The doctrine of faith, justification and assurance humbly endeavoured to be farther cleared towards the satisfaction and comfort of all free unbiassed spirits, with appendix for peace / by Robert Dixon, prebendary of Rochester.

An APPENDIX for PEACE.

[Transition.] I Have in my former Discourses endeavoured to satisfy and comfort weak, fearful,and melancho∣ly spirits, who though they have true Faith; yet by reason of their own Distempers within, and the Temptations without, complain for want of that Faith and Assurance which they have already.

1. It remains that I should farther put on to sa∣tisfy, concerning Children that dye, before they at∣tain to Faith or the use of Reason, in what condition their souls are in.

2. As also concerning Innocents and Fools, that all their life long are suspended from the use of Reason.

3. As also concerning Mad-men, who, after the Exercise of Reason, have been deprived thereof for ever; or have lost it for a time, and then recovered it, and lost it again.

4. As also of them that perish by Fire or Water or dye suddenly by any other accident.

5. As also concerning them, that in their health of Body, enjoy health of mind: but when Sicknesses have violently seized upon their Bodies, their Souls have lost all sober use of understanding, will, or me∣mory to the outward appearance; only the Fancy

abounds with absurd Idaeas, and representations of things never acted by them, or sometimes by any other. And thence proceed expressions of Blas∣phemy, Uncleanness, Nonsense, to the great trouble and amazement of their weak friends, especially if they chance never to recover their wits again.

6. And lastly concerning those honest Heathens that have excelled in virtue, and the fear of God; either upon the stock of natural knowledge and their own practice: or some farther secret Revelation that God hath made unto them, In what state or condition their Souls may be thought to be in.

And these are all the cases of doubt that I can think on upon this present Subject.

To these I shall strive to give a modest answer with submission to better Judgments, being farr from a Magisterial Spirit of absolute Determination in any thing, save what God hath most cleerly re∣vealed to all.

1. I say then as to the first Case of Infants that dye in that estate.* 1.1 I think their souls are in a very safe condition.

[Reason.] And the Reason is from Gods infinite justice as well as Grace. That though their Fathers have eaten sown Grapes, yet they their childrens teeth shall not be set on edge. They must dye, because they are the children of the first Adam by Nature, that brought in death by his Sin, which is the wages thereof: But they shall not dye everlastingly, be∣cause they are the children of the Second Adam, by Grace that brought in life everlasting; by his Righ∣teousness which is the Reward thereof.

As for their actual non-stipulation, such as is re∣quired in ordinary Covenants, and in the Cove∣nant of Grace, I suppose their incapacity which God puts them, in of such Stipulation for want of Power to use Reason, shall not render them inca∣pable of the Grace of God to excuse them by ex∣traordinary favour, for what they could not help.

For notwithstanding the impossibility of actual acceptation of their Will; yet probably God may convey that Grace unto them, which he hath pro∣mised to the faithful, and their Seed: though at present they do not know it, yet hereafter they shall know it, to their great admiration of that Grace, that brought them unto Glory.

And what should hinder them from being suscep∣tible of the benefit of Gods Promises, although they understand not Faith. For are they not innocent? and will God condemn the innocent, as he doth the wicked? shall not the Judge of all the World do right? This be farre from God to judge unrighte∣ous Judgment, and this be far from us to think of God after such a fashion.

Are not Infants free from all love of the World, or malicious wilfulness to put by Grace, or to grieve the Spirit of God, whereby they are sealed unto the day of their Redemption?

And is it not an exuberancy of Love, and such as becomes the God of Love, to help those poor crea∣tures that cannot help themselves? And can he in Justice create such innumerable and helpless Souls, and give them but a short life, without all know∣ledge

or sense of pleasure, on purpose to damn them to everlasting pain, and make them fuel for Hell-fire; only to shew what he can do! Certainly Gods thoughts are not like mans thoughts, so cruel; nei∣ther are his wayes like mans wayes, so unjust: But they are of a better fashion; neither may we think God to be such a one as our selves.

