Animadversions upon a fatal period, or, A brief discourse concerning the present state of the body, and the future state of the soul by Tho. Collard.

A brief Discourse.

Ezek. 18. 31,

Cast away from you all your transgressions, where∣by ye have transgressed, and make you a new heart, and a new spirit; for why will ye die, O house of Israel?

THE many Misapprehensions of God, especially concerning the secret pur∣poses of his Will, which he neither commands us to search after, nor will permit us to know; (and surely then were we but half ashamed of notorious

Contradictions, we should never pretend to know Gods Decrees, which we call hidden and secret;) and the divers Misper∣swasions of the Divine Attributes, especi∣ally concerning his Justice and Mercy; are none of the smallest Causes of those gross Errors and scandalous practices that are found amongst the Propugners of them. The Pulpit, Chair, and Press, (when we found by woful experience that Maxim verified, No Bishop, no King) insinuated un∣to us such Opinions and Doctrines, (one of the most blasphemous that ever I heard, was vented, when the Good Old Cause was rampant, by Mr. W. at a Soul-edifying Le∣cture; viz. That we are not saved by Jesus Christ.) as infer falshood in God, and set an opposition between his revealed and his se∣cret Will, his holy Commands and just Decrees, making the one a blind for the better execution of the other; as if all the love and mercy he expresses, all the passionate invitations he makes were only to mock and delude us. And as several ills (saith the most judicious, and ever to be admir'd Author of the Causes of the Decay of Christian Piety) are hereby

countenanced and authoriz'd, so is all Virtue in general discouraged and disheart∣ned; these benumb us in our Christian course, substract that spirit and vigour, which should carry us through the weary stages of duty: indeed they cut the very sinews of Industry, baffle and make ridicu∣lous all purposes of Labour, the Ministers Preaching, and the Peoples Hearing and Doing: for what should invite a man to strive for that, from which he knows he is either irreversibly precluded, or else so infallibly ascertain'd of, that his negli∣gence cannot defeat him.

GOD has given us Rules of Life, which upon the severest Penalties he requires us to study and practise; and we divert from these, and make it our business to trace his Counsels. We are gazing at the Stars to read our Destiny, and look not to our feet; and by that negligence experi∣ment the worst fate they could have por∣tended: for I think we may say our wild Phancies about Gods Decrees, have in event reprobated more than those Decrees, upon which they are so willing to charge their ruine, and have bid fair to the dam∣ning

of many, whom those left salvable. We often forget our Calling by contem∣plating our Predestination; and let the Opinion of our Fate be at once the En∣couragement and Excuse of our sloth, than which nothing can more evacuate the pur∣pose and design of our Christianity, which Divines have truly defin'd to be not a contemplative but active Science.

THE Almighty interrogates the house of Israel, Why will ye die? and tells them in the subsequent Verse, I have no pleasure in the death of him that dieth; wherefore turn your selves, and live ye? Yet some bold In∣quisitors into Gods Decrees and hidden Counsels dream, That his secret Will is of a very distant nature to his revealed; Et Deus ita terminum seu horam mortis homini praefinierit decreto absoluto; ut hâc ipsâ horâ, & non aliâ, hoc ipso mortis genere, quo homo mo∣ritur, & non alio, mori illum simpliciter abso∣lute{que} sit necessarium: and that the Soul likewise is liable to the same fatality. That Myriads do what they can, are from Gods eternal and immutable purpose ordain'd for death and endless misery; and a very few Favourites only, in comparison of the

rest, do what they will, are predestin'd to life and immortal Glory. This wounds the Credit both of the Divines and the Phy∣sicians, of their Proselytes and Patients; and by the clearest consequence makes the former Cheats, and the later Fools. But whether true or no, we come now to con∣sider.

THE Question here, Why will ye die? and the Protestation, I have no pleasure in the death of him that dieth; may clear Gods ways of being either cruel or unequal; and evidently demonstrate the Almighty's Philanthropy, and his high resentment of the ruine and Perdition either of Body or Soul. And first concerning the present State of the Bo∣dy. * 1.1

THE Protoplast, had he continued in his integrity, (as he might, for God gave him sufficient power to stand, and did not withdraw the least de∣gree of his Grace, or infuse into him any secret impulse or motion, whereby he might deviate from that sacred station in which he was plac'd;) he had been free from death; but having once eaten the prohi∣bited

