Several discourses viz., I. of purity and charity, II. of repentance, III. of seeking first the kingdom of God / by Hezekiah Burton ...

A DISCOURSE OF Understanding the Will of God.

Of the Third Proposition.

EPH. 5. 17.

Wherefore be ye not unwise, but under∣standing what the Will of the Lord is.

CHristians ought to use their best Endeavours to understand what the Will of God is: This ap∣pears from the Apostle's Ex∣hortation in those Words, Wherefore he ye not unwise, but understanding what the Will

of the Lord is. The Relation which these Words have with the foregoing, is intima∣ted to us by the word Wherefore (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉); it is as if the Apostle had said, That you may walk circumspectly, or accurately, as be∣comes Christians; and that you may redeem the Season, not needlesly exposing your selves to Dangers, but using all prudent, ho∣nest ways to secure your selves, and gain Opportunity of doing the Good, your Reli∣gion obliges you to; Be not imprudent, as those are that are either ignorant of, or mis∣taken in the Will of the Lord. But on the other hand, endeavour after a very perfect understanding of it: that so you may not think your selves under Obligations to do that, which he does not require of you; nor yet be careless of doing that which he does require: and by both ways be betray'd into the Dangers which threaten you, but that your Practice being directed by this exact Knowledge of the Divine Will, you may, as much as is possible, escape the Evils, of which the times are full; and gain to your selves the best Advantages for good living that you can have.

Our well-doing and well-being does very much depend upon our Knowledge: It is indeed a very principal Ingredient of our Goodness and Happiness. Without it, says Solomon, the Heart cannot be good, that is, neither vertuous nor quiet.

Now, there is no Knowledge of greater importance to Man than the Knowledge of the Will of God. For, this is the Rule of all

our Actions, the limits of our Desires, the direction of all our Counsels.

God's Will is the guide of ours. And as we cannot reasonably will any thing contra∣ry to what God will's: so it is our Safety, and our Wisdom and Perfection to will no∣thing else.

This Knowledg has the greatest influence upon the good government of our Lives. And whosoever is without it, he cannot express that regard to the great Governour of the World which he should.

To be ignorant, or to be mistaken, in a matter of this moment, is of fatal conse∣quence. And yet I doubt we are not, gene∣rally, so careful in this as we ought, as it is our interest to be. There are few that cry so earnestly, and so often as David, Lord, teach me thy Law,—thy Judgments, make me to understand thy Testimonies. And where is he to be found that has made this his Enquiry, What is the Will of God? Tho we daily pray that God's Will may be done, yet we consider nor what that Will is: We pretend to be doers of it, tho we know it not.

But, some may be discouraged from seek∣ing after this Knowledge, as if it were ut∣terly impossible. For, what Man is he that can pretend to know the Will of another Man? And how then shall he understand the Will of God?

It may be sufficient to remove this Objecti∣on, if I say, That by the Will of God, in this place, we are to understand only that, which he declares he would have Man to do, or suffer.

Now though it cannot be conceiv'd, that Man's Mind should comprehend all the De∣signs and Determinations of the Will of God, and his whole Counsel: innumerable of which, are above our comprehension, or be∣long not to us, and on one account or other, are, and for ever will be hid from us: Yet as far as we are concern'd, and it may be of advantage to us to know it, God has revea∣led his Will to us. And that is, especially, what it is that he would have us to do; and what will be the issue of such a behaviour, or of the contrary to it.

Before I give an account, how and in what ways this is made known to us; I will take notice of this Expression, the Will of God, which the Scripture so often uses for his Law. I infer from this, That it is in∣deed that which God wills, that we should conform to his Law, do what he has com∣manded, abstain from what he has forbid.

It is really the Will of God, that Man should live as God has declared he would have him. This is God's Pleasure, that which he desires and delights in. And who∣soever does not thus, he, in the use of his Liberty, of and from himself, that self∣moving power with which he is endow'd, opposes and contradicts the Will of God.

I mention this the rather, because of some ill Expressions, which have been in great use, that may lead such as are unwary, into great and dangerous Mistakes. As when Men di∣stinguish the bene-placitum, or good pleasure of God, from his preceptive or commanding

Will, and call this only an expression, or sig∣nification and a shew of his Will: as if this were not his real Will and Good-pleasure.

For the clearing up of such difficulties as these, let us consider, that tho we may di∣stinguish the Will of God from its Objects, and the various matters about which it is, yet in it self it is but one simple thing. God has not a Will and a Will, two Wills, un∣less we call the willing two Things two Wills. Much less are we to imagine the least shadow of Contradiction among the several acts of the divine Will: This were an Imperfection not easily to be fastened up∣on a wise Man.

But neither this, nor any other thing that is inconsistent with the acknowledged Per∣fections of the God-head, ought to be sus∣pected of the Divine Will. God cannot will that which is contrary to his own glori∣ous Nature.

If we be persuaded of these two things (which I think are clear in their own Light.) 1. That God cannot will inconsistently with the perfections of his most excellent Nature, that Wisdom and Knowledg, that Justice and Goodness that are essential to him. And 2. That one act of his Will can never con∣tradict, nor is in the least repugnant to ano∣ther: This may be of good use to preserve us from some dangerous Opinions, which have been held in these latter Ages: We shall never attribute to God unjust Decrees, nor impossible Commands.

I do not enter into the main Controversy, but yet thought fit on this occasion to say thus much, lest any one should think that God does not will what he commands; that it is but a shew he makes, when he gives his Law, as if he really will'd that Man should not observe it: A Thought most un∣worthy of God.

I must not go on in this Argument now. I hope enough has been said to my Purpose, and that no Man will question whether that be indeed the Will of God, which he has so often, and so plainly told us is his Will: I mean his Law.

I therefore proceed to shew, by what means, and in what way Man may come to as perfect a knowledg of this Will of God, concerning his Actions, as can be: That he may know it with as much clearness and cer∣tainty, distinction and particularity, as ful∣ly and adequately, as is possible. Also that he may not only have a positive and abso∣lute, but a comparative and relative know∣ledg of God's Commands, which are the greater, and which the less weighty mat∣ters of the Law: What reference the seve∣ral Precepts bear; and in what order they are unto each other.

We are commonly told of two general ways, wherein this Knowledg is attained, which are thus expressed; the Light of Na∣ture, and of Grace, or Reason, and Faith. Neither of which exclude, but indeed imply Sense, both inward and outward.

I shall not consider these distinctly, but shall shew at least some of those ways, wherein God discovers his Will to us Men. As,

I. The Manifestation he has made of him∣self, and the adorable Perfections of his own Nature. When we understand a Man's Temper and Humours, his In∣clinations and Way, we are better ••a∣pacitated to know what it is that he wills.

II. By the Works which he has wrought, he has made farther discoveries of his Will; but especially by Man himself: the Nature and Faculties which God has given us, are a certain Indication to every one that will consider them, what our Creator would have us to do.

III. The consent of the generality of Men, and of the wisest and best, universally, that such or such things are the Will of God, is a farther publication of it.

IV. The Declarations of Men divinely in∣spired. God has in sundry Ways and divers Manners revealed his Will to some Men, and by them to others; the Records of which we have in the Books of the Old and New Testament.

V. God does by secret Suggestions, and Teachings of his good Spirit, convey into Mens Minds the notice of his Will; by these he brings to remembrance, or shows us in particular, which is the way he would have us to go, and which to avoid.