Secondly concerning Innocents and Fools,* 1.2 that have lived long, and yet never attained to the use of a Rational Soul, I think these are more miserable wretches then children that dyed in their Infancy; but not more sinful: but both are alike innocent and harmless before God. That stained condition, that they, as Sons of Traitors are in by Law, that have forfeited their Estates, is a sufficient punishment for this World, by Grace they are most certainly free from the punishment of the next World. For these poor Lambs what have they done? that never were in a capacity so much as to will good or bad. And 'tis a true saying; Nihil ardet in inferno, nisi propria voluntas. Nothing suffers in Hell, but the sinful Will.

What does Baptisme consign,* 1.3 but an Ablution from Original Sin, and a Death to all Sin, and a life to Righteousness, and thereby exemption from the state of Damnation to the state of Salvation; and that to Infants as well as others, that are Baptized with water: and if not Baptized it was none of their fault. And whither outwardly Baptized or no, what can hinder the Inward Baptisme of the Spirit, to them if they Dye presently before or after Bap∣tisme;

or to others, if they live long to believe and keep that Faith in which they were Baptized: ex∣cept they make Shipwrack both of Faith and a good Conscience, by breaking the Vow and Promise made by them.

None can deny but the Spirit of God is free as the Wind, to blow where, and when, and how it listeth; and who so fit objects to receive the gifts of his Grace for life Eternal, as these poor Creatures that are so miserable, as not so much as to enjoy the com∣forts of this life Temporal? Do not Rights belong to Children and Fools by Law, but Grace gives Rights above and contrary to Law: Especially the Grace of God, which is so Gracious, that our shal∣low understandings and stammering Tongues, are not able to apprehend and express it.

I will therefore stand still, admire and hold my peace, when I cannot fathom his Infinite Mercy.

3. Thirdly, Concerning Mad-men, who have had Reason and Faith,* 1.4 and afterwards without their own fault, have lost the use of both; at least Quoad nos, to outward appearance, either wholly, or for a certain time, or times coming and going, I am as fa∣vourable to judge of them, as I did for Infants and Fools.

I know well, God is favourable, and his Royal Laws most favourable, and to be most favourably interpreted (as good men will allow their own Laws to be) And therefore it becomes me and all men, to come as neer unto God for kindness as we may, and it is most safe so to do.

I say then, as favourably as I can, thus: As they have had Reason and Faith before their distraction; so they have them still under their Distraction. The Habits they retain, the Acts they cannot shew. It is all alike to God, though not to us. He knows what the Inward Man is; though we do not, but by the expressions of the Outward Man to guess only.

4. Fourthly,* 1.5 Concerning such as have been un∣derstanding and faithful both, and fruitful in Wis∣dome and Goodness; and yet have suddenly pershed by Fire, or Water, or the Sword, or any other fatal Contingency, I answer, I do not judge amiss of their Souls at all for the grievous misery that hath happe∣ned unto them: No, not if they have in their Pas∣sion, or Provocation of uncharitable Censures, thrust out their own Souls out of their Bodies, supposing they were such as constantly feared God before.

They have not lost the life of their Souls, though they have lost the life of their Bodies; they have not lost an Eternal, though they have lost a Tempo∣ral life.

All these Changes and Chances of a long Life or a short, of a natural or violent Death, of a Single or a Married life, of Poverty or Riches, of Beauty or Deformity, of Ignorance or Learning, &c. are no∣thing to the farthering or hindering of the state of a Blessed Eternity.

5. Fiftly,* 1.6 Concerning them, that in their health of Body have enjoyed health of minde, with Faith and a good Conscience; but afterwards have been distracted, by violent Diseases and never recovered:

But (as other Madmen, that walk abroad, or are shut up, as otherwise healthy and strong) they do talk not only idly and fantastically, but wickedly and profanely, and act altogether ragingly.

I am not afraid to answer, that notwithstanding all these things have happened unto them through Gods Providence, against their own Wills; yet their Souls are in as good and as safe a condition, as ever they were before.