fruit, 'twas necessary by Gods Decree (but not before) that Death should arrest him for it; for the immutable Creator had said, That in the day thou eatest thereof, thou shalt surely die, Gen. 2. 17. So that we may not before the Fall (altho it be true since) term death, with Socinus, to be naturae seque∣la per se. For as by Adam Sin enter'd into the world, so death by sin, Rom. 5. 12. And as it follows; so death passed upon all men, for that all have sinned: that is, All meer men that were after born, were sinners, born after the image and likeness of Adam that was now a sinner, and had begotten no Child in his innocence. Sinful men then we are all, and die once we must by reason of our Fore-father's Apostasie. 'Tis true, we read that Lazarus and others being raised from the dead, without controversie died twice; but the Author (St. Paul doubtless) of the Heb••. Chap. 9. 27. speaks of the natural Law, whereby it is appointed unto all or∣dinarily once to die; so that 'tis not op∣posite to this truth, because others have died twice, which by an extraordinary manner happen'd only to a few. And as for those that shall be found alive at the

second and sudden coming of Christ, they shall be changed in a moment, and in the twinckling of an eye; which mutation or change shall be to them instead of death. 'Tis then most apparent, that 'tis ordina∣rily appointed unto men once to die; and then certainly to come to judgment, to be punished or rewarded according to their actions. Rom. 14. 10. 2 Cor. 5. 10.

OUR brittle and terrestrial Bodies, we all grant, must be dissolved; for our Bounds are set, and our lives limited within such a number of years, beyond which, by the ordinary course of nature we cannot pass; but our Days are not so strictly and fatally limited and determin'd, as if neither God nor man could extend or shorten them. The fifteen years added to Hezekiah's days, assure us of Gods power to prolong the life of man; and Reason, Experience, and all History both sacred and prophane, pro∣claim his power to shorten it. And thou∣sands of Examples too sadly evince, how expert and indefatigable many are in put∣ting a Period to their own and other mens days, in the midst and prime of their strength and splendor. A man may de∣stroy

him••e••••, his Friend, Neighbour, or Enemy, before he hath seen thirty years, that otherwise might have seen threescore. And therefore a fatal Period, in the judg∣ment of all considering men, is no less than a Stoical, Astrological, and Mahometan Dream; or at best but a popular Error, as our immortal Dr. Hammond terms it in his Postscript of new Light.

AND we likewise confess, That God does know, and may foretel the very time, manner, and place of any mans death; but 'tis a simple Logician, and a giddy and hot-braind Christian, that from Gods Predictions and Revelations of the period of some mens lives, as of Aaron, Pashur, Hophni and Phineas, and of the holy Jesus; will hence infer, (as W. C. most irrationally doth) that therefore the very moment, the very kind, (tho it be self-murther) and place of every mans death, are fatally, and absolutely decreed and appointed.

I shall transcribe our famous Preacher's very expressions and words, which indeed would have sounded better from the mouth of a bold Gladiator, with a Sword in his hand ready for Combat, or from a

Magisterial Adventurer, than from a Lover of Humility; as our great lover of popular applause is characteriz'd, and in all humility publickly proclaim'd by his friend and neighbour, his profound Champion; who doubtless hath an equal inspection both into the Law and the Go∣spel.

W. C. pag. 7. Death (as to all the parti∣cular circumstances of it) is foreappointed and determined by Gods Eternal purpose. 1. As to the time when a man shall dye: It must be such a time, such a day, and such a moment. Thus for the time when. 2, The next circumstance (pag. 10, 11.) I shall speak of is, the place Where we must (or if you will, rather where we shall) dye; (must or shall, a great choice and kindness truly) this is also appointed by God, whether at home or abroad, whether in the field or in the house, whether in the lower or upper rooms, whether at table (the round or long) or by the fire side, (or in the midst of the fire) whether in the bed (the flock, feather, or doun-bed) or in a Chair, (the blew or the red.) 3. As to the manner of dying, or kind of death, mille modi Lethi, as the Poet saith; whether it shall be a sudden or a lingring death,

(an Apoplexy or Consumption,) whether it shall be a natural or a violent death, (by old age or by poyson) whether in Peace or in War, Foraign or Domestick, (whether by sickness, and by what sickness (whether great or small, by the biting of a Flea or a Viper, by a stab with a Stelletto or a straw, by the shot of a Blunderbus or a Pop-gun; for suppo∣sing the very time, manner, and place of every mans death are fatally determined, there is no more danger in the one, than in the other,) or by the hand of Justice; whe∣ther by burning at the stake, hanging on the Gal∣low, or losing ones head on the Scaffold. Isa. 22. 18. Jer. 11. 12. Jer. 34. 5. Joh. 12. 31. 32. Joh. 21. 19. Mat. 23. 34. 1 Pet. 4. 19. (And so from the first Chapter of Genesis to the last of the Revelations.) All these circumstan∣ces, I say, (but shall never be able to prove) are appointed, determined, and limited by Gods unchangeable purpose. (These comfortable Doctrines are calculated for New-gate.