These are five Ways wherein God de∣clares, and whereby we come to know his Will, and our Duty.

I. Then we may learn what the Will of God concerning us must be, by what he is in himself. For such as he is, such is his Will; it being altogether unconceivable that he should will that which is repugnant to his Nature, or do any thing unnaturally.

Now God has so far manifested his own most glorious Nature, that all Men (who consider) know him to be essentially and im∣mutably wise and good, holy, and just, and true. God is not conceivable without these Excellencies, they are the Properties which every one ascribes unto him. And if these be intrinsical to, and as it were constitutive of the divine Nature it self; then they will have influence on, and be derived upon his Will, and all his Works. And consequently, his Law must necessarily be holy, and wise, just, and true, and good. Yea, not only that, but all whatsoever he wills and does, will certainly be thus qualified.

Again; If these be the essential Properties of God, as by his Power and Goodness he is communicative and willing to impart, so he must impart of that which is his, and conse∣quently his Holiness, &c. He will use the Methods that are proper to make his Crea∣tures partakers of this divine Nature, so far as they are capable. And then (as we shall see under the next particular) he will give to Man a holy and righteous Law.

From this Consideration of the Divine Per∣fections, I infer two things to our present Purpose.

1. That God can will or require nothing of us, which is not wise and good, holy, just, and true. So that if any thing pretend to be of God, which is not thus qualified, it wants sufficient Credentials. If it make shew of divine Authority but is manifestly foolish, unquestionably evil, impure and filthy, un∣just and false, it is not required of us by God, all whose Ways are Holy, and his Works Righteous, all that he does himself, or commands us to do.

2. That he does will all that is wise and good to be done. As he can will nothing that is not, so he does certainly will all that is. As he knows it all, so he must be allowed to will it all. For else we impute defect and imperfection to God, by supposing him to know that Good which he does not will: We should by this make his Goodness less than his Knowledg; and his Will not to fol∣low, but to fall short of his Understand∣ing.

So that this Consideration does not only afford us a Character, whereby we may di∣stinguish betwixt the true Will of God, and that which pretends to be it, but is not: But we have also direction to find out what that is which God does will and command. In general,

If there be any action that is wise, that is good, that is holy and just, and if there be any Truth; we may from hence be assured

what is the Will of God. For as he can't will the contrary to these, so he cannot but by a kind of necessity of his own most excel∣lent Nature, will all these.

From this Knowledg which the Heathens had of God, the wise among them have ex∣cluded all Impurity and Impiety, all Folly and Injustice from Religion.

If then we have an assured knowledg of what is wise and good, holy, and just, and true (as we all have) we understand withal what it is that God wills we should do: So certain as thou art that any thing is sit and becoming, beneficial and profitable; so cer∣tain mayst thou be of the divine Will and Law. For It is Good, and It is the Will of God, are two Forms of Speech of the same import. He hath shewed thee, O Man, what is good; and what does the Lord require of thee? &c. Mic. 6. 8.

This is the first way whereby we come to the Knowledg of what God's Will concer∣ning Man, or his Law to us is, by the Know∣ledg of what is wise and good, &c. Purity, Justice, Truth, Wisdom and Goodness are most certainly concluded by us to be things which God wills should be in us, because they are all Perfections of his own most excellent Nature. And he loving those Perfections, and himself because of them, infinitely; he cannot but will that they should be propa∣gated; and that every thing which he makes should, according to its Capacity, partake of them. God's Will is the Spring, as of his creating the World, so of all his other

after-Works, they are all but the exerting of this teeming overflowing Goodness: He can∣not but will and desire that Man should be as he is; that we should be holy, and merciful, and righteous, and faithful, and wise in our Measure and Degree, as he himself is infi∣nitely.

So then we have a most certain way to discover what the Will of God is, and must be, by a Consideration of the Divine Nature, and those Perfections which are essential to the Deity. And Man is not to seek in this matter: this is so obvious, and easy, and common a piece of Knowledg, that no Man's Mind is quite destitute of it. All Men agree in their Notion of God, and it can't be otherwise: For either they have the Knowledg impressed on their Minds, when first they came into Being; or else they are led into it by this plain and facil reason∣ing, viz. Whatsoever Good there is in the World, is in God, who is the Original, eminently and perfectly. From hence we may conclude, that since all, who believe God to be, think him to be wise and good, holy, and just, and true; therefore nothing that's foolish or evil, impure or unrighteous, nor no Falshood can be required by him. And on the other hand, all Goodness, Wis∣dom, Sanctity, Justice, Fidelity, &c. is the Law of Heaven.

II. By a Consideration of God's Works we come to a discovery of his Will. As Man's Mind is discerned by what he does,

so is God's: When God has made Beings with such Inclinations, and Faculties, and Capacities; if we suppose him (which we can't doubt he is) wise and good, we shall certainly know a great deal of his Will.

Let us take a view of God's Works in general, and consider those Beings which partake of Life, especially our selves, and we may observe such things as these, which will lead us to a Knowledg of the Will of our common Creator.

1. We may discern in them a sort of Self-love, whereby they have a Desire of, or Inclination to their own Preservation and Continuance in that Being and Life which they have.

2. An Aversation from all Pain, and a Love of Pleasure.

3. A Tendency to, and kind of aspiring after greater Perfection, and the utmost of which they are capable: To this we may refer the former.

4. A Disposition and Faculties to commu∣nicate and impart to others, none of them to be by and for themselves alone, but for others; that they are communicative and be∣neficial, and endeavour to propagate, and make others like themselves.

5. An exact Order. Among all Beings which God has made, one is plainly superi∣our to another: And of all these in this lower World, Man is supream: There are also higher than he; and all these things are subject to God's Will and Pleasure.

Now from these Observations, how all living things are made with such Affections, and in such Condition, we cannot but con∣clude in general, that it is the Will of our great Creator, that every one should endea∣vour both his own and other Beings Preser∣vation, and Pleasure, and Perfection; that we should be communicative, and live in Or∣der; that the Inferiour be subject to the Superiour, and the worse serve the better.

Does not Nature teach these Lessons plainly to every one that diligently consi∣ders? May not any Man that looks into himself, and abroad, find that both Man∣kind, and all the kinds of Animals in the World, have these desires of their own Be∣ing and Perfection? that they do not stay in themselves, but go out to others in Com∣munications and Services? may he not clear∣ly see, that one kind is advanced above a∣nother, as well as of the same kind that some one is above the rest? and that Man is above all kinds?

And he that sees all this, how well is he instructed in the Principles of the Kingdom of Heaven? how may he learn the very Fundamental Laws, whereby God governs the World? which are such as these, viz.

That every Man should endeavour both his own and others Preservation and Per∣fection: That he keep not only himself, but others in that place and order, which the great and wise Creator has appointed them: That thus doing he carries on the same De∣sign, which the Maker and Lord of all does

most evidently intend, and prosecute, as ap∣pears by the Inclinations and Appetites, which he has given all his Creatures, and by the Rank and Order in which he has set them to and with each other.

He that knows, that not only himself, but all living things have these Inclinations, and do naturally desire their own Pleasure and Perfection, and that they are all fitted for the Service of each other: He will con∣clude, that this is the Will of him that made us all, and is our common Lord; that we should follow these Inclinations in our selves, and comply with them in others, endea∣vouring to preserve every Being, and the lowest Life; and not only so, but to in∣crease and perfect it as much as is consistent with the Service and Advancement of the higher and best Life, which is the Divine Life of the Mind, which in this State de∣pends on the Life of the Animal in us.