[Obj.] But what will you say (may some object) of them,* 1.7 that for and by the guilt of some grievous Sins, as Murder, Rebellion, &c. or for some grievous Mise∣ry, as Love, Want, loss of Children, &c. have fallen Sick, and lost their Wits withal, 'till they have dyed either by meer sickness, or by laying violent hands upon themselves?

I answer, And what will you say, that make this objection, or what can any man say of these men whi∣ther they repented or no, between the Bridge and the Water? or of God, whither his wayes be not often secret, but alwayes just?

And whither, think you, is safest, for me to say they are damned, or to hope the best; that by the favour of God, punishing them here, they may be spared hereafter?

If you can give a better Judgment then I in this Case, then do. I leave them to that God that made them, who is infinitely just and good, and knows how to relieve the weak. And hope the best.

'Tis dangerous to walk upon the Ridges of head∣long and slippery Places, as the Tops of Towres and steep Rocks, or Brinks of deep Waters.

6. Sixthly and lastly,* 1.8 There is one Case more, and it is as much as I can think of, concerning those ho∣nest Heathens, that have excelled in virtue, and the fear of God; though never Circumcised to the Jew∣ish Law, nor Baptized to the Christian Gospel: but only for ought we know, have grown good upon the Stock of Natural Light, or some secret supernatural Illumination, in what state or Condition their Souls may be thought to be in.

I answer as well as I can. That their Creed is to be∣lieve, that God is; and that he is a rewarder of all such as diligently seek him. And so they came to God, and whither he rejected them after they came to him as well as they could, let the wise judge.

If then they do believe that God was a Rewarder,* 1.9 then there is no Reward but in Christ: And what did the Jewes know cleerly of Christ, or of the Re∣surrection; were they therefore damned? They had a dark Dispensation of Resemblances of Heavenly things by the Patterns of Earthly Ceremonies and Promises, and these a darker, by natural light and impulse. If Spiritual and Eternal things were gene∣rally hinted unto them, and they walked according to what they knew, as the best Jews did; God will ••equire no more at the hands of the Jew or Gentile then what he hath given them. The one shall be judged by that Law they had in Tables, and the other by that Law they had in their hearts, and the Christians by that Spiritual Law of the Gospel, the Perfection of both the former.

And God will have all men every where to re∣pent,

and in every Nation, and at all times, they that fear God and worship him, and do justly as well as they can, shall be accepted of him.

And whatever their condition be, which yet we have no cause to judge damnable, they shall most certainly rise up in Judgement against them, that know more and do less.

Let me add now certain Reasons applyable to the several Cases of the Persons before specified.

A former life well led in the use of Reason and Faith,* 1.10 is sufficient to denominate that Person Righte∣ous, that afterwards did fall into Frenzy, or into a Lethargy or Apoplexie, or any other stupifying, or distracting Disease to his dying houre, as also into a Pit, or into Fire or Water, or any other danger never to be escaped. Nor can the Principles and Seeds of Moral or Divine Virtues, be rooted out of the Soul by the violence or permanence of any bodily Distem∣per, or by any sudden deadly chance whatsoever.

The Reason of this Reason may be, because the Bo∣dy is but the Organ of the Soul, and that very weak and dull, whereby it may operate in this World; and therefore the indisposition that is, is of the Instru∣ment only, and not of the rational and sanctified Spi∣rit, which is untouched all this while, and when the Body fails can work better without it, 'till it be Spi∣ritualized, and fitted for the mind to act by for ever in the World to come.

2. Besides, All Spirits of good men made perfect, or not made perfect, out of the Body, or in the Body; in this World, or in the World to come, have

communion with God still, and with the whole Church which is the Body of Christ the Head; and therefore safe with the Father of the Spirits of all flesh before, in, and after all bodily discomposures.

3. Consider farther, That a Disease may, and can kill the Body; so can Poyson, a Sword, a Fly, and other accidents of all sorts: But nothing can hurt or kill the Soul but Sin. Fear not therefore that that can kill the Body, and go no farther; but fear that that can destroy both Body and Soul in Hell-fire, which is living and dying in Sin, I say, Fear that.

