I know not how to clear and justifie God, (as I desire to do) if any thing done, or not done on his part, be it, that shuts us out from having eternal Life. I am (I confess) altogether for this, That a wicked, proud, filthy, evil heart of unbelief, and nothing else, stands in the way of mens Salvation; and if that be once taken away, there will be no o∣ther hinderance. I have such thoughts of God, as I cannot think, but he hath done his part, so as nothing will be wanting, if we are but hearti∣ly willing to do ours.

I could indeed say (what is sufficient in this case) That no man knows, or can know, (sup∣posing Christs death to be so confin'd, as some will have it) Whether he be one of those, for whom Christ dyed not. And therefore, if it were an adventure, a man had better run the hazard, than do worse, by wilfull shipwracking himself, through final impenitency and unbelief. As a man (one would think) should not refuse to cast the Dice for his Life, though he knew for certain, that some or other must dye; and he

cannot be sure, that he shall not be one of them▪ Only (I say still) there's no hazard in believi•••• on Christ,

But in t••is I desire to be resolv'd, Whethe•• he that beileves not on Christ offered in the Go••••pel, doth not refuse a fair offer of somewha•• that he might have had, if he had believed? Th•••• is no Position, but only a Quaere. If it be an••swered, That Unbelievers are damn'd for not obeying Gods Command, and for not-believin•• his Promise, I grant, it is so, and their con••demnation, upon that account, is most just▪ Only give me leave to think still, That such re••fuse, what they might have receiv'd, and so 〈◊〉〈◊〉 guilty, as they were, who made light of the i••••vitation, Mat. 22.5. and went their waye••▪ They might have shar'd in the wedding Feast, 〈◊〉〈◊〉 well as others, if they would have come. An•• therefore I wish all, whom it may concern, t•• be very wary, that poor ignorant Souls, wh•••• are too much bent, and set upon undoing them∣selves, may have no occasion given them of so doing. For what danger can there be, in saying indifferently, what Scripture saith often in ter∣minis, and so pressing all to believe on him? Herein they will remove a stumbling-block▪ which otherwise many will set up, to cast them∣selves down. But there is no occasion of stumb∣ling, unless they preach and teach, what they never learn'd from Scripture, viz. That Chris•• gave himself a ransome for all, live as they list, and do as they please, their Redemption is pur∣chas'd, and they are sure to be saved however. This indeed would be false Doctrine, with a

witness, yea, and a vengeance too upon many. But no poor Souls will ever complain of their Mi∣nisters, for telling them the good news of Christs dying for them, so long as they tell them withall, How the Death of Christ will be effectual to them, and not otherwise, viz. by a sound, and a working Faith.

For the Question about absolute and conditi∣onal Redemption, I am not wholly ignorant of it: But I still resolve to wave all controversies of that nature, and only reason the case with poor Souls, that they may not cast themselves away in their perverse disputings, about they know not what; and in their wilfull neglecting of that Sal∣vation, which they are sure to obtain, in a way of believing, and obeying God, and not other∣wise. To these I say again, that which is the Word of God, who cannot lye: Let them re∣pent of their unlawful deeds, deny all ungodli∣ness, and worldly lusts, lead sober, and righ∣teous, and godly lives; and therein give a sure evidence and proof of their reall closing with, and accepting of Christ by Faith, that they shall be as certainly saved, as any that are now in Heaven. For this is indeed Gospel, and this is the Word of Grace, as they may easily read, if they will but open their Bibles. But they may turn over their Bibles long enough, or ever they find any Text to this purpose, That Christ dyed to save them, though they never believe. Paul and Silas told the Jaylor, Act. 16.31. Believe on the Lord Iesus Christ, and thou shalt be saved. They never scrupled, Whether he were one of them, for whom Christ dyed; but preached to

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

him the Gospel, as they had received it of the Lord: And he doing, as he was command∣ed, had forthwith as much as he desired, or needed.

Before I close up this, I shall add one thing more. Is there any man alive, of whom any o∣ther can, or dare say, This is one of them, for whom Christ dyed not? If there be not, then make no difference, where thou knowest none; but be wise according to that which is written. This we may all safely resolve upon, We shall never suffer at Gods hand, for our ignorance, or neglect of any thing, that God hath not reveal∣ed in his Word.* 1.40 The things that are revealed, belong unto us, &c. These we are to believe, and obey, and so live. And if there be any man excepted in the Act of Pardon, except Unbe∣lievers, and that only for their unbelief, it is more than I ever read of, or could learn by read∣ing the Bible.

The third great Objection Answered.

Obj. 3. WHat is all this that you have said, of Christs dying for us, in case we believe, so long as we have no power of our selves to believe, or do any thing, towards the working out of our Salvation? Alas! We would fain relieve our selves, and rise out of the misery we lye under: but we are insufficient of our selves to do any thing; and thus we have been al∣wayes taught by our Ministers. Now it being

thus with us, whose fault is it, if we perish, and die in our sins?

Sol. Let the fault lye where it will, I hope to make it certain and clear, that it lyeth not on Gods part; yea more, that it lyeth only on our part.

1. If I say, There is no inability in sinful men, but what they have brought upon them∣selves, I suppose, much is said, for the clearing of God in this case: And this is most certainly true, but I shall not insist upon it, because there is much more to be said, and more to our pur∣pose.

2. I say, in Answer to this grand Objection, That there is no inability in man to repent, and believe in Christ, and to bring forth good fruits, such as become Repentance and Faith, which he might not put off, if he himself would. And if this be made good, I suppose, the Objection from mans inability, will have little force in it.

That man hath brought himself into a misera∣ble incapacity, there is no question; and that the Devil helps to keep him under it, is as un∣questionable: But that man may put it off, if he will, may seem at first to be strange, how∣ever I hope anon to prove it true.

For the insufficiency and inability of a natural man to all, or any spiritual good, I am (I hope) as much as any man else, can justly and reasona∣bly be, and I hope to shew my perswasion in this sufficiently, by what I have to say. Only I am impatient to hear some discourse (as sometimes they do) of mans inability by nature, as if it were a natural and necessary, more than a sinful infirmity.

To prevent all mispr••••ion of me in this point I profess my unfeigned Faith in these Particular•• viz. That no man can come to Christ, except th•• Father draw him, Joan. 6.44. That Chri•••• dyed for us, when we were weak, Ro. 5.6. S•• weak, as if he had not lifted us up by his power we should never have risen again. I know an•• acknowledge, That the carnal mind is enmity 〈◊〉〈◊〉 the Law of God,* 1.41 and cannot be subject, till Go•• circumcise the heart, and take away the stone 〈◊〉〈◊〉 of it. I willingly grant, That God works in 〈◊〉〈◊〉 both to will, and to do, Philip. 2.13. That 〈◊〉〈◊〉 begins, continues, increases, and accomplishe•• the work of his grace in all his people. No•• have I any quarrel against any, that cry dow•• the ability of man by nature; for I am fully 〈◊〉〈◊〉 wholly with them, if they will say (as I) Th•••• mans weakness is also his wickedness: As 〈◊〉〈◊〉 Law also determines, that there is Infirmitas, 〈◊〉〈◊〉 well as Necessitas culpabilis.

Here it will be said, That every one saith 〈◊〉〈◊〉 much. And I take it for a satisfying answer, 〈◊〉〈◊〉 as we shall not further quarrel about it. All tha•• I aim at, is this, That they that understan•• would express themselves in this, so as vain an•• foolish men may not please themselves,* 1.42 in a mis••conceit of their natural infirmity and weakness, 〈◊〉〈◊〉 if it were not their wickedness, and they we•••• to be pittied only, but not blam'd for it, or (a••••most) not very much. For thus, or to th•• purpose, many will discourse upon occasion▪

That as farr as God shall give them grace, and wherewithall, they are not, and they will not be wanting in their endeavours, to do the best they can. They are by nature, and of themselves, a∣ble to do little, or nothing, that good is; and wish it were otherwise, but how can they help it? They have a good heart and will; but they want strength to do what they desire. And what is this, but a favouring themselves, with a kind of reflection upon God, as if he were wanting in somewhat; and that they might do better, if he had done his part?

Besides, I am not ignorant, what an Argu∣ment is urg'd by some, upon this ground of pleading mans natural inability, and what ado there is to answer it; when (I think) one word would be enough to choak it, as I hope to shew anon.

Now, for the satisfaction of all these, I grant, There is a lamentable inability in every man by nature; But this I contend for, That man hath a Liberty also, which he shews abundantly, upon all occasions; and never more, than in his sin, and his resisting God, in all the saving methods used for bringing him to repentance.* 1.43 Whatever inability he hath, (and let him make as much as he can of it) he hath a liberty too, so much, as he doth most freely chuse all the ungodly wayes, wherein he walks. And this I intend to discourse a while, in answer to the third Objection.

To say, That a man by nature hath Free-will, may seem strange to some; but it is true how∣ever;

and no disparagement at all to the free grace of God, but serves to make all flesh inex∣cusable before Gods Judgement seat.

To clear this, we must distinguish, as Zan∣chy, and others do, between the nature, and the power of mans Free-will. And to this pur∣pose speaks Zanchy, in Tractat. de lib. arbit. cap. 6. If we respect the nature of Free-will in man,* 1.44 it is alwayes free: But if we consider the power of it, it is a servant to sin, and can of it self do nothing but sin. And to this purpose he cites August. Tom. 3. in Euchirid. ad Laurent. cap. 30. Man using his Free-will amiss, or a∣busing it, lost both himself, and it. And there∣fore learned men teach, † 1.45 That mans will is ra∣ther a slave than free. Yet the same men, with one consent, write, That the will of every man, whe∣ther good or evil, is alwayes free; so as whatever he wills, whether good or evil, he wills it freely, and without force. And then again he cites Au∣gust. Tom. 7. contra Iul. Pelag. lib. 1. cap. 2. * 1.46 Free-will is so farr from being lost in a sinner, as by it all do sin, specially such as sin with delight, &c. And then he prosecutes this Thesis, † 1.47 That man af∣ter his fall, though he became a servant of sin, hath not lost all his liberty, but still retains that which is natural. And this is nothing else, than what the Greek Fathers call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which im∣ports a man to be Sui juris * 1.48, as every man is to

the elicite acts of his will, wherein he cannot be forc'd, Absolute freedome of will is properly in God, who can neither be compell'd, nor yet or∣der'd, or over-wrought by any other: But we give it to man, so farr,* 1.49 as he is free from all force and compulsion. So any man uses his Free-will, as often, as according to the judgement of his own reason, he chuses that which seems best to him; not forc'd by any principle without, but freely inclin'd by a principle within him. This then is the worst of my meaning, That a Sinner is a reasonable Creature, and follows the deter∣mination of his own reason and judgement, in what he doth. And if man have not this li∣berty, I know not how he can be a sinner. He hath indeed no good will to what is of God, but the best part of him is enmity against it, Ro. 8.7. Yet he retains his Liberum arbitrium, though he hath lost Facultatem ad bonum. The imagina∣tions of mans heart, since the fall, are only and con∣tinually evil * 1.50. He hates the good, and loves the evil, but both freely. † 1.51 We have not lost our Free-will, but our Good-will. Indeed we have too much Free-will, unless we could use it bet∣ter; and this will be our condemnation, that we so willingly and wilfully refused the good, and chose the evil. * 1.52 We cannot now will that which is our only good, but we freely and wil∣lingly refuse it. Man alone hath cast himself

down: But he cannot alone raise himself up a∣gain. It is God that worketh in us, to will, and to do, Philip. 2.13. And in this we are his workmanship, Eph. 2.10.

Therefore one hath resolv'd in this case (to my thinking) as well as can be:* 1.53 Take away Grace, and there's nothing to save: Take away Free-will, there's nothing to be sav'd. God gives all grace to all; but he gives not grace to any, but reasonable creatures. And when he gives that grace, which effectually changeth the heart, he no way infringeth mans liberty. For though it be granted, That God working the will to de∣termine it self, it must determine accordingly; yet Gods working takes not from mans will the power of dissenting, and doing the contrary; but so inclineth it, as having liberty to do other∣wise,* 1.54 yet it actually determineth one way, and not another. So mans Free-will is still preserv'd, since without it, I know not, how he can do a∣ny thing commendable, or blameable. For what any man is enforc'd unto, is not his good, or evil. Paul saith indeed, That he compell'd some to blaspheme, Act. 26.11. Which cannot be understood otherwise, than that he used all rigour and extremity to draw and drive them to it. But they were not purely compell'd; if so, the sin had been his, and not theirs. But they chose to blaspheme, rather than suffer; and this was their sin, which they would have avoided, had they been sound in the Faith, as those Wor∣thies mentioned Heb. 11. Though perhaps Paul speaks more his own endeavour, than the event or effect of it upon others.

Here by the way observe, What a great de∣••••sion there is in the World, in and about this ••articular, viz. If men be strongly tempted to 〈◊〉〈◊〉, by any sore penalty threatned, and ready to 〈◊〉〈◊〉 inflicted, they presently call it a [FORCE] ••nd perswade themselves, the sin is only theirs, ••ho compell'd them to it. This is a delusion, ••or no man can be forc'd to sin, though he may ••e strongly tempted more wayes than one. For ••o farr as a man is forced, he doth not sin.

The force of Temptation may make a man do, what else he would not:* 1.55 As a storm causes the Mariners sometimes to cast their lading over∣••oard. But the Casuists resolve all mixt actions of this kind, to be more free, than otherwise. Men would not indeed do such things, if there were not some weighty consideration moving them; yet they are not compell'd, for they might do otherwise.

A man may be purely forc'd to do somewhat, that he would not; but his will cannot be forc'd without destroying the nature of it. As farr as a man wills or nills any thing, he wills or nills it freely, though the will hath (as most think) necessary dependance in its elicite acts, upon the understanding.

Obj. But though the Will be thus free, yet there is an unavoidable necessity on every man, in his natural estate, so as he cannot but sin in all he doth: For a bad tree cannot bring forth good fruit, Luc. 6.43. A man by nature is dead in trespasses and sins, Eph. 2.1. Can a dead man raise himself to life again? Can the Aethiopian change his skin, or the Leopard his

spots? Then may ye also do good, who are ac••customed to do evil, Jer. 13.23.

Sol. For what is urg'd from Scripture, I a•• farr from gainsaying it, because it contradict•• not me, in saying, That every man sins willingl•• and wilfully. A man by nature is dead in 〈◊〉〈◊〉 and say, The spiritually dead can no more rai•••• themselves to life, than they who are naturall•• and corporally dead; Yet know, there is a vast•• difference between the one, and the other. H•• that is spiritually dead, hath a will: But the n••••turally dead, hath none at all. The spirituall•• dead, shews a wicked will, in resisting th•• means used for his recovery; Whereas he that naturally dead, cannot be said to be unwilling 〈◊〉〈◊〉 rise again. A man in his sin, is as a sick ma•••• yet the sick in body, and the sick in soul, are no•• in all alike▪ A man sick in body, would with 〈◊〉〈◊〉 his heart rise, if he could; and keeps his 〈◊〉〈◊〉 only, because he is forc'd to it, and cannot sit up▪ A Soul-sick man, let him be, as you will hav•• him, I am sure, is as unwilling, as he is unabl•• to rise. He is indeed like the Sluggard, tha•• will not rise, because of cold, finding his Be•• warm and easie. So is a sinner, in his sinfu•• condition, he loves and likes it, and is loth t•• change. Nay, he will quarrel any one, tha•• goes about to rouze or raise him; he will not en••dure any rebukes for sin, but loves it, so as t•• hate any, that would divorce him from it. Not is he as a block, or a beast: He sees what is good▪ as God hath shewed it him, and he abhorrs it▪ and chuses to abide in the condition wherein he is, as best for him.

And thus Scripture speaks of mans weakness, as his wickedness, and his infirmity is his iniquity too. Take him as he is, and you will find him thus: He cannot will that whith is good, because he will not: His [CAN] and his [WILL] being all one. Such is his natural bent to evil, that he voluntarily chuseth it, and refuseth the good. And now let any man judge, Whether such an inability can be any excuse for sin, it be∣ing at most but a moral Impotency (as we call it) and not a natural.

Hence (methinks) I cannot make good sense of what some are wont to say, That they would repent, if they could. I suppose, it would be more sense, to say, They would repent, if they would. For certain, If a man be heartily willing to repent, there is nothing left to hinder his repentance.* 1.56 A serious and instant will to re∣pent and believe, includes in it the hatred of sin, and a purpose of not sinning. He that truly desires to repent, doth indeed repent, because he hates his own evil wayes.

I grant it willingly, That no man can turn to God, without the grace of God; but that is all one, as to say, No man will turn to God, with∣out the grace of God. For there is nothing that hinders him, but his wicked, froward will. A man may have a charitable disposition, and be heartily willing to relieve others in their necessi∣ties, and yet may not, because he hath not wherewithall to do it. His heart may be large, when his estate is strait enough. And in this case, the will is accepted for the deed. For almes-deeds are imperate, outward acts, wherein the

will cannot sway all; and therefore it may be rationally said of such a man, He would with all his heart, if he could. But to repent and be∣lieve are elicite, inward, immediate acts of the will, and are not exercised by another power, as the imperate are.* 1.57 With the heart man believeth, and with the heart man repenteth. There is, I grant, an outward reformation of the life, which is a fruit of Repentance; but Repentance is a root in the heart, and when a man is changed, so as to hate the evil, and love the good: Or when ever a man of unwilling, is made willing, then he repents. And therefore it cannot be said with good sense, Men would repent, if they could: There's more sense, and truth too, in saying, Men could repent, if they would. To say, I am willing to repent, but I cannot; is all one, as to say, I am willing to repent, but I will not. I may be willing to work, or to walk; but because I am sick and weak in body, I can∣not. But if I am willing to repent and believe, the work is done: For these are the immediate acts of my will.

Obj. But some may object, That many gra∣cious Souls may heartily desire, what they can∣not do; and Divines commonly resolve, That good desires are accepted with God, when there are failings in the performance.

Sol. I fully accord with all those Divines in this, and say, That the best on earth are de∣fective in doing what they desire: Their desires are indeed beyond what they are able to do. They would pray with more fervency, and ar∣dent affection; they would hear with more at∣tention

and intention, than they do; and this is their great burden, that they cannot do as they would. But it must be considered too, That they are defective in their desires also; and then we may soon answer, what is here objected, viz. That as to the immediate acts of the will, they cannot what they would. For they would love God more than they do; and it is their burden, that they love him no more: And bles∣sed (say I) are all such poor Souls, and I wish there were more of such in the world. For too many (I fear) think they love God well enough, and that in this, they are not wanting. But to answer the Objection, consider,

1. That the fervency of the Saints love to God, is much allayed by many things without them, such as are unavoidable to them, whiles they are in flesh.

2. All the defects of their love, and other spi∣ritual affections, are from the imperfection of the work of grace; their wills being not so throughly sanctified, but that there is flesh lust∣ing against the spirit. Hence, when the spirit is willing, the flesh is weak,* 1.58 so as they cannot do what they would. They cannot love God so, as they would love him. But this makes nothing against what I said before. For so farr as they are sanctified, they are willing; but so farr as they are flesh, they are not so. The spirit makes them willing, to what the flesh will not suffer them: and this is their burden, that they have so much of the body of death in and about them. But I say again, so farr as a mans heart is renewed, so farr he loves God; and the im∣perfection

of his love, is from the defects of his will, not throughly and perfectly sanctified and changed. But still I am to seek, and cannot ima∣gine, how any man can be willing to love God, and not actually love him at all, as certainly they that are carnally minded, do not. A man may not love God, so much as he would, and I have given a reason why. But I cannot apprehend, how a man can be willing to love God, and not love him at all. And the case is all one in Faith and Repentance. A man by nature loves not Christ, but loves his sin; and this makes him dis∣taste the terms, upon which Christ is offered to him; and he is unwilling to believe on him, be∣cause of the old hatred. This natural old enmity makes him unwilling to close with Christ; but if that were once cured, he would forthwith be∣lieve, to the saving of his Soul. Now if it be mans enmity (as indeed it is) that makes him unable, consider, I pray, how farr such an ina∣bility will excuse. I never heard, that any man was an enemy to another, against his will. There's no Vertue, or Gift of God in us, without our wills; and in every good act, Gods grace, and mans will concurr.* 1.59 The voice of the corrupt will of man, is, I do that which is evil, and I will do it: I do not that which is good, and I will not do it.

That which keeps men fast bound in the cords of their sins, is the frowardness of a wicked heart, wilfully chusing to walk on in their un∣godly wayes, and refusing all means of reclaim∣ing them.

Quest. But how shall that enmity and wilfull∣ness be removed? Or is it their fault, that it a∣bides upon them? It hath been preach'd for sound Doctrine, That a man can never repent. or believe, till God circumcise the heart, and take away the stony heart, and give a new heart, and a new spirit.

Sol. And I do allow of this Doctrine with all my heart. But what then? All this will not clear us, if we do not repent. For our sin is ne∣ver the less sinful, because (as I said before) we love it, and will by no means part with it. I subscribe to what Luther saith: Impius lubenti voluntate malum facit, & haec est voluntas:* 1.60 Ve∣rum hanc lubentiam faciendi malum, non potest omittere, aut coercere, & haec est necessitas. I know well, that the infirmity of a natural man is great upon him, and invincible to any thing, but Almighty grace. But I know too, that a natural man loves his sin with all his heart, and resolves to serve his lusts, and will not be per∣swaded to renounce them. And for the wayes of God, he hates and scorns them, and will not walk in them; Yea, and doth what he can, to keep up the old hatred, resisting all the assaults, that are made upon him, for the sub∣duing of him to the obedience of Christs Laws. What think you? Is not every wicked man free, in making all the opposition that he can, against the means of his conversion? And now let any man ask himself, Whose fault it is, that he is an enemy to God, and the wayes of godliness: Or that he chuseth the wayes of death, when he is often and earnestly invited to walk in the way

that leadeth unto life? What kind of question is this? I wonder men are not ashamed to ask, How the enmity of their hearts against God shall be removed? They may answer themselves if they please, thus, That they love their lusts, and for their lusts sake they cannot abide Gods Laws. I ask them therefore in the Name of God, and let them answer as they should, or (I assure them) they shall answer one day as they would not: Why do not all you prophane, ungodly, debauched men, leave your wicked wayes; and why are you so unwilling to leave them? Why do you slight, and set at naught, scorn and deride the wayes of God and godli∣ness? I hope you will blush to say, You are forc'd to do so, when your hearts know, you take pleasure in so doing. Is it not your delight and pastime to do wickedly? And are not the wayes of God, the things you abhorr, and cannot a∣bide? Are you reasonable men, and can you say or think, you are necessitated and compell'd to take these vain and wicked courses, when your own hearts know, you love them, and chuse them, and will not be perswaded to the contrary?

Hence I say further, That I cannot believe, God will damn any man, for doing that, which he was heartily unwilling to have done, but could not, or was not able to refrain. I believe also, That God will damn no man,* 1.61 for not doing the good, which he was heartily willing to have done, but could not. And I believe, all men

shall be condemn'd for this, That they would not walk in Gods wayes, and for that they would goe on in their own wayes. And if the whole te∣nour of Scripture speak not this, I may be asham'd to understand it no better. And to say no more, I confess my self unable to conceive, the righteousness of God in his Judgements, if he should pass sentence of death and condemnation upon any poor Souls, that have been sincerely willing to do what he commanded, and only wanted strength and ability to do it. The natu∣ral man cannot know spiritual things:* 1.62 But 'tis al∣so said, They are foolishness to him, and he scorns them.

As to what is alledged from Ier. 13.23.* 1.63 I an∣swer, There is so great a dissimilitude, as the Argument a Simili will not hold, to prove what is pretended. The Aethiopian, though he be never so willing, cannot change his skin. Hence we say of a man that labours in vain, that he is washing a Blackmore. And the Leopards spots are of the same nature. But the wickedness of the wicked is not so. I am apt to think, many a Blackmore would be made white, if he could: But no wicked man is willing to be made clean. I have heard indeed (how true it is I know not) that the blackest Aethiopians with them, are the beauties, even as the fairest are with us. Now if a Blackmore might change his skin, and would not, I should think him to be a just and fit re∣semblance of ungodly sinners. For these Aethi∣opians (as I may call them) are not willing to change their skins: Such black Souls will not be made white. Nay, the blacker they are, the

better they seem in their own eyes;* 1.64 and the deeper they are dipt in that dye, the more they are pleas'd with their black hue. And let it be observ'd, what that Text hath in terminis: How can ye that are accustomed, &c. Or, Ye that have learnt, and are instructed? For the Original hath in it the notion of teaching or learning. They had enur'd themselves to do evil. Old Sinners accustom'd to their wicked wayes, are as one that hath learnt what he cannot forget. And yet if a man learn any thing that's bad and base, he is never the more commended, nor yet the less blam'd, because he cannot forget it. A cu∣stome in evil is farr worse, than the first single act of sin.

And I have yet one Consideration more, that will clear this matter beyond all exception, and it is this, That the more unable any man is to repent, the more hatefull he is in the sight of God. Custome in sin, draws a crust upon Conscience, hardens the heart, and makes a man more unable to repent. And will any man say, That such an obdurate Sinner, is therefore the more excusable? Nay, he is the more abo∣minable, even for that reason, in the sight of God and man. The more sick and weak in bo∣dy any one is, the more he is pitied, because men know, he would be better if he could, and is glad to hear of any good means to recover him. But we cannot so pity Sinners, that have an hard and impenitent heart; but account them there∣fore the greater Sinners, because they cannot repent. They cannot indeed, because they will not; and their greater inability is nothing, but

their greater obstinacy and malignity; so as the best that can be made of it, is no more, than if a Thief should plead for himself at the barr, That he hath been us'd to filching and stealing so long, as he cannot leave it. The same Plea it is for a∣ny man to say, I have sinn'd so long, and am so much hardned, as I cannot repent. And though every Sinner be not alike hardned in sin, yet e∣very one hath the same inclination, which by frequent and continued exercise, will become a custome. For the difference of Sinners is much in degrees; and if the impotency of an old Sinner be no plea, neither will the impotency of any.

Obj. If any yet say, It is no fault of ours, that we are so much inclin'd to evil, and so averse to God, and all that's good,

Sol. I hope they will remember, That God made man righteous, or upright, Eccl. 7. ult. And that we are now born in sin, is the corrup∣tion of our nature, for which we are beholden to our selves, as much as Adam was to himself,* 1.65 for his first transgression, and falling from God. For we sinn'd as well as he, and then contracted the guilt and filth we now lye under, even before we are born. And so much the Apostle aver••s plainly, Ro. 5.12. which if it be denied, all the Apostles Argument in that place, to prove the Lord Christ to be our Righteousness, will be of little force, or rather none at all, as I conceive, with submission to better judgements.

Obj. If it be said, Man had never fallen at first, if God had not left him to himself?

Sol. I answer, That God did not first leave man, but man first left God; and judge, if it

were not so:* 1.66 For God gave him a power to stand, if he himself would: If he gave him not a will to use that power, is God to be faulted for that?* 1.67 Would you have God to make him un∣changeable?

Obj. But Man might have stood unmoveable though he had not been made unchangeable, 〈◊〉〈◊〉 God had upheld him, as he did the elect An••gels.

Sol. No question, but God could, and migh•• have upheld him; but he was not pleased so t•• do. And yet he is not to be charged with th•• fall of man. For he gave him sufficient powe•• and strength to stand, if he would, and was 〈◊〉〈◊〉 this enough? If a Father gives his Son a stock 〈◊〉〈◊〉 Money, or an Estate, whereupon he may liv•• comfortably, by his good management of it; an•• the Son do (as we read of one Luc. 15.) spen•• and waste all, and come to beggery; can an•• man justly say, the Father did not his part for h•••• Sons good? What would men have of God▪ Or what they make of him? God made Man 〈◊〉〈◊〉 glorious Creature, and gave him a reasonabl•• Soul, and liberty to chuse for himself, such as 〈◊〉〈◊〉 other earthly Creature had. And when God had made him a reasonable Creature, He dealt with, and by him, as became the nature and quality of such a Creature. If God had divest∣ed Man of his Liberty, he had abas'd his Nature below it self, and indeed made him to be no Man, or reasonable Creature.

Obj. But God might have preserv'd him in the estate, wherein he was first made, holy and righteous.

Sol. What will men make of God? We read how ill God takes it, to be thought such a one as we are, Psal. 50.21. The men that argue thus, do much worse. For they would make God to be such, as they themselves would not be. They will not be tyed up to the wills of other men, (though perhaps better than themselves) in e∣very transaction, or concernment of their own. They will say, Why should we be bound to them? These are our own concernments, and why should we give others an account of them? May not we do with our own, as we will? And no ma•• questions such men for their doings, spe∣cially so long, as nothing is done, but what is comely and equall. But when the great and mighty God doth any thing like, and disposeth of his Creatures with infinite wisdome, vain men will presently question, Why doth he so? Let a∣ny man shew any the least unrighteousness in God, or that man could not have preserved him∣self, in that blessed estate, wherein God had set him, and then they say somewhat. But the contrary is most certain and true, viz. That Man might, and should have been happy, if he had not wilfully cast himself away. And there∣fore, Why doth a living man complain, a man for the punishment of his sin? Let us search and try our wayes, and turn again unto the Lord, Let us lift up our hearts, with our hands, unto God in the Heavens. We have transgressed and rebelled, and thou hast not pardoned, Lam. 3.39, 40, 41, 42. Nothing becomes us in our sinfull conditi∣on, so well as such a confession. Do we believe, there is a God that made us, and dare we questi∣on

his dealings, as if he punish'd us upon any ac∣count, but our transgressions? Surely God will not do wickedly, neither will the Almighty pervert judgement, Job 34.12. And v. 11. You have an Argument for it: The work of a man shall be render unto him, and cause every man to find ac∣cording to his wayes. Had man continued in his obedience,; or being fallen, humbled himself, and then God had rejected him, there migh•• have been suppos'd some occasion of complaining▪ But it is quite otherwise: For God ran after man, when man had run away from him; an•• provided for his recovery, to a more blessed an•• glorious estate, when he could think of nothing▪ but a few figg leaves to cover his shame. An•• God is still reaching out his merciful armes, to lay hold on him, inviting and wooing him, and never refuseth any Soul, that turns to him; and what would men have more?

Obj. But if it be said, I cannot, in the case I am, turn my self▪

Sol. I say thou lyest in what thou sayest: For, to speak as it is, thou art not willing to turn unto the Lord; and this, and nothing else, will be thy condemnation in the great day of account * 1.68▪ There is a price paid, and a purchase made, and thou art invited to come, and take possession of it. But thou hadst rather abide where thou art, and holdest thy sins as Sweet-meats under thy tongue, and wilt not let them goe, though thou hast been often told, they will be the bane of thy Soul. And how dar'st thou say, Thou canst not turn thy self; when God, and thine own Heart, and the World too, know, thou art ena∣mour'd

on thy sin, and hast such a liking to it, ••s thou wilt by no means be perswaded to part with it? Wilt thou wilfully prosecute thy sinful designs and courses, and set thine heart upon ••hine iniquity, and say, Thou canst not turn ••rom it? For shame speak sense, and talk no more so absurdly. Will a man be at cost and ••ains to serve and feed his lusts, and he not love ••hem? And if thou love them, they have thy will; and when thou art willing to part with ••hem (I say) heartily willing, the work of Conversion is done. But whilst thou art not willing to part with thy lusts, say as it is, I will ••ot, I will not. Say the truth, for so it is. Thou hadst rather part with thy Soul for ever, than part with the pleasures of sin for a season. Thou delightest in thy own wayes, and art one of them that say unto God, Depart from us,* 1.69 for we desire not the knowledge of thy wayes. It is not with ungodly ones, as they pretend: For they chuse their own wayes, and when they eat the fruits of them, they are but filled with their own de∣vices. They first sow iniquity, and then reap shame and misery. When they goe down to Hell, they goe where they had a mind to be. They have been often and earnestly call'd upon, to pity and favour their poor Souls, but they would not be perswaded. How many a Sinner hath parted with his life for his lusts sake? And all do so, as to their Souls. If men would study Scripture more, and search their own hearts more, than they do, they would soon answer their own Arguments. Let me now commend ••o them one place, viz. Pro. 1. from v. 20. to

the end of the Chapter; and let them consider what the wisdome of God judgeth, concerning the wicked wayes of men. And O! that me•• would read, and weigh our Saviours words Ioan. 3.19, 20. This is the condemnation, tha•• light is come into the world, and men loved dark∣dess rather than light, because their deeds were e∣vil. Christ, and his Word, and all his Ordi∣nances, are a Light; and wicked men, lik•• Thieves, cannot abide them, because they would not be discovered by them. This is th•• judgement, that Scripture passeth upon ungodly men; and if they would pass the same, and s•• judge and condemn themselves, they might fin•• peace in approaching to God. But to argue an•• whartle about the wayes of Gods Providence an•• Grace, as if they were not equal; when God and their own hearts know, they are passionate∣ly in love with, yea and madd upon their Idols▪ I mean their Lusts, and loose practices; th•• will turn to no good account one day, whateve•• men count of now. They that are so apt t•• quarrel God, should rather call themselves to an account; and if they would be exact in this work▪ we should have more complaints of themselves, that their own wayes are unequal, and all the wayes of God most equal, and just, and good. To shut up this, I shall only mention one Text, Pro. 8.36. All that hate me, love death. They are the words that were spoken by the infinite and eternal Wisdome of God; who saith a•• much in effect, Ioan. 3.19, 20. before cited▪ Wicked men love darkness, and death. They are not damn'd (as they pretend) to Sin and

Hell against their wills; but they love them,* 1.70 and chuse them, when they might forbear and avoid them. They love their Sins, and therefore hate their Souls: They love Sin, and in so doing love Death: They are willing to be damn'd, as wil∣ling (for certain) as a man that wittingly takes Poyson, is willing to kill himself.