If it be thought the Will of God, that we should preserve our selves, because of that Self-Love that is natural to us; for the same reason it must be thought his Will, that o∣thers preserve themselves: And if we op∣pose or hinder them that they cannot, we resist God's Will. If we do not what in us lies help them to do thus, we do not his Will universally.

He then that observes these things, will read the Will of the World's Maker in most legible Characters, such as have no Obscurity, but the most unlearned Man in the World may run and read.

If it be here excepted, That sometimes these Inclinations clash, they cannot all be gratified: And that Nature's Scholar has no Direction in this case; here are several things which God wills, but what shall be done, where there is a Competition?

I answer, That which every Man's Reason will direct him.

1. Be sure there be a Contrariety betwixt an Inconsistency of these natural Inclinati∣ons with each other; that the same living Creature, Man himself, cannot be preserved, and continue, as it is, if he become serviceable to the publick: If these can both be, let them: If they cannot,

2. Let it be in this, as in all other cases it is, let the Superiour dispose of the Infe∣riour, as may best promote the most publick, lasting, greatest Good.

Thus we see a Grain of Corn, which in a close Granary might be kept entire, for which State one would think it was made, being so whole and one in it self. But yet it is by the skilful Husbandman thrown into the Ground, where it rots and dies (as the Apostle saith) in a little time, and so the Grain seems lost; but yet afterwards it sprouts and multiplies it self into abun∣dance, perhaps sixty, or a hundred.

This may teach us not to be so careful of our own particular Beings, when by the giving them up we may do a far greater good.

Again; By Nature (as I have said) we are inclined to seek after Pleasure; but yet

by Nature also, i. e. by Brute Animals, that seem to regard only what is present, we are instructed to lay aside our Pleasure, when, by that, we may pro••ure some better, or more lasting; or publick-Good, than that our Pleasure would be. So do the old Birds ab∣stain from abundance of particular Gratifi∣cations, to hatch and feed their young; that is, they are more pleased with a publick, than a particular Good. And how common is it with us, to cut off a part, to save the whole?

But, if natural Reason, unassisted by Reve∣lation, be not sufficient to direct us in this; yet by the help of that, we shall be fully fur∣nished with the knowledge of what God would have us to do, where there is a com∣petition of one natural desire with another.

More particularly: Whosoever considers the Humane Nature (which is the top of God's Workmanship in this lower World) besides these Affections, which we have hi∣therto taken notice of, common to all Ani∣mals, he will discover some things, which are more particularly found in Man, which will shew him what the Will of God is. Some of which are these following.

1. That Man is a compounded Being, made up of very many Parts and Faculties, and those of very different Natures, and for divers Uses. The two, to which all the other are reduceable, are his Body, and his Mind: That has very various Parts and Members; this contains two illustrious Faculties, the Understanding, and the Will.

Now whosoever takes notice of this, he cannot but conclude, if he suppose the Creator wise, that he did design, and does will, that all these Faculties and Parts should be put to the Uses for which they are fit: That they should neither be unimploy'd, nor yet diverted from their proper Employ∣ment, and used otherwise than by their Natures they are fitted to be.

Thus then, by what God has wrought in us we infer, That it is his Will, that we should be imploy'd, and in various Works; that we should neither be idle, nor yet do∣ing only one thing; that we should be in the Exercise not only of some Faculty, but of all; and that we should not be in any unnatural use of our selves, or of any part of us, but ever be doing those Works, for which our Parts and Faculties were plainly designed by their Maker, and by their Frame are fitted.

2. The Soul and Body do in this State very much depend on each other, they so sympathize, that if one be well or ill, the other partakes of its prosperous or adverse Condition.

I do not say, that they are so totally de∣pendent on each other, that the one cannot possibly subsist or act without the other, that they began and will end together. For, natural Reason gives us good probable Pre∣sumptions, and the Religion of Christ as∣sures us of the contrary. St. Paul's, and ma∣ny other good Mens Experience proves to us, that the more the outward Man decays,

the inward may grow more vivacious, and be daily renew'd and increase in Strength and Vigor.

This, by the assistance of the Divine Grace, and our co-operation, has often come to pass. But yet, every one is sensible of such a mutual Dependance of the Soul and Body, that the good or bad State of the one, or∣dinarily has Influence on the other. And this shews plainly, that he who made us so, intended and wills, that not one, but both of them should be regarded; that when we de∣sign the Welfare of one, we should not look on that, as divided from, but as uni∣ted with the other: that we should not so gratify the Body, as if there were no Soul, nor should the Soul forget, that it is in the Body: that we should not look on our selves as more brute Animals, nor as unbodied Spirits; that we should endeavour the Wel∣fare both of the Mind and of the Animal together, of neither abstractedly and singly.

3. The Soul or Mind is confessed to be more excellent than the Body: And every one who thinks a Man has Pre-eminence o∣ver a Beast, will not deny but that it is, and ought to be superiour. For, tho the Spirit uses the Ministrations of the Body, yet in abundance of Instances it governs and dis∣poses of it as it pleases. And it is manifest, that the Mind was not made to be subject to the Body, but the Body to it; the Soul of Man is supream. There is none who ob∣serves Man's Frame, but must conclude▪ that it is the Will of his Creator, that his Mind

should rule, and his Body be in Subjection.

4. The Soul has a sense or understanding of Good and Evil, and an Inclination or Love to all that appears good, and an Aver∣sion from all that to it seems evil. And accor∣ding as any thing is apprehended by the Mind to be good, or evil: so it determines it self, and all within its Power, to or from it, for or against it.

This is the Cardo, or Hinge, on which all our Frame turns, the first Spring of all our Motions, the Primum Mobile in Man; as all Men acknowledg by their Practice: For, when they would engage themselves or o∣thers to any Undertaking, they shew its Goodness; or when they would take them off from it, they make it appear evil. Which Practice plainly supposes, that we all believe Man determines himself according as he apprehends a thing to be good or bad.

If this be true, then we cannot but con∣clude, that God intended, when he made Man after such a manner, that his Will should be conformable to, and guided by his Understanding; and in particular, that he should will and do good; that all he did, should be good: for else, why should he frame him so, as that he can will nothing, but what appears to him under that colour? and why did he so form the Human Under∣standing, that some Things and Actions are by all thought Good and Evil?

But we shall be more fully assured of this, that God, who made us, vvills that vve should love and do all Good, and hate and

shun all Evil, if vve make a nearer Inspecti∣on into the Souls of Men: for vve may ob∣serve, not only an unalterable Inclination to do that vvhich vve think to be on one ac∣count or other Good; But,

5. Also a very earnest desire and care to knovv more perfectly vvhat is, and all that is Good or Evil. No Man is vvilling to be ignorant, or mistaken; and he is no-vvhere more careful of true Understanding, than in the matters of Good and Evil. That natural Desire of Perfection, vvhich is com∣mon to all things, does exert it self in the Mind of Man in this Particular.

And if this be the condition of Man, that he does naturally and necessarily perceive some things that are Good and Evil; and by an easy and natural Ratiocination, will dis∣cover others; And if he go on to Perfecti∣on, which all desire and tend to, he will attain to a clear and certain knowledge of all that is Good: And if it be unnatural for him to will without, or against all understanding; Then we must conclude, that his Wise Lord wills that he should do all that is Good.