As for idle or profane Words or Actions,* 1.11 spoken or done by children, fools, or madmen in Sickness, or out of Sickness, They ought not in the least to be censured for them, as guilty of such words or actions.

4. Because when a Man falls into an estate or con∣dition which he could not help, and in which he cannot deliberate, nor choose at all, Those Words or Deeds that are spoken or done by him during that state or condition, they are none of his.

Therefore these miserable Persons are never cen∣sured by any Laws for ought they say or do,* 1.12 though never so irregular; Because it is not in their Power to help this infirmity at all: and in the judgment of the Law, they have no will, because they cannot use any. And they are already too miserable from the hand of God, and that's Punishment enough to free them from the hands of Men.

He that knows not what he sayes or does, is next to him that is Innocent. They that cannot deliberate or choose, are neither good nor bad.

Ignorance involuntary and invincible, must needs excuse; because the Law sayes, Errantis nulla volun∣tas, nullus Consensus, Ignorants have no Will, con∣sent not, discerne not; therefore they are not Crimi∣nal, for none can sin without, or against his Will, as none can do good without or against his Will.

Thus Children born blind, dumb, deaf, lame, &c. must not be upbraided for their misery; for that is a reproach to their maker, cannot be upbraided for their sin. Their tender Age preserves their Inno∣cence, they are yet white Paper, and cannot be sulli∣ed with the World, the Flesh, or the Devil.

In like manner any sickness, or any other disaster that takes away the Wits, or the Life; and comes not by our fault (these things being out of our Power,) they keep the Innocent party from being polluted.

When therefore such poor Innocent Souls, are sur∣prized by the hand of God, lying so sore upon them as to bereave them of their Sense or Life: alas! They are to be pityed, not condemned; for why, much evil have they suffered, but what evil have they done?

What if they talk idly or filthily,* 1.13 or rave and take on furiously? We well know, that in sleep, when men are in their health and wits, the fancy is awake and very idle, which occasions talking and doing agreeable to that idle fancy in them that dream, and talk, and walk in their sleep.

So likewise in Sickness and Distraction withall, the fancy is heigthened to stir more, then in Health and Sobriety, which occasions words and deeds, both agreeable to such a disturbed fancy.

Now if the Body be awake and not overcharged with wild vapours flying up into the Head, then the Soul can hinder the Tongue and Hand from expres∣sing or acting, as the toyish fancy did dictate in sleep otherwise.

And though a thousand ridiculous and impertinent conceipts flutter about in my brain, yet my sober un∣derstanding & will, disapproves and rejects them all, not owning them in the least, if I be my own man; and so never suffering them to be uttered or performed.

But when I am asleep, or dream, or am stark mad; I know neither what I say, nor what I do; and there∣fore all that I say or do then, is nothing to me, be∣cause none of mine.

* 1.14 Solus cùm te praestare potest Furor insontem, Proxima puris Sors est Manibus, Nescire nefas.

Since thy fury only makes the guilt less, thy condi∣tion is next to the pure Wights that know no evil.

Innocens si furere coeperit, aut innocens resipiscet, aut innocent morietur. If an innocent person grow mad; either when he returns to his Wits again, he shall be innocent as he was before: or if he dye di∣stracted, he shall dye innocent as he lived innocently.

Nulla Aetas, nulla Sanctitas, nulla Custodia sic, innocen∣tem conservat, ut Furor. Qualem invenit, talem reddit. No Age, no-Mortification, no close Custody can so preserve a mans innocency from being tainted, as doth distraction of the mind; for just as it found a man when it first took him, so shall it leave him.

Infancy and Madness is without all Crime, which is the root of punishment.

* 1.15 As for Drunkards with Wine or Rage that speak and act monstrously and most illegally and irreligi∣ously, The Case is otherwise with them. They might have helped it. They have brought this condition upon themselves. They should not have looked upon the Wine when it was red and moved its self aright by sparkling in the Glass for the riches of the spirits thereof. It was in their power to have withstood strife and hatred at the first, before it came to the heighth of fury and revenge.