Obj. But some will say, That few are so will∣full, till God hardens them, and makes them to erre from his wayes, Esay 63.17.

Sol. For Gods making men to erre, &c. I think the Learned Annotator hath rightly ob∣serv'd, That the Original notes only a permissi∣on, and therefore might be rendred, Why dost thou suffer us to wander out of thy wayes? For God tempteth no man to sin, Jac. 1.13, 14. But a man is led away by his own lust. And how did God harden Pharaoh? No other way, than by delivering him up, and leaving him to the hard∣ness of his own obstinate heart, by Gods for∣bearance and mercy, more and further obdura∣ted, as is to be seen in the Story. God doth thus harden others, and leave them to them∣selves; and then it is sad with them, as it is with a Child left to himself, Pro. 29.15. But when is it? Even when they give themselves up to serve their own desires, and resolve to walk af∣ter their lusts, hating to be reformed, and cast∣ing Gods Word behind them, as is to be seen, Psa. 81.8, 9, 10, 11, 12. This is cleared from Psa. 95.8. Harden not your heart. On which place Calvin: Non ex alio fonte manare nostram adversus Deum rebellionem, quam ex voluntaria improbitate dum illius gratiae aditum obstruimus.

Calv. i. e. Our rebellion against God, flows from no other fountain, than our own perversness, whilst we shut up the passage to his grace, that it cannot enter.

One thing more, that may be objected, must be answer'd, and 'tis this:

Obj. That the special Grace of God puts th•• last difference between man and man (as some say) and that Grace is not given to all. How then can it be said, That God hath sufficiently provided for all? Or how can he be clear'd, 〈◊〉〈◊〉 his condemning some, seeing these also woul•• have repented, and closed with Christ, if th•• Lord had perswaded, and over-power'd them by his effectual Grace, as he did others?

Sol. And yet God will clear himself; and for this purpose consider,

1. That there is little more in this Objection than in somewhat before, about the Fall of our first Parents. And as God was righteous in let∣ting them fall, because they might have stood, 〈◊〉〈◊〉 they would: So God is righteous in his dealing•• with men, notwithstanding he deny them tha•• special Grace, he gives to others, because they might be saved, if they would. When I say, Men may be saved, if they will, my meaning is, That they are not saved, because they will not, and that their wilfullness is their condemnation. For if Christ, and the Word of Grace revealing Christ, and all the Methods of conveying him to poor Souls, and Exhortations, and entreaties to accept of him, be enough, then God is not wanting on his part. For I may now ask all who complain, What is lacking to them more?

Were there not an all-sufficient Saviour, and sufficient means of knowing him to Salvation, there might be perhaps some occasion of com∣plaint. But it is farr otherwise; and if men will make use of these means, as they are com∣manded and intreated to do, I am sure, they shall be saved, because the mouth of the Lord hath spoken it. Never did any man dye in his sins, that was heartily willing to receive Christ offer'd to him, and to improve the means of grace allowed him for that end. And may I not then say, Men may be saved, if they will? They have enough to live upon for ever; and when they play the Unthrifts part, have they any cause to blame God, and say, He might have done more for them? What should he have done more for them? And what can they answer to this question, when their own hearts know, they never lik'd or lov'd Christ, or any of his wayes; but wilfully scorn'd and rejected all? They lik'd and lov'd a Saviour to deliver them from Death and Hell, after they had taken their full swinge in their own wayes, and sinn'd themselves out of breath, and could no longer serve their lusts. But they would not have Christ to reign over them, so, as for his sake, and at his command, to deny themselves, and all ungodliness, and worldly lusts. They know, that the Power of Godliness was the thing their Souls loathed, and they scorn'd it, as savouring of nothing but folly and fancy, calling it a Precisian nicety. And when Christ called them to suffer for his sake, (who suffered so much to save their Souls) they would not part with a penny, or lose an hair of

their head for him. I say then, in one word, Look what hindred Israel from seeing the good Land which God had promised them, the same hinders these men from possessing the Heavenly Inheritance, Heb. 3. ult. They could not enter in, because of unbelief▪ And yet, as Moses tells them, Deut. 9.4. The Lord had not given them an heart to perceive, and eyes to see, and ears to hear.

2. How would men have God to save them? Would they be saved in such a way, as if a Block should be lifted from the Earth, and carried up to Heaven? This cannot be, without perverting the whole course of Gods Providence, in go∣verning his reasonable Creatures. For they be∣ing made after Gods Image, and acting by an inward Principle of Reason, must be governed in a way and manner suitable to their Nature. God indeed draws men thitherward; but I never read, he drives them against their wills, or with∣out their privity, Hos. 2.14. I will allure her, &c. Though Conversion be not altogether suspended on the liberty of mans will, but God undertakes for it; yet his way is sweet, and taking with Sinners, who are allured, as one observes on the place. God by Grace destroyes not Nature, but rectifies and perfects it, whiles (as Austin saith) Omnipo∣tenti facilitate ex nolentibus facit volentes. He bends and enclines mens hearts, as the Rivers of Wa••e••, Pro. 21.1. Now Water, that runs one way, may be turned, and made to run another way: But the Water in its course, alwayes runs according to its natural inclination. Certainly, the worst these men can say of God, is, That he

would have turned them, and they would not be turned; but they resisted him, in all his stri∣vings with them. And then where lyes the fault? Let any reasonable man judge.

3. This Argument (as I said before) aimes at making God to be not only such a one as our selves, but much lower.

4. God is just, as well as mercifull; and his Justice is as natural, and as essential to him, as his mercy. And if so, Why (I pray) may not God glorifie himself in the one, as well as in the other? If he may not, give some reason, Why. But if God may glorifie his Justice, as well as his Grace, I ask, How God can glorifie it more, beyond all exception, otherwise than thus, viz. In destroying those who have had all means suffici∣ent to save them, and willingly rejected all, be∣cause they did not like them?

5. I have yet somewhat more to say, in an∣swer to this Objection; and it is so much, as (I hope) may satisfie any, that are soberly mind∣ed. They who thus argue, might do well to consider, What that Grace is, which (they say) is not given them. For that Grace, where-ever it comes in its full power and efficacy, sets men at the greatest distance, yea and defiance with all their wonted sinful wayes. Now here may be a great mistake; and these men may seem to desire, they themselves know not what. I believe, they would fain have the Grace of God, to preserve them from suffering Hell-torments, when they are going out of the World, never again to serve the desires of their flesh. But do they desire in∣deed, to shake hands with, and to bid an ever∣lasting

Farewell to their filthy Lusts, so long as they have any ability or opportunity to serve them? For to this the Grace of God calls them, and for this they have had many gracious earnest invitations, which they have sufficiently slight∣ed, and cast off, with as much scorn and con∣tempt as could be. They have never heeded, what they have heard from God himself, speak∣ing and calling to them, by the Commands, Promises, and Threatnings of his written Word, or by the motions of his Spirit, or the checks of their own Consciences, or any Dispensations of his, in any Providences. Now, what do these men mean, in saying, God hath not given them grace, when they slight and set at naught all the saving Methods, which he makes use of, to af∣fect their hearts, and work them over to •• thorough-compliance with himself? Why do not they attend their own work, which is, to heed what God commands, promises, and threatens in his Word, and to reform their hearts and lives accordingly? Why do they not lament and be∣wail the baseness of their own sinfull hearts and natures, humbly acknowledging all their iniqui∣ties, and loathing themselves, because they are loathsome in the sight of the Lord? Why do they not confess and forsake their sins, that so they may find mercy, as Solomon assures them, Pro. 28.13. Why do they not begg of God strength to resist Sin, and use the means which God hath ordered for that end, viz. Fasting and beating down their bodies? Why do not they avoid the occasions of Sin, and keep them∣selves farr from those places and companies▪

where they are sure to meet with many tempta∣tions? Why do they not frequent the company of those, who will admonish them upon all oc∣casions, and advise them about ordering all their wayes? No, They'l do nothing of what is their duty, nor what (I am sure they have power to do, but only sin, and seek all occasions to sin; and then quarrel God, and say, He hath not gi∣ven them grace. This is in effect to say, They would have God to save them against their wills.

Obj. But God can make me willing, if he please.

Sol. I know God hath a Soveraign power o∣ver the hearts of all men, but what then? Would they have God to alter all the saving Methods of his grace, and force upon them, what they have refus'd so often, with all disdain and indignation imaginable? They desire no grace, but what may keep them out of Hell: And scorn all grace that's offered them, for reforming their hearts and lives. They are like those froward Patients, that would have their Physicians cure them, with∣out any applications made to them; as our Savi∣our heal'd the lame, and the blind, by a word of his mouth, working wonders, such as had not been heard or known. Not to say, that such ar∣guings are absurd and unreasonable, These men must have low thoughts of God, and his infinite Excellencies, who would have him shape the whole course and method of his Grace and Pro∣vidence, according to their sinfull Interests and Humours. To say no more, make it our own case. When once we have done our endeavours,

us'd all intreaties, yea, and (it may be) added due corrections to our instructions and admoni∣tions, and waited long for a desirable issue, knowing the Party we have to deal with, might, if he had a mind, change his course; we think we can acquit and clear our selves (as indeed we may) before all the World, from having any hand in his undoing himself. And will not the righteous Judge (think we) acquit himself at the last day, in condemning all the ungodly re∣fusers and despisers of his Grace and Mercy? I shall say no more, but as God said to Iob, He that reproveth God,* 1.71 let him answer it. As if he should say, He that reasons the case (so the word may well be rendred) or argues against me, Let him answer, if he can, what I have said, and have yet to say. Thou Job hast been very bold and forward to question and quarrel my wayes of Pro∣vidence, as if they were not such as they should be. But I would have thee know, I am able to guide and govern the World, without any assistance or advice of thine. Hast thou so mean, low, and un∣worthy thoughts of me, and mine infinite Excellen∣cies, as to imagine, I am to learn of thee, or any other, how to order and dispose the works of my hands? I think, I have said enough to convince thee: But if this do not satisfie thee, I have yet more to say, and beware in time to provoke me no further; for if thou do, thou shalt be sure to know after another manner, that I will not be taught by thee. So I shall answer no more, but only ad∣vise all who thus argue,* 1.72 to read how Iob answer∣ed the Lord, and to give over such malepert da∣ring him, with their disputing his Royal Prero∣gatives;

which if they considered, as they should, they would count such reasonings but a little be∣neath blasphemies.

I shall only say further, Though we may a∣while plead our weakness, yet God, and our Consciences know, it is only our wickedness, that hinders our Salvation. For my part, I, and others too, can say very much of our weak∣ness, that when we have promised fairly many times, we have performed little or nothing an∣swerable. But we can say much more of our na∣tural wickedness, and the baseness of our deceit∣full hearts. Others may speak as they list, I think it best and safest for me, and every one else, to shame our selves before the Lord, by charging home upon our selves the frowardness of a deceitful naughty heart. For this we may know, if we have a mind to it, That we love sin too much, when it is best with us; and God too little, when we love him most; and whom can we blame for this, but our selves? Therefore, God forbid, I should entertain the least thought of charging God foolishly. Let me ever say, God hath not been wanting to me, only I have been wanting to my self. I dare not say, I would be, or do better, if I could; seeing God, and my Conscience know, I could be, and do better, if I would. It is not any fault in God, but my self, that I have no more grace, and that I walk not more uprightly and evenly. For I do willingly yield too often to the suggestions and insinuations of Sin and Satan: And I do not en∣tertain and cherish the sweet motions of Gods Spirit, nor improve the means of growing in

grace, as I might, and ought to do. And, in a word, I am verily perswaded, if any thing un∣do me, it is the frowardness of an evil heart of unbelief. In hac fide vivo, in hac moviar. So let me justifie God, both in life and death, what∣ever becomes of me.

And now I remember, what I before referr'd to this place, concerning an Objection, that is commonly made to this purpose.

Obj. That all Exhortations to Faith and Re∣pentance are absurd and vain, if men are unable to do any thing of themselves, without the ef∣fectual Grace of God over-powering them.

Sol. I shall say nothing of the Answers, that have been made to this Objection by others▪ But only say, There is no such absurdity, as is imagin'd, because men are exhorted to that which they are unwilling to do. Now what ab∣surdity is there in this? Or if there be, I am not able to see it. Nor can I apprehend it unreason∣able, to perswade a man to that, which is for his good, when we find him not willing to it. For mans natural inability to any spiritual good, I do not question it, if we count of it, as I said before, and as (I think) we ought. But I know full well, that mans weakness is his wickedness, and his inability is his untowardliness; and how can we deal with a froward wilfull man more ration∣ally, than to lay before him the errour, and the evil of his way; and by reasoning the case, per∣swade him to leave it? They, whom we deal with, are men, and have reason, whereby they are able to judge of what is spoken to them; and they can discern of good and evil, and so chuse,

as they see cause. And when the most is made, that can be, of mans insufficiency, we cannot (as I shew'd formerly) deny him a liberty. And then, where (I pray) lies the absurdity? Deny a natural man that liberty, which (as I said before) must be allowed, I must confess, that to admonish or exhort him, is all one, as to exhort or perswade a beast, or a block. But so long as wicked men do wilfully refuse the wayes of God, and as wilfully goe on in the wayes of their own hearts, I am bold to think, the absur∣dity will lye at their doors, who say, it is ab∣surd, to perswade a wicked man, to turn from his evil wayes. And how much less absurdity is there, in exhorting those, in whom the spirit is willing, though the flesh is weak?

And now I shall proceed to prove by other Arguments, That men are wilfull in their own wayes, and willingly neglect the things of their peace, and so perish only upon that account, and no other.

Arg. 2. MY next Argument shall be, from the equity and reason that is and appears in all things, which concern mens Salva∣tion, so as it is easily discernable by mans natural light and understanding. Men (as you have seen before) are apt to quarrel God for his deal∣ings, as if his wayes were not equall: And my design is to prove them alone guilty of their own destruction, and that they shall one day appear so to their own Consciences, and before all the

World. And my Argument is this, That all the wayes of God towards men, and all the mean•• he useth for the reclaiming of them, are so ra∣tional, even to mens natural understanding, a•• they can have no cause to quarrel any but them∣selves. And you may draw the Argument into a narrower compass thus: If all the counsels and wayes of God, and his methods about men•• Salvation, be equitable to the apprehension of sou•••• reason in men themselves, then they can lay the blame of their destruction upon nothing besides thei•• unreasonable, wilfull, and peevish disposition▪ This I intend to exemplifie in some Particulars and add further, That all the Sins of men, fo•• which they are damn'd, are against Natural Re••∣son, as well as against Divine Revelation.

But before I proceed, let me premise the Rea∣son, for which I urge this Argument: And it is this, Because God, to clear himself, doth eve•• and anon appeal to men; which he doth, be∣cause he knows, that the Reason and Conscience•• of men, when they are put to it, must give evi∣dence on his side. To mention one Text, that was hinted before somewhere, Esay 5.3, 4. Iudge, I pray you (saith God) between me, and my Vineyard. Who are the Parties appeal'd un∣to in that case? If you look; you shall find none other than the Delinquents themselves, The men of Judah, and the Inhabitants of Jerusalem. Why so? Even because God knew, that nothing could be pleaded, wherefore he should come short of what he expected; but the case was so clear, as he would leave the Delinquents themselves to be Judges. Surely God would not do thus, if he

knew not, that he hath a witness for himself in every mans Conscience; and that his wayes are rational and equal, even when men themselves are Judges.

And now I make this challenge in Gods name and behalf, Shew he that can, what in all the counsels and wayes of God, is dissonant or con∣trary to right and sound Reason. My meaning is this, There is nothing in any of them, but what by sound natural Reason, a man may apprehend to be equal, righteous, and ra∣tional.

And yet in all this, I shall (I hope) keep my self free, and farr enough from over-magni∣fying of mans Reason; and also from any thought, that the corruption of mans Nature is not in his Understanding, as well, and as much, as in his other faculties. I willingly grant, what I heartily believe, That we are all born blind, and that Ignorance is no small part of mans inbred corruption, and Original Sin. Notwithstand∣ing, I say again, That natural Reason in men, is Light enough to descry, that the wayes of God, and all his transactions with men, are reasonable; that is, None of them are against reason, though some of them be infinitely farr above it. And now I come to particular Instances.

First, I instance in such things, as God hath offer'd us in his Word, to be believed by us.

1. And what one among all those seems more incredible and irrational, than the Resurrection? Yet the Apostle thus reasons, Act. 26.8. Why should it be thought a thing incredible with you,

that God should raise the dead? The Apostle (you see) makes strange of it, that any of the•• should strange at it, as a thing incredible. 〈◊〉〈◊〉 confess, he had then to deal with the Iews, an•• such as own'd the Iewish Religion (at least ma∣ny of them) and therefore might well ask the•• the question, because the whole Worship o•• God, upheld amongst them, was an unreasona••ble thing, if the Dead should never rise agai••▪ But (as I take it) he might as well question 〈◊〉〈◊〉 Gentiles, after the same manner. Though know, some may reply, That there is not 〈◊〉〈◊〉 same reason, because the Gentiles might (〈◊〉〈◊〉 they did) exercise some Religion (such ar•• was) upon the account of the Souls immortali•••• whilst they believed no resurrection of the B••••dy. And that * 1.73 some of them had some Noti•••• of the Souls immortality, without any appr••••hension of the rising again of the Body, I do 〈◊〉〈◊〉 much question; though those Notions, in all 〈◊〉〈◊〉 them, were but empty conceits, and as co••••••sed as a sick mans dreams. But this I desire•• be observ'd, That the Apostle, 1 Cor. 15.3•• argues the Resurrection thus, That if the De•••• rise not, the Epicures Opinion may take place But that Opinion is erroneous (saith the Apo••stle) and pernicious too, and not to be allow•••• among Christians, who ought to believe firm•••• the Resurrection of the Dead. The Apostle Argument is à Consequente absardo, and he sai•••• in effect this, If there be no Resurrection, they might then side with the Epicures, and sin•• their † 1.74 Song, Let us take our pleasure while w•• live, for after death we shall have none. Yet

observe also, v. 32. If after the manner of men, that is, as farr as men could do,* 1.75 or with regard only to this present life, which all men live, I have fought with beasts at Ephesus, what advan∣tageth it me, if the Dead rise not? Doth not the Apostle lay the ground-work and foundation of * 1.76 all Religion, upon the Resurrection? It is as much as to say, What need I suffer, and (by the same reason) what need I do any thing a∣bout Religion, if there be no Resurrection? His whole Argument is grounded upon Reason, and his Conclusion is the absurdity of Religion, if there be no Resurrection. And that it is so, ap∣pears from his reasoning, v. 36. Thou fool, that which thou sowest, is not quickned, except it dye. Where Calvin observes, That the Apostle might have answer'd their Question, [How are the Dead raised, &c.] by shewing, how easie it is to God Almighty, though it seem incomprehensible to us, and that we are not to judge of such things by our own sense, but according to his infinite power. But the Apostle answereth otherwise, by shewing, That the Resurrection is so farr from contradict∣ing the course of Nature, as we have continually a clear proof and instance of it, in the fruits of the earth, which arise and grow out of the seeds that are sown, and rot in the ground. Now seeing all Generation is from Corruption, in the seed sown, we have therein an image and resem∣blance of the Resurrection. And the effect of all the Apostles discourse is this, That there is as much reason for the bodies rising again, as there is for the growing again of the grain we sow in the earth. And hence he rebukes them thus,

Thou fool, confuting Atheists from the course o•• Nature, as men that have not common sense. A•• if he should say, How unreasonable are you, t•• question the Resurrection, when the like thing•• before you every day, and you see with you•• eyes ordinarily, what is as strange as that? Fro•• the whole (to say no more) it is clear, That there is a ground in reason, for every man to be••lieve the Resurrection; though I deny not, tha•• it is further clear'd, and we are most confirm'•• in the belief of it, by the written Word; ye•• and that our blind Reason would never have dis••cover'd it, without Divine Revelation.

2. The Incarnation of the Son of God, is 〈◊〉〈◊〉 thing (I confess) above all mans Reason, an•• yet not therefore against Reason.

3. The Apostle stands admiring, O the depth, 〈◊〉〈◊〉 How unsearchable are his judgements,* 1.77 and 〈◊〉〈◊〉 wayes past finding out! And yet whoever believ•• these, as they are by the Spirit revealed in the Word, doth nothing but what is most rational▪ For if there be one Almighty, Infinite, Eterna•• God, (as Socinians, I hope, grant) then it is most absurd to think, that his judgements, wayes, works, and counsels are such, as can be measured by the standard of mans reason. No reason will perswade a man to measure what is infinite, by that which is finite, more than to think of taking up the Ocean in a Nut-shell. And if it should be thought, that the Socinians have the advantage at Reason against us (if it were not for Scripture) in the highest Mysteries o•• Divinity, I thing otherwise, because it is against all reason, to allow of nothing in the counsels and

wayes of God, that is not commensurable with mans understanding. For that is all one, as to make him such a one as our selves; whereas our owning him as God, is an acknowledgement of his Beeing and Excellencies infinite beyond all our Reason.

4. Reason is not able to apprehend the My∣stery of the Trinity: And yet it is but reasona∣ble for us to believe, what Scripture hath re∣veal'd about it, because it is agreeable to Reason, that God must be such an Essence and Existence, as no Creature is able to comprehend. For God were not God indeed, nor like himself, if his Subsistence were such as we could apprehend. Even Reason will enforce us to grant, That God can be comprehended by none but himself. For how can a man apprehend God aright, without apprehending him infinite? That which is finite, even in the judgement of Reason, cannot be God. And therefore the Heathens were most absurd in their Polytheism, or multiplicity of Gods, because there can be but one infinite, and so but one God. Now the true God being in∣deed such, it is unreasonable in us to think, by searching, to find him out in his Essence, Sub∣sistence, or Attributes. And for this purpose, let it be considered, what the Apostle saith con∣cerning mans Reason, when it is us'd about the things of God, 1 Cor. 2. How should a beast understand the things of a man, and how much less can a man understand the things of God? I think I may rationally say, He must be a God, that knows perfectly what God is. True, we may understand what he hath revealed for our

learning; but our understanding is according to his revealing it, only by our Faith, which sees that which Reason cannot discern; and yet our Faith is not unreasonable: For we can give a reason of our believing such things, as God hath revealed, viz. Infallible, Divine Authority, though we cannot give a reason of some things believed by us. And there is nothing more rea∣sonable, than to believe, whatever God saith, to be true; though we can give no reason more, than that God saith it. For a God that can lye, Reason it self will say, is not, cannot be God, but an Idol, or a Devil. And hence I infer•• That Reason teacheth us to believe the highest Mysteries revealed in Scripture, as the Trinity, the Incarnation, &c. and they that think other∣wise, therein shew themselves unreasonable. And for the Counsels of God, in disposing of his Creatures according to his pleasure, what rea∣sonable man can question them? Or if any man do it, may it not justly and rationally be said to him, as Elihu spake unto Iob? Behold, in this, thou art not just: I will answer thee, that God is greater than man.* 1.78 Why dost thou strive against him? For he giveth no account of his matters. And if so, it is indeed most unreasonable in any man to expect it. Certainly, if any, God may challenge this Prerogative, viz. To give no ac∣count of his wayes and counsels. And for men to pry into them, further than he hath reveal'd; and demand a reason of his will and pleasure, when he is pleas'd to give none, is indeed to do against Reason. For there is nothing more reasonable than this, That God may do what he

pleaseth, and not to be question'd by any for it, seeing all things else are the works of his hands. And this was the Apostles mind, when he said, Ro. 9.20, 21. Nay but O man, who art thou, that repliest against God? Shall the thing formed, say to him that formed it, Why hast thou made me thus? Hath not the Potter power over the clay, &c. And doth not the Prophet (whom the Apostle cites, or alludes to in that place) say as much, and more? Esay 45.9. Woe to him that striveth with his Maker, &c. i. e. quarrels God about his Pro∣vidences, as if he meant to controll him.

To clear and confirm my Argument yet fur∣ther, Doth not the Apostle argue from Reason, upon all occasions, even about the things of God, specially when he had to do with Heathens? Act. 14.15. saith he to those who would have sacrificed to to him, We preach unto you, to turn from these vanities, unto the living God, which made Heaven and Earth, &c. As if he should have said, If you will serve a God, serve him that is God indeed, and who is the living and 〈◊〉〈◊〉 God, your own reason will shew you: It is he that made Heaven and Earth, &c. You are unseasonable in sacrificing to any other, because no other can be God. 〈◊〉〈◊〉 v. 17. he goes on to shew, That they, and their foreFathers, had light enough from Gods Providential Dispensati∣ons, to teach them, that Iupiter, Mercurius, and such Vanities, or Idols, could not be the true and living God, so as they were inexcusable. And so he argueth, Act. 17. That we ought not to think the God-head like unto Gold or Silver, &c. seeing it is against all reason, as he proves from

v. 24, to v. 29. So likewise Ro. 1. he proveth the Gentiles Idolatry, in making Images and Representations of God, to be against the light of Nature, and natural Reason, which was able to see so much of his eternal Power and God∣head, in the things that are made, as they might easily conclude, that God was not to be repre∣sented by any similitude of earthly things, be∣cause they cannot be like him, Act. 17.29.

I shall yet in other instances labour to evi∣dence, That there is nothing in true Religion, but what is reasonable.

For Moral Duties towards men, our Saviour layeth down an undoubted Principle of Reason, Mat. 7.12. and addeth, That this is the Law, and the Prophets, i. e. This is the summ and sub∣stance of all they have taught, concerning the duty of man to man, the most equal Law, to do, as we would be done unto. All the Command∣ments against Murder, Adultery, Theft, &c. are Principles of common Reason, and the Law of Nature. For Children to obey their Parents, is reasonable; and so the Apostle presseth it, Eph. 6.1. because it is just, or right. How can Children be thankful, but in being dutiful to their Parents? And for Servants to obey their Masters, it is equal, for they maintain and fro•• them necessaries for their lives. And to obey Principalities and Powers, is but reason, because by them the people are kept in peace▪ and there would be otherwise no safety or society amongst men. Whatever some may fancy or feign, True Religion, in the highest and strictest practice of it, is no teacher of mis-rule; but teacheth obe∣dience

for conscience sake, and sheweth the right way of yielding it according to Gods Com∣mandment. And 'tis not reasonable to think, it teacheth obedience in some only, and not in all Relations. Yea, it is impossible to serve God, as we ought, and not to serve one another in love.

Nay, the most Spiritual Duties of denying our selves, and crucifying our lusts, are most reason∣able. To part with our lives, and all we have, for Christs sake, is most equal, seeing he dyed for us. And if I were to dispute for the Christian Religion, against an Infidel, I would dare him to shew any one thing in Scripture, that is con∣trary to sound Reason; or any Article of the Christian Faith, that is not rational, as I have shewed before in some of them.

And now I lay down these three Conclusions, which I avouch rational, and by Reason demon∣strable, viz.

1. That there is more Reason in any Religion, than in no Religion at all.

2. That there is more Reason in the true Chri∣stian Religion, than there is in any other.

3. That there is more Reason in the life and practice of true Religion, and the power of God∣liness, than in the empty form, and out-side pro∣fession of it.

These I should further dilate upon, but that all of them are most excellently, and undeniably, of late, discoursed at large by others. Yet I shall not content my self with the bare naming of them.

1st. For the First, I say, That the wayes wherein Atheists have gone about to undermine Scripture-Authority, and so overthrow all Reli∣gion, are contrary to sound Reason. For is it not more rational in us, to believe, That one Eternal, Infinite Beeing, made this whole frame of Heaven and Earth, than to fancy an empty, infinite Space, and an infinite number of Atomes coursing up and down in it, and by a fortuito•• concourse (as it were, by hap-hazard, no sobe•• man can imagine how) to fall into order, an•• so produce this frame of the World, as now we see it? I shall not dispute in the case, but on•••• appeal to the judgement of any man that's sobe•• and in his senses, which of those two is most cre••dible to the apprehension of Reason. And is no•• our Faith of one eternal God, as rational, as ••••thers conceit of an eternal Pre-existent matte•••• Not to say, How precarious the Principles of ••••thers, that are against us, are, I add, How ab∣surd and unreasonable they are to the apprehensi∣on of any sober intelligent man, and farr more incredible and improbable, than what we believe of the Worlds Creation, according to the writ∣ten Word. Let those who count so light of Scripture-Doctrine, and set so highly by some alery Speculations and Notions (whether of old, or of late cryed up) shew us somewhat more ra∣tional, than what is Scriptural. And whether the Phylosophy of Moses, &c. be not as agree∣able to any sober mans reason, as any opposition of Science, which by some is so much admired. It is not my design, to engage with such Noti∣onists, who had best deal first with others, that

have said enough. I think it enough to declare, that they have done little to satisfie the sober rea∣son of intelligent men. For (I say again) Let all be weighed, not in the ballance of the San∣ctuary (which they sufficiently slight) but by the standard of true Reason, and if they be not found too light, I grant, they have said somewhat to their purpose. There is a World fram'd and constituted, as we see; and a dispute there hath been, and (I think) still is with some, How it came to be so fram'd and constituted? Now I only plead, That the account, which Moses hath given of the Worlds beginning, is much more credible to meer Reason, than any other. And thereupon ask, Why should it seem incredible, that one who had his beeing from none, but of himself, should make all things out of nothing? They, whose interest it would be, to have no God, are willing to perswade themselves, and others too, that there is none. And these say, That some men have, for their own turns, made others believe, there is a God, and so the World is troubled about something, which is indeed no∣thing. We who believe the beeing of one God, appeal not to Scripture (of which these men count nothing) but ask them, How this frame, and all its furniture, came to be first set up? That this World made it self, is an absurdity, beyond all reason, and common sense. Hence some have devised wayes of fashioning the World, such as I hinted some before, that they may stand in no fear of any God or Devil, nor live in expectation of any Hell or Heaven hereafter. But herein they goe against all Reason, which is the

only Judge, to whose sentence they are content to stand. That the true notion of a Deity is most consonant to Reason, and the light of Na∣ture, is excellently proved by the Learned Stil∣lingfleet.* 1.79 And they that deny, there is a God, do assert other things (as he saith) on farr less evidence of reason; and must by their own Principles, deny some things, which are appa∣rently true. And he instances in these, viz. That the World was as it is, from all Eternity, or else it was first made by a fortuitous concourse of Atomes, both which Hypotheses being urged with the same, or greater difficulties, are more weakly proved, than the existence of a Deity. And whoever shall be pleas'd to en∣quire, will find it so, Therefore we contend for Religion against Atheists, upon grounds of Rea∣son. And I say again, That none of them all have produced any thing so rational, as that which is Scriptural.

2dly. And for the truth and reason of the Christian Religion, the same learned Author hath said enough in the learned discourse afore∣said. All that I shall say, is this, That if any man please to examine all the several religious perswasions, that are, or have been in the World, beside that which Scripture hath reveal'd and warranted, and weigh them in the ballance of sound Reason, he need not be much puzzled a∣bout the choice of his Religion: For it will soon appear, even to Reason, That all Religions, be∣side the truly Christian, are unreasonable.

If any strange at this, because many in all a∣ges, who had good natural Reason, have reject∣ed the Christian Religion. I answer,

1. That they had Reason, but made not a due and right improvement of it, and therefore shewed themselves unreasonable, as the Apostle proves it against them, Ro. 1.19, 20, &c. And that God did therefore give them up to vile af∣fections, as a punishment of their unreasonable Idolatries.

2. We having Scripture-light, which they had not, have our Reason more rectified and en∣lightned, than they had, or could have. And without the light of Divine Revelation, we, in all probability, might have been as vain in our imaginations, as they. But then, I say, both we and they had been unreasonable. And God himself useth no other Argument against the Gentiles Idolatries, than the absurdity and unrea∣sonableness of them, Esay 44. They that make a graven Image, &c. they are their own witnesses. They see not, nor know, that they may be ashamed. And after a large account of their doings about their Images and Idols, v. 18, 19. he saith, They have not known, nor understood. And a∣gain, None considereth in his heart,* 1.80 nor is there knowledge or understanding, &c. As if he should say, These Makers of Idols, that know whereof they are made, and how handled in the making, are the best witnesses, that can be brought against them: For if they were not sadly besotted, and void of common sense, they would never imagine, the stock of a Tree could be made a God. The main thing to be observ'd for my purpose, is this,

That they had light enough by their own reason, to discover the vanity of making Idols. For this they are charged with, That they did not debate the matter with themselves, nor reason the case as they might; which if they had done, they could never have been so bruitish and senseless, as they shewed themselves to be, in saying to the work of their own hands, Ye are our Gods.

And now, Let none desire me to instance in any other, having spoken of Idolaters, because all the World of Mankind, that worship not the true and only God, in the alone Mediator, and no other, are Idolaters. This is plain and clear▪ and needs no proof; except any will say, The Turks are no Idolaters, because they like no Images. But however, they are affected to Images, they must be ranked amongst Idolaters, that honour a Varlet (such as Mahomet was) more than the Lord Jesus Christ. They have not the Son, and therefore have not the Father, 1 Ioan. 2.23. And then, what can they be o∣ther, than Idolaters? The same is to be thought of the Iews, who worship the true God, but not in our Lord Jesus Christ.

To instance in the particular absurdities of all other Religions, would be endless, and (for ought I know) to no great purpose. It may suffice to hint in general, what any man may improve, (when ever he pleases, in his own thoughts) by running over in his mind, the wayes and doings of all that serve not one God only in the mediati∣on of the Lord Jesus Christ. Though we had our Religion by Revelation, and that be enough to confirm our Faith; yet we have this to boot,

for our further confirmation in it, That it hath more of Reason in it, than any other.