6. This will further appear, if we con∣sider the Account to which Men call them∣selves for their Actions, wherein they ap∣prove and acquit themselves, if they have done well; but disallow and condemn all evil Actions. Nay, if they did ill, tho they intended well, they blame themselves for their Miscarriage: which supposes that they think they might, and should have prevented this, by being better informed in the matter

they undertook. But if they know, or thought it was Evil, and yet chose to do it, they then rebuke themselves sharply, and their Consciences arraign them for a notori∣ous Crime, and they are without Excuse to themselves.

All this shews, that he who made Man thus to review his Performances, to excuse and approve the Good, to censure and condemn the Evil; will'd that all he does should be good.

Love of Good seems to be the supream of all our Passions, that to which all the rest of our Affections lead, and in which all our Faculties terminate, from which all our other Passions issue, and by which the Mind governs the Body, and is governed it self.

And the greater and better the Good is, the more naturally it is loved. Therefore, as we have shewed, that, according to natu∣ral Order, this Good of the Mind ought to be preferr'd before the Good of the Body; so, that which is right, and fit, and becom∣ing, before any other Good of the Mind, that is, the Moral before the Natural, for the one is in order to the other.

This Subordination and Subserviency, which is so conspicuous among our several Faculties, shews us that it is God's Will, that we should thus reduce our selves out of that Ataxy and Conftssion, into which Sin has brought us, into that excellent Harmony and Serviceableness of one Faculty to ano∣ther, and of all to the supream; that we

should assert the Minds Superiority over the Body; and as to what is principal in the Mind, viz. the love of what is fit and be∣coming, that all the rest should be brought under subjection to it.

I might now proceed to abundance of Particulars, but that they would detain me too long on this Argument. It may be sufficient to my purpose in general, that whosoever considers the various Faculties of Man, and the Order and Reference they have to each other, the many Inclinations, and Appetites, and Capacities of our Na∣tures, and the Operations which do necessa∣rily flow from them; and will allow, that the Exercise and Perfection of, and keeping due order amongst these natural Faculties, the following these Inclinations, and the Grati∣fication of these Appetites, the filling up these Capacities, the doing these Actions, which necessarily follow Nature, are the Will of our Creator, (as they must be, un∣less he has made things in vain, that is, un∣less he knew not, or car'd not what he did) From thence he will most certainly collect a∣bundance of the Divine Laws, and attain to a most clear Knowledg of what God re∣quires of him.

If we further consider the Reference Man has, 1. To God: 2. To other Men. 3. The Order, and Rank, and Relation he is in to Inferiour Animals, and other Beings; we should presently discover what kind of Behaviour becomes him on all these ac∣counts, i. e. what is best, and therefore fittest

for such a one in such Circumstances to do; and consequently, what is the Will of the wise and good Maker and Governour.

Thus we have discovered God's Will, that we should do good not only from a Consideration of the Divine Nature, to which Goodness is essential: But likewise from a view of the Nature which he has given us, which is so formed, that we can will nothing but what seems good. And if we follow our natural Inclinations, and seek after the greatest Perfection of Know∣ledg, that will seem so to us, which indeed is so.

III. A third way whereby the Will of God is notified to us, is the Consent of Mankind, at least of the generality, and of all the wise and good; when they shall agree that this ought, and that ought not to be done; we should look on that, about which they are so agreed, to be commanded or forbid us by God himself.

It is certain they think so, for else they could not look on Mankind under Obliga∣tion; there being none that has Authori∣ty to lay Commands on all Men, but God himself. But they do look on all Men, as obliged to certain things, as appears by their saying, they ought to do so or so: For this denotes an Obligation, and that a Superiority.

Now there is none but God who is supe∣riour to all Men, to Kings as well as Sub∣jects; to Societies as well as to single Per∣sons:

And yet of all these it is agreed, that they ought, or ought not to do several things.

Two things should here be spoken to: 1. That this Consent of the Community is and may be looked on, as a Declaration of the Divine Will. 2. An Enumeration of some of those things, in which they thus agree.

1. It is not likely that Men of such diffe∣rent Capacities, Tempers, Interests, Times and Places, should agree in this, if it were not certainly true, and somewhat evident. There must be some one cause of this so uni∣versal Effect, and I know none to which it may so probably be imputed as this; that the Wisdom which formed us, has inspired us with this Knowledg, which was either im∣pressed on us at first, or else our Minds did with an undiscernable quickness infer it.

That the Wise and the Vertuous agree, that every Man ought, that is, in other Words, that it is the Will of God that eve∣ry Man should do this, or not do it; that is a sufficient Declaration to the rest of the World, that it is indeed the Will of God. For we may well suppose Men, so qualified, to have this Knowledg vouchsafed to them; and that they are the Persons to whom God will, especially, make known his Laws.

But where not only they, but all, or the far greatest part of Mankind agree with them; this makes the Testimony yet stron∣ger, and shews the Notoriety of the Thing. And that there is a concurrence of the ge∣nerality, will appear by the Instances which I shall produce.

This Consent will, at least, amount to a high Probability; and those who make least of it, yet must think it to outweigh the sense of one, or some few: But where it is in concurrence with the other way, it ought to be looked on as a farther publication of the Divine Law, and a confirmation to us that this is it.

2. The Community of Men, tho they have never seen nor discoursed with each other, tho they live at the remotest distance, and understand not one anothers Language, nor ever maintained any Converse, yet agree in abundance of Particulars: Which I must not now enumerate. Take these few.

1. That we should all live soberly, that is, in such a government of our Appetites, and Passions, as to be in the best use of our Understandings, and of all our Faculties; that Men should not indulge their brutish life so much, at any time, as to lose the use of themselves; and to have the sense of what is good and evil, fit and unfit, extin∣guished, or the care of doing what becomes us laid aside: That what we do in compli∣ance with our bodily Appetites, be rather a relief than a gratification, that it be not a thing, in which we take a full and final sa∣tisfaction, but that it be subservient to some greater and better work.

Tho all Men may not thus express them∣selves, yet these are their Thoughts; and tho many practise otherwise, yet it is with∣out the allowance, and against the sense of their Minds. Or if any have brought them∣selves

to such a Reprobacy of Mind, as to call Good Evil, and Evil Good; they are by the rest looked on as Monsters, and their Judgment is of no value; nay, in their sober intervals they condemn themselves. Thus then, not only the Wise and the Good, but the rest of Mankind are of the Mind that Men should live soberly.

2. That we should be just and honest, true and faithful in our dealings and con∣versation one with other: And that we should do to all Men, as we would have them do to us. Even those Men that are unrigh∣teous, will yet blame that in others, which they practise themselves. And those very Societies, which are Factions, bandying a∣gainst the common Society of Men, are yet upheld by Truth and Justice among them∣selves.

3. Besides these, I might mention Grati∣tude to Benefactors, Honour to Parents, Veneration of the Deity, Pity of the Mise∣rable, and many more such things: In which all Mankind agree, excepting a very few Monsters, that are using all the Arts they can devise to un-man and un-make them∣selves.

Now, whence can so universal an Agree∣ment arise, but from Nature it self? And that which derives from Nature, must be thought to proceed from the Counsel of the Author of Nature, to whom all such things are seen, and by whom they are allowed; and consequently must be reckoned as his Will.