They should have considered Wine, and Love, and Malice, if not restrained by Prudence in time, inflame the heart with unruly Passions, and urge the Patient to Jealousies, Railings, Fightings, which end in Wounds or Death.

And therefore Pittacus ordained a double punish∣ment to such as were drunk, and committed outra∣ges during their drunkenness; one for their drunken∣ness, and another for the mischiefs done by them. Drunkenness therefore is styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A Divel that we invite to come unto us, A Madness that we bring upon our selves.

Callicles in the Comedy did well convince Dinar∣chus when he prayed for Pardon, saying,

—Quod animi impos vini vitio, fecerim. Excuse me, It was my Wine, not I, did this: Non placet in mutum quicquid conferri, quod loqui non potest. Nam vinum si fabulari possit, se defenderet. Non vinum moderari, sed vino solent, Qui quidem probi sunt: verùm Qui improbus est, sive bibit, sive idem caret Temeto;

Tamen ab ingenio est improbus. That is, I like not your answer, That you should lay the fault upon the wine, A dumb thing that cannot speak for its self; for if it could, it would defend its self well enough. Blame not the Wine then, for Wine does not go∣vern a good man, but a good man governs the Wine: But he that is wicked is wicked from within, whi∣ther he drinks or no.

If you ask me concerning the Reasons,* 1.16 why the above mentioned Persons are so extraordinarily vi∣sited. I answer, I cannot tell; for Reasons are best known to God himself, and those most just, though hid from us. Certainly they are plagued, not for their extraordinary Sins, nor yet of their Parents: but that God might shew his Glory, and make his mighty Works to be seen, and to humble us for our Pre∣servation from such grievous miseries, for our Deserts that we have. To render us thankful for his free Grace and Love, and to make us careful and fear∣ful to offend, least such or worse things come unto us.

And that we should not insult over their woe, nor tread upon them that are down, and add sorrow to their sorrow: but rather fear and tremble at the mighty works of God, and repent for fear, we should all likewise perish.

Learn therefore to pitythose harmless & distressed Creatures.* 1.17 O pity them all you that are their friends! All you that are Christians! yea, All that are men!

Shake not your heads, and mock not, as the Jews mocked Christ upon the Cross.

Say not in the Pride and Error of your minds,

doubtless these Persons were sinners more then or∣dinary, or else God would never have so extraordi∣narily afflicted them. Judge not that ye be not judg∣ed. Be not like unto Jobs friends, that because God had deprived him of all worldly comforts, therefore they charged him to be an Hypocrite. These were miserable Comforters, Physitians of no value.

Remember your Saviours words.—Think not that those, whose bloud Pilate had mingled with their Sacri∣fices, or those on whom the Tower of Siloam fell, were sinners above all others that dwelt in Jerusalem, because they suffered such things: I tell you, nay; but except ye repent, ye shall all likewise perish.—Rejoyce not against me, O mine enemy! for though I do fall, yet I shall rise again. —They that go forth weeping, bearing good seed, shall doubtless come again rejoyeing, bringing their sheaves with them. And greater shall their Reward be in heaven. Put on therefore (as the Elect of God holy and beloved) bowels of mercies, kindness, humbleness of mind; and above all things, put on Charity which is the band of all perfection.

Pity the condition of those, whose Infancy, Youth, and Beauty are assaulted, with Consumptions, Poxes, Lameness, Madness, and Death, which is the last Pu∣nishment; whose Prime and Golden yeers are cut off, and all their Wits and Parts turned into folly. Alas! the budding Tree, and the Tree laden with mature fruits, suddehty wither and dye. The fairest flowers are cropt in their full glories. The Sun sets at Noon day. And yet they are either altogether innocent as Infants; or setting humane infirmities aside, more

righteous then other men, and yet they are plagued more then other men. But do not you therefore con∣demn the generation of the Just; because the hand of God is upon them. I say therefore, that except you have suckt the breasts of Tygers, and partake of the nature of the savage Beasts in the wilderness, you cannot but stop your uncharitable censures and leave them to that God that made them, and will save them, and look you to your selves.