Hence we inferr, That an Atheist is the veriest fool of all, that for the pleasures of this World, which he may not enjoy one hour, cannot (by his own confession) enjoy one hundred of years, dares run the hazard of losing himself for ever. As long as it is disputable with him, Whether there be a God, or no, his wisest and safest way were, to chuse the strongest side: For if it prove at last, that there is no God, he gains a very little, as much as comes to nothing, no more than a beast, that hath as much as he, and more too. But if there be a God (such as we be∣lieve) in what a case will he be, at the great day of account? And to think, there is a God, that cares not what becomes of the World, and will never judge the World, is all one, as to say, there is no God. Now a man had need of infal∣lible and undeniable Principles, to prove, there is no God, who dares to live in this World, as if there were none; because the adventure is of in∣finite concernment and consequence.

And for the choice of a mans Religion, I say again, He need do no more than use his Reason, That will give him light enough to chuse the best. I do not say, nor mean, That Reason alone could ever have discover'd the only way of Salvation, or the right way of worshipping God, so as to please him in it. But when God hath in his Word discover'd to us his good will, in all that concerns his glory, and our everlasting good, we dare appeal to Reason, for the truth and goodness of our Religion; and challenge all the

World, to shew us any other, that is half so rational.

3dly. I should be much more large in proving my third Position, about the power and practice of true Religion, if another hand had not of late so happily prevented me;* 1.81 yet somewhat I have to say of this also.

'Tis no strange, or new thing, to see all god∣liness, and circumspect walking, cryed down, under an odious imputation of folly and fancy. 'Twas said of Christ,* 1.82 He is beside himself, Mar••▪ 3.21. or one transported with a Fanatique Ex∣tasie. And of the blessed Apostle, That too much learning had made him madd, Act. 26.24. His plain manner and method of preaching Christ crucified, was by the worldly-wise counted and call'd, the foolishness of preaching, though it were indeed, the wisdome and power of God to Salvation▪ 1 Cor. 1.23. Therefore we have the less need to be troubled at the language of many in our times, seeing they speak but what they have learn'd from their Fore-fathers. For certain, we pretend to no Enthusiasms, beyond all sense and reason; but appeal to Christ, and his writ∣ten Word, to be tryed by them in all things; for which we are counted Fanatiques.

For the aspersion of Folly, upon all that de∣sire to remember God in his wayes, and to walk humbly with him, we may safely appeal to the same Judges, now before spoken of, because the wisdome of God in Scripture give the name of [FOOL] to none but to such as are ungodly; Witness Davids Psalmes, and Solomons Pro∣verbs,

&c. But I shall argue a little further thus: If the Principles of our Religion be such, as we are bound to contend for it against all Adversa∣ries, then the practice which agrees best with, and comes nearest to those Principles, deserves not the imputation of Folly, nor can be so ac∣counted of by any, but unreasonable men. Hence I am bold to ask, Who are the veriest fools? They that know the Laws of Christ, and labour to walk accordingly: Or they that pretend to know them, but in all their works deny them? The Principles of true Christian Religion are these, Tit. 2.11, 12. That we deny all ungodli∣ness, and worldly lusts, and live soberly, &c. That for every idle word that men shall speak, they shall give an account, Mat. 12.36. That God shall bring to light the hidden things of darkness, and bring them to judgement, 1 Cor. 4.5. Eccles. 12.14. Now compare mens practices with these Principles, and it may be easily seen, who are the veriest fools. Many there are, that glory much in their being Protestants; and will sometimes pity Papists, for being mis-led, as to their religious perswasions. But I am bold to think, That some Protestants have as much need to pity themselves, for their ungodly practices. For if any under Heaven, be in the way to Hell, some of these Protestants are. If you desire to know, which of them? I answer, All those, who are common ordinary Drunkards, Swearers, Fornicators, and Adulterers, with all of the same stamp; and that (to fill up the measure of their sins the faster) do shew the greatest ha∣tred and scorn, that can be, of all that profess

and practice godliness. This I have against these Protestants (or rather for them, if they will make a right use of it) That a Papist, leading an honest, temperate, and sober life, can give a more rational account of his Religion, than any of them, or any others like them. But I say further, Doth not Reason teach every man, to be true to his own Principles; and that we should not profess one thing, and practice ano∣ther quite contrary? Nay, do not lewd and vi∣cious persons cry out against others, that they are not, what they seem to be? These (say they) are your great Professors, and they can do so and so. Is this according to their profession? And I say, If great Professors, be not also pre∣cise and strict practisers, they are to be blamed, yea, and without Repentance, shall be damn'd.

But I say withall, That whoever proclaims himself a Protestant, is a great Professor in so doing. For the true Protestant Religion teaches and obliges to all possible circumspection, and holy conversation, and godliness. The Gospel is call'd, The Doctrine that is according to Godli∣ness, 1 Tim. 6.3. As for any, that are account∣ed more than ordinary Professors, I heartily wish, that none of them might deserve the charge, that's commonly made against them; and to them I say, If they be indeed faulty, they shall dearly rue it: I mean, they must reform their lives, or their profession will stand them in no stead one day, when all shall be judged accord∣ing to their works. And for many of them, I am confident, and well assured, That such a charge is no better than a calumny, and reproach∣ing

of Christ in his members. For there are many of them (I hope) Nathaniels, and true Israelites, in whom there is no guile.

However it be, this agreed upon, on all hands, That 'tis unreasonable, to profess one thing, and practice another. And hence I say, That all Protestants, so call'd, who are vicious in their lives, do therein shew themselves unreasonable▪ as well as ungodly men. For many of them, I believe, (and not without reason) that they know not well themselves, what they profess. Sure many of them (the more pity) are pro∣foundly ignorant of the very first Principles of the Protestant-Religion? and can give no rati∣onal or tolerable account, why they are Prote∣stants, and not Papists, or Pagans. But what∣ever they know of their Religion, I am sure, many of them little consider of any conversation suitable to it. And therefore I shall mind them of what they do profess, and it is this, That they profess the strictest and precisest way of serving God, and walking with God, that ever was made known to the Children of Men. They pro∣fess to believe the Gospel of Christ, and that Gods written Word is the only Rule of Faith and Manners. Now the Gospel, and the Word of Grace, do certainly prescribe the most exact and accurate way of Life, that can be. And I need not be long in proving this to any professed Pro∣testants. But if any make question of it, let them enquire, what they engaged for, and to, when they were baptized. For then they must acknowledge themselves Professors of a very strict Religion, unless they will renounce their Baptism.

The Fanatiques are not the only great Pro∣fessors; but every one, that owns himself for a Protestant, must either disown his Baptism, and blaspheme Christ, and the Gospel openly; o•• else he must look on himself as a great Professor of Godliness. For as Christ commanded, so Baptism obligeth to the most severe and precisest way of Godliness. And if he live in the constan•• practice and allowance of all uncleanness, he is an unreasonable, as well as a wicked man. The Apostle joyns both those together, 2 Thes. 3.2. And if those wicked ones there meant (perhap•• professed Infidels) were unreasonable, mu•••• more they that profess the Faith, and are in thei•• conversation worse than Infidels. Those indeed contradicted their own Principles: But professe•• Christians much more, and are therefore most unreasonable and wicked men. For Grace an•• Nature, Law and Gospel, cry out against them▪ and will one day come in, as witnesses for their conviction, because they walk'd contrary to them all. Let them count of themselves as they please for a while, Christ, when he comes to judge, will number them with those, Who cry, Lord,* 1.83 Lord, and do not the will of his Father which is in Heaven; and therefore they must de∣part, and be gone, because they are the workers ••f iniquity. And what do these mean by their go∣ing to Church, and joyning in publick Prayers, and hearing of Sermons, and receiving the Sa∣craments? Sure in these they profess, and pre∣tend to somewhat. They will not (I hope) say, They profess Adultery, and Swearing, and Drunkenness, &c. And yet all the World knows,

many of them live in the constant practice of such, or the like abominable vices.

1. These I wish first to consider what they do, when they mock and scoff at others, for their preciseness. For if they dealt, as becomes rational men, they would, as often as they see any more strict and precise, presently say, These men do honestly, and rationally too, for they practice, as they profess; whereas we profess as much as they, but do nothing alike.

2. I wish them also to consider, That when they cry out against others, as Hypocrites and Dissemblers, in so doing, they condemn them∣selves. For they profess the Religion that Christ taught, and they will not say (I hope) that Christ taught men to be Swearers, and Drunk∣ards, &c. Now they must say thus, and so be most horrid Blasphemers; or confess themselves to be Dissemblers, for practising quite contray to what they profess. And that they do so, is beyond all contradiction; and when they can prove others to be the same, we will say as much of them. But till then, we have reason to look on these, as unreasonably wicked, so unreason∣ably uncharitable towards others, to say no worse of them.

I might here enlarge my self, by shewing the unreasonableness of most Sins, that are of ordi∣nary and daily practice, with many call'd Prote∣stant. But somewhat tending this way, was hinted before, in shewing the Reason that is in all the Commandments. Yet I shall add, That whereas they have cryed out against their Mini∣sters, for being so harsh and severe, they forget

what their own Consciences have told the•• oftner, and more sharply, than ever any Mini∣ster did, or could. But of this I may say mor•• elsewhere. For present, I urge them with th•• unreasonableness of their constant daily pra∣ctices, and ask them, Is not prophane Swea••∣ing an unreasonable Sin, when there is not 〈◊〉〈◊〉 (as in some other fleshly wickedness) any the least seeming sensual profit or pleasure? A 〈◊〉〈◊〉 may be a very Epicure (as one saith) and 〈◊〉〈◊〉 bate Swearing. What doth a Drunkard make himself to be, more than a two legg'd Bea••••▪ Nay, is there any Beast almost, that will 〈◊〉〈◊〉 to drunkenness, except it be a Swine? I 〈◊〉〈◊〉 not instance in more particulars. But to shut 〈◊〉〈◊〉 this, All or most of the Ten Commandments have been, and still are, justly accounted 〈…〉〈…〉 of moral and natural equity. And the Fourth▪ though yielded to be but Positive-moral, hath so much Reason in it, That since God hath allowed us six dayes, we may well allow him the seven••••. And they that make no conscience of this, 〈◊〉〈◊〉 many other Commandments, as appears by their practices, are unreasonable men, which was the thing to be proved.

Arg. 3. ANother Reason, to prove ungodly men guilty of their own destructi∣on, and so altogether inexcusable before the Lord, may be drawn from the inward secre•• workings of their own Consciences. For whe•• they pretend, That they want Light, to see the

good, and the right way, their Consciences will rise up, and be as so many swift witnesses against them. How many times have they been round∣ed in the ear, and told by a voice within them, that their way was not good before the Lord? How often hath Conscience stood, as the Angel did in Balaams way, with a drawn sword in his hand, to turn them back again? What dumps, and fits of melancholly (as some call them) have they had, when those everlasting burnings have flash'd in their faces, to fright them out of their ungodly wayes? And will they yet say, They had not Light enough, to see the good, and the right way, when they notwithstanding have posted on still, and press'd forward against all opposition and contradiction of Consciences? For certain, many wicked ones have had much of their H••ll upon Earth; so much, as might have serv'd (if they had been wise enough) to mind them of Heavens way. It may be, that some of them have their Heaven here, though a very short, uncertain, and inconsiderable feli∣city. But there are few of them, that meet not with rubbs enough, to stop them in their career Hell-ward, if they would but heed them. They are not so merry, as the World takes them to be; But even in the midst of laughter, the heart is sorrowful, to think what will be the end of their madd mirth.

I need not say more to these, than only ad∣vise them to abide at home, and hear what their Consciences tell them. But this perhaps is labour in vain, when they are resolv'd before∣hand, to give Conscience as good as it brings.

However, I cannot forbear to stick this, as an Arrow in their sides, and let them pluck it out again, if they can: That they can with no face, or colour of truth, say, They have not Light, to see the good, and the right way. For God hath put a Light into their hands, and they have put it out on purpose, that they may goe on in darkness. And this God himself charges them with,* 1.84 Psa. 14.4. Have all the workers of ini∣quity no knowledge, &c? The Interrogative hath in it a more vehement deniall. It is not of igno∣rance, or infirmity, they do thus wickedly; but wittingly, and willingly, against all conviction of Conscience. And therefore there will be need of no other witnesses against these men one day, than what they themselves shall bring forth; and God will, in his judging of them, appeal to their own Consciences, that will then be ready to ju∣stifie him before all the World, that he gave them a Light to see plainly the perverseness of their own way; but they cast it away, or put it out, and would not walk by it. I need say no more, but only desire men to consider, how they will answer their own Consciences, in the great day of account, when they have resisted so long, and so often gone against, what they have known by the Light that is within them. If they can deal with Conscience hereafter, a•• they do at present, they may do themselves a plea∣sure: But I much doubt it.

Arg. 4. I Shall add another Reason, to prove, That men have had Light enough shining round about them, and would not en∣dure it. And this is their impatiency, and peevishness of Spirit, when they have been a∣gain and again admonished of their faults, by such as have known them, and have had oppor∣tunities of doing them such a good Office.

And here I may, upon this occasion, take up a complaint, and say, Who, or where is he, that will bear a seasonable reproof, when it is given him? Some such (I hope) there are; but truly it is not easie to light on them. A man had need run to and fro to seek them; and if any should ask me, Where such dwell? I cannot easily give an answer, such as I would.

'Tis said of Cranmer, That to do him a shrewd turn, was the way to make him a Friend for ever. If it were so indeed, I cannot enough admire the most excellent frame of his Spirit, that could turn Poyson into Medicine; and take occasion to love, even from that which only tends to hatred and strife. Surely the contrary is to be seen in too many. Do them the best office of love, that can be done, you make them your Enemies for ever, they will never care for you more.

And this is an infallible Demonstration, of what I am now discoursing. How can men say, they want Light, when they run from it, and will not suffer it to come near them. The Law is a light, and the reproofs of instruction are the way of life, Pro. 6.23. So saith the Wiseman, by the wisdome of God in him. And I may say

of Christian brotherly admonition, that it is a a most singular help to preserve and improve the life and practice of godliness. It is, as it were, the snuffing of the lights, to make them burn more clearly. I need not shew how much the Scripture commends it: He that turns over the Bible, cannot be ignorant of it.

It is, in one word, a Duty, that lies on all men; but on professed Christians more especi∣ally; to give it wisely, as there is occasion; and take it kindly, when it is given.

Now for men to storm and rage, upon all oc∣casions, against all reproof, and shew themselves such, as others dare not come near them, is a sufficient Argument of Conviction, and cannot be answer'd. For with what face can a man plead, that he is well dispos'd, and willing to do what's right, when, be he never so much out of his way, be scorns to be told of it? Yet many such there are, who have shut up their Con∣sciences under hatches; and for others, they dare not tell them of their faults, lest they be made to feel their fingers. And I wish this were the fault of Ruffians and Roysters only: But many more sober to look upon, and perhaps in∣offensive otherwise, as to other men, will rage like madd, if you come near them, with the least touch of a reproof, though never so gentle and seasonable. Yea, a man had need beware of them,* 1.85 Lest th••y make him an Offendor for a word, and lay a snare for him in the gate. Nor I, nor others need to marvell at the great miscarriages of so many, if we but duly consider, what I am now speaking of. There must needs be an a∣bounding

of all ungodliness, when it overflows all the banks, and no man dares put a stop to it, by saying to another, Why do you thus? And this, to say no more, is enough to shew, That men might, if they would, know more of God, and his will, but that they despise admonition, and will not abide reproof. They cannot pre∣tend want of Light, who put it away, whenso∣ever it is offer'd to them; and would, if they could, put it quite out, that they may goe on in darkness.

Arg. 5. THere is yet more Light to shew men their way, if they would but heed it, and not wilfully shut their eyes against it. Every sincere and sound Believer is a Light,* 1.86 shining in the midst of a crooked Nation. And herein ungodly men condemn themselves, that they cannot abide the light of other mens pro∣fession and practice, holding forth the word of life. They are ever quarrelling those, that are more eminent in profession, for their miscarria∣ges in practice, whether truly or falsely charg'd upon them. For what is this more, or better, than the enmity that is in their hearts against God, and his wayes? And let it not offend any, that I say so, till they have heard what I have yet to say.

That many eminent Professors have faulted and fallen, and that most foully, cannot be de∣nied, because the Scriptures have furnish'd us with so many sad Instances in this kind. And

that the most of Gods faithful Servants have been fam'd, or defam'd rather, as guilty of the same, or the like, is clear from Scripture, and from experience in all ages. But whether the faults of Professors be reall, or only feigned, still (I say again) the Scandall that is taken by so many, is an Argument of the old hatred; and shews an inbred desire, to have the wayes of God slurr'd, that they may have an excuse for slighting them. And if it be so (as I hope to make it appear) we have another Evidence, that men have Light enough, but have no mind to walk by it. For why should any man cry out (as many do) a∣gainst Professors, and profession of Religion, if there were not somewhat more, than what they are willing to have known by themselves? But I shall argue it a little further thus.

First, I'le suppose the Scandall to be indeed reall: What then? Is that a ground sufficient to say, I will never goe in the way, that such pretended to? A man indeed may, and ought to say, I will never do, as such have done, where∣in they have done amiss. And this both Religi∣on and Reason will teach us. But therefore to slight, and set at naught all Profession, and the very face and shew of Religion (to say no more) is most unreasonable, and a sufficient evidence of that enmity, which is by Nature in the hearts of all men against God, and his wayes. For what is Gods way the worse, because such and such have turn'd aside from it? Nay, is it better than blasphemy, to cry out with open mouth, against that which is of God, because of

that which is vile and base in men? David com∣mitted Adultery, and Murder too, and therein occasion'd the enemies of God to blaspheme, which was the great aggravation of his sin and punishment. But observe, It was blasphemy in the enemies of God; and they were Gods ene∣mies, that took occasion to blaspheme. For those enemies might have known, and should have taken notice, that David's God had for∣bidden those horrid sins, by his righteous Laws, written in the hearts of all men; and therefore had no cause to speak or think the worse of him, for his Servants offences. Was Christ the worse, or the less to be esteem'd, because Peter denied and forswore him? What reason then is there, in making the wayes of God to suffer for the faults of those that pretend to them? The wayes of the Lord are right, and the just shall walk in them; but the transgressours shall fall therein, Hos. 14.9. The best Master may have a base Servant, and the best Prince may have a Traytor amongst his Subjects; must the good Prince or Master bear the fault of the bad Subject or Ser∣vant? Or is subjection and service to be denied by others, because some Servants and Subjects are not so good as they should be? And in such cases, every man will say, There is no cause. And what reason, I pray, is there in this case, more than in those? These be the people of Iehovah, said the enemies of both, Ezech. 36.20. These be your great Professors, say many: But who? None but enemies to God and god∣liness. Oh! say they, See what such an one hath done. We will grant it, and 'tis but too true.

He hath done, what he ought not to have done▪ But why is this cast, as dirt, in the face of all Professors, and profession of Religion? The God whom they serve, alloweth them not in their so doing: He hath forbidden them to do so, and commanded them the quite contrary. And all the wayes of his Commandments are holy, just, and good. To profess the true Re∣ligion is good, and according to the mind of God, though it be not all that's good: For to a good profession, must be added a good conver∣sation; and the Power of Godliness must goe a∣long with the Form of it. If a man profess, and practice not accordingly, thou hast no cause to slight his profession; but rather to do what he did not, viz. Adorn thy profession with a suit∣able conversation.

In this I plead not for empty, outside Pro∣fessors, that dishonour, as much as may be, the profession of Religion. I shall rather ad∣vise them to one of these two, viz. To let their conversation hold pace with their profession, that the Name of God be not blasphemed; or else to lay aside their profession. For such loose Professors of Religion exceedingly wrong them∣selves, and others, and God most of all, as might be easily shewn in many Particulars. But I shall only say what is enough, That they do, as if they design'd to make all the World scorn and hate God, and his wayes. Men should not in∣deed slight Gods wayes, for the looseness of those that pretend to walk in them, as was said before. But too many are so minded, as they will blaspheme; and these Professors give them occa∣sion of so doing.

And just so in a manner do all they, who from their Pulpits will declame against the Vices of others, when all their Auditors know them to live in some or other of those same Vices, and repent not. Such preaching of such Preachers, is a fair Argument, to encourage the looser sort in slighting all preaching, and all profession of Religion. For what will they say, other than this? If there be such danger in such wayes, as we are told; and so much necessity of taking up a more precise course, why doth not our Minister, and others like him, practice their own Doctrine? Whatever they say, when they are in the Church, we see well enough, what they do elsewhere, and at other times. Why may not we run the adventure, as well as they. And indeed, it is the ready way to perswade people, That all the matters of God and Religion, are of no great concernment, when they see, they are discours'd of sometimes for fashion, and in a form, by such as believe not what themselves say. They that preach thus, as it were, in jest, are not likely to bring others to practice in good earnest. And to speak all in a few words, Such Preachers and Profes∣sors (as before) if they would set their wits on work, to make all the World Atheist (as once it was Arian) cannot devise a more compendious way and method for the purpose.

But though such Preachers and Professors there be, yet whoever shall therefore stand off, or turn aside from the wayes of Gods Com∣mandments, will in the day of account be inex∣cusably guilty before the Lord, of neglecting his duty. Is there so much as common sense, in

saying, Why should I do what's good and right▪ when others do not? Even Reason may teach us, That since God is so much dishonour'd by the looseness of others, we should labour the more, by an unblameable conversation, to vin∣dicate the honour of Gods Name, in despite of the Devil, and all his devices. For this ungodly humour in many, to cry down all Religion, and profession of it, upon the account of some Pro∣fessors miscarriages, argues nothing more, than enmity against all godliness; which yet they would fain hide and excuse, by the faults of o∣thers, that pretend to more than themselves. He that's glad of any occasion, to pick (as we say) a quarrel with another, for certain hates him, and hath not the least respect for him. And to clear it yet farther:

Secondly, Such Wretches, when they can find no occasion, will be forward enough to feign and frame one. Hence have sprung all those reproachful nick-names, cast upon Pro∣fessors, and the profession of Religion. Hence are false reports rais'd on purpose, to cause an Odium amongst all that hear of them. And if there were no more, I should say less. But God himself is reproached, and made to suffer. For all these lyes and falsities are intended, to make Religion and Godliness to be an abhorring (if it were possible) to all flesh. This, this is the de∣sign, that lies in the bottom, to render the wayes of God (in themselves most amiable) as odious as may be, so as men may have the greatest prejudice that's possible against them.

For when they have so disguis'd them, they, and others have a fairer pretence to shun and scorn them. Thus, as little Children, they make the Bug-bears, wherewith they affright themselves, and their fellows. And do as the Heathens of old, who first cloath'd poor Christians in the spoyles of Beasts, and then expos'd them to be worried, and torn in pieces by Lyons, and other ravenous Creaures.

There is certainly a beauty in Holiness, and all her wayes are wayes of pleasantness, Pro. 3.17. But to a man in his natural condition, they are not pleasing, but rather hateful and loathsome. And hence he doth by them, as men do by those whom they hate, and cannot abide, render them in all companies, as odious as may be, that others may hate them, as well as themselves do. When Iohn Hus was brought forth to be burnt, his enemies put on his head a triple Crown of pa∣per, painted over with Devils; and the Bishops said, when it was set on his head, Now we com∣mit thy Soul unto the Devil. Such in a manner is the rage and madness of all ungodly men. They would damn, if they could, all whom they hate and persecute for Christs sake; and therefore raise the vilest reports of them they can, to make the World believe, they are gone to Hell, as soon as they are gone hence. And why is all this adoe? Only to obscure and stifle all the glo∣rious beauty of holiness, that shines in Gods Ser∣vants, so as it may not be seen. And this out of hatred against God, who sets up his people, as so many Lights in the World, to shew men the way wherein they should goe. But the World,

that lieth in wickedness, hates the good, and the right way; and therefore doth what it can▪ to put out those Lights; and therein prove, that they love darkness. But however, all that pre∣tend to the wayes of God, do not walk in them; yet (blessed be God) there have alwayes been such, as will not be turn'd out of them, for all that can be said or done against them. And these will be witnesses one day, against all that have rejected them. And in this sense (if in no o∣ther) the Saints shall judge the World, 1 Cor. 6.2. Ye••, in this sense, they do now judge and condemn the World. Their piety, faith, holiness, and fear of God, are a Light, and leave wicked men without excuse: And as Noah by his faith prepared an Ark, by which he condemn'd the World, Heb. 11.7. so do they. Some in∣deed, too many pretenders, have caused many to stumble and fall: But through the grace of God, all are not such. As there is indeed, and in truth, such a thing as true Holiness; so there are Israelites indeed, shining as lights, and hold∣ing forth the Word of life, Philip. 2.15, 16. And these Lights many times are so bright, as their enemies are forc'd to bear witness unto them, as Saul did to David, 1 Sam. 24.17. Thou art more righteous than I. They cannot, after all their prying, find so much as a flaw in them, so as to have a just complaint against them. And this will be one day a convincing Argument a∣gainst ungodly ones, That they had seen so ma∣ny examples of those, that loathed their wayes of excess, and ryot, and uncleanness, and yet re∣fused to follow them; but rather set them at

••ought, upon this account, That they would not run into the same excess with themselves, 1 Pet. 4.4. Now the reall Apologies of Christians ex∣amples, being so many witnesses for God, and his wayes, how can men say, They want Light, to shew them, what they have to do? How must they not one day be without all excuse, even upon this account?

Arg. 6. ANother Argument for proving my general Proposition, is this, That the failings of all men are mostly, if not altoge∣ther, in practice; so as they know, but do not. This shews, that 'tis not for want of light, that they walk on in darkness. The first and chiefest part of mans sinful corruption lieth in his will and affections. The Woman indeed was de∣ceiv'd, 1 Tim. 2.14. But it was by deceitful Lust, Gen. 3.6. When she saw, that the tree was good for food, and pleasant to the eye, and a tree desirable to make one wise, she took of the fruit of it, &c. It was the inordinacy of her appetite, that transported her to taste, what God had for∣bidden her, so much as to touch. I grant, she was deceiv'd, and that the Serpent deluded her, to believe a lye. And it is (I conceive) a truth,* 1.87 That in every evil, there is an errour. Hence

we read, Heb. 3.13. of the deceitfulness of sin; and Eph. 4.22. of deceitful lusts. We should not sin, if we were not deceiv'd. Lust is as a mist, that mis-leads us. A man that hath eyes, cannot see his way in a mist, but roves and runs up and down, and cannot hit on the right. A man would never chuse the worse, and leave the better, if he were not in a mistake. The Apo∣stle describes the Gentiles, as Strangers to the life of God, through the ignorance that is in them, Eph. 4.18. And the first work of grace on any Soul, is, to turn it from darkness unto light, Act. 26.18. And to turn a man from the errour of his way, Iac. 5.20.

But all this (for ought I can see) doth not contradict what I said before, viz. That a mans inordinate affections, and his enraged appetite, do raise the mist, that clouds and darkens him, so as to wander after vanities and lye••, and for∣sake his own mercies. And all serves (as I sup∣pose) to our present purpose. Men are com∣monly worse in their practices, than in their principles, as I said before; and yet I deny not, that they are corrupted in both. For it is not, to me, imaginable, how a man should be cor∣rupted in one, and not in the other. But this we find by experience (which is all I mean) That men commonly have better principles than pra∣ctices. Hence so many, that are sound in the Faith, as to their perswasions of the truth of Re∣ligion, in their lives are most abominable. And what need we any more witnesses, to convince and condemn these men? Their own opinions are enough to confute their practices, and prove

••hem rebels against the light. And can they complain, they have not light to see their way ••o Heaven? They have enough, and too much, unless they could use it better.

How usual is it for notorious Sinners, and most abominable vicious persons, to plead for the Ten Commandments, when I know no body against them, but such as they, and their fel∣lows? They know, and can repeat the Ten Commandments, and say they are Gods Com∣mandments: And yet a civil man cannot abide within the breath of these men, because every other word almost is an Oath with them. A man would hardly believe, that men should lead their lives all the week in such excess, and all manner of uncleanness, and yet on Sundayes cry out so devoutly (as they seem to do) at the read∣ing of every Commandment, Lord have mercy upon us, and encline our hearts to keep this Law. Do not these men proclaim Gods commands to be their principles, and yet contradict them in all their practices? They dare not, they cannot for their hearts, say with their mouths, that Swearing, and Drunkenness, and Adultery, &c. are not Sins, and transgressions of Gods Laws; and yet they live in a constant practice of all such abominations.

Now what shall we think of these men? They have a Light sufficient to shew them the errour of their way. They do not indeed set it on a can∣dlestick, but rather under a bushel. Though it be not quite put out, yet it shines not so, as they can see any thing by it, as they ought. And I can conceive no other reason, Why the light in

these men is so useless, but only that it was never strong enough, to work an absolute thorow con∣viction, as when Gods Spirit convinceth of Sin, &c. Ioan. 16.8. The lusts of these men were never subdued to the power of their principles. Th••y could perhaps, some of them, discourse the va∣nity of the creature, and the emptiness of all worldly things, even to admiration; and ye•• all the while, love the World, and the things of the World, no men more. Grant that there is in such men sometimes a reluctancy, it cannot but be faint and feeble, and in effect as good as none at all. Nay, what if I say, it serves only to enhance their lusts the more, as weak oppo∣sition gives an enemy the greater advantage, 〈◊〉〈◊〉 let out more of his rage and strength, than o∣therwise perhaps he would. Certainly, men ••o made up of a mixture of passion, and some rea∣son, are as much plung'd into all sensual and beastly pleasures, as any; becau••e the stream of their lusts is stronger, than to be stopt by any principles they have. Yea, they are in a more ready way, to put darkness for light, and to call evil, good, than any men alive; so as at last▪ the light that is in them, is no better than the blackness of darkness It was even so with the Pharisees, Luc. 16.14. When our Saviour had most excellently discours'd the right use of all earthly riches, and shew'd, that men cannot serve God and Mammon, They heard these things, and derided him. A practice too com∣mon amongst others, when a savory Doctrine about some duty, press'd home upon Consci∣ence, hath found no better entertainment with

many of the Auditors, than a dry scoff, or some bitter reproachful language against the Preacher. But why did the Pharisees deride our Saviour? There was a reason, and it is express'd in the same place, They were covetous. The love of money is the root of all evil, 1 Tim. 6.10. There never was an Heretique, or Apostate, or any man reprobate to every good work, that had not this, or some other root of bitterness spring∣ing up, and turning him aside to be hardned, past all hope, in his ungodly way. Demas hath forsaken me, 2 Tim. 4.10. And if you read on, it is to be seen in the next words, Why? He had embraced this present World. All ages afford great store of such s••d Instances. Many, like Ionathan (as one saith) follow the chase with a greedy pursuit, till they light on the honey. Demas had no sooner left Paul, but he went to Thessalonica, where he became an Idol-Priest, as some report. When such men have been pro∣voked, by missing of expected preferments, or have had the lure of promotion flung out to them, the next news you hear of them, is, that they are not where you left them, but are gone some-where; and if you desire to know, look in Iud. v. 11. and you sh••ll find, what way they are gone, and upon what account, and what will be the issue of all at last, if you please to ob∣serve that also by the way. They (you must know) hoyse up, and strike sayl again, as the wind serves, and sometimes tack about, only to steer a course, that will serve for present securi∣ty, or future further advantages. When Reli∣gion is in fashion, they presently fall in with a

goodly out-side profession, so as few can keep pace with them. But when once the wind, that was on their backs, begins to turn, and blow in their teeth, then (as we say) faces about, and who more zealous Persecutors, than such hot-spur Professors?

Now may I not say of these, Have they not heard and known? Doubtless they cannot be ignorant. Balaam knew well enough, that he ought not to curse Israel; and yet the wretched Wizard attempted it again and again, because he loved the wages of unrighteousness;* 1.88 and Balack's proffer'd rewards blear'd his eyes, as he saw not, what he did see. So is it with every man, that hath no more grace than he. 'Tis no hard task for any man of ordinary understanding, to con∣clude, That the way of Uncleanness, Drunken∣ness, Swearing, &c. is not for professed Chri∣stians, or civil rational men to walk in. Yea, many have sometimes resolv'd against them, with vows and imprecations; and yet the next opportunity of a temptation breaks all these bonds,* 1.89 and the Doggs are turned to their vomit again. The reason of all is clearly to be seen, and it is this: They have their lucid intervals, as other madd men have; and then they can see a little, the baseness of their own wayes. But as soon as Lust is stirr'd, there rises a mist, and then they are as if they had no eyes; and whatever principles they have, they serve them for no∣thing that good is. The Light in these men, is as the uncertain blazings of a Candle, burnt down into the socket, that will not serve a man to do any work; and after it hath flash'd a while,

goes out with a snuffe, and a stink. 'Tis not long e're these men lye down in a dead sleep, and there's no hope of awakening them, after their interests and passions have subdued their principles, so as to have no more reflection up∣on their consciences and practices. These are a∣while perhaps Orthodox in their principles, but no thanks to them, for they are honest only, be∣cause not tempted to be otherwise; and being alwayes Hypocrites in heart, no marvel, if they come at last to be Heretiques, not only in their practices, but in their opinions also.

However, we must say of these, That they say, and do not: Or (which is all one) they know,* 1.90 and do not. They profess what they do not pra∣ctice; and is not this enough to silence them, when they say, If we had known, we would have done better? For they lye in what they say; and if they had a mind to fight it out with their lusts, they would never complain, they have not Light enough.

No wicked men are so ignorant, as not to know, that they are out of the way: Only the violence of their sinful affections hurry them o•• against their reason. And will this (think you) excuse them? It may indeed blind them a w••ile, but it will not bear them out, when God sh••ll call to an account.

Arg. 7. ANd now I shall a little enforce the former Reason, by adding ano∣ther Argument, if you please to ••all it so, viz.