IV. God has inspired some holy Men with the knowledg of his Will, which by them has been delivered to others, and it has been made credible to all, that this was indeed the Will of God, and by him in a very ex∣traordinary manner revealed to the inspi∣red Persons. And this partly from the sub∣limity and excellency of the matter contain∣ed in it; partly, from the fitness, the useful∣ness, the necessary importance, the great goodness of it to Men; both which argue it to come from him, who only knows such things, and is the great lover of Mankind. The Phrase and Stile also are such, as do not misbecome so wise and great an Author. And then the Miracles wrought in confirma∣tion of it by some of the Pen-men, and by others who owned them to be divinely in∣spired: Particularly the Prophecies and Pre∣dictions, which are punctually fulfilled, &c.

Such a revelation of the Divine Will we have in the Bible, that part especially which is in the Gospel, where we have a clear and full declaration, of all that which by Nature, and Reason, and the Sense of Man∣kind, we were taught was the Will of God. That which the Wise and the Good came to understand in those ways; the Unlearned and Inconsidering, and all to whom thes•• Oracles come, are instructed and satisfied in by them.

Thus God has dealt with Men, in the same manner that our Earthly Lawgivers have done, that is, he has caused his Laws to be

Printed, and Published. And the Bible is the Divine Pandects and Code: 'Tis Hea∣ven's Statute-Book: 'Tis both the Com∣mon, and Civil, and Canon-Law, whereby God governs his Subjects.

If any should imagine that because a great part of, or all the Bible was directed to par∣ticular Persons, of such Times and Places, that therefore they were intended for no more; Or, because they were writ in an ex∣otick and strange Tongue, with which most of the World are unacquainted, therefore they must not be looked on as a Revelation of the Divine Will to all Men: I would de∣sire such to consider,

1. That in whatever Language they were writ, the same Objection would lie a∣gainst them.

2. Here is work for Industry, and that which may engage Men in Study, and en∣courage Learning; and may occasion Men of one Nation's acquainting themselves with others, and with the Wisdom and Customs of all Places and Times.

3. That what is contained in our Bible, was directed to some particular Persons, this was no more than was fit to procure its Entertainment amongst them. If it had been spoke to all, perhaps none might have minded it, at least not so much, as they (probably) would to whom it was particu∣larly addressed.

4. That however some few might be im∣mediately concerned in it, and it might have especial respect to the Men of one Age and

Place, yet this hinders not, but that it might have a farther reference to all that were them, or should be afterwards, in all Nations to whom it should come.

And tho there might be, and were some of the Laws founded on particular Reasons, which afterwards might cease; yet this takes not off the Obligations of those Laws, which are founded on universal and immutable Reasons, such as belong to all Mankind in all Ages. Where the very same reason does not continue, yet there is often a Parity, which is sufficient to lay an Obligation on us. Exempli Gratiâ, Tho we may not look on our selves as obliged to offer Sacrifices on an Altar to God, by the Hands of a Priest, yet we may and should offer up to God of our Substance by the Hands of the Poor. And so the Law of Sacrifices may still direct, and in some sort bind us. And thus we may make use of the abrogated Laws, which were temporary, to direct our selves in the Knowledg of what the Will of God is to us, by considering Parity of Reason, which is the way we take in all Humane Laws.

This Exception being thus removed, we need not question but the Scriptures of the Old and New Testament contain a Reve∣lation of God's Will to us, and all Men.

V. God teaches Men what his Will is, by secret Suggestions of his Spirit. 'Tis this, which often shews us the way in which we should go, which directs us, saying, This is the way, walk in it.

I believe there is no Man, but one time or other feels himself most powerfully instiga∣ted to do such or such an Action, which at that time he clearly apprehends to be good: And at other times, he is as forcibly with-held from what by a clear light, he sees to be evil. And this he cannot reasonably impute to any other cause besides the Spirit of God. He is not conscious of any Power within himself that can do thus, and there is no other visible Cause of this powerful Influence: So that it may well be ascribed to the Spirit of Wisdom and Revelation.

This brings to mind some of the Divine Precepts which we had forgot, or did not then think of: This discovers to us in some particular Instances, what God would have us do, which in other ways we could not have known.

Now, this being so distinguishable from the other ways as to the manner, and yet so consistent with, and agreeable to them in the matter of the Revelation; we may well conclude, that it's another way in which God discovers his Will unto Mankind.

Thus I have briefly considered the five ways in which God makes his Will known unto us: Concerning which ways I will fur∣ther say;

1. That there is no Law of God, which is not, in one or more of them, publish'd unto us.

2. That some of them, and indeed many, are in all these ways to be known by us.

3. Those that are thus many ways decla∣red, are hereby signified to be of great Im∣portance to be known and done by us: Therefore was it that the Divine Providence took such care, that they should not be con∣ceal'd from us.

4. Those which are notisied to us, in some one way only, e. g. the Scriptures, are not contradictory to, nor contradicted by any other that are revealed to us in the other ways. There is no Repugnancy, no Incon∣sistency betwixt them, but they all exactly harmonize and agree with each other. Who∣soever thinks otherwise, he takes that to be a Command of God, which is not.

There may be, and is something more revealed in one way than in another; but there is nothing in one, that is repugnant to, that is inconsistent with, indeed, that is not agreeable to what is in another.

Therefore, if we at any time should in∣terpret the Scripture-Revelation in contra∣diction to the unquestionable Principles of the Reason and Mind of Man, we misun∣derstand it. These are both God's Reve∣lation of his Will to us, and he cannot con∣tradict himself.

Whosoever will do that which is every Man's necessary Duty, and greatest Interest to do, that is, seek after a perfect under∣standing of the Will of God concerning Man; he may, by a diligent Exercise of himself in these ways, attain unto it. And whatever Pains he takes in it, I can assure him, he will find himself well appaid in the

Effect of his Labour: For that must be great Holiness of Life, and abundant Satis∣faction and Quiet of Mind.

If I were to give a Compendium of that which all these ways appears to be the Will of God, (and more than a Compendium I must not offer at) it should be this, viz. the Perfection and good State of all Men.

Whosoever either considers the Good∣ness and Wisdom of God, or the Inclina∣tions and Faculties which he has given to all Men, or the Sense of the wisest and best, nay, of all Men, who are in a restless Pur∣suit of somewhat they often mistake for their Happiness; or the holy Scriptures, or the secret Motions of the Divine Spirit: He will say, that all these do centre in, and aim at this; And consequently shew that this is certainly the Will of God.

And if we be once assured in our Minds, that the Goodness and Perfection, or best State of Man is the Divine Will; we have got a Clue that will direct us through all the Labyrinths of Particulars. And if we have but once form'd true and distinct Notion of what our Perfection is, we shall then see clear∣ly what are the Particulars of which it con∣sists, what are the means that are in order to it, and what are the things that oppose and hinder it. And in effect, we shall be direct∣ed to a right understanding of all the Par∣ticular Precepts which God has any ways published to the World, and to a proper use of all those Helps which the Divine Wisdom has afforded us.

This is one way, but there are divers others: Every one may take that which best suits him.

There is no Man who considers, but will confess, that the Knowledg of the Will of God, is the most excellent and useful Know∣ledg we can have; and that it is a principal Ingredient in, and essential to all true Wis∣dom: and whosoever is destitute of it, he must live like a Fool: For he wants that sure Direction of his whole Life, which he can only have from the understanding of the Divine Will: he wants that Principle, which is powerful enough to determine him.