And now before I take off Pen from Paper, I think fit to add one word more for the use of this Doctrine delivered, which is; To take off all Dis∣putes, if it were possible, and that the minds of proud, contentious, and interessed men would bear it, con∣cerning the great noise that is made of Infallibility, Supremacy; the Light that is in us maintained, either by the Pope, Presbyter, Independent or Quaker; as also those endless wranglings of Schoolmen or Ca∣suists, which make up such heaps of confused Volums to the distraction of Churches and States for Jews, Turks, and Heathens to laugh at.

For if Faith be the ground of all Justification and Assurance,* 1.18 What need all those heart burnings and separations about the Notion of the True Church; Seeing all that hold the faith of Jesus Christ, are the members of Christ all the World over, though they differ about Consequences and Superstructures, and forms of Discipline or external Worship. If any man shall build upon that precious Foundation, Gold or Silver, or precious Stons, Wood, Hay, Stubble; every

mans work shall be made manifest.* 1.19 For the day shall declare it, because it shall be revealed by fire, and the fire shall try every mans work of what sort it is. If any mans work abide which he hath built thereupon, he shall receive a reward. If any mans work shall be burnt, he shall suffer loss; but he himself shall be saved, yet so as by fire. And other foundation can no man lay, then that is layd, which if Jesus Christ.

We all agree in the main Foundation, and there∣fore we might all hold the unity of the Spirit in the Band of Peace. Therefore all other unnecessary Questions that engender nothing but strife do vanish of themselves, and it will be found sufficient to hold to those few things that are necessary for saving Faith and Life, and to trouble the people of God with no more Controversies.

Let all subtle, Factious and Seditious spirits, pack up their bundles of Trash and be gon. We give them to understand, that we have no such custom, nor the Churches of God. We have enough to secure us for Heaven hereafter, and for Peace while we live here.

Here is a safe and a short way propounded for happiness, if they will take it. From henceforth let these Dividers look to themselves, and Teach no∣thing but the Scriptures for Doctrine, and the Laws of their several Countries for Discipline, and be quiet.

I wish Councils would make no more Creeds nor Definitions and Canons, forced with deadly Curses and Anathema's against all Dissenters.

I wish no one Church would dare to Excommuni∣cate another, nor the same Church cut off her own

Members so desperately, for some fond opinions, or scruples: for they do but shew their malice and pride, in calling Fire from Heaven in all haste. Their blows cannot hurt a Soul that is ingrafted into Christ, nor cut off any from Communion with him or his People in the Spirit. They do but beat the aire. They know not what spirit they are of.

Away with Transubstantiation, Consubstantiation, Merits, and Works of Supererogation, Prayers to Saints or Angels, Indulgences, Purgatories, Supre∣macies, Infallibilities, Pilgrimages, Whippings, Penan∣ces, or Pecuniary satisfactions, and such like stuff.

These things are not worth the striving for (they are all Hay, Straw, and Stubble) to the effusion of Christian blood, and wasting of Treasures, How long will the World be deluded with vain Words! It is enough to contend for the Faith that was once de∣livered to the Saints; and neither to add to it, nor take from it, as it is contained in that Rule of Faith, the Creed Apostolical, out of Gods Word. And all Divines and others should do well to bend their forces this way, against the common enemy.

And pray what good have the Disputes about such things ever done?* 1.20 and what one Controversy have they laid asleep, or ever will, when both parties joyn wit to wit, fallacy to fallacy, equally triumphing, in their own strength or success; and neither party ac∣knowledging themselves foyled, but rather Con∣querors.

And in the mean time, while men contend for the Form of Godliness, the power thereof is lost. They

raise such a thick dust by striving, that the Truth can∣not be seen; and while the state of the question is de∣bating, The plain verity sneaks away. The worst is, they tye more knots, then they are ever able to unloose: and raise more Divels, then they are ever able to lay. This is the Scab of the Church, When Aristotle, and Plato, or an idle Legend, are grea∣ter Oracles, then the Scriptures themselves.