That prophane and ungodly wretches, who pro∣fess the Faith of Christ, do condemn themselves, by allowing the practices of the Saints recorded in Scripture. They say, the Apostles, and o∣thers, were good men, and are now in Heaven. And what can they answer, if they be ask'd, Why do you not then trace their footsteps? They dare not say, Those Saints in Heaven, (whom they so much magnifie) went thither in that way they themselves walk in. And truly it is much, that some men should so magnifie th•• dead Saints, and shew themselves Devils all the while, in vexing those that are alive. A man may truly say to those wretches, That the Saints in Heaven, led not such lives on Earth, as they do, and therefore will be witnesses against them. I have heard indeed, that some impudent hard∣ned Sinners have been so bold, as to speak of the Saints infirmities, recorded in Scripture; as if their own enormities might be pass'd over, as well. But if they were not unreasonable, as well as ungodly, they might know, That those good men once fell into great Sins, but did not lye in them, or make a trade of them. If these men would repent and turn, as those Saints did, their case were quite otherwise, than now it is. Those Saints were in their constant practice holy and righteous men, no such debauch'd and vici∣ous persons as these. And how comes it to pass, that they have so much respect for those holy men, whose lives and conversations they never care to follow? Certainly, in honouring those good men, they in a sort allow of goodness and holiness, and so condemn themselves, in doing

contrary to what those men did. Saint Paul, and Saint Peter, and the rest, were men that led their lives in all puritie and holiness, free, and far from the pollutions, and unclean practices of these men, that so much cry them up. What do they then, in their thus magnifying the Saints of old? Why, they do, as the Scribes, and Pha∣risees, Mat. 23.29. who built the Sepulchres of the Prophets, &c. and thereby laboured to gain a reputation with the vulgar, for bearing so much respect to the memorie of those men of God. For by this, they seemed to assert their Doctrine, and so would make the world believe, that they were zealous professors, and followers of that way of worshipping of God, which the old Pro∣phets had taught long before. But alas! they were strangers, and enemies to all that the Pro∣phets had taught, and practiced. And just such Hypocrites are others, who pretend to honour, and respect very much the old Saints, and Mar∣tyrs, and yet are in their affections, and conver∣sations all one, with those that slew them, and shew'd all rage, and madness against them. Nor will it suffice to say, as the Scribes, and Pharises did, vers. 30. If we had been in the dayes of our Forefathers, we would not have been partakers with them, &c. For (as one saith well on this place) an Herod, and Herodias to Iohn Baptist, would have been an Ahab, and a Iezabel to Elias. They that declare against their Forefa∣thers cruelties, do not thereby disclaim them; specially, when they are the same to good, and Godly men now, as their Fathers were to those of old. For what do many wicked wretches

ha••e, and scorn, and persecute now? Is it not the life of holiness, and power of Godliness; such as was in the Saints of old? Nay; they cannot abide to hear the very Doctrine of the Apostles and Prophets preach'd to them, in the manner that the Apostles and Prophets preach'd it of old in their times. And do not these ungodly men prove by their dayly practices, that they are such as they who persecuted the Prophets, and Apo∣stles. Well; however they hav•• this as an evi∣dence against them, that they seem'd so much to allow of Holiness and Godliness in the Saints de∣parted, and yet walk'd clean contrary to them. They that will but observe the Acts of the Apo∣stles, and their Epistles▪ may easily perceive the vast difference and dissimilitude, that is in the lives and doctrines of them, and these that pre∣tend so much reverence to their names. And whatever men may imagine for a while, those old Saints will one day be so many swift witnesses against all that have seemed to reverence their memories▪ and yet never imitated their exam∣ples. For the most they do, is no more than the Pope doth: He is (if you will believe him) Pe∣ter's Successor; but for Life and Doctrine ho•• like to Peter, any man may see that reads the Scripture. Even as many others, who would be thought of the same Religion with the Primitive Christians and antient Martyrs, but if they would live as holily and unblameably as they did, what they say would be sooner believed by others, than now it can be.

Arg. 8. MEn say, they want light, and means to know, and do better; but they lie in so saying: for they will not endure sound doctrine, nor any that preach it. In this I appeal to the practice of ungodly men in all ages, which furnish us with Instances enough, of such Rebels against the light. For Scripture-instances, they are well known to all that have read the Bible: There is to be seen, how the Iews mocked the Lords messengers,* 1.91 and despised his Prophets; so as Stephen makes the challenge, Which of the Prophets have not your Fathers per∣secuted? And what they did to Gods servants, the Prophets, the same and worse they did to him that was the Son of God; They cast him out of the vineyard, and slew him, Mat. 21.39. And afterwards held on to persecute the Apostles and other dispensers of Gospel-grace, seeking, if it had been possible, to extinguish that light which the Sun of righteousness had brought into the world. And was it not so with others after∣wards? how long did the Roman Heathen Em∣perours persecute the Faith of Christ, in the preaching and profession of it? In one word, they did what they could, to make the name of Christ and Christian to be no more remembred. And for their Successors, (excepting Constan∣tine the Great, and some that succeeded him at times,) they drave on the same wicked de∣sign, though in a way somewhat differing: Iu∣lian (who came not long after Constantine) is in∣famous among all to this day, for his Apostasie

and politick designs to root out all Christianity. And what hath been since done by the power of the Beast, is well known to all that felt his clutch∣es by sad experience, and to all others by certain report. The Gospel is still, through Gods mer∣cie, preach'd and professed, yea more openly and avowedly in this and the last Age, than in many Ages before. But no thanks to many un∣godly men, who have let the Light shine, b••∣cause they could not put it out. Who hath not read, or heard what hazards the first Reformers ran, and what despightfull opposition they met withall? and to this day, how impatient are many of some kinde of Preachers and Preaching? O the frequent quarrels that have been a∣gainst the most able and painfull Ministers, for nothing but their labours and endeavours to turn the people committed to their charge, from their ungodly wayes! The same Spirit that swayed the Scribes and Pharises, and others a∣gainst our Saviour, in his time on earth, breath∣ing still in too many, who will have always some∣what to say against faithfull and painfull Mini∣sters, as the Iews had against Christ, though to no purpose more, than to bewray their own ignorance, malice, and madness. And I shall now give some instances, as I finde them, that so men may see themselves precedented in the Scribes and Pharises, and Infidel hard-hearted Iews that liv'd in our Saviours time. Mat. 22.23. The Sadduces could not believe the Resur∣rection, and a stout Argument they bring to puzzle our Saviour withall; an instance of a Wo∣man that had seven Husbands successively, &c.

and what did all this prove more, than their ignorance of Scripture, as Christ tells them? vers. 29. At another time, when some said, This is the Christ; others said, Shall Christ come out of Galilee? Ioan. 7.41. and they alledge Scrip∣ture for it, That Christ cometh out of Bethle∣hem, v. 42. and this bred a quarrel among them, of which there was no cause, nor the least occasion, more than their own Ignorance: for had they had more grace, or wit, they might easily have reconciled themselves by knowing that Christ was born in Bethlehem, though bred up in Galilee, for good reason, according to the Scripture, Mat. 2.23. Such was their exception against Christ, Ioan. 6.42. Is not this the son of Ioseph? He was indeed God manifest in the flesh; and the Scriptures had plainly enough pointed him out as Abraham's Seed, and David's Son. To say no more in this kind; Nothing but igno∣rane of the mysterie of Faith, and a froward hu∣mour could make them say, How can this man give us his flesh to eat, Ioan. 6.52. it shews they had a minde to quarrel, and nothing else; as when Ioan. 7.15. they askt, How knoweth this man letters, having never learned? saith Calvin on the place, Hoc ipso despiciunt gratiam Dei, quia ipsorum captum superat. Nam ea est homi∣num ingratitudo, ut in aestimandis Dei operibus, semper sibi accersant errandi materiam: Men study wayes and means to make themselves mistake, when they have to deal in the matters of God, and their own salvation: they are blind enough in the thing•• of Gods kingdome, and yet quick-sighted too in devising stumbling-blocks to

hinder themselves and others from obtaining a sound and saving knowledge of the truth. And hence, Ioan. 7.28. when they were a quarrelling, and saying, When Christ cometh, no man knoweth whence he is, he cryed in the Temple as he taught, Ye both know me, and ye know whence I am. Where (saith Calvin) Christ inveighs against their mad∣ness, that pleasing themselves in their false conceits of him, they shut up against themselves the right way of knowing him as they ought: as if he should have said, By your knowing all things, you know nothing at all. And so they were, as some since, apt to pick quarrels with some Ministers especial∣ly, and to gain a reputation of knowing men, do talk at a very high rate of others low parts▪ and learning: These are the Champions, that lead up others to quarrel all Doctrines preach'd, unless they please their humour, or sute with their high-flown conceits and notions: but (as Calvin hath it somewhere,) There is no worse plague or pestilence can take hold of men, than to be intoxicated with a conceit of their own understand∣ing, and to be carried by it, to a confident slighting whatever agreeth not with their own opinion; s••ch great Rabbies are ready to say,* 1.92 This people who knoweth not the Law, are cursed; they know so much, as others can know nothing; and yet know nothing as they ought to know, or what's worth others learning; seeing in their lives they savour nothing of true Religion and Godliness: what∣ever their Learning be, their Religion (if any) is very ordinary, and they are ignorant enough too of the right way and method of bringing poor ignorant souls to the sound and saving

knowledge of Christ. There is (let me say) a simplicity in the mysterie of Christ, and of God∣liness, which if a man once savour, he hath the only best way to teach others convincingly; and he that's not acquainted with it, will be but a sounding brass, and a tinckling Cymbal, though he should speak with the tongue of men and An∣gels. And therefore, if the men that quarrel the simplicity of Preaching, that sutes best with the capacities of people, be not guilty of igno∣rance, it is to be feared, there is somewhat else as bad, or rather much worse. They had need look, that this quarrelsom humour proceed not from a root of malice, and enmitie against the things of God, as I fear it doth; for the Mysteries of Gods kingdome being of highest concernment, and most excellently usefull to all, deserve none of our quarrellings. But when men cannot abide to deny their humours and interests, to receive the kingdome of God as little children, no marvel if they kindle a fire, and are all in a flame, even to rage against God and his pure Word; which be∣cause they are asham'd to own, they must colour it over with somewhat that may be thought worthy of their indignation. And 'tis strange to see, how witty the most are, to cover the shame of their malice, in devising and finding out occa∣sions of quarrelling at those things which con∣cern their Salvation. Sometimes they have quar∣rell'd a Ministers infirmities of body, which are not his sins, but his sufferings; and if they can spy out any other failings, (though no more than infirmities, incident to the best of men) what sad work will their little wit make of them, to hold

up a cursed prejudice against all that is taught them, in order to the saving of their souls? Sometimes he is a man of no great parts, and sometimes he is not so well bred, as to know very much of complement; or is utterance is bad, or somewhat else there is, that they do not like him: some are too wordly, and many are too fashi∣onable. And I verily believe, there is not one of them without his faults; nor am I now about to excuse any thing that's blame-worthy. Onely, I say again, there's a root of bitterness in the hearts of all men, and from this root spring all, or most of the quarrels, that are against painful, and faithful Ministers. Were it not for this, men could never be so apt to pick up, and spy 〈◊〉〈◊〉 so many occasions of exception against them. In a word, They like not the Doctrine, and how should they be pleased with him that brings it? He that likes not the Physick, will never be pleased with the Doctour, whatever he be. Truly, that which the Holy Ghost hath recorded of Ahab is worthy our observation: when Ie∣hoshaphat said, Is there not here a Prophet of the Lord besides, that we might enquire of him? Yes saith Ahab, there is yet one man, but I hate him; for he doth not prophesie good concerning me, but evil, 1 Reg. 22.8. he confesses him to be a Pro∣phet of the Lord, but yet he cannot away with him, and you see his reason for it. Alas! what should a man of God (as Micaiah was) prophesie other than evil, concerning such a one as Ahab, Who had sold himself to work wickedness in the sight of the Lord, 1 Reg. 21.20. I know no occasion given by some Ministers, more than

Micaiah gave to Ahab; and yet they are hated. And therefore the quarrels of many (whatever they say) are against God, and his Word. 'Twas God that put the word into the mouth of Micaiah, and 'tis God that puts the sentence of condemnation into the mouths of Ministers, that ungodly Sinners are damn'd, if they live and die impenitent. And all these quarrel some people cannot but know, it is so. And yet they quar∣rel the Ministers, for preaching damnation, and driving men to despair. For my part, I never knew, or heard of a Minister, that had forgot∣ten God and himself so farr, as to pass sentence upon Sinners, otherwise than as God hath pass'd it in his written Word, and as Christ hath twice expressed it, Luc. 13. v. 3, and 5. Except ye re∣pent, ye shall perish. And this exception is al∣wayes intended and implyed, though in many Texts of Scripture it be not express'd in terminis. And thus the most thundring denunciations of vengeance, against ungodly Sinners, from the Ministers, should be by all understood; so as there would be no quarrel upon that account, if there were not in mens hearts a root that beareth gall and poyson. Ro. 2.8. The Apostle joyns the contentious, and the disobedient together. And why? Because they never goe asunder. When a man cannot frame himself to obey, then he seeks out some occasion or other, to contend against the truth; else how shall he satisfie him∣self and others in his disobedience? Seldome do men arrive at such an height of desperate rebellion against God, as to proclaim their enmity, with open mouth, in plain down-right terms: No,

there must be some colour, and this is one, That they are not satisfied about their Ministers. And 'tis not strange, for they are indeed unsatisfied with the very Word of God. And hence some are ever and anon questioning, how such or such a place of Scripture may be reconcil'd with ano∣ther. Now, for my part, I blame no man for seeking to satisfie himself in any seeming contra∣diction: And more than seeming, I am sure, there is none; unless the Transcriber, or Printer, may have abused the Text in some one Copy or Edition. But men had need look to their own hearts, whether there be not an inward secret desire, to find out somewhat, that may counte∣nance that contradiction, which is naturally in all men against the Laws & Wills of God. One thing I have observ'd too often, That some are very in∣quisitive this way, who seem not to be over∣much affected towards Scripture: Or, however they be affected, they shew little conformity to it in their conversations.

Now, my advice, upon this occasion, is▪ That most men would let more difficult places of Scripture alone, and study those which are more easie to be understood. There can be nothing plainer than Gods Commandments, and all those Precepts which concern our duty in denying all ungodliness, &c. In all those▪ I am sure, there is not the least shew of contradiction, And for the places, that seem not so well to agree, let the advice of sober and learned men be desired, with an unfeigned intention, to know the mind of God, in order to our practice. 'Tis the obser∣vation of one, That it is the sign of a man inclin'd

to Atheism, to keep a register of many difficult places, not to be satisfied himself, but to puzzle others. Sure, they that are often in setting ma∣ny places of Scripture to fight one against ano∣ther, may be suspected of a desire to make a real contradiction, where there is but a seeming one. To say no more of this, The contradictions in Scripture, that seem so to us, are not therefore such indeed; and if we, and others, cannot re∣concile them, we should rather impute ignorance to our selves, and think, that we mistake things that differ, as if they were contradictory.

The Argument I have next before prosecuted, was drawn from the aptness that is in most to quarrel their Ministers. And what manner of Ministers are they, who are so much expos'd to quarrels? To be sure, they are none of the worst. For they that are so apt to quarrel some, upon any account, can like others well enough, though indeed they deserve little respect, being the unsavory Salt, fit for no place, but the dunghill. But they like them well enough; the worse they are in themselves, the better they are to them. If the Ministers will deal by them (as David would have had his beloved Absalom dealt withall) gently and fairly, and not speak too loud, for fear of waking them, 'tis as much as they care for. So there be somewhat, call'd Preaching, and the Minister be sometimes in the Pulpit, no great matter what he, or his preach∣ing be. They love a Sermon, that will lay them asleep; and sometimes somewhat, that will set them (perhaps) a laughing. And when 'tis so, they can sit out a whole glass, and

have much patience. But they cannot abide▪ rayling (as they call it.) They would have Preachers keep to their Texts, when indeed they cannot abide sound Doctrine, that ransacks Conscience, and searcheth out their sins, though it be deliver'd in the very language of Scripture, and be the express Doctrine of the Prophets and Apostles. And yet they are pleas'd at heart ma∣ny times, to hear, that which is rayling indeed, that is, Gibing, and jeering, and girding at the wayes of truth and holiness, under such nick∣names and misprisions, as the Devil hath devis'd to put upon them. These are the men, that in all their lives, never met with any solid Arg••∣ments, or Reasons sufficient to convince them▪ They could never light on such preaching, or Preachers, as could perswade them to goe in some mens wayes of preciseness, or prevail with them to change their way. And all this is too true, and I am sorry for it; though not so sad, as these men will be one day, if they be no better perswaded. True, they have heard some of those Ministers, that are so much cryed up by some; but they could never see in them, any such light, as was to them convincing. And all this I believe, without any more proof, though it be nothing to their purpose. There were mul∣titudes that heard the Son of God preaching to them, and were not perswaded or convinced, but many were the more hardned: What then? Was it because there was not light enough in the Sun of Righteousness, that so many did not see it? He knew well enough how to preach so, as the Auditory might be most profited. He taught▪

••s one having authority, and not as the 〈◊〉〈◊〉▪* 1.93 Never man spake, as he spake, Joan. 7.46. At Nazareth all bare him witness, and wondred at the gracious words that proceeded out of his mouth, Luc. 4.22. And yet were offended at him, as appears in the next words: Is not this Joseph's S••n? So it is still (as one saith on that place) The course of our Hearers is, to look round about, if possibly they may find any hole in our coat, through which to slight, and slip the cords of our Doctrine, though they cannot but admire it. Our Saviours Doctrine was not his own, but his Fa∣t••ers that sent him, Joan. 7.16. And for the manner, He had the tongue of the Learned, Esay ••0.4. He deliver'd himself so plainly, that the simplest might understand him; and yet so powerfully, th••t his enemies confess'd, He t••••ght the way of God truly, Mat. 22.14. He was none of those illiterate, careless, and cold Preachers, that can only tire out their Auditors, o•• ••••ll them asleep. And yet all his labour was in vain, as to the most of those that heard him. Surely the fault was in them. For they must needs have seen the glorious Light, that shin'd in his Sermons, if they had not shut their eyes, that they might not see it. We may well think of them, as of others, who will goe after their ••••ind guides, even when the light of the glorious Gospel shines most clearly before them. Our Saviour in the dayes of his flesh, was as much cryed down by many, yea, as any of his Ser∣vants since, or before. This is an hard saying, who can hear it? Ioan. 6.60. So spake some of his Doctrine. Yet there are none amongst us,

but will say, It was the fault of his Auditors; and that all his Doctrine was true, and right, and good. If an Angel from Heaven should preach the Gospel of Christ, he should not perswade, or please some men. And 'tis no marvel, seeing God himself could not preach to perswade the unbelieving Iews. There's light enough in the Sun, though blind folk cannot see it. Surely, the light of Gospel-grace hath broken out, and shone most gloriously in these our times, though many thousands have shut their eyes against it▪ and still remain in the blackness of sin and igno∣rance, because they loved darkness rather than light, Joan. 3.19. And as light as men make of it now, God will come, and not keep silence; 〈◊〉〈◊〉 fire shall devour before him,* 1.94 and it shall be very tempestuous round about him: He shall call to the Heavens from above, and to the Earth, that they may judge his people. His people are Israel after the flesh * 1.95, such as were outwardly in Covenant with him, and an holy Nation, to whom were committed the Oracles of God,* 1.96 as they are now to others. They are in our English Translatio•• call'd his Saints, or holy ones; by others, his meek ones. The Original (as farr as I under∣stand) notes those that have obtained favour and kindness from the Lord: So had all Abrahams Seed, in comparison of the Gentiles; though we may say with good reason, that all are so called, because some among them were truly sanctified, inwardly and really in Covenant with God. Certain it is, that God in that place, sounds an alarum to all ungracious and hypocritical Profes∣sors, that applaud themselves in the ceremonious

outside of true Religion, when they are as farr from the life and power of it, as professed Infi∣dels. Such are too many now adayes, that have nothing of true Religion, beside the name and profession; shewing in their lives and conversa∣tions, an implacable dislike of true holiness. They will abide no more, than a bare outside form of somewhat that's call'd Religion; and a Ministry they will have for the management of this Reli∣gion, as suitable as Ieroboams Priests were to his Calves. As for such a dispensation of Gods Or∣dinances, as hath life and power in it, they will not endure it; for they are resolv'd to serve their ••••sts, in all manner of unrighteousness and un∣godliness. And these are the men, that cry out, they are not satisfied in their Consciences, but they must have more Light to convince them, and better Arguments to perswade them, or ever they can embrace those precise wayes, which some would have to be the only good way, that leads men to their happiness. Such were the Iews of old, that persecuted the Prophets, and would abide none, but those that cryed peace, peace to them, even whilst they walked after their own imaginations, and did those things that brought upon them the curse and vengeance that God had threatned against them. Now, whether these, and such as these, have any just cause to complain of God, for being wanting to them in the means of Grace, and saving Know∣ledge, let any judge. I must proceed.

Arg. 9. TO all aforesaid, I shall add that humour in many, so like to what was in the Scribes, and Pharisees, and others in our Saviours time, who would have of him a sign from Heaven.* 1.97 So are many now adayes, that cannot be satisfied, without some extraor∣dinary appearances of God, that may be an in∣fallible Demonstration of the Doctrines, so much commended to them, for their instruction in righteousness. No question, they that have fill'd the World with stories of strange Miracles, pretended to be done by their Party▪ in all ages, for confirmation of their way, were suffi∣ciently aware of this humour in men; and the Apostle hath given all the World a fair warning of it, 2 Thess. 2.9, 10. The rich man in H•••• was of the mind▪ That if one went from the Dead unto his Brethren,* 1.98 they would repent. But we have no great cause to be much taken with his opinion, when we consider in what place he was▪ specially when we have the opinion of Abraha•• in Heaven to the contrary. He was indeed in a great mistake, as well as many others on Earth. An uncircumcised heart will not regard the com∣mands of God, though they be sent by the hand of an Angel. Israel had the Law from the mouth of God himself, and yet they continued not in his Covenant * 1.99. Many instances there have been of men, that, in the midst of Gods most terrible and miraculous appearances, have taken occasion of letting out their malice the more. Israel provoked God at the Sea, even at the Red Sea, Psa. 106.7. Psa. 78.32. For all

this they sinned still, and believed not for his won∣drous works. I will not say, that all wicked men have been alwayes alike affected, as they were then and there: For Gods Judgements in the Earth, have sometimes cool'd the courage of his stoutest enemies, so as they have not dared to go forward, as otherwise they would have done. The Plagues upon Egypt, put Pharaoh some∣times into a good mood, and made him to relent a little for the present: But he was never the bet∣ter, though awed a while by the hand of God a∣gainst him. We read indeed, Act. 9.6. that the Lord Jesus appeared to Saul (afterwards call'd Paul) in a dreadful manner, and struck him down to the ground, in order to his conver∣sion: But that was only to tame him, that so he might be talk'd withall. If the Lord had then left him, and taken no more thought and care of him, I may well question, whether Saul would have ever been the better man, for that terrible appearance of God to him. Sure I am, that God instructed him by his own immediate voice from Heaven, and then afterwards sent him to A••anias, by whom (as a Minister of God) he was taught, what he must do. And if it had not been thus, we may justly doubt, whether Paul had ever been setled in a sound belief, or en∣couraged to a zealous profession, and preaching of the Gospel. I am willing to grant, That the Lord hath taken some such course with some o∣thers, for their conversion: I mean, He hath, by his hand, brought them down to the earth▪ and made afflictions to tame their proud and haughty Spirits, so as they have said, It was good

for them, that they were so handled and hum∣bled. But afflictions do but tame men, Gods Word and Spirit alone teach them, and bring the heart to a due acknowledgement of Gods authority. And this is certain, because though some have been wrought upon by Gods more than ordinary appearances to them, in his pro∣vidential dispensations; yet others have remain'd as Pharaoh did, and never were humbled so, as to make their peace with God. Men may think▪ if an Angel from Heaven did preach to them, o•• a damned Soul from Hell appear to them, to con∣firm by their testimony, the truths that are often tendred them, by men like themselves, they should certainly believe, and obey, and make no further question: But they know not of what Spirit they are. Never was there such a sign from Heaven, as the Son of God dwelling in our flesh; and yet how little were the Iews satisfied with it? No, not in the least, but they must have some other sign to demonstrate him, to be what he was, or else they could not believe on him. Yea, and though they had their desire in this al∣so, yet all was to as little purpose: For though he had done so many miracles before them, yet they believed not on him, Joan. 12.37. If any sup∣pose, they could not see the Sun of Righteous∣ness, because he was clouded over with our flesh: I say, That that veil served only to allay the ex∣ceeding brightness of his glory, which otherwise no mortal eye could have been able to approach or behold. It did not hide him so, as they could not possibly see him; but it shewed him so, as they might be able to look on him, as we

can abide to look on the Sun, shining through a bright cloud, which would dazle, and almost put out our eyes, if it shin'd out in his full strength. And therefore our Saviour appeals to his works and doings, which were abundantly enough to shew, what he was, though covered under a cloud. If I had not done among them the works that no other man did (saith he) they had not had sin: But now have they both seen, and hated both me, and my Father, Joan. 15.24. Where by [WORKS] he means all the evi∣dences and demonstrations of his Divine power, given by him, for their conviction. And to in∣stance only in one, Did ever man command and controll the Devil, as he did, and that only in his own name and power? This work of his, was such a clear and undeniable proof, as he thereupon charged some of them with the unpar∣donable sin, Because they said, he had an unclean Spirit, Marc. 3.30. They said, that what he did, was no more, than what Witches and Con∣jurers can do, by virtue of a compact; when they could not but see, it was by the finger and power of God. This was blasphemy, not of ig∣norance, as Pauls was, 1 Tim. 1.13. but of voluntary contumacy. For (as Calvin) They sin against the Holy Ghost, who maliciously per∣vert, to Gods dishonour and reproach, the mighty works of God, manifested to them by his Spirit for this end, that they might thereupon shew forth his glory; and so profess themselves enemies of God, such as the Devil is. Hence our Saviour char∣geth them with malice, Ioan. 15.24. Ye have seen and hated both me, and my Father; because

they so basely undervalued and blasphemed that power, which shewed it self in him, to be alto∣gether Divine. For he was not wanting to the work, which his Father had given him to do; and that work was, to shew himself to the World, to be, as he was, the Son of God. For this end and purpose he did, what no other had done, or could do. But all could not satisfie an evil and adulterous Generation, as he calls them, Mat. 12.39. They were still calling upon him for a sign from Heaven. He had done indeed some miracles (they could not deny it) in curing some poor, sick and leprous persons: But what were these? Not enough, nor great enough to convince them, that he was the very Christ. They must have a sign from Heaven, such as Ioshu•• shewed, when the Sun stood still, Ios. 10.12. Or as Esaias shewed, when the Sun went backward, 〈◊〉〈◊〉 Reg. 20.11. Or as Moses shewed, when he mad•• bread to come down from Heaven. And thi•• last they mention, Ioan▪ 6.30, 31. What sign shewest thou, that we may see, and believe the••▪ Our Fathers did eat Manna, as it is written, He gave them bread from Heaven. They must have such a demonstration, as might be an evidence beyond all contradiction. Alas! Our Saviour knew, as well as themselves, nothing he could do, would keep them from contradicting him. 'Twas only a vain and wicked pretence in them▪ that if they could be assured, he was the Messias, they would forthwith believe in him. But they dissembled, and Christ calls them Hypocrites, Luc. 12.56. And he sighed deeply in his Spirit, Marc. 8.12. knowing it was their hardness and mal••ce, to make so much adoe about miracles.

And this he proves, Luc. 12.56. Ye can discern the face of the Sky, &c. They were wise enough in other matters, and could make observations one day, what weather would be the next. And therefore he pincheth them close, v. 57. Yea, and why even of your selves judge ye not what is right? If they would but have examin'd their own Consciences, and enquired there, what was right, and to be resolved upon in the case, they need be no longer in doubt. I have been the larger in this Instance, because it serves to shew, what Spirit they are of, who are ever and anon harping upon the same string, and making in a manner the same demands. O! If they had but a sign from Heaven, if they could once be certainly assur'd of such and such matters, what would not they do? They are as ready, as any men alive, to receive and entertain whatever shall be offer'd to them, as the mind and com∣mand of God. 'Tis pity they should live, that are otherwise minded. But you must bear with them, if they are not so well satisfied with some things; For truly (believe them he that lift) they never had light clear enough as yet, to con∣vince them. If these Preachers, and they that pretend so much to preciseness, could but shew some sign from Heaven, could but give some evidence of their way, such as could not be con∣tradicted, they need not compass Sea and Land to make Proselytes; For they, and many more, would be at their devotion.

But all this while, these men, that cannot be satisfied with any Arguments▪ can satisfie them∣selves in the constant practice of such abominati∣ons,

as the Heathens would be ashamed of, and swallow down every day such foul evils, as the Light of Nature and Reason have sufficiently dis∣cover'd to all. Truly these men are sick of the Iews disease, who expected a Messiah, such as God never promis'd or intended; and when the Messiah came in another way than they counted on, they would none of him, he was not for their turn, what should they do with such a one? Or what could he do for them? They must have a Messiah to reign in all worldly pomp and state, so as they might be a people, to rule over all the Nations. A poor despised fellow, with a few Fishermen to attend him, to be the Messiah, so long expected. They can never be perswade•• to this, unless there were more cogent Argu∣ments, than he had given them. Just so do ••∣thers fancy to themselves a way to Heaven, such as God never counted upon; but the way of God indeed, such as Christ hath laid out in his Word, and traced it himself before them, a way of self-deniall, and crucifying the flesh, with the affections and lusts, who shall perswade them, that this is the way to Heaven? They can never believe it, unless a man come from the Dead to assure them of it. And so they goe on quarrel∣ing with any thing, that looks but like true Re∣ligion, and Holiness, and circumspect walking, which Scripture makes the only way to Heaven. They see no such thing in Scripture, nor can those strait lac'd Preachers say enough to per∣swade them, there's any necessity of so much preciseness, unless they could work some strange and unheard of thing, to demonstrate their nice

opinions. And for the parts and gifts of those Preachers, they know not but some others have as much learning as they, and yet are not of their mind. They must therefore do somewhat more than ordinary, or these men will never be per∣swaded to their way. To these men I shall say no more, than that the mind of God in Scripture hath as full and uncontrollable authority, as any extraordinary Revelations possibly can have;* 1.100 and let them except what they can, I'le under∣take to shew as much, and more to be excepted against any way of Revelation which they would have. They who are not satisfied with Scrip∣ture, will be satisfied with nothing, whatever some pretend or imagine. And to say no more, it is a most absurd and unreasonable thing, for a∣ny man to expect Revelations of Gods will, in an extraordinary way, when he hath so fully and plainly made known all things, in a way less lya∣ble to exception than any other. 'Twere easie to shew, how hard it would be for most men to discern true miracles from false. And what a business would it be, for every particular person to have a particular Revelation. Besides, such appearances of God would be more dreadful to poor Creatures. Not to say, how often the Devil might transform himself into an Angel of light. Whereas Scripture is a sure word, that hath been tryed, and alwayes found constant and consistent with it self. And for the truth of it, (if there were no more) it may contend upon rational grounds, for probability, with any pre∣tence, that hath been, or (I think) can be to the contrary. And therefore to those that must

have extraordinary wayes to convert them, I say, they are tempters of God, in tying him to mi∣racles, when he hath appointed ordinary means; and do in effect refuse the food that's offer'd them, looking when God will rain bread from Heaven upon them.

Arg. 10. THat I may yet further evidence, that men want not Light, but only neglect the means allowed them, I give this Reason, That so many make a kind of profession, to be what indeed they are not, and cannot abid•• to be counted as they are, and to be call'd by their own names. They that are as debauch'd as any mis••reants on earth, will not abide to be so accounted, yea, will avouch themselves to 〈◊〉〈◊〉 farr otherwise. He that uses deceit in bargain∣ing upon all occasions, would be thought as ho∣nest as any man alive. The Adulterer waitet•• for the twilight, Job 24.15. And the Adul∣teress wipeth her mouth, and saith, I have done 〈◊〉〈◊〉 wickedness, Pro. 30.20. Now, when the vilest of men give it out, and would have others be∣lieve, that they are such as they should, and ought to be, is not this an Argument of convicti∣on, that they do know what they ought to do, and do the contrary? Where do you meet with any, that will openly proclaim their wickedness, or affirm that vices are vertues; that Drunken∣ness, Swearing, &c. are duties that ought to be done? No, for the most part, men are a∣sham'd, and will not own these; and yet con∣tinuing

in the practice of them, do they not sin condemn'd of themselves? They do know the baseness of their evil wayes, and notwithstanding goe on in them. And with what face can they plead, That if they had known the good, and the right way, they would have walked in it? Wherefore they shall be their own Judges, when they are to be condemn'd before the Lord at the last day.

Arg. 11. ANd why do many betake them∣selves to do somewhat for making their peace (as they pretend) with God? This (if there were nothing else) serves to prove, they are somewhat convinc'd of their wayes and doings, that they are not so good as they should be. But in the doing of it, they discover the wretched untowardliness of their hearts, and how little they prize the things, which God hath pro∣mised to all them that diligently seek him. For commonly they betake themselves to pitiful poor shifts. It may be, when they are going out of the world, they can find in their hearts to spare a little somewhat to some good uses, after they have all their life long been making more poor, than all their estates are able to relieve; yea, done more wrong, than their estates are able to recomp••••ce. And some will keep their Church better, than ever before, if they live to it; and sometimes read a Chapter, or in some good Bo••k. But for ransacking of Conscience▪ and ripping up old sins to the bottom, and renoun∣cing

the vain wayes, whereunto they are (as all others) inclin'd, and turning from all ini∣quity, and betaking themselves to the most strict and precise way of walking with God, in all his Commandments blameless, as Zechariah and Eli∣zabeth did, Luc. 1.6. As they never knew be∣fore, what belongs to them, so they are still wil∣ling to let them alone. They cannot be igno∣rant (unless willingly) that their duty is to be humbled, as low as Hell, and to receive the sentence of death in themselves, and shew it in all possible contrition and humiliation, and deny∣ing themselves in all they formerly delighted in, and in walking so, as all that see them, may have cause to say, Surely God hath wrought some great change upon them. But they can content themselves with less, and hope, God will be as well pleas'd with it, as they themselv•••• are. So you shall have some turn'd, it may be from open prophaneness and debauchery, to 〈◊〉〈◊〉 more sober civil way of life, and perhaps some∣what of an empty outside formality. This is an acknowledgement, that God must have some∣what more, than he hath had formerly. But this poor pittance will be a strong evidence a∣gainst them one day, that they did not follow hard after God, as they might and should have done. For if men did not wilfully shut their eyes against the light that shines in Scripture, to shew the good and right way of see••ing after God, they could not but know, that the utmost degree of self-denial and mortification, with deepest humiliation before God, and all holy conversation and godliness, is the only way to

find him. Such slight work as they make, serves only to shew, they are not willing to do better, and therefore can in reason expect no great re∣ward. For (I say again) men cannot be ig∣norant▪ (except willingly) that the enjoying of God for their portion, is so rare and rich a prize, as nothing can be thought enough for procuring it; and such a slight dealing in a mat∣ter of so great concernment, is an Argument to evidence, that they goe against their own light, and so are condemned of themselves.