He that is ignorant, or mistaken in this matter, must in proportion want Wisdom and Goodness.

And this I think sufficient to raise the price of this Knowledg in every Man's esteem, to assure him that without it he can neither be wise, nor live well.

If I should be particular, I should enume∣rate abundance of Mischiefs, into which Ignorance or Mistake of the Will of God, and his Law, betrays us.

I will only say this, That as Ignorance of it pulls up the Floodgates, takes away all Restraints, and gives free Passage to every vicious Inclination, and unreasonable Appe∣tite, setting them all loose: So Error and Mistake about it lays a kind of Obligation on, and makes it in a sort necessary for us to do ill.

For, if any wicked Practice, how mon∣strous and mischievous soever it be, come vvith a Commission from Heaven, and pre∣tend the Authority of a Divine Law; vve shall look on our selves as bound to obey: Nay, and the better we are disposed, i. e. the more inclined to be obedient to God, the more zealous and carnest we shall be to do this, vvhich vve, by a mistake, think to be his Will. And if it do, as it certainly vvill, oppose something that's in our Nature, and be never so contrary to our Inclinations; we shall break through all this opposition, and do Violence to our Nature, I mean to our Mind, which is the best and highest thing in us, to do it.

Nay, tho it should be never so prejudicial to the Society in which we live, confound the Order, and disturb the Peace of it; tho it should be attended with Tumult, and War, and Bloodshed: yet a false Conceit, that it is the Will of God, will make us break all Bonds, and nothing will hold us, but we shall, like the Daemoniac among the Tombs, be hurting our selves, and disturbing o∣thers.

This is that, which under the Pretence of Religion, to vvhich it is most contrary, has wrought so much Mischief in the World. I am sure the worst things that have ever been done by Men, have proceeded from their thinking that to be the Divine Will, which vvas not, vvhich vvas most opposite to it.

It may be, some vvill infer from this kind of Discourse, that God has not made a clear

Discovery of his Will to us, because if he had, hovv should Mankind be so void of the true Knowledg of it, how could they so grosly err about it?

To this I reply, That God has made it so plain what he would have us do, that no Men in the World can be wholly ignorant of it. And there is such a Connexion be∣twixt the Divine Laws, they are so uniform, that the Knowledg of one will lead us to the understanding of more; and if we will obey those we know, 'tis the sure way to understand more, and by degrees all.

I say all this on Supposition, That Men will use their Understandings, and consider what is before them: For, if they will not do this, they must continue in Ignorance and Error in all Cases. But as it is no Ar∣gument the Sun does not shine, because he that winks does not see it; no more is it that our Creator has not discovered his Mind to us, because they who will not con∣sider, do not discern it, or are deceived about it.

But, that God has made a clear Discove∣ry of his Mind to us is, I hope, out of doubt with us, by what has been said concerning the ways in which he has done it.

For, whosoever believes God to be what his own Mind tells him He is, what his Works declare He is, what the common Sense of Mankind in all Ages report Him to be, i. e. Wise, and Good, Holy, and Just, and True; he cannot be ignorant what it is that God wills him to be: For God cannot but

will, that Man should according to his Ca∣pacity, be like unto Himself.

He that is not wholly ignorant of, or mistaken in himself, cannot but have some certain understanding of God's Law: For, if he know the Faculties with which he was made, the Order in which they are set to each other, the Inclinations and Appetites that are natural to him: he is assur'd that the Exercise and Perfection of these Faculties, the Preservation of this Order, the pursuit of these Inclinations, is the Will of his wise and good Creator.

He that understands what it is, that the wise and good, nay the generality of Men agree ought to be done; what in their con∣stant, unprejudic'd, unbiass'd Sense, which is not hard to know: he does hereby discover the Will of the Lord of all.

And this Law is in the Bible writ in most legible Characters: All the weighty matters are there set down in so plain Words, that they are understood by all that understand the Languages: And by help of that Learn∣ing, which God has given Men, are trans∣lated into their own Native Language.

As many as have and can understand the Language of the Bible, cannot possibly be ignorant of, or misunderstand the Funda∣mental Laws of Heaven: And the rest are to be understood with relation to them.

And then over and above all these ways, God teaches Man by his Spirit.

In these several ways I have shewn how God discovers, and we may come to the

Knowledg of his Will. But because, not∣withstanding all, many continue ignorant, and not a few are mistaken, thinking that not to be the Will of God which is, and that to be, which is not; and because of the great Mischiefs that come upon themelves and others through these their Errors: Before I dismiss this Argument, I will lay down some Directions and Cautions, that so we may be preserv'd from so baleful an Ignorance, and so fatal Errors.

1. In general, as I have intimated, we must use our Minds, diligently attend to, and carefully consider, whatever it is that pretends to be the Will of God, and Law of Heaven: Think whether it be agreeable to the Wisdom and Goodness, and the other acknowledged Perfections of God: Whe∣ther it be suitable to the Nature he has given you; whether it be matter that falls under common Observation, and not only the Wise and the Vertuous, but the Commu∣nity of Mankind think themselves and all obliged? To the Law and the Testimony; search the Scriptures, and see if they say so: Hear∣ken also to the Voice within you, whether the same be ecchoed to you from that Wind, which you know not whence it comes, nor whither it goes.

Nor ought you only to examine what pre∣tends to be God's Law, but enquire after his Will in all these, and if there be any other ways wherein he manifests it to Mankind.

Let us use all Diligence that we may come to a perfect understanding of all Divine

Precepts. For, if we be careless, listless, and will not consider, we can never under∣stand. If we could suppose God should discover his Mind much more clearly than he has, yet he that will not regard, that will not attend, nor consider, can't know.

Whosoever therefore would attain to the Knowledg of God's Law, let me intreat him to beware of all things that tend to make him inconsiderate in general; or in particular, regardless of God's Will. Two things I would caution you against on this account.

1. Sensualities, which depress the Mind, and sink us into Beasts, insomuch that by long use of our felves in this manner, we shall have no more regard to the Law than Brutes have, and shall live as they, without Sense of God, and our Obligation to him.

2. All Opinions, and Discourses, and all things that weaken, or any way undermine our Faith of God. Avoid every thing which we observe to extinguish our Sense, or but to lessen our Esteem and Veneration of the Divine Majesty. For whatever makes us regardless of God, does necessarily make us less careful to know his Will.

This leads me to some particular Cauti∣ons, all which do respect the five ways which I have discoursed of.

2. Take heed of false and foolish Thoughts of God: For such as we think God to be, such we shall think his Laws.

If we look upon God as a meer Arbitra∣ry Humoursome Being, that does now this,

now that, as the Humour takes him: that does nothing from a steady Principle of Reason, nothing that is accountable to and by Wisdom and Goodness; we shall think his Laws to be the Determinations of a Will unguided by Understanding; a Will that does not determine it self from unalte∣rable Goodness. And this Thought will not only discredit his Laws, but make them unknowable by us: For who can find out the Determinations of an arbitrary unrea∣sonable Will, a Will separate from Good∣ness? And suppose we could know them, yet it would be very hard to value and e∣steem them.