I would fain the Church of Rome would better consider of these things, why they should urge so many new Articles of Faith, and such infinite Hea∣thenish Ceremonies upon Christians, and so hate, condemn, and persecute to death the Reformed Party as they do.

We are not so imperious and uncharitable to them, but hope favourably of the honest poor peo∣ple under them, that are kept in ignorance, and must know no better. But woe be to the blind Guids!

I would fain the Reformers of our Reformation would better consider, what reason they have to stand off, and be so shy of the Episcopal and Royal Party; because they do but their Duty to stand to the Discipline and Worship which by Law is established.

Lord what mischief have these men done! Too like the old Zealots among the Jews, and the Sediti∣ous Orators among the Gentiles. So they cause the People to hate the Prince, and the Priest, and ravish their sacred Rights, while they are pampered with the spoils of both, and of the people to boot.

And the poor people on both, sides will be de∣ceived, because naturally they do not love Dignities.

And this their Deceivers work upon.

If they that have eyes would see, and they that have Ears would hear, and they that have hearts would understand, they would yeeld to the plain reason of Faith in the Laws of God, and to the plain reason of Law in the Statutes of men. But first, these sweet tongued Orators must be removed. These Mounte∣banks must be cashiered. The Sea would be calme if the Winds were layd. If Princes would silence these Mimical stage Players, Nimble Sophisters, and Fucous Declaimers, their Subjects would be wiser and better then they are.

If Kings take care in the first Place that God be served after a pure and decent Form, prescribed by their Law, they themselves will be better served.

If Kings keep the Reins in their own hands, and never prostitute their Sacred Rights to the ambiti∣ous Clergy and wild Rabble, they will do their bu∣siness; and keep the Church, Themselves, and their Dominions in Peace.

O blessed way if it could be taken! The only ex∣pedient to beget and maintaine Truth and Peace. Who but such as are faithful to God and the King, can have any assurance of their Salvation?

One thing more sticks in the way: A Doctrine un∣discerned; hurtfull to Religion and Laws: I mean, An absolute Personal Election and Reprobation.* 1.21

1. A Dishonour and Blasphemy against the Good God, in making of him the Author of Sin and Misery to most of his poor Creatures; so that they cannot love him as they would, that is so unjust and cruel to

condemn them from all Eternity, for just nothing; and in time to make his Decree good, by forcing them to Sin, under a colour that they may be justly damned! I tremble to think, that Sejanus's innocent Daughters must first be deflowred by the Hangman, that they might be capable to be put to death accor∣ding to Law!

2. A Barre for ever, to any Satisfaction, Assu∣rance or Comfort to any Soul that is in Distress! A spade will be a Spade: The Black-moor cannot be made White; nor the Leopard loose his Spots withal the washing in the world. They weary thēselves in the very Fire. It is a Lottery, if a man have the luck of it.

3. A gap it will be, do what they can, to all Li∣centiousness and Presumption. If Elected, they must be called, and persevere, let them take no care. If Reprobated, they are sure to be damned, let them take never so much care.

4. A Prostration and Enervation of all Laws and endeavours; There is neither Virtue nor Vice, to reward or punish, if the will be forced against its will to Good or Evil, as by a Fate it must be.

5. By it all Preaching and Exhortation to duty is a meer mocking. For God means not as he speaks, Salvation to all; but he hath a secret reserved Will of Damnation to most.

These and many more absurd and profane conse∣quences, they can never avoid while the World stands, let them say or do what they please. But the thing that I wonder at is, That the people should rather delight to hear these Boanerges's, the Sons of

Thunder, then the Barnabas's the Sons of Consola∣tion. But any thing will go down kindly from those that speak against the present Powers. For Power is a thing naturally hated, though it be Gods.

But though they have the knack to cheat the Ig∣norant and weak by the dril of their Clappers, an∣tick faces, and demure deportment; Yet they cannot put out the Eyes of the Wise, that can discerne sense from flams, nor stop the Ears of the prudent, that can distinguish betwixt the harmonious Touch of a skil∣ful Musitian, and the harsh scrape of a Country Fidler.