And what do many in the whole course of their lives, more than trifle about somewhat, which is indeed nothing to any purpose? They know after a sort, the only true way to eternal life, which is believing on the Son of God. They are also (we suppose it however) sober and ci∣••il in their behaviour towards others. But for their Religion towards God, it being (we grant) as to the outward profession, right as it should be, they content themselves with the out∣side, which is the easiest part of it, being least irksome to the flesh, and that which pinches least upon their worldly and fleshly interests. And thus they approve their skill, in finding out an easie way to Heaven. For this I may (I hope) affirm without offence to any, That the Protestant Religion (so call'd, and to me the only true Religion) in the bodily exercise, and outside observance, is farr more easie than any other. And there is good reason for it, seeing the grace of God, in these Gospel-times, calls mostly for worshipping God in the Spirit. The Iews had an hard task (indeed a kind of bon∣dage)

in the outside of Gods service, which put them to great pains and cost. But Christians now have as little as may be of the bodily exer∣cise, because the more full discoveries of Gospel•• grace call us now, to offer up our selves, as so many living Sacrifices, holy and acceptable unto God, and call'd a reasonable service, because according as God hath prescrib'd. And 'ti•• in∣deed the main and chiefest part of Gods service now, to mortifie our earthly members, and cru∣cifie the flesh, with the affections and lust••▪ with abridging our selves in all that may gratifie Self; conforming our selves, and coming as n••••r as possible, to that more blessed and glorious 〈◊〉〈◊〉▪ wherein there will be no use or need at all o•• these present comforts and accommodations.

Now what do many call'd Protestants othe••▪ than by their practices deny the great things o•• the Gospel, and contradict our Saviour Jes•••• Christ, in what he said, Mat. 7.14. That the gate which leads to life eternal, is strait, and the way narrow? For they make it as wide and easie as any man can devise to make it. Surely it is no•• hard labour to goe to Church once in a week, and receive the Sacrament once or twice in a year, and say over by rote a few conn'd Prayers once or twice in a day, when they are half a∣sleep: And yet this is the most service that many do to God, and it may be doubted if many do so much. Now, if the course these men take, b•• the good, and the right way, they need not strive much, the gate is wide, and the way is broad enough, who can miss it, or goe beside it? Questionless, the very Heathens serve the Devil▪

and their Idols, at more cost, and charge, and pains taking, than all this comes to. To speak as it is, the true Religion is the most easie of all others, as to the outward bodily exercise; and all the difficulty that attends it, is in Self-denial, being crucified to the World; and in the more spiritual part of worship, whiles a man labours to keep his heart in a due frame and order, by watching against the secret risings of his inward corruptions, with all the subtle insinuations of Satan, so as at all times, and upon all occasions, as well as in his more direct addresses to God, he is put to watch and ward, to fence and fight, and all little enough to prevent the assaults of his enemies, and preserve himself from the infection of sin. Oh! What a difficulty is there in gather∣ing up a mans thoughts and affections in duty, and keeping a strait hand upon them all the while? To abandon vanity in discourse, and in our own hearts, to curb, and keep in, what will be ready to break out, yea▪ and to nipp the early buddings of corruption, e're they grow, and get head, is work that will require labour, and care, and pains. So is it also, to have our con∣versation alwayes in Heaven, by setting our af∣fections on things above, continually musing and meditating on Eternity, and that happiness which never shall have end; with minding alwayes what may serve for the accomplishment of our desires, in the enjoyment of God; and watch∣ing against all hindrances from the World, the Flesh, and the Devil, that may obstruct our passage▪ whiles we are here in our pilgrimage. 'Tis no easie matter to deny our selves, in the

desires of the flesh, specially, when we see the most to use a liberty, with a fair pretence of con∣veniency, and necessary accommodation. 'Tis hard to keep a bridle on our lips, and much harder to keep it on our hearts. And what ad•• must there be, to observe and try our wayes, so as all may be according to Rule; and what dili∣gence also is required, in calling our selves to an account every day, so as to clear up our Evi∣dences, that there may be nothing to interru•••• a fair and free correspondency between God 〈◊〉〈◊〉 our Souls? Now this harder part of Christianit•• many curtall, yea, cut it off, and cast it quite ••∣way, never caring for it, so much as seriously 〈◊〉〈◊〉 have any thoughts about it; and content the••∣selves with an outside carkass (as I may call it) of the true Religion, that hath nothing of life 〈◊〉〈◊〉 Soul in it. However, they will one day fi••••▪ that this easie and empty formality of bodily exercise, will be a swift witness against the••▪ that they might have done better, if they would.

Arg. 12. TO say no more in way of Argu∣ment, Let it be consider'd, Wh••t many, yea most are wont to do, when they ar•• in apparent hazards of death, or in any deadly dangers. Do they not then, as the Mariners, cry every man to his God?* 1.101 Then men are affect∣ed mostly one of these two wayes: Either they cry out lamentably, yea, even howl for vexati∣on of Spirit▪ bewailing their loss of precious time and their mis-spending those Talents, which

might have been employed for their Souls ad∣vantage: Or they lye as men struck in the head, and their heart (as Nabals) dyes within them, so as they become as stones or stocks, that have no sense. Now what doth this signifie? Even that, which I have been discoursing hitherto. So long as men have ease and health, youth and strength, and feel no evils or troubles, their lusts are lively, and alwayes kindling into a flame; and hence there's alwayes a mist of smoke and darkness in their Souls, such as hides and over∣whelms all the notions they have of God, or any thing that's good, so as they never consider, what shall be the end of their madd mirth, sin∣f••ll vanities, or horrid impieties. But the sense of approaching Death quenches all the ••lame of th••ir lusts, and when the smoke of that fire is ••••ce dispell'd, their natural principles, or any o∣ther light they have had, appear again to act, as they would have done before, had they not been ••••ppress'd, and as it were buried under the rub∣bish of fleshly and filthy lusts.

To this purpose we may observe, what the Psalmist hath, Psal. 9.20. Put them in fear, O Lord, that the Nations may know themselves to be but men. They were intollerably insolent and outragious, taking no notice of God, nor caring for him, so long as they had their wills, and felt no troubles. Hence the Psalmist prayes God, to put them in fear, i. e. to bring upon them some horrible tempest of his wrath, and to give a proof of his power in some remarkable judge∣ment, that so they might come to themselves. I have cited this Text only to shew, That David

was of this mind, That men will quake and tremble at the sense of Gods Judgements, which they would not before, so long as they feared no danger. And why? Because in times of pro∣sperity, the smoke of mens lusts smothers the operation of all their principles, so as they can have no effect. But Death hath a gastly look▪ because it is a fore-runner of Judgement, and men are appal'd at the very thoughts of it, p••••∣ting them off so long as possibly they can. How∣ever at last it comes, and then, when there's ••o longer help nor hope, Oh no such welcome ••••∣sitants as good people, nothing so desirable 〈◊〉〈◊〉 their prayers. They do not then rejoyce, 〈◊〉〈◊〉 boast themselves in their wickedness. No, 〈◊〉〈◊〉 are sorry for their sins, and wish they had 〈◊〉〈◊〉 their lives in wayes of godliness, truth and rig••∣teousness. Questionless they are then tam••••▪ and may be talk'd withall, at least the most of them. For now their eyes are opened, to see, what before they would not, but might have seen if they would. And is not this a cogent Ar∣gument, to convince ungodly Sinners, that they wittingly and willingly stifled the Light that shin'd in them, to shew them the only way to rest and peace. Who then shall bear the blame, but themselves? This one Evidence, if there were no more, is enough to give the Verdict for God, against all ungodly men.

I hope now enough hath been said, to prove the general Proposition, laid down in the be∣ginning, so as I may now proceed to make some Application of the whole.

But there's one Objection more, that must be removed, and it is this, or to this purpose, Vizt.

Obj. That I have discours'd a great deal, to prove men guilty of their own destruction, by shewing, that they goe against their own Light ••nd Consciences, and so condemn themselves in what they do. But I have not all this while shewed them, how to find that good and right way, which leadeth unto life. This had need be done, and never more, than in these, and the late times. You tell us (will some say) a great ••eal of our wilfullness and frowardness, in going ••gainst our light. But can you tell, What light ••••all lead us, in so many perplexities of Opinions, ••hen every one calls us to his way, and none of ••hem knows how to assure us, which is the good, and ••he right way? You seem to make but one right 〈◊〉〈◊〉, and how shall we know where it lyeth, when ••••ere are so many wayes cryed up, and every one is ••••tended to be the only good way? We have need of •• clue to lead us out of such a labyrinth, for else 'tis impossible for us to find our way.

Sol. This is indeed a Question worth the an∣••wering, and 'twill not be much beside my de∣••ign, to say somewhat about it.

For the many various and different perswasi∣ons of men, in matters of Religion, are enough ••o stumble those, who will be glad of any occa∣••••on, to quarrel the way of their own Salvation. ••nd for their sakes, I shall say, what I am able, ••o give them satisfaction, if it may be.

That there are many and different perswasions 〈◊〉〈◊〉 men, about the matters of God, is that

which cannot be denied. But that those diffe∣rent perswasions ought to hinder our enquiries, or are a sufficient excuse for our carelessness, about the concernments of our Souls, I deny, and for my denial I give these following Reasons.

First, If such differences were a ground su••••••∣cient to excuse us, then all that went Heave•• way, since the beginning of the World almost might plead it, as well as we. For what age or time can be shewed, when it was otherwise▪ Differences of Religion are indeed sad, but th•••• are no new things. Adam's Children were 〈◊〉〈◊〉 divided about Religion, or else we had not 〈◊〉〈◊〉 of the Sons of God,* 1.102 and the Daughters of men, 〈◊〉〈◊〉 early in the World. 'Tis plain, they all 〈◊〉〈◊〉 profess'd not one way; or if they did, they 〈◊〉〈◊〉 farr divided in their practices. As Noah walk•••• with God,* 1.103 when all flesh had corrupted his way▪ And after the Flood, were they not divided i•• their Religions, as much as in their Language••▪ Who so reads the Story recorded in Genesis, may see the World was peopled with those, tha•• serv'd some one God, and some another; and few were they that serv'd the living and tru•• God, in a right manner, and yet some such ther•• were in all ages. How was Israel divided, abou•• the way of worshipping God, after the re•••• made by Ieroboam? And not to be tedious in I••••stances, How many Sects were there in Chris•• time, and before? Yea, and presently after th•• Gospel was published, how did Sects arise an•• swarm in every corner of the World? And 〈◊〉〈◊〉 it hath been ever since, they must be very ign••••rant,

that do not know. But what of all this? God had his faith••ul Servants, that followed him in the good old way of truth and holiness, in all those times; and we never read or hear of any complaints they made, That there were so many opinions and perswasions, as they could not tell which to follow. No, they did, as all others ought to do, apply themselves to search and en∣quire what way God had prescribed, and seek∣ing it in sincerity, with all their hearts, they found out that way, wherein they found rest to their Souls. For this purpose, observe the reso∣lution of Gods people, as you have it, Micah 4.5. Though other people pleased themselves in their superstitions, and opposed themselves a∣gainst them, yet they resolved to stick fast to the wayes of God in his Word.* 1.104 God indeed suffered all Nations to walk in their own wayes, before Christs coming in the flesh, otherwise than after∣wards, in that Gospel-grace was not published throughout the World equally and indifferently to the Gentiles, as to the Iews. And God hath since suffered men to arise in the Christian Church, and teach perverse things, and so there have grown many Sects and Parties in matters of Religion, very different and contrary. But God never left men without light, to discern of things that differ, and to descry the good, and the right way, if they had pleas'd to make use of it▪ The Apostle faith, 1 Cor. 11.19. There must be He∣resies, or Sects, and gives a good reason for it, as our Saviour saith, It must needs be, that of∣fences come, Mat. 18.7. Yet no man hath any cause to complain, and say, We cannot see

which is the right way, because of those Here∣sies and Offences. God by them puts us to use our best skill and endeavours, for finding out the good, and the right way; and by those diffe∣rences makes appear, who are sincere and sound at heart. For such there were, notwithstand∣ing those differences, and such there are, and will be to the Worlds end. Hence nothing can be spoken more frivolous, than to say, There are so many Religions, a man cannot tell which to chuse. It is all one, as for a man to say, There are so many lanes and turnings in his way to such a place, as he will never think of going thither, though his whole Estate be in hazard, and no way to help it, but by such a journey▪ What do men, when they are bound to travel, but resolve to goe on, and make the best enquiry they can to find out the way? And so should we in this case; and to be otherwise minded, is a very madness.

2dly. The way to Heaven is not so hard to be found, if we had hearts resolved to walk in it. There's a great fallacy in the Argument, which had need be discovered. For in truth, men de∣ceive themselves by it, whiles they consider not, that their hearts are naturally at enmity with God, and his wayes; and because they have no mind to goe where God commands and sends them, they frame an excuse, and pretend there are so many wayes, as 'tis impossible to find the right. And to speak as it is, this is all the cause, and here lies all the fault. If men were willing to goe in Gods wayes, they would never com∣plain

so much, of the difficulty in finding them. 'Tis an easie matter to find an excuse, when a man wants a good will to any thing, whatever it be. A Lion is in all wayes,* 1.105 where the slothful man is to goe.

3dly. And for this purpose consider farther, That the way to Heaven must be discern'd and discover'd, by that which is the proper mark and character of it, as we find it in Scripture. Now, in the matters of Gods Kingdom, some are more essential, substantial, and of greater consequence, than others; so as they who differ about some particulars, may yet be right in the main, and all in Heavens way. 'Twere sad in∣deed, if every difference in a punctilio, should make another way to Heaven. Where are there two men in all the World, that are of one mind in every thing? God forbid, that among the different perswasions, that are about some things, in the way of administring Christs Ordinances, we should allow of none to be in the way to Heaven, that is otherwise minded in some Parti∣culars, than we our selves are. There are many roads to a great City, and yet they that goe the one, or the other, come alike to it, because all those several wayes have a tendency towards it. All the question is, and must be, Whether the way we take, be such, as hath a tendency to∣wards Heaven? And by the way, I think it the great mistake of some, to value men mostly, ac∣cording as they are affected to their own private way, whatever it be; whereas the valuation ought to be according to what men are in the

main and great matters of Godliness, viz. Faith, Hope, Love, and all the fruits of them, Righ∣teousness, Mercy, &c. For he that in these things serveth Christ, is acceptable to God, and approved of men, Ro. 14.18. There are some Foundation-truths of the Gospel, wherein to mistake deliberately and constantly, is of de∣sperate consequence. And there are the great matters of the Law, wherein a willful constant neglect is inconsistent with true Holiness. Yea, though the errour or evil be in it self none of the greatest, yet when there is a persisting in them, after conviction, and against admonition, out of malignancy, I know not what to resolve better, than that the way of such men is not safe. But when there is an unfeigned desire, and an earnest endeavour, to know the good and right way, and a constant course in the practice of all ser∣vices and duties to God and men, with a con∣scionable carefulness to avoid offence towards all, I know no reason, why such, though under dif∣ferent perswasions, in some Particulars of no great concernment, should be otherwise looked on, than as the Children of our Father in Hea∣ven.

Therefore, as for the different perswasions of so many divided about some things, for want of light, they need be no occasion of stumbling to any. The way to Heaven is easie to be seen, notwithstanding those differences. For whoever they be among those Parties, that, in obedience to Christ, have learn'd to deny themselves, and all ungodliness, &c. and to take up Christs Cross, and to live in the constant exercise of mortifica∣tion,

and crucifying the flesh, and do indeed lead their lives, in the main, according to the only rule of righteousness, they are in Heavens way. Thou, it may be, dost not like the per∣swasions of some of them: And I say, If thou lik'st them not, for me thou mayest let them a∣lone. But thou perhaps likest not Holiness, Self-denial, and crucifying of thy Lusts neither; but art resolved to take thy full swinge in the pleasures of sin, and thy daily practice is, to serve thy fleshly desires to the utmost. Thou art (may be) a Drunkard, a common Swearer, an unclean Beast, living, lying down, and wal∣lowing in the mire. Now to thee, I say, Who∣ever be in Heavens way, (to be sure) thou art out of it. And thou must certainly resolve, to change thy way, or perish for ever. Thou sayest, There are so many Religions, a man can∣not tell which to chuse. But in the mean time, thou art of no Religion, thou hast not so much as a form and face of it. Set aside thy going to Church on Sundayes, (with what mind, thou thy self best knowest) what is there of Religion to be seen in thee? In thy Family, there is no shew of it, in Prayer, and Praise, and reading the Scripture, and Catechizing thy Children and Servants. There is to be seen all the Week, la∣bouring for the food that perisheth, by early ri∣sing, and late going to bed. There a man may hear Oaths, and Curses, and Lyes, and filthy Communication, and the best but vain and idle discourses; but not a savory word, to shew any sense of God, and his goodness, from morning to night. There's Provision for the necessities

of Nature, to cloath the back, and fill the belly; and Provision too for the flesh, to fullfil the lusts thereof: But there's nothing of God and Godliness to be seen, no conscience made of sin to shun it, or of any thing that's good to practice it. Now, whoever thou art, that leadest such a life, I tell thee, Whatever becomes of others, it cannot be well with thee in these wayes of un∣godliness. Thou vain foolish man, thinkest thou, that any Religion can be worse than thine? Thou hast none at all, no not so much as a shew of it▪ Even Turks and Pagans may be, and some of them are, sober, temperate, just, and honest in their doings and dealings with others, which thou art not. Wherefore, let there be never so many Religions, I'le rather chuse the worst of them, than to do as thou dost. And this I as∣sure thee, Whatever becomes of those many Sects and Parties, thou art in a sad condition, and hadst need think of changing it, as soon as thou canst. And if thou ask, Which way thou shalt take among so many, I answer thus, That I will not perswade thee any way, but what (I am sure) is right, viz. To be honest and godly, and to forsake those wayes, wherein, whoever walks, shall never find rest. To follow peace and holiness,* 1.106 without which no man shall see the Lord. To repent of all thy ungodly courses, and wayes of wickedness, whether open or se∣cret. To walk circumspectly, and make straight steps to thy feet. To be holy and unblameable in all conversation, and to make conscience of every duty, according to the rule of the Word. And this thou mayest do, without much adoe

or dispute, except it be with thine own wicked heart.

For those many Parties that are, I am bold to tell them all, and every one of them, That they will find no comfort one day, in being of this side, or that, if they be not found in wayes of righteousness and holiness. And these are the wayes I would have thee take, and these thou mayest soon learn from Scripture, where they are so plain, as a man may run, and read them. But one thing I must mind thee of again, viz. That thou who so quarrell'st at the many Religi∣ons abroad, hast perhaps a quarrel in thy heart against God and Godliness, and thou canst not endure any Religion so, as to be tyed to any Rule or Law, more than thine own Lusts. Thou lovest to live at ease and pleasure, and likest no Religion, but such a one, as will give thee leave to be licentious. To thee I say again, dipp and chuse, thou canst never change thy Religion for a worse. And to change it, thou hast need, as soon as may be: For 'twill be sad with thee, to dye in such a Religion, which is indeed none at all, or good for nothing. Do not thou look, how many Religions and Opinions there are, for that's nothing to thee: But look to thy conver∣sation, and see, whether that be such as becomes a Christian. Do thou love Christ, and fear to sin, as much as any of all those different perswa∣sions; and shew thy self as humble, as honest, as upright, as conscionable, and every way as carefull to please God, as any of them all, and then thou dost well indeed. Alas! poor Soul, what will it avail thee, to say, There are so many

Religions, thou knowest not which to take, so long as thou art resolved to walk in wayes of un∣godliness, and to serve divers lusts and pleasures, and deny thy self in nothing, that will serve to please the flesh. This, to be sure, is not Hea∣vens-way, whatever it be. And therefore make no more question, about the many Religions▪ that are in the World, till thou art better re∣solved for that Religion, which is plain and easie enough to be learn'd by any, that hath not a wicked heart against God, and all that is good▪ Resolve once to serve Sin no more, and thou wil•• presently see the way to Heaven, as plain before thee, as thou knowest the way to thine own house or home.

AND now I shall make some Application ••f all that hath been said, after I have giv••n one Proviso, to prevent a mistake that may be▪ I have hitherto shewed, How willful the wick•••• World is, and how apt to take offence, even t•• contend with God himself, about the wayes and workings of his Grace and Providence. Say and do what you can or will, they will not be per∣swaded, but perhaps the more hardned. Bu•• though it be so with most of the World, yet be∣ware, whatever you do, you give them no oc∣casion of falling or stumbling. Say not in thine heart, They are such as will perish, and it matters not, how we carry our selves towards them; if they will be offended, let them be offended, we can∣not help it. Some, yea too many, will be of∣fended;

yet take heed of giving them the least occasion of offence: For so hath the Lord commanded, Levit. 19.14. Thou shalt not put a stumbling-block before the blind, but shalt fear thy God. Yea, Deut. 27.18. There is a curse upon him, that maketh the blind to wander out of the way. And our Saviour denounceth a woe to him, by whom the offence cometh, Mat. 18.7. They are blind, and out of the way; but in that, they deserve the rather, to be the object of thy pity, and prayers, and endeavours, to turn them from the errour of their way. What knowest thou, that they may not recover them∣selves, and come to repentance? Secret things belong to the Lord, Deut. 29.29. That we are to labour their repentance, and by all possible means to endeavour it, in our capacities and re∣lations, is revealed to us as our duty; and if they will perish notwithstanding, we have delivered our own Souls, their blood will be upon their own heads. Our Saviour indeed said of some, Let them alone, &c. Mat. 15.14. i. e. Have no regard to them, trouble not your selves about them, if they be offended, be not you offended however, because of them. But he allows not his Disciples to offend them in the least. If men shew themselves contentious, malicious, and wilfully contumacious, as the Scribes and Pha∣risees, some of them were, Let them alone, pass them by, but yet provoke them not to be more wicked than they are. True, we cannot do, what is our duty, but some will be offended, as the Scribes and Pharisees were at Christ, for do∣ing the will of him that sent him. But the offence

was only taken by them, there was none given by him. He prov'd to be by accident a stone of stumbling, and a rock of offence, but never of∣fended any. If we cannot do, what is our duty, without offence to some, the fault is theirs, not ours, because we may not, to please them, of∣fend God, by disobeying his commands. Some will be offended, if we will not pledge them in a drunken health: Let them be offended, it need not trouble us. If we tamely do, as they do, we encourage them in their debaucheries, and so we offend them indeed, by helping them on to∣wards the pit of destruction. Wicked men make too much hast to the Devil, we need not provoke▪ or put them forward. Indeed we have need be very careful, and as the Apostle, Iude v. 22. ad∣viseth, To put a difference. Some perhaps will rage, if we will not run to the same excess of riot with them: But better they rage, than we, by doing what they would have us, to provoke Gods wrath against our own Souls. A patient forbearance to do, as they do, and a with-draw∣ing from them▪ may be an effectual reproof, and work upon them afterwards. If there be no hope to fasten an admonition, Solomon hath re∣solv'd the case for us, Pro. 9.8. Reprove not a Scorner. However comply not with him, to allow of his wickedness in the least. But be sure, not to give any occasion of falling to such as are weak, Lest thy poor Brother perish, for whom Christ dyed, Ro. 14.15. The Apostle was a singular Precedent for this, He would eat no flesh whiles he lived, rather than offend his Brother, 1 Cor. 8. fin. How did he yield upon occasion,

to avoid offence to the weak? But as farr as I can remember, not otherwise. He yielded in those things, wherein he was fully satisfied in his own conscience and judgement. But how, and upon what terms? Never (as I remember) but to prevent the offence, that might be taken by weak Brethren; lest they might take occa∣sion, by his not yielding in some things, to cast off all, and turn back again with the Dogg to his vomit. We do not read of his so yielding to wicked willful Sinners, that would have made no other use of it, than to reproach him, and (which is worse) the Gospel too, by saying, He was a man of no Principles, that would com∣ply with any thing, to save his skin. We have a notable Instance for this in Galat. 2.3, 4, 5▪ When false Brethren went about to infringe the li∣berty of Christians, and bring them into bondage, 〈◊〉〈◊〉 gave no place by subjection, no not for an hour. For therein he had built again the things that he had destroyed, and encouraged the enemies of the truth in their opposition against it. Yield i•• any thing thou canst, to save a Soul, to draw men on to a good liking of Gods wayes, and putting them forward in them: But not one hairs breadth, to encourage them in their ungod∣liness; For that's offending them, contrary to the command of Christ.

And now I must call loud upon many, and e∣ven conjure them, to consider their wayes, whereby they have given so great occcasion of offence, to such as are openly and avowedly wicked. O! Do not say, or think, Such un∣godly men shew themselves, what they are; when

they declare their sin as Sodom, they are past shame, and past hope; Let them dye, and be damn'd, who can help it? It may prove so, that they will dye, and be damn'd, and nor thou, nor any man else can help it, because they will not help themselves. But thou hast need look to it, that their death and condemnation add nothing to thine account. They perish for their con∣tempt or neglect of that, which they should more carefully have look'd after: But what if your careless and loose walking, have been the occasion of making them to think, they need not be so carefull; yea, perhaps, of slighting and setting at nought all the wayes of Gods Com∣mandments? Surely, if it be so, the best that can be made or said of it, is this, That they are Principals, and you are Accessaries, as to their destruction; and what comfort you can take in that, I beseech you seriously to consider. For be you well assured, that the ungodly lives of professed Christians, will one day be aggravated by this, that when they lived (as many thou∣sands now do) amongst professed Infidels, they gave them occasion to have hard thoughts of Christ and Christianity, and to resolve, they would never goe to that Heaven, where Christians hope to come. For how shall such poor Souls be brought to enquire after God, when they that profess themselves to be his Ser∣vants, walk ordinarily in wayes of uncleanness, excess and deceit, &c. such as Heathens know by Natures light, to be against the mind of God? The Devil himself (whom those Barbarians serve) can teach them no worse, than what

they are learn'd by the evil conversations and examples of Christians. How shall they be turn∣ed from the power of Satan unto God, when they cannot see it will be for the better, but ra∣ther for the worse? Here I cannot omit, what the Turks are wont to say, when another will not believe them, What dost take me for a Chri∣stian? It seems they have observed too much falshood amongst Christians. Now this is a Lamentation, and let it be a Lamentation, that the mouths of Infidels are so much opened against all Christians, and the mouths also of many pro∣fessed Christians against more eminent Profes∣sors, to blaspheme, and say, Are these the wayes and doings of those that serve Christ? Are these practices becoming them, that pretend so much to Godliness, and would be thought more ex∣••ellent than their Neighbours? What inference (think you) will Infidels, and ungodly pro∣phane men make from it? Surely this, and no other, Let them goe alone for us, we are as well where we are already, we are not like to mend our silver, by taking the courses and wayes of these Christians, these great Professors; nor can we be worse in the way wherein we now are: If they be not in all, as we are, they are certainly in some things as bad as we can be. And now I could ex tempore, and without any study, draw up a black bed roll of many and manifold gross miscarria∣ges of many, that would be thought more emi∣nent Christians than their Neighbours. But I shall content my self with this general Admoni∣tion, in hope it may be improved to the right end of it, by such as cannot but know themselves

faulty in many particulars, unless the God of this World hath quite blinded the eyes of their minds. O that these men would consider as they should, what to answer in the great day of account! Specially when it cannot be denied, that such horrid things have been done, as Na∣tures light (if there were no other evidence) cannot but condemn. I shall only add, They have been such, as whosoever (that is but civil and sober) hears, his ears cannot but tingle at the very report of them.

The Application.

IF all the ground and reason of all mistakes and miscarriages about the matters of Gods Kingdom, and our Salvation, be our contempt or neglect of the means and helps which God hath allowed us, Let every one by himself, make a serious enquiry, how he shall be able to clear himself in the great day of ac∣count. For God will certainly come, and judge, and try every mans work, and reward accor∣dingly.

And in this Application of the foregoing Dis∣course, I shall apply my self to all, and every one, that hath but so much of Religion, as to acknowledge, That there is a World to come, after a little time spent here on Earth, and that men shall be rewarded hereafter for ever, ac∣cording to their present behaviour.

This is no more of Religion, than all, or most of Heathens ever had, and still have; though their conceptions about it, have been, and still are, but confused, general, imperfect notions, without any effect considerable. But yet, the main intent of all, shall be with a more especial respect to such as do, or might know more clearly, the things of their peace, than Heathens can. To these I say, They cannot but know, that all who have lived since the World began, and shall live till it have an end, shall not be for ever as they were here on Earth. And this our Saviour shews plainly in the Parable (as I take it to be) of the Rich man and Lazarus, Luc. 16. v. 19. — 31. Some receive their good things here, and some must wait for them till hereafter. And a great turn there will be, so as the Scene shall be quite changed, as you may see v. 25. of Luc. 16. For Lazarus is comforted, and the Rich man is tormented.

Now consider what hath been discoursed be∣fore, and see whither you are a going, and where you make account to arrive at last. There is, by your own confession, an happy estate and condi∣tion for some in glory, and honour, and im∣mortality. And by what hath been said before, you may see (if you will) that nor you, nor any others, lye under any fatal necessity of pe∣rishing in your sins; but that if you dye, and be damn'd, it is only through your own default. Now be intreated, whiles it is called, To day, to consider your wayes, and bethink your selves, how those blessed Souls, that have all their desires and hopes accomplished in the sight

of God for ever, came to the enjoyment of their happiness. Was it not in the way of Repen∣tance towards God, and Faith towards our Lord Jesus Christ? Did they know by immediate and extr••ordinary Revelation, before they re∣pented and believed, that they were of the num∣ber that should be saved? Or was the Book of Life opened to them, that they might read their own names there recorded, and so be encoura∣ged to repent, and turn to God? You cannot, when you are awake, imagine it; or if you should, it is but as a sick mans dream, that never entred into the head of one that's sober, and in his right senses. Alas! Those now blessed Soul•• were once (while upon earth) Foolish and dis∣obedient,* 1.107 serving divers lusts and pleasures. They were by nature the children of wrath,* 1.108 even as o∣thers. They were of themselves inclin'd to th•• things of this World, and traded and traffiqu•• for them, as others do, till afterwards they came to know better. Yea, all that died in the faith, before God was manifested in the flesh, and never had the discoveries of saving grace, such as have been since, even they by dimmer light chose the way to that place, where they shall be for ever with the Lord. And who a∣mong us now, would not desire to be with those Patriarchs, and Prophets, and other holy men of God before and since the coming of Christ? Now consider well, whether we take the same course that they took. Read the Eleventh Chapter of the Epistle to the Hebrews, and see, what so many Worthies of old did and suffered, and so by faith and patience inherited the pro∣mises.

They stood not arguing and whartling, as many now do, putting questions, and fra∣ming exceptions, to excuse themselves from ne∣cessary duties, and to gain a little allowance to their fleshly desires. They were not frighted out of Gods way, by Bugg-bears of their own fancies, no nor by reall fears and expectations of the greatest hazards. You never read in Scrip∣ture, that they made Queries about Gods De∣crees; or resolved, as some do, that if they were elected, they should be saved however; or that, if Christ died not for them, there was no hope. You never read, that any of those, who are now in Heaven, reasoned thus, That they could do nothing of themselves, and there∣fore would sit still, and fashion themselves to this World, because if God had any grace or mercy in store for them, they should be sure to have it in his time, though they never sought af∣ter it. Did any of them do thus, and let all the care of their Salvation lie somewhere else, with∣out ever looking after it? Where do you read these things, or who told you so, that others may learn and know as much as you? I have read much of their faith and patience, and patient continuance in well-doing; and how by these they possessed the Kingdom, prepared for them, through the grace of him that is Heir of all things: But amongst them all, I read not of one, that took the course, that so many do now adayes. They were all of them humble Souls, submissive in all things to the wills of God, and resolv'd to walk with God, in the midst of all the ungodly ones amongst whom they liv'd. They denied

themselves, many of them, to the very death, and took joyfully the spoyling of their goods, and would not renounce the wayes of God, for all that a wicked World could do unto them, or lay upon them. This (I say) this was the way, wherein they went to Heaven; and they that know of any other way thither, than that of Self-denial, and crucifying the flesh, with the affections and lusts, have made a discovery, such as none, who are now in Heaven, could make before them. What remains then, but that we tread in their steps, do and suffer as they did, if we are call'd to it, and so wait for our happiness, and try, if we fare not as well as o∣thers that went before us. 'Tis sad to think, how most men fool themselves out of all their hopes, by their dallying about their greatest and only concernments, and flatter themselves to their destruction, by conceits and fancies of their own framing. The way to Heaven is now as o∣pen, as ever it shall be, till Christs coming a∣gain; and the Doctrine of our Salvation, as much cleared up, in all particulars, as nothing can stumble us, if we will but lay aside our peevish and froward humours. Were we but once resolved to deny our selves, and to follow Christ where-ever he goes before us, whatever the way be, fair or foul, the work is done, we need make no other question: There's as good security, as can be given, and we may safely build upon it.