Again; If we think God to be altoge∣ther like our selves, as unwise, impure, and unholy, unjust, evil, as careless of our Do∣ings as we are; what dangerous Mistakes shall we fall into concerning his Laws? For we shall then think, that what we will, he wills also: And therefore, if we have a Mind to deceive, to injure, and oppress o∣thers, or to drown our selves in Sensuality and Sottishness, that God approves of our Injustice and Beastiality. And indeed what-ever our Heart, our Inclination carries us to, we shall conclude that God wills we should do it: For we think him like our selves.

Again; If we think God not to be true, that he deals not sincerely with us, that that is not his real Will, which he has de∣clared is; that however he tells us he vvould have us do so, or so, yet he indeed wills that vve should do the contrary: This vvill dero∣gate

from our esteem both of God, and of his Law; It vvill seem an Illusion and Moc∣kery.

These few Instances, amongst many more vvhich might be given, shew us how great Reason vve have, in order to our knowing his Law, to endeavour after a true Know∣ledg of the essential immutable Perfections of the Divine Nature.

As the true Knowledge of God is an ex∣cellent means for our discovery of his Will, so a false Notion of him must necessarily lead Men into most dangerous Mistakes a∣bout it. And if we make God altogether unknowable by us (as we do, if we suppose him to act from a Will unguided by Wis∣dom and Goodness, separable from Justice and Sincerity) we likewise make his Will unknowable; for vve deprive our selves of not only one, but I think, all the ways vvhereby vve can knovv it. For then neither can vve argue any thing from the Natures he has given us, nor from the Sense of other Men, no, nor from the Scripture it self: For, if vve should not think that God means as he says, the Scripture can assure us of nothing: And vvhat heed can in this case be given to those Motions vvhich vve ascribe to God's Spirit?

Thus one false Thought of God makes it impossible for us to be certain of vvhat his Will is.

I might here give abundance of Examples, Modern and Ancient, vvhat ill Effects false Conceits of the Divine Nature have had on

the Minds of Men; and hovv by these they have been misled into most pernicous Errors concerning their Duty.

Was not this the Original Cause of all the Idolatries and Superstitions, Impurities; 〈◊〉〈◊〉, of all the abominable unnatural Pra∣ctices of the Heathens; the Pharisees among the Jevvs; and those nominal Christians vvhich are a mixture of both? Did they not all spring from hence, that they had unvvorthy, untrue Imaginations of God: But this is obvious to every Observation.

To conclude this Particular: Let every Man that vvould knovv God's Will, take care vvhat Thoughts he entertains of God: For as our Apprehensions of his Nature are true or false, such vvill be our Knovvledg of his Will. Have recourse therefore to the 〈◊〉〈◊〉 Impressions; vvhich God has made of himself: on your ovvn Minds, to the sure Reasonings you have of him, vvhich are con∣firmed to you by the almost universal, A∣greement of Mankind: To those Mani∣festations vvhich the incomprehensible One had made of himself to and by holy-inspired Men; especially the Blessed Jesus and his Fol∣lovvers; and then you'll knovv him to be Wise, and Good, Holy, 〈◊〉〈◊〉, and True; you'll be assured that these be the Per∣fections of his Nature; and consequently the Principles of his Will; from and ac∣cording to vvhich he alvvays determines himself. And as any of his Creatures have Capacities, he cannot but vvill that they should be like him.

3. Take heed of false, inadequate, con∣fused, Thoughts of your selves. The right and true understanding of Human Nature, I have shew'd, contributes much to our un∣derstanding of the Will of our Creator; because by a Knowledg of our Faculties, of their Perfections simply, and of their Order among themselves, we discern what is our end for which we were made, and consequently what is to be done by us. But then,

1. We must beware, that we do not take that to be our Nature, which is most con∣trary to, which is the corruption of it. We must not call that a natural, which is an un∣natural Appetite, or Inclination, as every one is, that is immoderate, inordinate, that is destructive, or but hurtful to the whole Man, or to the Society, the Commu∣nity of which he is a Member: That is not to be counted natural to Man which is corruptive of Men, this is a false Notion. We must not look on our selves as meerly passive.

2. We must not take up with inadequate Thoughts of our selves, so as to take a part for the whole; to think that we are nothing but Body, leads us into Sensuality, and a Study to please and serve the Flesh. Or on the other hand, to imagine that we are in this State nothing but Soul, will dispose us to neglect the Body; and so we shall be prone to turn either Brutish or Monkish.

3. It is not enough that we know our whole selves, but we must rid our Minds of confused Imaginations: For whilst these remain, we do, if not prefer the Body before the Mind, yet equal them, and either set the lower Faculties above the higher, or in the same Rank: And this, as all Disor∣ders are, is very pernicious, and therefore not the Will of the Good One.

For the making all this clear, let us con∣sider a particular Instance. Suppose a Man perswaded that it is the Will of his Maker, that he should endeavour his own Preserva∣tion and Perfection; So long as he esteems the Depravation of his Nature, (as, a very vehement Desire of bodily Pleasure) to be natural, he will then study to procure such Delights, he will earnestly intend them, tho they be indeed the bane of his Pleasure, and of his very Being.

This Man, so long as he has these imper∣fect Thoughts of himself, will not look on himself as obliged to mind that part, which he considers not as part of himself: He will not intend the preservation and perfection of his Mind, whilst he looks only on his Body as himself.

And if he has confused Thoughts of his Nature, not distinguishing betwixt his Ma∣chine and his Life, nor preferring one be∣fore the other; as he cannot possibly think himself bound to preserve that Order be∣twixt these two, which he understands not? So whenever the Body is in danger to be destroyed, he will apprehend that the Soul

is in the same Hazard. And so can never willingly sacrifice his bodily Life, whilst he thinks it the same with the higher Life of the Mind. Nay, 'tis much if the Law of Self-Preservation does not prevail against any other. And how 〈◊〉〈◊〉 or necessary soever it be for him to die for his Religion, on Coun∣trey, &c. yet he will not chuse it, he will not think himself obliged unto it.

4. I have directed you to seek for the Will and Law of God, in the sense of the Wise and Good, and the Agreement of the Community of Mankind with them, for 'tis not likely they should all be deceived, when they all agree that this or that ought, or ought not to be done.

But here I must caution you,

1. Not to divide these, but to take their Suffrages where they consent▪ I dare not lay so great stress on either singly, as I do on both jointly.

2. Be careful not to mistake those for Wise and Good, who are neither. Do not ••••unt Men wise, because they are fortunate and successful▪ which is a common Chea••▪ Neither call Men Good, 1. Who only make a shew, but are not what they seem; nor, 〈◊〉〈◊〉. Those that have something which has the Vogue to be Good but is not 〈◊◊〉〈◊◊〉 Pha∣risees 〈…〉〈…〉 3. Those who are but partially and very imperfect 〈◊〉〈◊〉 Good, not so Good as to bear a Denomination, which is always taken à parts 〈◊〉〈◊〉; their Ill still weighs it down.

3. As I would not in this case lean on the Understanding of the Wise and Vertnous, when they think contrarily to the Commu∣nity; so neither would I be concluded from the Opinions of one, or of some few, against the generality of the Righteous.

4. See that it be the unfeigned Sense of their most impartial uncorrupted Judgments, which is best known by proposing a matter generally, so as that they be not actually con∣cerned in it; when no Appetite, nor Passi∣on, nor Custom, does corrupt and bribe them: I mean by this, that we should ob∣serve Men that are, and when they are most free from those things, which too often ob∣literate and extinguish the Sense which their Souls have of what is fit, and what is not.