They know it can be no sense nor honesty, to bid men see that are born blind, to bid men run that are lame; or fast chained, to bid men hear that have their Ears dammed up, To bid men eat and drink that are sick, and can neither Tast, nor take any thing; or if able to do both, shew them meat and drink, and snatch it from them.

Though they may thus mock men, yet let them not think to mock God also: or that God is such a one as themselves: verily they have their Reward.

See how great a part is deluded, if not stark mad.

1. The Papists that Damn all out of their Church, as being without the pale, cast overboord and sunk.

2. The frantick Quaker says, of all other Sects, They are Damned. And both these look when God shall put the Sword into their hands, to destroy the Wicked, as the vermin of the World.

3. The Zenonian Pharisaical Tribe, are of the

same spirit, but hide it more craftily. They are not for fire and faggot as the Papists, nor for a general Massacre, as the fift Monarchy men, &c. But they are merciful to suffer the Gibeonites to live; only they must be hewers of Wood, and drawers of Wa∣ter to serve the Elect, which have the Right to all things. Good men and True, they can hunt down the game from his legs; and when the Dogs of the same pack started before them, and tore the game in pieces, they barked and howled sadly, because they lost the benefit of the Prey.

The Rabbies and Philosophers began early to mingle their Extravagancies among Christians: Next the Pride of Infallibility and Supremacy began to peep from the chief Seats of Empire, with Apish Imitation of Idolatrous Ceremonies. They had not learned yet throughly the Art of Defence, but be∣ing challenged by Arius and Pelagius those Mighty Champions among the rest, they came to close Fights, and in heat of bloud let fly at random. Thus the Gap once opened, In rusht a Crowd of Gow∣ned Warriers, cutting down all opinions but their own, with the sharp weapons of their Tongues and Pens, singing Jo Paean to this day, flatly determining by their Legislative Power against pure and modest Antiquity. And took occasion still by the very Re∣formation, striving to be most contrary to them, from whom they did justly depart, taking all upon the credit of some few, who were most famous for striking the first stroke.

There was all along a moderate Party, especial at

this last overture: but they could not be heard for Peace, because the Cry of the Zealots was against them, and so it is still. But the heat of the business is in good part over: At leasure the Diligent have better considered, and long for the Peace of Christ∣endom.

Young Dupradii Novices may be indulged to be∣lieve their Masters, when they know no better; but when they come, for their time to be Lytae and Re∣gents themselves, they may judge of what they have learned, and teach better. And so might thousands do, if they knew their strength and were not La∣zy, and content with that little they have; and if they were not tyed up under present pains, or future Damnation, to believe all that is obtruded upon them: But the World we hope, will grow older and wiser. Amen.

Notes

• * 1.1

  Chap. 1.
• * 1.2

  Chap. 2.
• * 1.3

  Chap. 3.
• * 1.4

  Chap. 4. Untimely Ends.
• * 1.5

  Chap. 5. Untimely ends.
• * 1.6

  Chap. 6. Sickmen di∣stracted.
• * 1.7

  Chap. 7. Malefact••rs.
• * 1.8

  Chap. 9. Heathens.
• * 1.9

  Chap. 9. Jewes.
• * 1.10

  Chap. 10. A good Life denominates Ju••.
• * 1.11

  Chap. 11. Idle Words or Actions.
• * 1.12

  Chap. 12. Censur. s.
• * 1.13

  Chap. 13. Sleep and Wa∣king.
• * 1.14

  Chap. 14. Innocence pre∣served.
• * 1.15

  Chap. 15. Drunkenness and Passion.
• * 1.16

  Chap. 16. Extraordinary Visitations.
• * 1.17

  Chap. 17. Pity and Cha∣rity.
• * 1.18

  Chap. 18. F••••••dation.
• * 1.19

  1 Cor. 3.1.12, &c.
• * 1.20

  Chap. 19. Disputes.
• * 1.21

  Chap. 20. Decrees Abso∣lute.