But alas! It is not so with us, as it was with the Saints, who are now in Heaven. We stand blessing our selves in our own way, be it never so

bad; and think we do well in all we do, though all Scripture and Reason be against it. This is the trade that Sinners drive, as the Devil would have them, and their own hearts incline and car∣ry them. The Devil (you must know) ever since he undid himself, hath made it his business to undoe all the World of mankind, as much as in him lieth. And he is now as hard at work as ever he was, and drives as great a trade, for gaining Souls to himself, as ever he did. And what is his way, to cheat the World, and gull men of all they have, worth saving or losing? Truly, the very same, or very like to that, which I have before discoursed. He cannot by all the arts and methods he useth, heighten mens sinfull corruption to the same degree of malice and madness against God, that himself is guilty of. But yet he hath a way that serves his turn, to bring men into the same place of torment with himself for ever. And what way is it? It i•• even this, and no other, viz. To keep men in a perswasion, that their way is good, and that they have no such enmity in their hearts against God, as some charge them with; but that they love him, and all his Commandments truly, and do the best they can, to chuse the best way to their everlasting happiness. And these conceits are strong in those that have them, so as it is no easie matter to convince them of the contrary. These they nourish and cherish, even when they are in wayes of all ungodliness, running head∣long to their own destruction.

Now my desire is, to reason the case a little further with these men, and try, if God may

be pleased to give them Repentance, that they may recover themselves out of the snare of the Devil.

1. And First, I ask them, If Turks, and In∣fidel-Iews, are not as much perswaded, that their several respective wayes are good, yea, and better than any other? Yea, do not all men, of what Sort and Sect soever, though never so vile, and vicious, and barbarous, perswade them∣selves, that their way is good? Can you light on Man, Woman, or Child, that will not say, They hope to be saved; and the way they take (whatever it be) is, as they think, the ready way to Heaven? Nay, if you tell them, they are in the broad way towards Hell, will they not be ready to flie in your face, and say, You do them wrong? Yet no sober man will say, That all and every one of these is in the right, but many of them (whoever they be) are quite be∣side the way to Heaven.

2. I ask, If any of all those Persons and Par∣ties (which are numerous and various) do not so farr allow of their own respective wayes, as to abhorr the different wayes that others take, and count them accursed of God for abusing themselves in their mistaken wayes, as to undoe their Souls for ever? Do not Turks and Iews condemn all Christians to the Pit of Hell? And I know but few others, that are better minded towards all, that are not of their own way. Pa∣pists say for certain, There's no Salvation for any out of their Church. And the vilest of men a∣mongst us, spare not to pass sentence upon o∣thers, that dare not be so vile as themselves.

Now when God shall come to judge all, will he (think you) allow of every plea, that shall be made by every one of these, and say, Well done, You are all my faithfull Servants? Will he com∣mend and reward all, according as they all per∣swaded themselves, that their way was good? No certainly, he will not so acquit the wicked World, that condemn all besides themselves, and their followers. Nor will he count, that e∣very man hath a right to eternal life, of what Religion soever he is, (as some have dream'd) because he seem'd to mean well in it. The Lord hath shewed all men, what is good, and what he requireth of them, and that so fully and plain∣ly, as he will have ground enough to proceed a∣gainst them, and to execute vengeance on all Idolaters, and all other ungodly and unrighteous men, whatsoever Religion they professed. He will easily and suddenly find out all, that have enquir'd and sought after the only true way of worship, which himself had appointed, and have made conscience of walking before him in holiness and righteousness, with an utter abhor∣ring of all false wayes. And to these only will he say, Well done, good and faithfull Servants, You, and you only, have done as I commanded you.

If any shall say, That an allowance must be given to some, because all that goe in the good way, walk not at one rate, but some come behind and faulter sometimes: I say so too; and that the righteous God will put a difference between those that are upright in the main, though falling behind others in degrees of true grace; & others, that wilfully chuse their own wayes, which God

hath expresly forbidden, and as wilfully refus'd the good old way of Gods Commandments. He knows, and will own all, that have denied them∣selves, and made it their work to find and keep the way of God. There are, and alwayes have been such in the World, (though a few in com∣parison) that knew the streight way to Heaven, amongst all the crooked wayes of mens devising; and set themselves to keep that way, notwith∣standing all opposition or temptation. And these only will God look after in the great day of ac∣count. For others, he will have enough to an∣swer them, though they were of never so many and different perswasions, in point of Religion▪ they must be all pack'd together in that day, and bound in bundles, to be cast into the fire, be¦cause they were all in their life time, Workers of iniquity. They shall prevail little by plead∣ing then, They could never see reason enough, to perswade them out of the way that they took; For they shall be made to see in that day, there was a right and good way of holiness and righ∣teousness, wherein they should have walked, (and it was easie enough to be seen) but they would not walk therein. Nay, they found fault with it, and rais'd false reports of it, and us'd all the Arguments they could, to keep themselves and others from walking in it. They would ne∣ver stoop their high Spirits, to enter into the strait gate; nor would they bear the contempt of the World, and the reproach that must be un∣dergone for Christs sake, and the Gospels. They thought, to be religious, was to be melancho∣lick; and thought it an hard bargain, to part

with the pleasures of sin, for somewhat (that some crack-brain'd people talk'd much of) in another World to be had, but no man knew when or where. They were such, as would be merry while they might, and take as much of this World as they could; and for Religion, in re∣spect to another World, they could never well understand it. There were indeed some, that talk'd much that way, but they could not well agree among themselves, and therefore they left them to quarrel about it, and took the way that themselves best liked. For the Religion which some cried up, as the only way to Hea∣ven, they conceiv'd it very strait and narrow; nor could they see so much in it, as might per∣swade them to it. In a word, they never liked any Religion, that would tie them to deny all ungodliness, and worldly lusts. And hence it is easie to conceive, how God will proceed against all Sects and Sorts of men, of what perswasion soever, that never were perswaded to deny themselves for God, and the Gospels sake.

It should be also considered, That, though all men have not Talents alike (as that may be granted) either for weight or number, yet all have enough, to shew them a better way, than what the most take, and that their way is not good before the Lord. Hence it will be clear, That there hath been a wilfull neglect of the trust that was committed to them, and so with∣out further evidence, the verdict will pass a∣gainst them. They all know (though not all a∣like) their Masters will, and yet do it not, and therefore must be all beaten, though not with

the same number or measure of stripes. This the Devil knows well enough, and that no plea (such as men frame many to themselves now) will then find place. And therefore, his work is to blind∣fold men with such conceits as were mention'd before, and so fill them with as many prejudices against God, and his wayes, as they can possi∣bly hold, that when they are hood-wink'd, he may carry them whither he pleaseth. Men are not easily (if possibly) brought to despite God as the Devil doth: Therefore they must be deal•• with so, as to be perswaded, there is some cause without them, and without any fault of theirs, which puts them upon those vain and vile waye•• and courses wherein they walk. What those pretences are, you have heard before, and I need not repeat them. Only I say, That so lon•• as the Devil can hold men under such mistake••▪ and prejudices, or the like, he hath them fast enough, and doth not fear an escape. Men, I say, will have excuses for the worst of their evil wayes, and this is one, and a great one, That the way they are in, is the best they can see; and they could never meet with any, that could shew them a better. They are willing enough to save their Souls, and have done as much as lieth in them for that end. They love God heartily, and abhorr, that any should say, They hate his Commandments, which they labour to keep as well as they can. And all this serves to clear themselves, and cast all upon God: But he will not bear all, that men cast upon him; nor will he say in the great day of account, Alas! poor Souls, you were willing enough to be saved,

〈◊〉〈◊〉 loved me, and my wayes well enough, and would have walked in them, if I had tendred your souls, as much as you your selves did. Will the Lord (think you) at that day, take upon himself all the blood of so many, as shall then be condemned to Hell for ever, and say, If I had done for these, as I might, and ought to have done, they had never come into this place of torment? Will the Lord say, That he made men as he plea∣sed, and then cast them away, and left them to suffer shame and confusion of face, for no fault of theirs, but only because he had a mind to see his Creatures slain, and tormented before him for ever? Will he say, It was in his heart to damn them before they were born, and that for nothing, but because it was his will and pleasure? And that he sent his Son into the World, to condemn the World, and not that the World through him might be saved? Will he say indeed, That he set men in such a way, as they could not but perish in it, and left them wholly depriv'd and destitute of all means and helps to save themselves from wrath to come? Consider, I say, and bethink your selves before-hand, Whether the righteous God will take home all this to himself, and say, It was he alone that hath been the cause of all the ruine and misery that is come upon his Creatures; and so quit them from any the least blame of their de∣struction. Yet this is it, or very like it, that men would fasten upon God, if they knew how to do it. This is the tendency of all their dis∣putes about Gods Decrees and Dispensations of Grace and Providence. It is this, and no o∣ther, even to charge it on God, That if he had

purposed and provided better for them, it had never been so sad with them, but they might have been happy and blessed for ever. But le•• God alone, and it will appear one day, where the fault lieth. He is the Judge of all the Earth, and will not he do right?* 1.109 Yes, he will do right to all; and this the Apostle layeth down, as a•• unmoveable Principle, Ro. 3.5, 6. God is not unrighteous, who taketh vengeance. For then ho•• shall God judge the World? He will then acquit himself, and say for ever, These are the work of my hands, and I made them so, as they might have been happy for ever in communion with my self. I allowed them means sufficient for that en••▪ but they cast me off, and chose somewhat else to 〈◊〉〈◊〉 their only good; and though I have besought 〈◊〉〈◊〉 intreated them, again and again, with all poss•••••••• earnestness, and admonished them of the danger of their own wayes, they would goe on however; 〈◊〉〈◊〉 their frowardness and wilfullness in their own de∣vices, against my express command to the contra∣ry, hath brought them to this, which they now see and feel, but would never believe till now. I have passed the sentence of condemnation upon them, an•• it cannot be recall'd, nor can there be any reprieve or respite. But I have not done it without cause, and only for that I had a mind to see them lye for ever in torments and misery. It was indeed 〈◊〉〈◊〉 will to damn them, but I will'd their damnatio•• only for their sin, and because they would not be re••claimed. I delighted not in their damnation, 〈◊〉〈◊〉 as to condemn them, meerly for my will and plea∣sure. I have only done justice upon incorrigib•••• Offendors, such as have despised my grace an••

mercy, and the reward of these wicked ones is ac∣cording to their works, yea as they would have it. For I fore-warn'd them of it, as often and as ear∣nestly as needed, and they would not beware; nor could any intreaties prevail, to turn them from those ungodly wayes, which led them to their de∣struction, as they knew.

Let men say now as they please, This is that which God will say, to justifie himself against all the World. And O! that men were wise, to consider it in time, and apply themselves to make their peace with God, which I assure them they may do, if they be not wanting to them∣selves.

And for their encouragement▪ I shall give them the best account I am able, how, and in what manner, God will proceed in the last and general Judgement. The way that he will take in that day, will be this, That every man shall be tried according to a known Law. 'Tis a gross mistake in men, to imagine, That God will judge the World according to that, which was never made known. The question will not be, Whether a mans Name were written in the Book of Life, but how he hath behaved himself, ac∣cording to the Rule laid down in the Bible. That is more particularly and plainly thus, Whether, when Christ was offered to them, they accepted of him, and closed with him upon his own terms. For as they have answered the dispensations and overtures of his grace, so shall their doom be. If they counted all but loss and dung, for the excellency of the knowledge of him; and valued nothing else in comparison, so they might

serve and honour him, whether by doing or suf∣fering, in life or in death,* 1.110 Peace, and Life, and Glory, and Immortality, will be their portion, and the lot of their inheritance for ever. The Cause will for certain goe on their side, for the mouth of the Lord hath spoken it. But if they have been contentious, and disobedient, and would not have the Lord Christ to reign over them,* 1.111 but would walk after their ungodly lusts, whatever could be said or done to reform them, th••re's a declared Law to condemn them; God will not, needs not look into any other Records about it.

Obj. If any say, That all shall not be judged by the Gospel:

Sol. I shall not contend, but only say, That all shall be condemned by a known Law, one or other.

And if it be said further, That as many as have sinned without law,* 1.112 shall perish without law: I answer,

That the Apostle shews what he means in the 14th. Verse of the same Chapter. They that sin, and shall be condemned without Law, are the Gentiles, who had not the Law delivered to them (as the Iews had it) in writing: But yet they had the Law written in their hearts, and that will be plain enough, because it bare wit∣ness, and accus'd them, while they were in their sins. And this we may well inferr from that place, That if there be a Law, that condemns men now in this World, by witnessing against their wickedness, much more will there be a Law found, for their condemnation, in the last

day of account. Or this, That the same Law that condemns them now, will certainly con∣demn them then. And let that be observ'd also, That as Sin is the transgression of the Law, so Condemnation for Sin cannot be otherwise, than according to that Law. Once, it cannot be ac∣cording to that which never was a Law; and that cannot be a Law, which was never declar'd to be a Rule of Life and Duty. Gods Decrees and Counsels are all righteous, but they were never made known to us, as a rule of moral act∣ings. When God is pleased to declare his coun∣sell by the event, we cannot without sin goe a∣gainst it, and it is impossible for us to alter it. But still the rule we are to walk by, is the will of God▪ reveal'd for that end and purpose, that ••e may know what to do, in obedience to him who is our Soveraign Lord. And as we do, or 〈◊〉〈◊〉 not, according to this will of God, so we are guilty or innocent before him. And good rea∣••on why it should be so, and not otherwise. For,

1. How can we be obedient to God in any thing, but that which we know to be his will? Obedience in the very notion of it, imports as much as hearing and understanding what the will of the Lord is. Nor will the righteous Lord of all, expect obedience to any will of his, we ••ever heard of. Sure we are, that he never de∣clared to the Sons of men any way of life, but in ••he two Covenants, viz. of Works before the ••all, and of Grace ever since. And though the means and manner of imparting to men the way of life, have been various; yet no man can, or

could ever say, That God had conceal'd his mind from him, that he could not know, and so do it. We read, That there are Decrees and Counsels of God: But who knows, what they are, be∣sides God himself, till he is pleas'd to declare them, in the events of them? And those events shew us only, what God will do, and not what we are to do.

2. We shew no Faith in God otherwise, than in obedience to his Commandments. This is the only way of walking with God, as Noah, Gen. 6.9. When a man hath the Promise of God in his eye, and the Commands of God in his heart, and the encouragements he hath by the one, lays an obligation and engagement to the other. So did all those Worthies, Heb. 11. who are re∣corded for example, to all that shall come after. The believing of the Promises, and obedience to the Commands of God, are the triall of men on Earth, and that by which they shall be tried hereafter. He that hath not Faith, cannot for∣goe what is in hand, to purchase a reversion of he knoweth not what. Faith alone is the ground of things hoped for, &c. Heb. 11▪ 1. And so it sets a man on work to do and suffer the wills of God, because it assures a man of Gods Faithful∣ness and All-sufficiency. This obedience of Faith is that, which God rewards in his Servants, and nothing else. This is that which (as I may say) takes much with God, when men can pass by pre∣sent enjoyments, only because of his promise, Who cannot forget any work, or labour of love, which they have shewed unto his Name.* 1.113

3. A man shews no Love to God, in doing according to his decree and counsel, because he cannot but do it, whether he will or no. Now God rewards no work, but the labour of love, when we delight to do his will, Psa. 48. and de∣sire the knowledge of his wayes, as David did, Psa. 119. that we may walk in them.

4. The Devil, and the worst of wicked men, fullfil the counsels of God, in all they do, and cannot do otherwise. Herod and Pilate, &c. in crucifying Christ, did nothing, but what the hand and counsel of God had determined before, Act. 2.23. Act. 4.28. and yet it was their sin; and their condemnation too. Ioseph of Arima∣thea is commended, for a good man, and a just, Luc. 23.50, 51. because he consented not to the counsel and deed of them, who crucified Christ. The way of Gods Commandments, is the only way to life, and this the Devil and his followers cannot abide to walk in. For the way of his Counsels, they are alwayes in it, and cannot go besides it, even when they do their worst. And indeed, how should they? unless we will suppose (what is not to be imagin'd) That God should lay by all care, and looking after the affairs of the World, and leave them to be managed and or∣dered, as the Devil, and his Instruments will have them.

To say no more of this; God hath laid before us the way of Faith and Obedience, or the way of Truth and Holiness, and commanded it, as the way that leadeth unto life; and in this way alone, can we find rest unto our Souls.

Away therefore with all disputes and questions about Gods Decre••s in this case, as being no rule for us to walk by: And look only, what God hath commanded, and be carefull about that, and you need not fear, it will be well with you for ever. The whole course and tenour of Scripture speaks this, if it say any thing about the things of God, or the concernments of mens Souls.

Secondly, Considering the Premises, we have occasion to enquire, and search diligently, till we come at the root of all our sinfull mistakes and miscarriages. And here I shall First admonish you of that, which most are not aware of: And Secondly, I shall advise, what is best to be done about it.

First, Whereas there is such an aptness and in∣clination in all to excuse and put off all from themselves, yea, and to put upon God himself, as much as in them lieth▪ the sin and misery which they alone have procur'd; I cannot forbear to fore-warn all of that accursed bad humour, which hath no other rise or root than Ignorance, and want of acquaintance with themselves. This, and nothing else, causeth them to quarrel, and pick occasions of so doing, with God, and his wayes of Grace and Providence, and any thing, but that which alone is in the fault. Poor Souls, ever since the old Serpent dropt his poyson into them, are infected with the same disease that the Devil is sick of. And what is that? Even all the sinfull corruption, that he contracted to himself,

by his rebellion against God. His fall began in his pride, and that pride abides upon him▪* 1.114 as our saying is, As proud as the Devil. Certainly Man, since his fall, is extreamly proud and con∣ceited of himself, though there be no cause for it, and cannot abide to be thought, what indeed he is. And yet he is but a proud fool, that thinks himself somewhat, when he is indeed nothing, or that which is worse. And this proud fool stayes not at home, but is alwayes abroad, look∣ing to what others do, and living in a gross mi∣stake of himself, and all his wayes. He thinks little of that inbred corruption, which hath lea∣ven'd the whole lump of his nature, both in soul and body. He is asleep, and dreams of a good nature, and of an honest heart towards God, and a good desire after the things that concern his Salvation. He cannot believe himself to be an enemy to God, and his own Soul, and that he was born so. Farr be it from him (he thinks) to be such a one, as procures and works out his own damnation, and is willing to think of no∣thing else. Yea, this proud fool will be very pettish, if he be told, that the best part about him, is enmity against God;* 1.115 and that he hates the wayes of Gods Commandments, and there∣in shews, that he loves death. But whatever he thinks, and will not believe it, all this is true; and that which he helieves of himself, is a very fal∣sity and lye. And being a fool, he doth as a fool, and no instruction or correction will put him out of his foolish conceits. Truly in this, the misery of sinfull man is great upon him, viz. He never looks inward or homeward, to con∣sider

how it is with him, notwithstanding there are so many witnesses against him, of his folly and madness.

1. Scripture is large and plentiful in setting out the corruption of mans heart and nature. If I should mention particular Texts, I should abuse the Reader, who cannot but know them. But if any desire to peruse any of them, let them turn to Gen. 6.5. Ro. 3.10. &c. Eph. 2.1, 2, 3. Tit. 3.3. &c.

2. Wofull Experience (if there were no more) is enough to convince men, if they would but sit down, and consider, how it is with them. What sober man can doubt of it, when he can∣not but see, that he is much inclin'd to the Earth, the World, and the Flesh; and so averse from, yea and contrary to the things that con∣cern his Soul? Doth not every man find it so, or might he not, if he would? I wish men would but question themselves sometimes about such mat∣ters, and say to their own Souls, What ayles me? I can think and talk of this World, from morning to night, and never be weary, nay, I am alwayes so: And for Heaven, and the estate of my Soul, and how I shall do to Eternity, I never think, nor care to think of it. If men (I say) would but sit down sometimes, and consider, what they affect, and what they abhorr most, could they possibly be ignorant of the natural inclination that is in them to present things, with a neglect and loath∣ing the matters of another World?

3. There is one thing more, that puts it be∣yond all dispute or question. How apt are all men, even from the Cradle, to close with, and

run after the toyes and vanities of this World? And how, without any teaching or prompting, they learn to do vainly and wickedly? They need not be learn'd to lye, and swear, and curse, and speak untoward things. And yet what adoe is there, to make them heed or learn any thing that good is? Zophar was right in what he saith. Iob 11.12. Man is born a wild Asses Colt. An Asse, and a wild Asse, and the Colt of a wild Asse: And all little enough, to set forth the desperate bruitish perverseness and blockishness of mans nature. The Apostle calls a natural mind, not an enemy, but enmity it self, Ro. 8.7. And so it is, whatever men may think. We are all born, as full of enmity a∣gainst God, and all that concerns our everlasting good, as we can possibly hold; and there is not one piece or particle of us, but is wholly depra∣ved by that enmity.

Now man by Nature so fram'd, shews him∣self an Asses Colt, in his blockish brutish igno∣rance, and lamentable unacquaintedness with his own estate. There is somewhat, which the World calls Wisdom, but it is indeed Folly. The sound knowledge of God, and ones self, is the only true wisdom. Sure, whatever a man knows else, whiles he is ignorant of these, he knows nothing as he ought to know.

And since it is thus, we may soon discover, whence it comes, that men are so captious and quarrelsome, to catch at any thing, that may serve to excuse themselves, though it be with charging God foolishly and wickedly. When people are sick and sore, they will complain of

their beds, and those that attend them, and e∣very thing about them, though 'tis their grief and disease within, that alone troubles them. So do men in their sins, complain of every thing, but that which is indeed the only cause of all that ayles them.

And now the work that lieth upon us, is to get an inward lively sense and feeling of all those disorders and distempers of our own hearts and natures, that carry us on to all the wayes of our undoing. He that hath a due and right appre∣hension of his own condition, as it is by nature, will soon perceive, that he hath no cause to com∣plain of any thing more, than his own wicked heart. But herein the Devil hath the advantage against poor Souls, that are already intangled in his snares, that he keeps them in a g••zing po∣sture, to look on every thing without them, and so their eyes are held, as they see nothing of that which is the true cause both of their sin and mi∣sery. Now to such I say, That our own hearts and natures, infected with the poyson of the old Serpent, procure and cause to us all that we shall suffer for ever hereafter. The Devil tempts and enticeth us, and the World is an object, that occasions our corrupt hearts to work and move disorderly. But neither of these could hurt us, if it were not for our Flesh, i. e. the Sin that dwelleth within us. But this we take no notice of, and so are out at first step, and run on in mi∣stakes, till we come to charge God himself with our mis••arriages, rather than fail of an excuse for our selves.

If any ask, What is to be done in the case? The Answer is obvious, and at hand, and it is this, viz. That every man that wisheth well to himself, begin the work of his Salvation at home. I mean it thus, Let every man resolve, that he is of himself an enemy to God, and his own Soul, and inclin'd to nothing so much, as to his own utter undoing. For certain, such is every man by nature; and he that thinks otherwise, knows not himself, which to do is the beginning of wisdom. To know ones disease is the first step to health, and without it all medicines applyed are but arrowes shot at random, that seldom or never hit. The method of God, in turning a poor Sinner to himself, is first to open his eyes▪ and the first sight that such a Soul hath, is the sin∣fulness of his way, whence he comes to loath it, and can no longer abide in it. This discovery of sin to a Soul never stops, till it come to see all the sink and puddle, or (as I may call it) the Hell of corruption and filthiness that is in it, so as it cannot abide it self upon that account. And when any man comes once to such a discovery, then he finds so much at home, as he never com∣plains of any but himself. He is so farr from charging God, as he takes no great notice of the Devil, but he falls foul only upon his own heart, and saith, That, and nothing else, hath undone him, as farr as he is undone; and if he could but obtain a better heart, the work of his Salvation would goe on as well as he could wish.

My Advice therefore in the case is this. O all you poor Souls, that are so unsatisfied about the

matters of your Salvation, as you are ready to call even God in question, Goe home, and search diligently, what you find in your own hearts. If you please once to do this to some purpose, I'le be your warrant for quarrelling and questioning the wayes of Gods Providence and Grace hence-forward. You will then be ready to justifie God, whatever he doth; and as ready to say, 'Tis I, 'tis I, and no other, that have brought my self to this, that now I am; and if God leave me to suffer for ever, I have none to thank for it, but mine own wicked heart. When men are (as too many) ignorant of the rule to try themselves by, or else unwilling to search and know their own estates, it is no marvel if they quarrel at others. But he that knows himself, as he ought to know, hath no quarrel in compa∣rison against any thing but himself.

This therefore is my Advice, That every poor Sinner fall to study himself, and never leave, till he apprehend the height, and depth, and length, and breadth of his natural sin and corruption. And for all that undertake the charge of Souls, I believe it to be the first and main part of their work, to bring poor silly people to a true sight and sense of the badness and baseness of their hearts and natures; and in order thereunto, to bring them to a right understanding of the Law, that discovers sin, and worketh wrath; I mean, to understand it, in the spiritual sense of it. As long as people think the Commandments are not broken, otherwise than in overt acts of cruelty, uncleanness, deceit, &c. 'tis no marvel if they please themselves in a Pharisaical righteousness.

A right understanding of the Commandments, in the spiritual sense of them, will lay open many evils, that otherwise men are not aware of; and lead them on to see the root of bitterness, that bears all those cursed fruits. As long as people are perswaded they are born Christians, so as to need no conversion, but only goe on in an out∣side profession of that Religion, which they never chose for themselves, but was chosen to their hands, it's no marvel if they are pleas'd with their condition, and look no further. But they should be made to know, That the Children of Christians, notwithstanding the priviledge of the Covenant, are by nature, and of themselves, the Children of wrath, and born in sin, even as others. They should be made to know, the absolute necessity of the new birth,* 1.116 and that there must be a thorough change of the whole man, so as to be no more, what they were by natural Generation; But to be renewed in the spi∣rit of their minds, to the putting off the old man, and putting on the new, which after God is created in righteousness, and true holiness.

And for this end, there ought to be a fre∣quent and earnest inculcating of such Doctrines, as serve to discover the sin and misery of man by nature, and the method of mens being translated out of the power of darkness, into the Kingdom of Christ. A learning of the Creed, the Lords Prayer, and the Ten Commandments, (though that must be) and a rehearsall of them, being only learn'd (as we say) by rote, is not e∣nough to bring men to a due apprehension of their natural condition, and the way of recover∣ing

out of it. No, the mystery of all those is to be opened to them, with all plainness and power; and they must be call'd upon, to consi∣der, what kind of Creatures they were in their conception and nativity, and what course must be taken for their recovery from under the bon∣dage of Sin and Satan. And if poor ignorant Souls were once throughly inform'd of their sin∣full and sad condition, as they are descended from, and bear the Image of the first Adam, they would find such distempers and disorders, such horrid unreasonable lustings in way of rebel∣lion to all that is of God, as no complaints should be heard out of their mouths, except of their own base and wicked hearts.

These therefore I advise, First, To study and know themselves in manner and form aforesaid: And when that's once done to the purpose, I am confident, they will find themselves more inclin'd to a favourable construction of all the wayes of Gods grace and Providence. Pride and Igno∣rance (that seldome goe asunder) are the main things that engage men to dispute and quarrel a∣bout those matters, which can never be appre∣hended aright by any but humble Souls. For mens parts and learning, I am willing to value them, as farr as they may deserve. But I cannot account of them, in comparison of learning Christ,* 1.117 as the truth is in him. And if there were more of this spiritual Christ-learning, there would be less of dispute about the Counsels of God, which are rather to be ador'd in silence and reverence, than prated of by every audaci∣ous,

malepert and pragmatical Spirit, (as some∣••imes they are) without either fear or wit. For whatever be the pretence, 'tis a wicked design to excuse our selves, that makes us so willing to find out somewhat else-where, that may serve our turn. And when we are once humbled low e∣nough, in the sense of our own baseness, we shall have so much work at home, to keep us do∣ing, as we shall have no list nor leisure to quarrel any other.

And to enforce this part of the Application a little further, by shewing the desperate un∣towardness of man by nature; Consider, how farr it is infected with the poyson of Satan, to op∣pose, and (if it were possible) to abase God, and all his infinite Excellencies. The Devil (what∣ever his sin was) for certain, did not submit to Gods order, and thereby he forfeited his right to all the glory and happiness in which he was first placed. And his doings ever since his fall have been such, as have shewed his pride, and spite against God, to the utmost. And is there not a spice of this in all the children of men? Are they not inclin'd to set up themselves, in opposi∣tion to God, upon any occasion? Hath not e∣very sin somewhat of this in it? And is it not evi∣dent, in that we are so prone to contradict, and goe against the will of God, even where we have no temptation by the profit or pleasure of sin, more than Augustine, who bewails his robbing of Gardens and Orchards in his youth:* 1.118 When (as he saith) the fruits were sowre, and had no ••auce, more than the sin of the eater.

Nay, is there not in every sin more than an intimation, that we would have Gods will stoop to ours, and so have our wills to countermand his? There is certainly so much of disdain in us, as if it were in our power, God should have no authority over us. We cannot indeed break his yoak from off our necks: But would we not break it off, if we could? Would any man, by his good-will, and of his own inclination, be re∣strain'd from his sinfull pleasures, or give any ac∣count to God of any thing he doth, if he could help it? Nay, doth not the Spirit in us, lust to∣wards dethroning him, that he may have no com∣mand in the World? And if any question this, I referr them to all those insolent, proud and ar∣rogant expressions and practices of many wicked ones,* 1.119 of which there are so many instances in Scripture, and other stories. And to shut up this; If all be well considered, it will appear, That all the questions and quarrels of men about the matters of Gods Kingdom, and the methods of Salvation, are chiefly occasioned, because there is so much of the Devil, and so little of God in us. Were there in us a due acknowledgement of Gods Infinite Excellency, and Soveraign Au∣thority, we should never question in the least, whatever he doth, to be holy, just and good. Yea, we should confess roundly, That whatever befalls us, or however it be with us, we our selves have procur'd and caus'd it, by our own wayes and doings.* 1.120 We should say (as Gods Servants did of old) We have trespassed, and done foolishly and wickedly, unto us belongs shame, and confusion of face for ever: And blessed be the Lord for ever∣more.

If any desire further Advice in this case, I say, Whoever thinks there is a God, must think of him so, as may become his infinite Excellency and Glory. Psal. 10.4. We have this property of an ungodly man, God is not in all his thoughts. Not that he thinks, there is no God; but that he thinks not, there is a God, i. e. He never minds or heeds him, in the whole course of his life and actions. So many never eye or heed God in his Excellencies, to stand in awe of him, and tremble before him. They are too bold with him upon any occasion, and their words and deeds shew, they are not seasoned inwardly, with an holy humble reverence of his infinite Majesty. They speak not (it may be) at the same rate as Pharaoh, Ex. 5.2. Who is the Lord, that I should obey his voice, &c. I know not the Lord, &c. As if he should have said, You (Moses and Aaron) come, and command me, in the Name of Jehovah, who is Israels God, as you say. Who is this Jehovah; I pray, that I must be commanded by him? I tell you, I know him not, nor do I care for him. I'le do what I have a mind to, let him command what he will. Though few act to such an height of insolency, as appear'd in him; yet there is the same haughty Spirit of disdain in all men by nature against the heavenly Majesty. They think much to be order'd and over-rul'd by one, of whom they know so little. And who∣ever observes, may easily see, that God hath little regard amongst worldly men, who will talk indeed a little sometimes, as if there were some∣what call'd a God; and yet in all their words and

deeds, shew no apprehensions of his Excellencies, such as do awe them to reverence and obedience, becoming his absolute Soveraign Majesty.

Now, as to believe, there is a God, and yet live as if there were none, is practical Atheism; so to speak and think of him, otherwise than he is, is little better than Blasphemy. And of such Atheism and blasphemy the World is full; and it is evident by this, that most have so little re∣spect for God, and shew it in all they say and do. Respect, I say, for God, such as should be, and such as becomes his infinite Glory. And how un∣reasonable are men in this? Hear and consider what God himself saith, Malac. 1.6. A Son honoureth his Father, and a Servant his Master. If then I be a Father, where is mine honour? If I be a Master, where is my fear, saith the Lord of Hosts unto you, O Priests, that despise my Name? Here the Lord complains of their slighting him, more than any Creature, calling for such respect, as was by any man commonly given to his betters. A Master or Father could get more respect than he, who was both, in an eminent way, to that people. And here one observes it, As the grand delusion, that blinds the visible Church, to give good words, and fair titles to God, when no care is had of answerable walking. And the Lord makes use of that, which every one acknowledges to be a witness in the case, and so proves, That men in their duties to God, come farr short of that, which very Nature will teach them is due to Creatures, standing in 〈◊〉〈◊〉 same relation. And this also, That want of re∣verence to, and an high estimation of God, is the

root and rise of all our miscarriages, and an evi∣dence, that we behave our selves neither as Sons nor Servants. Not to esteem of God as he de∣serves, is to dishonour him; as not to bless him, is in a sort to blaspheme him.* 1.121 God hates and abhorrs base and unworthy conceits of him, and his Majestick Name, when men take him not in∣to their hearts, under the notion of an infinite HIGHNESSE. It shews, there is no awe of God upon them, and that they count of him, as one like themselves, yea, and much below them.