To this let me add, That we should do well to take notice of the first thoughts which Men have of these matters; which as they are freest and truest, so commonly they are the most inward, and the very sense of their Minds.

The Reasons of these Cautions will ap∣pear to any one that considers them. I need say no more but this, to shew their necessity. That Men have often thought that to be the Sense of Mankind, which was not, and have been frequently imposed on under an appearance of Goodness, so as to think that to be their Duty which they judged was, and were ready to take up every Bur∣den which they laid on them, the they re∣quired not only more than, but contrary to what God required.

5. In reference to that way of God's ma∣king known his Mind in an extraordinary manner to some, and by them to others: If I were to speak to those who are Stran∣gers to our holy Scriptures, and might have some Enthusiastic Dream, as the Alcoran, obtruded on them, with all the Vogue and Noise of the credulous Multitude.

I would advise them to look well, that the pretended Revelation of the Divine Law be in every respect worthy of that God, whose Authority it boast••••

1. That the things therein revealed be such as may beseen the great Author, in the Wisdom, and Goodness, and Holiness of them, they bear these Characters of Divinity; and every one that sees them, may say, these are the Laws of the good Creator.

2. That the manner of the Publication may not be unbecoming him.

3. That they receive some super-human Attestation; that something be done, which may convince all considering Persons that they have a Divine Author.

By these things I should detect the Frauds and Forgeries of abundance of Men, who have pretended Inspiration, and to give us the Laws of Heaven. But to us who have examined the Scripture by these Marks, and are perswaded of their Divinity, I need not insist on these matters.

My Business is to prevent our mistaking the sence of these Divine Writings: That

they are abused and miserably wrested by some that receive and rely upon them, can∣not be doubted by us. St. Peter himself, one of the inspired Writers, complains of some that wrested St. Paul's Epistles to their own destruction. It concerns us therefore to see that we have the true sence and mean∣ing of these Books. As to the understand∣ing the Will of God concerning us, let me offer a few Considerations.

1. That there is nothing in the Bible, to which God obliges us, that is repugnant to the Law of Nature, and the Reason of our Mind.

2. He has enjoin'd us nothing, but what is pursuant of the End for which he made us, that is, our Perfection.

3. The Scripture does not contradict it self.

4. Where there are any seeming Repug∣nancies, that Sence is to be taken; 1. Which is most plain in it self▪ 2. Most agreeable to the Design of the Whole, 3. To other plain Places; and, 4. Most consistent with the eternal Reason of Man's Mind.

5. As you have Ability and Opportunity, acquaint your selves,

1. With the Scripture-Dialect and Phrase, the knowledg of which would have kept an ancient Author of Credit, from inter∣preting that Command, Thou shalt love the Lord with all thy Heart, so as to infer that we should love nothing else. It would also have hindred others from arguing, that God does more than permit Sin, because he

is said to do those things which are done by Mens Sins, &c.

2. With the Customs to which the Scrip∣tures refer, and with those Reasons on which any of the written Laws are founded: And observe the same Rules in understanding and interpreting these, which you use in any other humane Writings and Laws: As,

(1.) Where any of the Precepts aro shortly, obscurely, or figuratively express'd in one place, and in others more largely, properly, and plainly; interpret and un∣derstand the first by the latter.

And take heed of pressing and squeezing Metaphors: As here in this Chapter, Awake, thou that sleepest, and arise from the Dead, and Christ shall give thee Light; no Sence can be made of this, if we strain the Metaphor, from the Dead.

(2.) Do not make Precepts given to par∣ticular Persons, general and obligatory to all, where there is not the same nor a like Reason: But where there is that, reckon that what God by his holy Prophets has said to one, or to a few, he intended it to all.

6. Take heed of imputing those Sug∣gestions to the Holy Spirit, which are only the Effects of an over-heated Brain, an extravagant Fancy, a deep Melancholy, or some such thing.

I am not of their number, who laugh at all the Illuminations of the Spirit of Wisdom and Revelation; I cannot restrain all that the Scripture says of these secret Teachings,

to the miraculous. Effusion 〈◊〉〈◊〉 cannot but think that the Experience and Observation that every Man makes of himself, especial∣ly every 〈◊〉〈◊〉 Man, will assure him of the heavenly Irradiations.

But yet I doubt not that the Enemy of God and Goodness, who ••pposes all God's merciful Designs to Man and endeavours to defeat them, is hard at work here. And as he has been observed to imitate the rest of the Divine Methods, so he is not wanting to resemble this also; and therefore does inject Thoughts, does cause unnatural Agi∣tations in the Blond and i Humours, does make use of a Melancholy Temper, a wild Imagination, a Time of Passion, etc.

Great Care is to be used, that we impute not our own wild Ravings, in the Suggesti∣ons of the wicked One, to the good and holy Spirit of God: For so we shall be in danger to think that to be the Will of God, which is most contrary to it; as we know many of old, and too many of late have done. I will here very briefly lay down some Marks, whereby we may discern the one from the other.

1. Ordinarily and after the first beginning, the Holy Spirit works in us in a manner that is agreeable to our Natures and Tempers, suited to our Faculties, and to the Order in which they are set. Let us only here distin∣guish, as I said before, betwixt Nature, and the Depravation of it: And I doubt not but by Observation we may easily difference these two, for we shall discover something

violent and unnatural in all the Diabolical: And particularly I would observe, whether theirise of such thoughts was from the Mind it self, or from the Body, and some Motions in it.

2. The Holy Spirit does co-operate with us, his Teachings are commonly the Re∣ward of earnest Prayer, and diligent En∣deavours. I do not say but he also prevents our earliest Endeavours but as our Saviour has taught us to ask, and seek, and knock, and has promised that the Spirit shall be gi∣ven to us; soul take this Method to be a good sign that it is that Holy Spirit, when he 〈◊〉〈◊〉 in this way.

3. I consider the Opportunity, the Ne∣cessity of his teaching us, and look on it as no improbable Argument that it is he indeed, when there is an apparent need of his Ope∣ration. To help our Infirmities, to lead us when we are in the dark, to farther us when we are at work; and when we are seeking the knowledg of his Laws, then to enlighten us.

4. I will obserue not only the general Tem∣per, but the present Disposition of my Soul, when I suppose the Spirit teaches me. Holiness, Purity, Humility, Meekness, a calm, an obedient, a loving Spirit, are such Difpositions as invite, the Divine Spirit, he loves to visit, to dwell in such Souls, they are Temples for him! If that be my gene∣ral Frame, my present Disposition, I may reasonably presume it is the good Spirit that acts me. But if I be impure and proud, &c.

I have reason to fear the contrary.

5. Above all, consider the thing it self which is suggested: If that be consistent with what we are by Scripture and other ways taught to be the Divine Will; if it be pursuant of the Designs of Goodness; if in order to our Perfection, and the good State of God's other Creatures: In short, Is it good? does it become us? will it be benefi∣cial to us and them? If not, assuredly it is not of God, of whom comes all, and only that which is good; who wills all that is, and nothing but what is good.

To conclude; Endeavour therefore after a true, clear, and full knowledg of what is good for you to do; and then have you got the most certain undoubted Mark of what is the Will and Law of Heaven con∣cerning you. If you once know this, you will not be unwise, but understanding what the Will of the Lord is.