And here I could easily enlarge in many In∣stances of a prophane and proud Spirit in ungodly men, not only in speaking and acting, as if there were no God above them, but speaking and act∣ing many times in such a way, as if they studied to make God as vile as might be. In one word, shewing no reverent esteem, but rather a base undervaluing and contempt of him. They do not only act, as if there were no God, that would call them to an account, but in a way of opposition and scorn, as to shew, how little ac∣count they make of him. And for instance; Let one that fears before the Lord, be so bold, as to check a rude and ungodly company, met about some lewd and vile pranks and practices, (such as are too frequent and familiar) by minding them of God, and his commands; how ordina∣ry is it, for such a knot of Companions, to vent themselves the more in scorn and indignation, as if they were affronted by one, that hath nothing to do with them. He that comes among them▪ with no better authority to awe them, had need

look to himself, that they fall not down right upon him. When righteous Lot said no worse to the Sodomites, than, I pray you, Brethren, do not so wickedly, Gen. 19.7. They said, Stand back, and they said again, This one fellow came in to sojourn, and he will needs be a Iudge: Now will we deal worse with thee, than with them. A command or intreaty in the name of God (though the highest Majesty) commonly proves an occasion, through mens devilish pride and disdain, of more and greater impieties and indig∣nities. And if any should question this, let them but open their ears and eyes, and there need be no great dispute about it now adayes, Oh! Look round about, and see, how little re∣gard there is of God, and his commands in the World; and whether there be any account had or made, whether God be pleas'd, or no, with that which is commonly done among men. This, this is enough to sadden any gracious Soul in the expectation of Gods appearances, to vindicate the honour of his great Name, by some remark∣able judgements on the World.

And therefore I advise once more, and intreat, That there may be some regard had of God, and that it may be shewed so, as it may be seen, that God is in mens hearts and thoughts. An awfull regard, or reverential esteem of God, would put a check upon mens ungodly practices, and upon their malepert disputes and questions about his wayes and doings. There would need no Arguments in print, to confute them in what they say and do: The awe of God would soon order them to another behaviour, than what

commonly appears in the most. And therefore I say again, Goe alone, and seriously resolve thy self of this, That there is a God, who made thee, and all this World, which thine eyes behold. And if thou art once so resolv'd, thine own reason, and common sense, will teach and prompt thee to a further consideration, That this God, as he is infinitely above thee, so he is to be admir'd and ador'd with all possible humble reverence, such as becomes an incomprehensible heavenly Majesty. If thou once resolve, That he is in Heaven, and thou upon Earth:* 1.122 That in him thou livest, and movest, and hast thy being; and that he alone disposeth of thee, and all thy wayes, and will one day call thee to account for all that thou hast done, thou wilt then see cause enough to fear and tremble at any the least men∣tion of his Name and Glory. Thou wilt no more dispute, what he is pleas'd to do; but presently bethink thy self, how thou mayest do in every respect, so as to please aim.

Men talk much in ordinary discourse, of ser∣ving God, and a service there is done to God by many; but whether any were done at all, or none, such as many perform, may be a question, as to the advantage of them that do it. * 1.123 Where∣ever God is acknowledg'd and own'd in the way of worship which he hath commanded, there is an honour given him, more than amongst Infidels and Idolaters. But they that serve the Lord in his own wayes of worship, must look further, and consider, whether the service be such, as doth some way sute with the glory of his most excel∣lent Majesty, so as he will accept it. The Iews

after their return from captivity, were much in Sacrifices and Offerings: But yet saith the Lord, Ye despise my Name,* 1.124 because they offered polluted bread, v. 7. The blind, and the lame, and sick, v. 8. This God takes in scorn, and bids them offer it to their Governour, to try, if he will be pleased with them, v. 8. Nay, he curses the de∣ceiver, v. 14. for offering a corrupt thing. And why? Because (saith he) I am a great King, and my Name is dreadful among the Heathen.* 1.125 God expects to be dealt withall in such a way, as men may shew that awfull regard they have of him, which when they neglect, it is all one to him, as if they did nothing at all. The customa∣ry, formal and superficial service done to God by many, is of as much account with him, as if they mocked him to his face * 1.126. And that for this reason, viz. Because they shew no regard of God, such as they owe to his infinite Soveraign∣ty, Power and Glory. The service of God so performed, shews mens prophanness and im∣piety▪ more than their devotion. And yet this prophane contempt of God is born with us, and bred (as I may say) in our bones. And till we be throughly convinc'd of it, and humbled for it, we are in no capacity to close with God, so as he may be pleased with us. If thou wilt serve God with acceptance, resolve first of this natural en∣mity, that is in thee against God, and be hum∣bled as low as Hell, for the pride of thine heart, swelling so much against him. And when thou knowest indeed, as thou ought'st, the distance 'twixt the glorious God of Heaven, and such an earth-worm as thy self, thou wilt find thine

heart inclin'd to more favourable thoughts of God and his wayes, which is the main thing I am perswading men to, in this Discourse.

I shall yet a little further inforce that which hath been formerly hinted, more than once, viz. A serious consideration of that enmity which is naturally in us against our selves, and our own souls. There is indeed a cursed self-love in all men by nature, which causeth them to walk contrary to God; yea, and in some degree, to despite him, as the Devil doth: And this appears to be the root of all mans rebellion against God, in that our Saviour, calling all men home to God again, imposeth upon them nothing else but self-denial, Mat. 16.24. But this natural, sinfull self-love, is indeed no other than perfect enmity to our selves; so as we may truly say, we are such as hate our own Souls: How else do we all that we can, to undo and destroy our selves? and do we not thus? and are we inclin'd by na∣ture to any thing else? For certain, there's no way to advance, and (as I may say) to make our selves, but by walking in the way, wherein we may come to the enjoyment of God; and this is not the way of our own hearts, nor the way of the wicked and corrupted World of man∣kind; for The world lieth in wickedness,* 1.127 1 Ioan. 5.19. or, in the wicked one, i. e. is wholly under the power and vassallage of the Devil. And this appears by the constant inclination of all the World, to walk in those wayes, unto which the Devil prompts, and tempts them, i. e. the ways of sin and rebellion, against the righteous and

holy wills of God. This is the way of death and destruction, wherein men depart from God, and so cause him at last to say unto them,* 1.128 Depart from me, &c. How can we come to God, but in the wayes of his Commandments? this is the way wherein he hath promised to be found of us; and to leave this way, and go in the way of our own hearts, is no other than turning our backs upon God, and casting him off, in hope to be happy in the enjoyment of somewhat else; this is the way of self-destruction, wherein men run on to ruine and perdition.

Now I say again, consider, and that sadly, whether we are not all enemies to our selves, and our own souls, in chusing those wayes, which we cannot but know, have a direct tendency to our everlasting undoing? True, men do not consider this, but that's their folly and madness; the same that is in many, who never look after their worldly Estates to improve them, but spend; and squander them away, they care not ••••ow; we use to say of such ill husbands, that they are enemies to themselves, and will undo themselves and their Families, as indeed they do, according to what the Wise man saith, The drunkard and the glutton shall come to poverty, and drowsiness (or sloth) shall cloath a man with rags.* 1.129 Just so do men impoverish, and undo themselves, as to their everlasting estates, by taking those wayes and courses, that carry them on to the bottomless pit. The glutton and the drunkard would not be poor, nor would ungodly men go to hell; yea but both the one and the other, take the ready way to their undoing; and it is all one,

as if they said, we will undo our selves, and we will be damn'd; seeing they go on in those ways wherein they cannot avoid and escape damna∣tion: whatever they pretend, they do just as a man that should cast himself into the wide sea, and say, I will not be drown'd, but swim out again; or should stab himself at the heart, and say, I have no intent to kill my self: let such intend what they will, all rational and sober men know, they cannot live, but must die. There's an indissoluble tie between sin and death, so as we cannot take the one without the other. Cast away from you all your transgressions, &c. For why will you die? Ezech. 18.31. as if he should have said, If you do not the former, you must have the latter, and in the way you now go you seek your own death. He that sinneth against me, wrongeth his own soul, Prov. 8. ult. And how doth he wrong it? the next words shew, He loves death. To hate, and scorn the wayes of Christ, is to love death, it is so in the effect: he that hates to be reformed, (and too many such there are) hates to be saved; he that loves to be wicked, loves to be damn'd. The wicked World is wilde, and stark mad in this respect, and doth as all mad men do; a mad man casts off all care of himself, and is pleas'd in nothing, but his ravings and frantick pranks, and will not be perswaded to any better: such mad men are we in our sins, pleas'd with nothing so much, as that which most displeaseth God, and hath a direct tendency towards our own destruction. Bring a Physician, or Chy∣rurgeon to a mad man, and you set him the more a raving, so as you must bind him, and over∣master

him by force, or he will admit of no ap∣plications to be made for curing him; all hi•• business is to do that which doth torment him, and will undo him: So do all wilfull sinners; they devise, and do nothing, but what makes for working out their damnation; they are troubled about nothing, but that they cannot sin enough, and serve their worldly and fleshly desires, so much as they would; and is not this enmity against themselves, and their own souls? For what can a man do, to destroy his soul, and pull upon himself the most intollerable condem∣nation, more than to sin, as much as possibly he can? The wayes of sin are the wayes of de∣struction to poor souls; and the only way to life is a turning from all the wayes of sin, with loath∣ing and indignation; and this no sinner will deny, if he please to sit down and consider it. But such is the impetuousness of our lusts, as they will not give us leave to entertain one serious thought, about the sad consequence of what we are a doing. Mad men have sometimes their lucid intervals, but so soon as any occasion sti•••• their frantick humour, they are as mad as ever; in those intervals they are as mad as before, but do not act their madness so much. The worst of men are not alike wicked at all times, in acting their wickedness, though their hearts are alwayes set upon their wicked wayes. For their fair pro∣mises sometimes of amendment, they are no more than what a mad man will promise in a good mood.

And now, all you poor sinfull Souls, consider your wayes, and be wise; Be not as the horse and

mule, that have no understanding, Psal. 32.9. You are so by nature, and of your selves, through the poison which the Devil hath infus'd to you; only you have Reason, which Beasts have not; and you have a liberty to do otherwise than you do, if you had a mind to it: you are told, and you know the dangerous consequence of your sinfull wayes, and why will you die? Is there profit in destruction? Can there be plea∣sure in sinning for a moment, when the pains of Hell will be endless, and intollerable? Or can you devise a way, how you may enjoy the plea∣sures of sin for a season, and yet escape the tor∣ments of Hell for ever? Have you so much power in your hands, as to reverse the Acts and Decrees of Heaven, established by a declared Law, so as death shall not be the wages of sin? Or do you think to put off the righteous Judge of all the earth, in the last day, as well as you can abuse and baffle your Consciences, and faith∣full Ministers now? I believe you have some such thoughts, or you would not take the courses that you do: But O ye fools,* 1.130 when will you be wise? The Lord knoweth the thoughts of man, that they are vanity. Can you be such bruitish sots, as not to know, that the World to come will be quite another thing than this present evil World? Here is a place to sin in; there will be only suffering for impenitent sinners; Here wicked men talk wildly, as if their tongues were their own, and there were no Lord over them: There the righteous Lord will deal with them, and they will not have a word to answer. Con∣sider how dead folk are dealt with here; are they

not bound, and laid up where they cannot stir Oh! think of it, as a presage of that estate wherein your souls, as well as your bodies, wil•• be in another World. There your hands and feet will be tyed, and your mouthes will b•• stopp'd, so as you shall not be able to peep, o•• mutter one word: or if you should rage, and cry out in those everlasting burnings, what wil•• it avail you, so long as your bonds are made strong, and you cannot break them? Oh! think of this you presumptuous, daring sinners, while there is time for repentance; for this is the sad condition you are hastning to, and nothing can be said or done to stop you in your career. When you are most frolick, you are but heaping up fewel, to feed the everlasting burnings. And when you are most froward in your wayes, you shew only the enmity that is in you, against your own souls. You say in effect, Let us alone, and trouble us not, we are in the way to Hell and destruction, and we will not be turn'd out of it; you are not willing to be damn'd, you'l say, but hope to be sav'd, as well as others: So are Rob∣bers and Murderers, &c. not willing to be hang'd, more than honest men; but honest men know that rogues and thieves take the ready way to the gallows. They may, some of them, escape mens judgement, and no question, some of them some∣times do, but how will you escape the judge∣ment of God, who knoweth all, and can do every thing? And will he not (think you) make good his Word, and execute his own Lawes? How else shall he quit himself, and shew that he is a∣bove you? Think, when you see dead folk im∣prisoned,

and bound up in their graves, how you will be hamper'd, and pinion'd, when you shall be brought forth to Judgement, and what pittifull poor sneaking worms you will then ap∣pear to be, when God shall sit on the Throne of his glory, and call all Nations before him, to be judged by him.

Now this is all the work you are a doing, viz. To pinion your selves, and lay upon you, those everlasting chains of darkness, wherewith you shall be bound, and cast into the fire unquench∣able. Every sin you commit with greediness, and will not be perswaded to lay it aside, is one twist more, to strengthen the cords that shall bind you fast for ever, and puts more fewel to those everlasting burnings.

If all this do not convince you, cast your eyes back, and take a review of all those reasons, I have formerly given to prove, that you your selves only are in the fault, and that God is in no re∣spect wanting to you. I shall repeat, and press some of them a little further.

Not to say (what is most certainly true) that Gods decrees have left you at liberty, to choose the way you have most mind to, and that you are not left out, as excepted persons, in the Act of General pardon, if you will be perswaded to receive Christ, as he is offered to you; and also that you have a liberty to act in order to your happiness, if you would use it, and not wilfully run on in your own wayes.

1. Consider, what equity, and reason there is in all the wayes of Gods commandments, specially now under the New Testament, when we have

that,* 1.131 which the Apostle calls our reasonable ser∣vice; We need not be prompted (as the Iews were) to understand why they are enjoyn'd us, for that, they are not good, because they are commanded; but rather commanded, because they are good. And for the wayes of his Pro∣vidence and Grace, I would have you ask your own consciences, what prerogative God chal∣lengeth to himself, more, than even mortal men are ready to count their due. Oh! that men would but think, how he can be indeed a God, and not have liberty to do what he himself plea∣seth. Though I stand still to defend, that all Gods wayes are righteousness and truth, being all according to the counsel of his will,* 1.132 and mana∣ged by infinite wisdome. Yea our belief of a Deity, and one absolute soveraign Lord God, doth necessarily inferr a belief of all his wayes to be most holy, just, and good. And will you not then obey, and submit? Oh! consider, what can be said against it.

2. Consider further what your own consci∣ences say in this case, and if they speak out now, what sometimes you would not hear, how will you be able to abide the clamours of them, when there will be no way left you, to bribe them, or stop their mouthes, as now you can make a shift to do. You now find them to stir, and work strongly upon occasion, and therefore may presume, they will one day be too hard for you, and have the dominion over you. I tell you, those consciences of yours, are Gods witnesses against your wicked wayes, and your forewarnings to flee from the wrath to

come; so that you have no excuse upon this ac∣count.

3. Ask your selves, so as to answer the questi∣on seriously, Why you are so impatient of sharp rebukes, and sound admonitions, from the Word, whether by faithfull Ministers, or o∣thers, applyed to you. Will not your own Con∣sciences then tell you, that your case is the same with those sick and wounded people, who had rather dye, than endure the pain of having their wounds search'd, or their diseases cur'd by un∣toothsome medicines? Yea, will not your Con∣sciences say, That you might have been healed, as well as others, that were content to submit to the methods of cure prescrib'd them? You can∣not say, There is no balm in Gilead, there is no Physician there:* 1.133 Why then is not your health re∣covered? Surely, for this reason, and no other, That when the Lord would have healed you, you would not be healed.

4. Ask your selves again, How it comes to pass, that you are alwayes wharting and quar∣relling those, that pretend so much to God, and the wayes of his Commandments? Is it indeed, because they are so bad and base, as you would make them? Or is it not rather, because they shine before you, to shew you the good, and the right way, and you have no mind to walk in it? Is not their eschewing your ungodly wayes, •• check upon you, that you cannot so freely take your swinge in them, and therefore you hate the light of their good works, because it discovers the filthiness of your beastly conversation? Oh! Remember and consider, they shall be your wit∣nesses,

to l••••ve you without excuse. Yea, if they were as bad as you would make them, yet that will be no excuse to you, who should have done what they did not, your own Consciences being Judges.

5. Once more. Do not you accuse your selves, in calling so often for such extraordinary appearances of God in providence, as may con∣vince you, when you have had many such, and are but the more hardned and enrag'd against God? How usuall is it, for men to have strange and almost miraculous rescues and recoveries, or to see and observe such in others, and yet 'tis not easie to give many instances of Converts by oc∣casion of such wonderful deliverances. To say no more, the appearances of God in this age have been as remarkable and admirable almost, as in any, and yet the ungodliness of men gene∣rally, is most notorious notwithstanding. Now, what have you to say against this? Shall not these be witnesses against you?

6. Answer me yet in one question more. Why (I pray you) do you so much magnifie the Sain•••• of old, who are now in Heaven? Shall not they (think you) be your Judges? Why, (Sirs,) they were all of them holy men, that led their lives on earth, as becommeth Saints? and they were so farr from spending their time in sinful•• pleasures, as you do, That their righteous Soul•• were vexed with the filthy conversation of the wicked, 2 Pet. 2.7, 8. Your Consciences wil•• tell you, that you lead a life, as contrary to theirs, as black is to white, or darkness to light▪ Do not you then, in your applauding them wit••

your mouths, and confessing them to be now Saints in Heaven, judge and condemn your selves, and call them to witness against you, that you had light held out to you by their examples, but you wilfully refus'd to walk in the way to Heaven, wherein they went before you?

7. I shall say no more of this, after I have pos'd you with this one question more. There are some of your good fellows (you know it to be so) that have cried out most lamentably upon their death-beds, as one did once, O! Call time again, call time again. O! What would not they have given, to have recovered the time which they had mis-spent? Now these will be your Judges. For whatever they thought before, then they were of the mind, that a wise and care∣full expending our time here, whiles we are a∣live, is the way to obtain peace and comfort when we come to dye. They could not then say▪ (as some do in their youth and strength) If we are Elected, we shall be saved, and if not, we must be damned; and so quietly sleep away, and put it to the adventure. No; Conscience (if it be then awakened) will tell you somewhat else. It will tell you then, That you might have employed your selves to better purpose; and that if you had taken the same course, that the Saints do, while they are on earth, you might depart in peace, as well as they. Yea, let me tell you, Conscience, when you come to dye, will not trouble you about any other matters, than your wilfull rejecting the offers of grace and mercy, when they were made to you; and your chusing the wayes of sin, when you had been often told,

they were the ready way to Hell and Destru∣ction.

And now I say again, Whatever disputes and reasonings there be among some, about the me∣thod, and manner, and matter of Gods Decrees, Let all poor Souls consider, in due time, what is that way of life, which is held out, and offered to them in the Gospel. We cannot know, what God hath decreed, till it be some way reveal'd to us: But we may know (if we will) what is the way of life, as certain as God is true, who hath reveal'd it. God (I am sure) cannot lye, and his mouth hath spoken it, and his finger hath written it, That whoever believeth, shall be saved. I need not cite or quote the Texts of Scripture, that speak, with one mouth, the mind of God in this: Whoever hath read or heard the Scrip∣ture, cannot but know this to be an unmoveable Foundation-truth.

And therefore I desire men seriously to consi∣der, how they will excuse themselves one day, when they shall be question'd, Why they did not believe on Christ offered to them in the Gospel. For no doubt, if they do this, as God commands and requires, they shall be saved, or God must prove a lyar. And for any decree of God, to hinder men from believing on Christ, I hope enough hath been said before, to shew, there is no such thing. Besides, the extent of Christs death (as hath been shewed) is large enough to reach, and take in all, that will come to him. And there is nothing but a froward wicked heart stands between men, and their happiness, in the enjoyment of God. Wherefore, I say again,

in the name of the Lord, as our Saviour in a dif∣ferent sense said to Martha, Ioan. 11.40. If thou wouldst believe, thou shouldst see the glory of God. He that believeth not God, hath made him a lyar, because he believeth not the record that God gave of his Son. And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son, hath life; and he that hath not the Son, hath not life, 1 Joan. 5.10, 11, 12. He that believeth on the Son, hath everlasting life; and he that believeth not on the Son, shall not see life, but the wrath of God abideth on him, Joan. 3.36. Here we see, as in all the Scripture beside, That Faith, and Faith only, gives us an interest in eternal life; and that this, and nothing else, will be the condemnation of the World, that they believed not on the Son of God tendred to them,* 1.134 as one that can save to the utmost, all that come unto God by him.

If any say, That some have never heard of Christ, and then how can they believe on him, of whom they have not heard? Ro. 10.14. I shall not here dispute with them about this, but re∣••er•• them to what I have said before, desiring them withall, to understand me now, as mean∣ing all that have heard of Christ, amongst whom there have been many that shall not be sav'd. And of these I say again, their condemnation shall be only upon the account of their unbelief. Either because they set light by Christ, when they heard of him, as many do to this day, not so much as owning the profession of the Gospel; or else they receive the gra••e of God in vain,* 1.135 and turn it into wantonness, by using it, as an occasion to the flesh.

Now, For a Conclusion of this whole Dis∣course; I shall deal with these last, desiring them to consider, Whether they give all diligence, to walk in the way of life, which God hath laid be∣fore them. And all that I intend, is to shew their mistakes about it, and to advise and direct them in it.

But whiles I was about this, there were brought me some Objections, which though they be (as I conceive) sufficiently answered already, at least the chiefest of them, yet some∣what I shall add further, to explain what was said before.

Obj. If God be so willing, that men should repent and believe, why do they not repent and believe? For who hath resisted his will, Ro. 9.19. This we find by our selves, that if we will do ought, we do it if we can; and if we do it not, it is because we have not power to do as we would.

Sol. For the Will of God, as to the Salvation of all, in case they repent and believe, there is no question; and so (as I remember) some un∣derstand the Apostle, 1 Tim. 2.4. But that is not the question, but this rather, How God wills the repentance of men, who never repent. For seeing God can do whatever he will, why are not they also converted? And to this I answer, That God wills the conversion of Sinners, so as their conversion is well-pleasing to him▪ and ac∣cepted with him; as on the contrary, he is dis∣pleased with Sinners, so long as they live in im∣penitency.* 1.136 The holy Angels rejoyce over one Sin∣ner that repenteth, and God much more, seeing

it is his command, that they repent. And how should God will mens repentance, otherwise than he doth? He declares his will in his com∣mand, and in his promise of acceptance, and in his refusing none upon their repentance; and for any other will of God, concerning this or that mans repentance, who knows it, or where hath God reveal'd it? What! Would you have God to decree and effect the conversion of all and eve∣ry one, whether they will or no? If any say, No; but we would have God to deal with all in∣differently, as being all the work of his hands: I answer, That saving to God but so much liber∣ty, as all men ordinarily take to themselves, his dealings with men are indifferent, and his wayes most equall, seeing he hath so prepar'd, as men need not perish, except they will themselves. And therefore, I say once more, they perish and dye in their sins, only because they chuse the wayes of their destruction. How then dare any man make any further question about Gods will of saving men, when he hath so decreed, and so provided, that men may be saved if they will? I mean it thus, If they do not wilfully refuse their Salvation, when it is offered them; by an obstinate rejecting the way he commands them to walk in, and to which they are invited and encouraged by his promise, wherein it is impos∣sible that he should lye. And this we affirm still, according to what hath been said before.

Obj. Seeing it is Gods will, that men shall be damned, in case they believe not; It doth not appear, that there is in God a will of saving, ra∣ther than of damning, because there is in all men

a proneness and inclination to unbelief and impe∣nitency, more than to faith and repentance.

Sol. We grant, there is a proneness and incli∣nation in all men by nature, to unbelief and im∣penitency, with an untowardness and enmity to faith and repentance. But we say again, as be∣fore, That men may repent and believe, if they will. For men are not damn'd, for that they cannot repent, though they be never so willing to it; but they are damn'd only, because they will not repent, nor turn from their evil wayes, but wilfully goe on in them, against all means and methods us'd for the reclaiming of them. And may not God then say, and swear too, as he doth, Ezech. 33.11. As I live, saith the Lord God,* 1.137 I have no pleasure in the death of the wicked, but that the wicked turn from his way, and live.

Obj. I want the helps that others have, and was never brought up in learning, as many are.

Sol. To this I answer, That Christ may be learn'd by the veriest Ideots, if they have but a willing mind, as soon, and as easily, as by the greatest Masters of Arts and Sciences. And in this case we may say, what hath been commonly said in a different sense, That the greatest Clerks are not alwayes the wisest men. The Devil is cer∣tainly the greatest Schollar below Heaven, as to all things pertaining to this World: Yet he is ne∣ver the nearer to the learning of Christ, and the knowledge of God in Christ. Humane learning is a very precious ornament and endowment in them that have it: But through the sinfull cor∣ruption of man, it many times proves to be an occasion of hindring them, in their being taught

by Christ, as the truth is in him.* 1.138 The great Rab∣bies (you know) were Christs most bitter ene∣mies; and Not many wise men, after the flesh, are called, saith the Apostle, 1 Cor. 1.26. The Gos∣pell preacheth only Christ the power of God, and the wisdome of God;* 1.139 so as the weakest understanding is as capable of this Heavenly and Spiritual learning as any others. Suppose thou canst not so much as read a Chapter, what hinders, that thou dost not hear others read? What∣ever thy apprehension, and memory be, there wants nothing to thy denial of thy self, and all ungodliness, and worldly lusts, if thou do not re∣tain a wilfull, and froward heart against Christ, and his commands. Learn only what the Grace of God teacheth thee, Tit. 2.11, 12. and thou hast learnt enough. 'Tis not thy want of other Learning, can hinder, or keep thee from Heavens way, if thou wilt repent heartily of thy sinnes, and turn from all iniquity, with a full and absolute re∣signation of thy self to serve the Lord Christ. This knowledge (I may truly say) is easie to him that doth understand, Prov. 14.6. Where he that doth understand, cannot be meant other∣wise, than of a man that hath an humble and an honest heart; because in the same place, he is set in opposition to A scorner, who seeketh wis∣dome, (as 'tis there said) and findeth it not. The Original is only [and not,* 1.140] and the meaning is plainly this, That proud scornfull men can never attain to true Wisdome, which is easie to an hum∣ble, and willing minde. And this you have set forth at large, Prov. 2.1, 7. to the perusal of which place I refer the Reader, and so proceed.

Obj. I want time to attend the working out of my Salvation; for I am a servant, and must work to please my Master, &c. I have but little to live upon, and must spend all my time, to main∣tain my self, and my Family.

Sol. Strange! Cannot servants work to please God, and their Masters too? the Apostle thought they might do both, though Servants then were mostly Slaves, and many of them had Heathens and Infidels to their Masters. Thou art a Ser∣vant, and canst not have so much time, as others who are free; yet know this for thy comfort, that thy faithfulness, and diligence in thy Masters business, is pleasing to God, and an honour to the Gospel.* 1.141 If thou hast not so much time as some others,* 1.142 for waiting on God in his Ordi∣nances, and in all the duties of his Worship and Service, yet a carefull improvement of the time thou hast; and what cannot be denyed thee▪ will be accepted, when thou hast no more. I say not, thou should'st serve thy Master in the wayes of sin, with a neglect of thy duty towards God: But I say, use the time thou hast, to the best ad∣vantage; and thou shalt be accepted according to what thou hast. But beware, thou be not one of those Servants, who have Masters, that are willing to teach them, and they have no minde to learn the wayes of God: Beware also, thou pretend not thy Masters business, when thou art not carefull to redeem the time, and improve the seasons, which may be recovered by thy dili∣gence, and care.

The same in effect I say to such as are poor; if they cannot spare so much time, as others can,

they may be accepted in what they have, if there be but a willing minde. And to all these I say further, though there is need for all to address themselves to God in prayer and praise, &c. as we all need our ordinary repasts to recruit our faint spirits, and frail bodies; yet the life of Re∣ligion is shew'd most in the duties of our parti∣cular callings, and personal relations; in these we must spend, and express the strength, and grace we obtain of God, by our waiting upon him in Ordinances, and Religious exercises. A Christian is not bound to spend all his time in Reading, and Hearing, &c. much, yea most of it, must be laid out on the works of their callings, wherein our diligence, and integrity, and faithfulness is our living to God. And if in our Earthly employ∣ments, we retain Heavenly affections, making Conscience of all we do, as desirous, to approve our selves to God, in this we do Gods work, and keep on, in our way to Heaven. No honest Calling is, or can be any hinderance to the life of Godliness, if we labour, in all we do, to keep a good Conscience. If our small stock, or mean estate will not allow us so much time, for some Religious exercises, as others have, we may not∣withstanding practise Holiness, and exercise our selves unto Godliness, in our lawfull employ∣ments, if we have honest hearts, as well as they.

Obj. God requires no more than he gives; Now God hath not given me to Repent, &c. and what can I do?

Sol. This (I think) hath been sufficiently an∣swer'd already, yet I shall add a word or two more. God requires no more than he gives;

so say I; but I say also, he will require so much as he gives. Now canst thou, or dar'st thou say, that God hath not given thee time, and space to Repent? yea hath he not waited long for thee? yea dar'st thou say, he hath not given thee to Repent, &c. when he hath given thee light, to see the errour, and the evil of thy wayes? what would'st thou have? God hath comman∣ded thee, and intreated thee, and by many, and sundry motions made to thee, sometimes allured thee, and at other times affrighted thee. His Word, his Spirit, his Works of Mercy and Judge∣ment, have bespoken thee, again and again, to cast away thy Transgressions, but thou would'st not; and only because thou loved'st thy ungodly wayes, and found'st pleasure in them, thou would'st not be perswaded to leave them. And wilt thou say yet, that God hath not given it thee▪ to return to him? I hope thou wilt not blaspheme God openly, in saying, that he hath tempted thee to thy evil wayes. Neither did he, or any other force thee, for thou wast wholly inclin'd, and addicted to them, and angry at all▪ that would put thee out of them. I shall say no more, but only desire thee, to answer thy self, and thine own Conscience, in this one Question, viz. why thou dost not forsake thy wicked ways? I say again, ask, and answer that Question sin∣cerely, and as in the sight of God, and thou shalt finde thine own Heart will tell thee, that thou lik'st, and lov'st the profits, and the pleasures of thy sinfull wayes, so as thou hast no minde to leave them. And if thou finde it not so, call me lyar upon this account. Now whose fault is it,

that thou lovest thy sins? But I must go on to finish this Discourse. And for a conclusion, I shall very plainly and briefly, shew the mistakes of men, about the only way of life, with the best advice I can give about it.

The only way of Life, that I know of, is be∣lieving on the Lord Jesus Christ. For this we have a command, and a promise, as is to be seen in very many Texts, which I need not mention, because they are obvious to the meanest under∣standing. This is the tenour of the only Cove∣nant of Peace and Life, If thou believest with all thine heart, thou shalt be saved, Ro. 10.9, 10, 11. Joan. 3.16, & 36, &c. Yea this is receiv'd among all professed Christians, that believing on the son of God is the way of Life, and Salvation. But the most of those, who profess the Faith of our Lord Jesus Christ, are much to seek, and at a great loss, about the way of believing, to the saving of their Souls. For their sakes therefore, I shall lay before them, the good, and the right way of Salvation, by Faith in the Son of God, and assure them in the name of God, that who∣ever is resolv'd to walk in that way, shall as cer∣tainly be saved, as those who are already in Hea∣ven. And this I shall do, that (if it be possible) they may be perswaded, no more to dispute, or quarrel Gods Decrees, or Christs dying for all Sinners; or the inability, that is in all men by nature, to all that's spiritually good, or any thing else, besides the frowardness of their own corrupt, and perverse hearts.

For the way of Salvation by Faith only, it is this: The Gospel, which only reveals the way

of living by Faith, makes an offer of Christ, to all without exception, in case they Believe, Ioan. 3.16. and many other places. And when any man is effectually perswaded to receive Christ, as he is offer'd, then he Believes, to the saving of his Soul. If any desire to know further, what it is to receive Christ, I answer, that it is the Souls hearty consenting to have him, upon the same terms, on which he is offer'd. This is that, which (as I may say) makes up the match be∣tween Christ, and any Soul; so as thence for∣ward, it stands in relation to Christ, as a Woman to her Husband, after her consent obtain'd, and declar'd, and so hath an interest in him, and all his Estate. This is the eminency, and preceden∣cy of Faith, to all other Graces, that it is the Souls consenting to have Christ, as her all in all. For when the Soul so consents, a man is there∣upon justified, and accepted with God. This consent indeed doth imply love and obedience, and faithfulness to Christ, all our dayes; and if there be not afterwards a performance of all accordingly, for certain the consent at first, was not sincere, and hearty. For we are delivered from the hands of our enemies, that we may serve him, &c. Luc. 1.74. We are redeem'd from all iniquity to be a peculiar people, zealous of good works, Tit. 2.14. But yet the consent which is first given, sets a man in the state, and relation of a justified person, which afterwards he proves himself to be, by yielding willing obedience to all the Commands of Christ. For Love, and all the fruits of it in a Christians whole course, are but the performance of what was promis'd, when

he first consented to have Christ for his only Lord and Saviour; and where these do not attend, there never was any hearty consent. But Faith (I say again) hath the precedency, in that it is the Souls consenting to take Christ upon his own terms, and so Faith alone justifies us.

Now, if what hath been s••id of our being ju∣stified by Faith alone, be rightly apprehended, there will need no dispute about the concurrence of works in our justification. But leaving all such disputes, as no way concerning my present pur∣pose, I shall only take notice of such mistakes, as are ordinary, and do offer themselves (as it were) to us, upon this occasion, to be consi∣dered of.

For certain, the way of believing, is the only way of living with God for ever. But the mi∣stakes of men about this way, are the great occa∣sion of their miscarriage: I mean it of such as hear the Gospel, have Christ offered to them, and do profess to believe on him, as all or most do with us.

There are only two that deserve our notice, and if there be any other, they may be reduc'd to these. And these two are extremes, not so farr from one another, as both are from the right way of living by Faith.

First, Some (though they pretend not to merit) do almost turn the Covenant of grace in∣to a Covenant of works, and so pervert the Gos∣pel of Christ to their own destruction. I do not mean, That they make account to be saved by vertue of the first Covenant, made with Adam

in innocency: For never was there a man, Iew or Gentile, that did not acknowledge himself a sinner. And this appears, in that all of them have used means, true or false, right or wrong, to make an attonement for their Souls. But I mean such as the Iews, Who attained not to the Law of righteousness, because they sought it not by Faith, but as it were by the works of the Law, Ro. 9.31, 32.* 1.143 [As it were] Not wholly, or al∣together, but in a sort, as it were, or after a manner. And how was that? Surely thus▪ When they knew themselves sinners before the Lord, and should have look'd to Christ only, as the alone propitiation for sin, they applyed them∣selves to their legal services and sacrifices, hoping to find acceptance with God, though they look'd not at all by faith unto him, who was the end of the Law, and all the righteousness of men before God. Thus they perverted the Covenant of grace, and made it of none effect to them, and so do others to this day. And if you desire to know how and wherein, I answer, thus:

When God hath shewed us Christ, as our on∣ly Salvation, and given us means for bringing us near to him, and building us up in acquaintance with him, viz. His Word and Sacraments, &c. What do the most of professing Christians count of more, than hearing, and receiving the Sacra∣ments, and their good Prayers, &c. as so much good service done to God; and make account they please God well enough, so long as these services are not wholly omitted or neglected by them.

This is a great mistake, and for a further dis∣covery of it, take notice,

1. That working and doing what is command∣ed us of God, being the condition of the Cove∣nant made with Adam, there is in every man since, an inclination to think of pleasing God, by somewhat that he himself doth. And this is to be ignorant of the righteousness of God, which is nothing else, but the obedience of the Lord Jesus Christ to the will of his Father. For this the Apostle avouches, Ro. 5.19. That by this alone we are made righteous. For our own per∣formances, they are all imperfect; and when we do our utmost, we do but endeavour to per∣form the promise which we made to Christ, when we first consented to receive him as our Lord and Saviour; and those performances have all of them need to be pardoned, as to the defects of them, through the application of his righ∣teousness to our selves by faith. Yea, and if we are not first united to him, by a sincere and sound faith, all our performances are an abomi∣nation, as the Scripture speaks often, Pro. 15.8. Pro. 28.9. Psal. 66.18. &c.

2. The way that God hath laid out for us to walk in, that we may live, is first to know and acknowledge our own lost estate and condition by sin, with an utter impossibility to recover our selves otherwise, than in a way of free par∣don by grace, which we receive by faith. And when we have thus clos'd with Christ, and re∣ceiv'd him, as our only righteousness before God, then in way of thankfulness for such an un∣speakable grace, we are to set our selves about

the service of Christ our Lord Redeemer. This our obedience to our Lord and Saviour, is not any the least part of that price, whi••h was paid to procure and purchase our pardon. Nor is our consenting to receive Christ, as he is offered to us, by faith, any part of amends made to God, for the wrong done him by mans sin and trans∣gression. Only the righteousness and obedience of the Son, in doing and suffering all that was en∣joyn'd him by his Father, is the price of our Re∣demption, and that wherein God is well pleased. And so is Christ offer'd to us, as our all and only righteousness, which we receive by faith, as a man receives a rich gift freely given him, upon no other condition, than his willing and hearty acceptance of it. The gift is not the less free, because a man cannot be enriched by it, unless he receive and take it. No more is our justifi∣cation by Christs righteousness less free, because we have not the benefit, till by faith we apply it to our selves. The Feast is prepared without our cost or care; and all we do, is but to come and partake of it, which is done only by our be∣lieving on the Lord our righteousness. As for our obedience to Christ, and serving him all our dayes in holiness and righteousness before him,* 1.144 it is but going on to the full possession of the hea∣venly inheritance, and the same with Working out our Salvation, Philip. 2.12. Or, Finishing our Sanctification, 2 Cor. 7.1. That is, em∣ploying all our abilities, and using all the means which God hath appointed for the accomplish∣ment of our Salvation. When we first believe with the heart, we are put into the right way;

but we are not presently at the end of our Race. We are only as Travailers, pressing on toward our home; or as Racers, posting towards the goal. There is a rich Inheritance purchas'd for us, without any cost of ours; only we must go, to take possession of it. And this cannot be in works, and wayes of ungodliness, (for they tend to Hell, and destruction) but in wayes of Righteousness and Holiness, which God hath ap∣pointed to be the way to the Kingdome, though not the cause of Reigning.

Besides, In the wayes of Righteousness, we shew, and approve our selves, to have believed from the heart, which is the Justification by Works, which the Apostle meant,* 1.145 Iac. 2.21. and v. 22. he clears it sufficiently in saying, By Works was Faith made perfect. That is, decla∣red, or shewed, and prov'd such as it is, even as Gods power is said to be perfected in weakness, 2 Cor. 12.9. that is, declared to be as it is, All-sufficient for our relief, and so to be acknow∣ledged by us. And thus are our Works the only good evidence, of our believing on the Lord Jesus Christ, to the saving of our Souls. For by adding one Grace to another, i. e. acting every Grace in its due season, and order, We give all diligence, to make our calling and our election sure, 2 Pet. 1.5, 11. This, and this alone will be the evidence of our Faith, in the great day of Ac∣count; and hence it is said so often in Scripture, That God will judge every man according to his Works: That is, he will judge, and try Men by what they have done, to prove and

approve themselves sound Believers, in the sight of God, Angels, and Men.

Now by what hath been said, many may learn to know their foul mistake in this particular. 'Tis not, O vain man, the good Service, thou hast done to God, that is, or will be thy Righteousness before him. What is it to him, that thou hast wept, and prayed before him, or been at any, never so great cost, and pains about doing any work, that he hath commanded thee. He hath no need of thy Services, or Sacrifices, Psal. 50.8.14. Neither canst thou be profitable to God,* 1.146 as thou mayst be to thy self, or another. And when thou hast done thy best, thou hast need of Grace to pardon that which is wanting. Tell me, Did'st thou ever pray, or praise God so, as thou durst expect acceptance, upon thine own account? Sure, thy desire to be heard, and accepted upon the account of the Lord Jesus Christ, shews the contrary. Why dost thou then talk idly, of what thou hast done and suf∣fered?

Obj. I make no account of meriting at the hands of God?

Sol. I know not what thou mak'st account of; but why dost thou build so much upon so rotten a foundation, as thine own Works, and Doings? And that thou dost so, is apparent, by thy Pha∣rasaical boastings,* 1.147 that thou art not, as other men are. Why do so many, when they are asked a reason of the Hope, that is in them, so readily answer, that they have not so behav'd themselves, as not to hope well about their Salva∣tion? The best Saints have made it an evidence

of their Faith, and Hope, and Joy in God, as Nehemiah, and Paul, &c.* 1.148 But too many (we may fear) make it the ground, and foundation, and therein miserably deceive themselves. For 'tis Faith alone receiving Christ, as he is freely offer'd, that gives us all our interest in God, as it disclaims all Self-righteousness, and Creature-confidence, and gives God all the glory of our Salvation, by his rich Grace. For our good Works (whatever they are) they are no part of our Righteousness before God, but only our evi∣dences, that we have Believed, as God hath Commanded; and so are in the only right way to our everlasting Salvation, as we hope for it in Heaven. But this is a Mystery far above thy reach, viz. To do all, as if thou must be saved by thy Works; and yet when all is done, to look on all, as abominable before God, and to rest thy self, and all thy Works, upon Gods free Grace in our Lord Jesus Christ for Acceptance, as much as if thou had'st done nothing at all. Thou reckon'st upon Works of Piety, Mercy, and Charity, which thou hast done; not consi∣dering, that thou hast somewhat even in them to be p••rdon'd, and that no Satisfaction to Gods Justice can be made by any thing, never so well done, by any Creature, or by all of them toge∣ther.

If any shall think I wrong them in this, I con∣fess (what I hope, and believe) that there are many sound, and sincere Believers, who are re∣ally acquainted with the Mysterie of Living by Faith. But I have not Charity enough, to per∣swade my self, that all Professing Christians are

such, as know by experience, what it is to live by Faith in the Righteousness of the alone Sa∣viour, whiles they see nothing in themselves, but just matter of Condemnation: Once, for certain, to deny our own Righteousness, is the hardest part of Self-denial, and every experienc'd Christian, will (I am confident) be ready to avow this.

But too many, that profess Faith in Christ, are too like the Iews, who made great account of Sacrifices, and Offerings; not understanding, or heeding Christ in them, though he was the Life, and Soul of them, and without him, they were but an empty shadow, or an unsavoury Carcass, indeed an Abomination. What adoe is made by many about the Sacraments, to be applyed to young, and old; as if the opus operatum in Gods Ordinances, were of such avail, where, there is no Grace concurring with them?* 1.149 The Sacra∣ments are indeed Necessary, by reason of Gods Command, and as means of his appointment, for our edification in Grace, and Communion with God. They are the Seals which God hath an∣nex'd to the New Covenant; and the contempt, or neglect of them, when they may be us'd, and applyed in Gods way, and order, is no small transgression. Nor can we justly expect the End, so long as we neglect the Means, which God hath appointed for obtaining it. But yet there is not such a necessity of the Sacraments, as of Christ, and Faith in him; and we may have, and hold fast these, without the Sacraments; else woe to those poor Souls, who by the hand of God one way, or other in any kind, are debarr'd

the use of them. 'Tis more than probable, that many children died in Israel, before they were circumcised, which was not, by Gods order, till the eighth day: And yet we dare not therefore say, they were cast-awayes. The Passover was probably, in some of the Kings reigns, utterly neglected, (or else observ'd only in private, if yet it was so) as in Ahaz his time: For he shut up the doors of the Lords house,* 1.150 which so stood shut, till Hezekiah opened them, in the first year of his reign▪ And how could the Iews in Babylon keep the Passover, or offer any Sacrifice, for 70. years together? And yet who dare say, that the faithfull and godly among them, all that while, had no communion with God? Was not the Ark in a private place, so as the people enquir'd not at it, in the dayes of Saul, 1 Chron. 13.3. True; the want of Ordinances duly administred, in the publique Assemblies, is a sad calamity, and a to∣ken of Gods displeasure against a people. But yet God never leaves his people, without suffi∣cient helps, to acquaint themselves with him, in such a sad condition; and there is no such neces∣sity of them, as enforces any to an undue and dis∣orderly administration of them, besides the rule of that Word and Law, which hath enjoyn'd them. We had need beware of giving to them, what we owe to Christ alone, and faith in his name, lest we be guilty of seeking after righ∣teousness, as it were, by the works of the Law, Ro. 9.32.

What adoe is made also, by too many, about duties of worship, when it is to be fear'd, their Religion goes very little further, and there is lit∣tle

care of improving the Word and Prayer to a∣ny other purpose, after attendance on them is once at an end. The Word is precious, and so are all duties of worship, to all such as know by experience the blessed effects of them upon their own Souls. But 'tis an easie mistake for men to rest in the duty done, and think all is well, if they have been at it, though little be done after it, to express the vertue and power of it, or to shew any impressions of it on the Soul. There are other duties to be done of all Christians, to shew the life and power of godliness in them, and if these latter be wanting, all attendance on Or∣dinances will be little other than an empty out∣side Formality.

The same may be said of Family-duties▪ Mor∣ning and Evening daily perform'd, if there be not a conscionable performance of the moral Law in justice, fidelity, mercy and charity, us'd and practic'd in all our dealings with men. And when we have done all, both the one and other, yet Christ, and his righteousness, are all in all to us, and the rest no better than a filthy ragg. But of this more in the next that follows.

Secondly, A second Mistake seems to lye as much on the other hand, viz. When men count of being s••ved by faith and hope in Christ alone, and live all the while in a constant practice of all ungodliness and unrighteousness, which is to turn the grace of our Lord Iesus Christ into wantonness or lasciviousness, Jude 4. Such were the Iews of old, that cried, The Temple of the Lord, &c. Ier. 7.4. And yet continued to steal, murder, and com∣mit

adultery, and swear falsely, &c. v. 9. And what account God had of them, is to be seen at large, Esay 1 cap. 10.—16. v. Esay 66.1.— 5. Psal. 50. and many other places to the same purpose. The summ of all is this, That they, and all their services, were an abomination to the Lord. And so is the faith of all prophane and ungodly men, who profess their hope in Christ alone, to be saved by him. Such faith as Saint Iames saith, cap. 2. is dead, having no works to prove and justifie the life and power of it. The Devils believe, and tremble,* 1.151 which these pro∣phane wretches do not. And shall their Faith save them? Just as the Devil's faith shall save him, and no otherwise. These are the believers, that have so much faith, as carries them to the places of publique worship, where perhaps they sometime laugh, or sleep out the time, as if they had nought else to do there. And what is done there by their Ministers, somewhat, or nothing, or somewhat to no purpose, with them, it matters not. The worse, and the less, the better. As for heeding what they hear, or practicing as they have prayed, (Alas poor Souls) they regard lit∣tle more than the doggs, that goe to Church on Sundayes sometimes, as well as their Masters. These are believers, that live in all manner of sen∣sual delights and pleasures, and make no con∣science, no not so much as Heathens, of any thing that savours of common honesty. But because this hath been touch'd upon before by the way, I shall say no more of it here. Only these men, all of them, are out of the way of life, which is believing with all the heart;* 1.152 and what believing

with all the heart is, I shall yet shew as plainly, and as briefly as I can.

When once a poor Sinner is convinc'd of the errour and evil of his way, and also of the infi∣nite transcendent excellencies of Christ, as all in all to him, he then sees, there is somewhat here∣after to be expected, more than can possibly be had here. And thereupon he is wholly and al∣together taken up in his thoughts and affections, about those things which are laid up in Christ, and never to be enjoyed, till his appearing in glory. This hope and expectation of future glory, so works upon him, as he becomes every day more and more crucified to the World, and all things here below, and accounts them (as they are indeed) nothing but vanities and lyes. And as all his hopes are in Heaven, so all his en∣deavours are only for this, that he may not fail & fall short of those everlasting enjoyments. And ••c∣cordingly he resolves, that whatever it costs him in doing or suffering for Christs sake, come life, come death, he cares not, so he may have his desires in these. In this way of believing, all the Saints now in Heaven came thither. No tempta∣tion on the right hand, or the left, could turn them aside, but they would still hold on in the way of Gods Commandments, whatever be∣came of them. So did Moses, Heb. 11.24, 25, 26. Who refused to be called the Son of Pharaoh's Daughter, chusing rather to suffer affliction with the people of God, &c. Not as Elihu charged Iob, Job 36.21. That he had chosen iniquity, rather than affliction. But as Zuinglius hath it, * 1.153 What deaths had we not better chuse, what torments, yea,

what Hell not suffer rather, than go against Con∣science rightly inform'd? So did all those Wor∣thies, recorded Heb. 11.33. ad fin. These are the Saints indeed, that take Heaven by violence;* 1.154 and they that are not such, at least in the purpose of their hearts, will never approve themselves in Gods account, to be sound Believers. I know well, there are many Sects in the World, but all those are but of two sorts, and no more will be found at the last day. One of these is that company of men, which will have their reward here, and their portion in this life. It is all they look after, and the best Heaven they desire, is to be left here upon Earth for ever; and to these, the thoughts of Death are very terrible. ••ut there is another sort, who count this Earth to be their Hell; and all their Expectation and Hope is after they are gone hence; and upon this ac∣count, they little value what befalls them here. And these are Christians, and Believers indeed: Their ••aith is the ground of things hoped for,* 1.155 and the evidence of things not seen: It is such a confi∣dence of the Heavenly Inheritance, as makes a man fear nothing;* 1.156 Having his eye upon the re∣compence of the reward, and as seeing him that is invisible. Such Believers will not be frighted, nor flatter'd out of Gods wayes, because they know them to be the only way to Life eternal. Canst thou do thus, and for the Joy set before thee endure the Cross, and despise the shame? If thou canst, this is a sound Faith indeed, that will get thee a Living, and that for ever.

Obj. If any object, That some good men have been afraid, and yielded in suffering times.

Sol. I say so too: But I say withall, that never any good man did wholly, and finally deny, and forsake the cause of Truth, for any Torments, and Sufferings, and for those who staggered a while, and perhaps recoil'd, they came on again, and found no comfort, till they had re∣canted their Recantations. All may not have the same degree of confidence and courage; but all sound Believers will hold out to the end, though some with more adoe, than others. It cannot be a sound Faith, that can be totally over∣come by any Temptation. To believe sincerely, is the work of Christ, in a Soul; and, He is stronger than he that is in the World, 1 Joh. 4.4. so as true Believers are sure at last, to overcome, whatever be their conflict. But thou art one, that carest not for fighting, or striving against Sin, with the least hazard, to any of thy smallest Earthly comforts. Thou art more like those Souldiers that watch'd our Saviour whiles he lay in the Tomb, Mat. 28.11. &c. who though they knew, that he was Risen, as they had seen, and could not but know it; yet vers. 15. Took the money, that was offer'd them, and said as they were taught, i. e. quite contrary, to what they knew in their Consciences. If there be any thing to be got, Money, or Money-worth, thou wilt deny Christ, and his Truth, or any thing thou know'st of God. Or if any thing be to be suffer'd for the Truth, let it go for thee, 'tis not worth the purchase. I shall say no more to dis∣cover, who are sound Believers, and who not.

I shall only add a word of Advice to such as profess their Faith, and hope to be saved by

Christ; but for certain, never yet gave any proof of it: because of this sort are many, that quar∣rel the wayes of Gods Grace, and Providence, as not equal.

1. Know O vain man, that God hath promi∣sed thee Eternal life, as much as any other; and there is no hinderance to thy enjoyment of it, but thine impenitency, and unbelief: and what that is, hath been plainly shew'd before. There is, I say again, no barre to thy Believing, unto the saving of thy Soul, but what thou thy self hast put, by thy wilfull and wayward rejecting of Christ, tender'd to thee. Consider it there∣fore, and look to it in time, for thine Eternity de∣pends upon it.

2. Thou hast nothing to do, but to humble thy self before the Lord, and acknowledge thine Iniquities, and loath thy self for them, and so flee to lay hold on the Hope set before thee, Count∣ing all but loss and dung,* 1.157 for the excellency of the knowledge of Christ Iesus the only Lord and Sa∣viour; and resolve, To serve him all thy dayes,* 1.158 in holiness, and righteousness before him. If this be done, thou shalt be Saved, and shalt never meet with any Decree of God, to reject thee. And for the Merits of Christ, thou shalt finde them as all-sufficient to thee, as to any Saint in Heaven. And now say not, thou would'st be∣lieve, if thou could'st; for the contrary is most true, as hath been proved before. O! be at last perswaded, to quarrel no more, about what will avail thee nothing, but presently set about the work, that lieth plain before thee.

If thou wilt know what, I say again;

1. Love thy Sinnes no more, count not the profits, and pleasures of them, to be so sweet, when they will be bitterness in the latter end. For they are but well-tasted Poyson, that goes down sweetly, but works sadly in the Bowels afterward. This Poyson indeed, is in thee al∣ready; but it will not kill thee, if thou art per∣swaded to cast it up. And this I give thee to encourage thee, That I know some Sinners yet alive, that have taken in as much Poyson as thou hast, who, by casting it up, as I have now perswaded thee, have much sweet peace, and comfort in Believing, whiles they tread another trace, than once they did. They are now Holy, Devout, and Righteous; who were before Un∣godly, Profane, and Vicious. Go thou, and do likewise, and try, whether God will save thee, or no.

2. Lay hold on the wayes of Gods Com∣mandments, and Write them upon the table of thine heart, Prov. 3.3. were thou may'st read more to this purpose; as also Prov. 1.5. besides many, very many places of Scripture, which all cry loud upon thee, to hearken, and hear what God requireth of thee, to the saving of thy Soul. Be but once perswaded to Believe, that God knows the way to Heaven, better than thou dost, and that he hath told thee plainly enough what that way is. And then consider, whether God hath, or can have it in his heart, to abuse, and deceive thee. Yea, to put no further trouble upon thee, go to thine own Conscience, and ask seriously, whether the wayes of sinfull Vanity, and all man∣ner

of Iniquity are, or can be the way to Hea∣venly happiness, in the enjoyment of God.

And for a Conclusion; be pleas'd to consi∣der of all that hath been aforesaid, whether thou hast nothing to do, about the work and business of thine own Salvation. For one of these two must be: Either thou hast something to do, or nothing at all. If there be somewhat for thee to do, (as I suppose there is) why art thou not about it, and hard at it, and that presently, without delay? Canst thou be so unreasonably negligent about thy Soul, when thou art so uncessantly, and excessively carefull of every other, the least concernment? Is it nothing to thee, what becomes of thee to all Eternity? Hath God will'd thee to be doing, all thou canst, for thy present Subsistence, and nothing at all for thy everlasting Salvation? Or hath he left it to thy Choice, whether thou wilt do any thing, or nothing at all? Read the Scrip∣tures once more, and see, if there be no∣thing commanded thee in order to this? And be sure in the first place, that thou art left to thy liberty, and under no obligation; or else consider, how thou wilt answer for thy disobedience to Gods Commands.

But if there be nothing for thee to do, or if it be in vain for thee, to bestow thy care, or pains about it, because there is somewhat impossible to be done, without

any fault of thine; I shall say no more, but leave thee to be tryed by what thou know'st to be Gods Law, at the last, and great day of Account; resolving for my self, that if I am saved from Wrath, and Death, it will be only through Gods free Mercy, and Grace; and if I perish, and die in my Sinnes, it will be only through mine own default, be∣cause I would not (whil'st I might,) know the time of my Visitation, and the things of my Peace.

Notes

• * 1.1

  Tit. 3.10, 11.
• * 1.2

  The ge∣neral pro∣position to be proved▪
• * 1.3

  1 Argu∣ment.
• * 1.4

  Gen. 3.15.
• * 1.5

  Act. 7.30.
• * 1.6

  Psal. 19.1, 2, 3.
• * 1.7

  Jude 15.
• * 1.8

  Obj.
• * 1.9

  Sol.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Quod de Deo cog∣nosc••re fas est, vel expedit. Calvin.
• * 1.11

  Indicat manifesta∣tionem quâ proprius urgeantur, quam ut r••fugere queant.
• * 1.12

  Mat. 25.24.
• * 1.13

  Gen. 17.12. Ro. 4.1••.
• * 1.14

  Aust. Ep. 107. ad Vital.
• * 1.15

  Deut. 29.19.
• * 1.16

  Tit. 1.2.
• * 1.17

  Mic. 6 8.
• * 1.18

  In suum exitium in∣saniunt qu••cun{que} omisso Christo quidnam de se in ar∣cano Dei consilio constitutum sit, in qui∣runt. Calv. in Ep▪ 1. Joan. c. 3. v. 10.
• * 1.19

  Non nega∣mus decre∣tum per∣missionis, &c.
• * 1.20

  Illud ta∣men a••ctè tenemus Adami peccatum non ab hoc decreto, sed s••cundum hoc decretum evenisse. Determinat. Qu. 25.
• † 1.21

  Decre∣t••m non tol••it lib••••tatem.
• * 1.22

  Luc. 22.22.
• * 1.23

  Joan. 19.33.36.
• * 1.24

  Io. White, The Way to the true Church, Sect. 40. Digress. 41.
• * 1.25

  Nihil m••∣gis subest ••ibero ar∣bitrio quam quod ab eo fluit liben∣ter, & gaudenter. Parisien∣fis.
• * 1.26

  Potest De∣us sine bo∣nis meritis liberare, quia bonus est: Non potest qu••mquam sine malis meritis damnare, quia justus est. August. Ep. 10••. Deus de suo bonus est, de no∣stro justus. Tertul. de Resur. Ca••n.
• * 1.27

  Davenant against Hoard.
• * 1.28

  Omne quod est, quando est, necesse est.
• * 1.29

  Gen 20 3.
• * 1.30

  1 Sam. 23.
• * 1.31

  Ex. 13.17.
• * 1.32

  Israelit or fuerunt de∣positariē, & Oecono∣mi foederis, Calvin in Rom: c: 3: v: 2: ••: ••:

  They had the ho∣nour and favour to carry the light, which o∣thers were bound to follow.
• * 1.33

  Heb. 11.31.
• * 1.34

  Judic. 4.11.
• * 1.35

  Act. 28.22.
• * 1.36

  Ro. 10.18.
• * 1.37

  Joan. 1.11
• * 1.38

  2 Reg 5.
• * 1.39

  Marc. 16.16.
• * 1.40

  Deut 29.29.
• * 1.41

  Ro. 8.7.
• * 1.42

  We have not (as Papists re∣port us) turn'd men into beasts or stones, by taking away Free-will; but acknowledge it so farr, as to make al•• fl••sh unexcusable before Gods judgement seat. Io White, Way to th•• true Church, S••••t. 40.
• * 1.43

  I do not mean by Free-will, a power in man to will good and evil alike: Nor do I set Free-will against the grace of God, as Papists do.
• * 1.44

  Liberum arbitrium per pecca∣tum fact∣um est ser∣vum.

  Liberum arbitrium semper li∣berum est, non semper est bonum.
• † 1.45

  Libera est homini voluntas, sed ad ma∣lum. Aust. contr. Pe∣lag. Ep. lib 1.
• * 1.46

  Per illud p••ccant qui cum dele∣ctione pec∣cant.
• † 1.47

  Serva voluntas est, quae propter corruptionem sub malorum cupiditatum imperio captiva tenetur, ut nihil quam malum eligere possit, etiamsi id sponte, & libenter faciat. Calv. de lib. arb.
• * 1.48

  Free-Will is the operation of the will, in chusing, or refusing, what the judgement of our understanding of∣fereth.
• * 1.49

  Nos non alibi statu∣imus pec∣candi ne∣cessitatem, quam invi∣tio volun∣tatis, unde spontane∣ant esse ip∣sam sequi∣tur. Calv. de lib. arb. Ex ho•• e∣nim quod ratio deli∣berans se habet ad oppofi••a, vo∣luntas in utrumque potest. Aq. 12. Qu. 6.2. Solumid quod habet intellectum potest age•••• judicio li∣bero in quantum cognoscit univérsalem rationem bonis ex quâ potest judicare hoc, vel illud esse bo∣num. Aqu. p. ••. q. 59. c. 3.
• * 1.50

  Gen: 6: 5:
• † 1.51

  Non amisimus naturam, sed gratiam.
• * 1.52

  Voluntas in naturâ, &c. à bono patest declinare, ut fa∣ciat malem, quod fit libero arbitrio: Et à malo, ut faciat bonum, quod non fit sine divino adjutorio: August: de Civit: lib: 15. c: 21.
• * 1.53

  Tolle gra∣tiam non est, quod salvet: Tolle libe∣rum arbi∣trium, non est quod salv••tur.
• * 1.54

  Voluntas etiam a Deo cogi non potest, etsi possit ab illo de ne∣cessitate mutari, o∣perando in illâ sicut in natuâ: Aqu: 12: q: 6: Contra ra∣tionem ipsi∣u•• actûs voluntatis est, quod sit coactus, &c: 12: Qu: 6: a: 4: C:
• * 1.55

  Passiones animi non possunt co∣gere volun∣tatem, licet alit. mo∣veant in∣clinando affectum: Aquin:
• * 1.56

  Perkins of Gods free-grace, and mans free-will.
• * 1.57

  Ro. 10.
• * 1.58

  Mat. 26.41.
• * 1.59

  Perkin•• of Gods fr••e grace, and mans free-will.
• * 1.60

  Luth. de serv. arbit.
• * 1.61

  Ne{que} enim sic necessa∣riò peccare impios dici∣mus quia voluntariâ deliberatâ que malitiâ peccent. Calvin. de lib. a••b. contra Pighium, in 2. lib.
• * 1.62

  1 Cor. 2.14.
• * 1.63

  Obj. from Ier. 23. answer'd.
• * 1.64

  Ier: 9: 6: They have taught, &c. i. e. enured, or accustom∣ed them∣selves, they have g••t such an habit and cu∣stome of sinning, that they cannot leave it.
• * 1.65

  [They] i: e: Man∣kind: It was not Adams sin alone; so some under∣stand it.
• * 1.66

  Posse quod voluit.
• * 1.67

  V••lle quod potuit:
• * 1.68

  C••sset voluntas propria, & non erit In∣fernus: There would be no Hell, but for our wicked will.
• * 1.69

  Job 21.14
• * 1.70

  Non appe∣titu natu∣rali, aut per electionem, sed in na∣tur••. Aquin.
• * 1.71

  Job 40.2.
• * 1.72

  Job 40.4, 5.
• * 1.73

  The Platoniks, though far wide from the mark, as Beza in arg. Psal. 90. ob∣serves.
• † 1.74

  Ede, bi∣bas, ludas, post mor∣tem nulla vo••ûpt 〈◊〉〈◊〉.
• * 1.75

  Humanae vitae re∣spectu, it•• ut nobis constet praemium in hoc mundo. Calv.
• * 1.76

  Not this, or that, but all.
• * 1.77

  Ro. 11.33
• * 1.78

  Job 33.12, 13.
• * 1.79

  Orig. Sac. lib. 3. c. 1.
• * 1.80

  Esay 44.10. Who hath formed a God, &c? i. e. Who but a mad man, &c. Ga••âk. Annotat. in Loc.
• * 1.81

  Vindicia Pietatis,, by R. A.
• * 1.82

  Vix com∣pos mentis.
• * 1.83

  Mat. 7.21, 22, 23.
• * 1.84

  Annòn sibi sunt Con∣scii?
• * 1.85

  Esay 29.21.
• * 1.86

  Philip. 2.15.
• * 1.87

  Nullum unquam peccatum errore va∣c••t. Nam ut maximè sciens, ac vo••ens quis pecc••t, excaecatum tamen suâ cupiditate esse oportet, ne r••ctè jud••cet im•• ut se ac Deum obliviscatur. Nunquam enim in suum exitium ruérunt homines, nisi Satanae fallaciis implicit, a recto judicio aberrarent. Calv. in Ep. ad. Hebr. c. 9. v. 7.
• * 1.88

  2 Pet. 2.15.
• * 1.89

  2 Pet. 2.22.
• * 1.90

  Mat. 23.3.
• * 1.91

  2 Chron. 36.16. Acts 7.52.
• * 1.92

  Joan. 7.49.
• * 1.93

  Mat. 7.29.
• * 1.94

  Psal. 50.3, 4.
• * 1.95

  Saints at large.
• * 1.96

  Exod. 19.6.
• * 1.97

  Mat. 16.1.
• * 1.98

  Luc. 16.30, 31.
• * 1.99

  R••••d Act. 4.16, 17. where we have an Instance, what Mi∣racles will do upon some men.
• * 1.100

  2 Pet. 1.19.
• * 1.101

  Jon. 1.4▪ 5. Psa. 107.28.
• * 1.102

  Gen. 6.2.
• * 1.103

  Ibid.
• * 1.104

  Act. 14.16.
• * 1.105

  Pro. 26.13.
• * 1.106

  Heb. 12.14.
• * 1.107

  Tit. 3.3.
• * 1.108

  Eph. 2.3.
• * 1.109

  Gen. 18.25.
• * 1.110

  Ro. 2.7. Luc 22.28, 29.
• * 1.111

  Ro. 2.8, 9. 2 Thes. 1.7, 8.
• * 1.112

  Ro. 2.11, 12.
• * 1.113

  Heb. 6.10.
• * 1.114

  1 Tim. 3.6.
• * 1.115

  Ro. 8.7.
• * 1.116

  Joan. 3.3, & 5. Tit. 3.3, 4, 5. Eph. 4.20, — 24.
• * 1.117

  Eph. 4.20, 21.
• * 1.118

  August. in Confess:
• * 1.119

  Ex. 5.2. 2 Reg. 6.33. Esay 14.13, 14. Ezech. 28.2.
• * 1.120

  2 Sam. 24.17. Dan. 9.5, 6, 7, 8. Psal. 89.51.
• * 1.121

  Deum si quis param metuit, •• valde con∣temnit: Fulgent.
• * 1.122

  Act. 17.28.
• * 1.123

  Read for this, 2 Chron. 13.8, 13.
• * 1.124

  Malac. 1.6.
• * 1.125

  v. 14.
• * 1.126

  Hag. 2.11, 12, 13, 14.
• * 1.127

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉· In maligno positus est.
• * 1.128

  Mat. 25.6.
• * 1.129

  Prov. 23.21.
• * 1.130

  Psal. 94.8. vers. 11.
• * 1.131

  Rom. 12.1.
• * 1.132

  Eph. 1.11.
• * 1.133

  Jer. 8. ult.
• * 1.134

  Heb 7.25.
• * 1.135

  2 Cor. 6.1. Jude 4. Gal 5.13.
• * 1.136

  Luc. 15.10.
• * 1.137

  Ezech. 18.30, 31, 32.
• * 1.138

  Eph. 4.21.
• * 1.139

  1 Cor. 1.24.
• * 1.140

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.141

  1 Tim. 6.1, 2.
• * 1.142

  Tit. 2.9, 10.
• * 1.143

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.144

  Luc. 1 74.
• * 1.145

  Quòd ve∣••a ••sse indè comprobe tur. Cal∣vin.

  Materiam habet se exerendi, quam se prodit ho∣minum in∣firmitas. Id.
• * 1.146

  Job 22:2, 3.
• * 1.147

  Luc. 18.11, 12.
• * 1.148

  Neh. 13.••4▪ & 31. 2 Cor. 1.12.
• * 1.149

  Nec••ssitate P••aecepti, Medii.
• * 1.150

  2 Chron. 28.24. 2 Chron. 29.3. Ezech. 11.16.
• * 1.151

  Jac. 2.19.
• * 1.152

  Ro. 10.9, 10.
• * 1.153

  Quas non o••or••••t m••rt••s p••aeeligere, &c. Zuingl. Ep 3.
• * 1.154

  Praeparae∣tione ani∣mi.
• * 1.155

  Heb. 11.1.
• * 1.156

  Heb. 11.26, 27.
• * 1.157

  Phil. 3.8.
• * 1.158

  Luc. 1.74.