THE first six Quotations out of the Pro∣phets and Apostles, are Predictions only of some certain mens death; as of Shebna, King Zedekiah, the men of Judah and In∣habitants of Jerusalem, and of the blessed

Jesus, whose death upon all accounts is to be respected as a Case extraordinary; and therefore they argue nothing for a fatal Period, as I intimated before. And the last (viz. 1 Pet. 4. 19.) is as impertinent and ridiculous, as if I should cite the first Chap. of St. John, or any other, to prove that there be as many Worlds, (as some with their Telescopes would perswade us) as there are Stars in the Firmament. The words run thus, Wherefore let them that suffer according to the will of God, commit the keeping of their Souls to him in well-doing, as unto a faithful Creator. No man in his Wits would ever think, that this place could in the least prove, or seem to favour a fatal Period; or, to use his own words, That God in his unchangeable purpose hath ap∣pointed, and determin'd the time, the manner, (tho it be hanging on the Gallows for Mur∣ther, for Patricide; or losing ones head on the Scaffold for Treason;) and place (Ty∣burn, Tower-hill;) of mens death; unless it be because there is one word in it, viz. Suffer. This was ever a fanatical Trick to amuse and delude the Vulgar; for let them hear a Legion of Allegations from the Pul∣pit,

(tho not one of them to the pur∣pose, as here.) they instantly admire, and adore the man as an Angel or Messenger from Heaven; style him a Gifted, Scrip∣ture-learned, and powerful Preacher, that he hath all the Bible at his Fingers end, and had a Text for every word he thun∣der'd out of his wide Throat. Whereas others are for Reason, ancient Records, Councils, Fathers, and the like humane Learning. Thus having the credulous Multitude fast by the Nose, 'tis no diffi∣cult Province to instil into them the most erroneous, schismatical, and factious Te∣nents, as the most perspicuous Truths; well knowing that they want either Wit or Time to try and examine them. Read the seven preceding Verses, and you will find, that the Apostle there only predicts, what great pressures and afflictions the pri∣mitive Converts would be loaded with, for the sake of their new (and therefore as their Enemies, both Jews and Gentiles thought false) Religion. That so by know∣ing this before-hand, Persecution might not unexpectedly surprise them, and cause them either to fluctuate or apostatize,

Beloved, think it not strange concerning the fiery tryal (terrible fire of Persecution) which is to try you: But rejoyce in as much as ye are partakers of Christs sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy, If ye be reproached for the Name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. But let none of you (pray observe it, for this Caution is directly against a fatal Period, and intimates that the kind or manner of their death, was not abso∣lutely appointed; for they might suffer death for their wickedness, as well as for their Religion; or else the Precept or Ad∣vice (call it which you will) must needs be very ridiculous) suffer as a murtherer, or as a thief, or as an evil doer, or as a busie-body in other mens matters. But if any suffer as a Chri∣stian, let him not be ashamed; but let him glo∣rifie God on this behalf. For the time is come that judgment must begin at the house of God; (for the tryal of the righteous) and if it first begin at us, (the true Proselytes of Christ) what shall be the end of them (the Cru∣cifiers of the holy Jesus, and the obdurate

Persecuters of Christianity) that obey not the Gospel of God? (but utter excision.) And if the righteous scarcely be saved, (have afflictions in this life,) where shall the un∣godly and sinner appear? (how dreadful then is the expectation of the prophane?) Wherefore let them that suffer according to the will of God, (that suffer in the cause of their Saviour,) commit the keeping of their Souls to him in well-doing as unto a faithful Creator. (bear their pressures patiently, and commit their lives to God, who will, if he sees good, preserve them; or else make their sufferings a way and passage to Eternity.) This is enough to demon∣strate (tho we shall have other occasions hereafter) to his knowing Editor, with the rest of his Sticklers; or to any other that hath but common reason; how grosly Gods Word is abused and wrested from its ge∣nuine and proper sense, to prop and Pa∣tronize his Heterodoxies and Mahometan phrenzies.

TO affirm dogmatically, that decollati∣on, suspension, felo de se, or any other mi∣serable death that happen to men; yea, and all the cursed means thereto, as fraud,

rapine, treason, sacriledge, murther, &c. are all absolutely appointed by Gods im∣mutable counsel and purpose; these con∣ceptions (I say) of the Almighty, dero∣gate much from his goodness, mercy, and truth; and are not only diametrically opposite to his very nature, who is Love in the abstract, 1 Epist. St Joh. 4. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and cannot be the Author of sin; but to all the sacred Monuments & Records which evince, That the Period of every mans Life is mutable, and may be extended or shortned by Providence or Art, by God or Man. For,

THE great God may (as all must yield, that will not deny his Attribute of Omni∣potency, or make him a necessary Agent.) prolong or shorten the days of any man; and our Prayers, Repentance, the salubri∣ty and purity of the Air and Water, our temperance and choice in eating and drink∣ing, and the knowing and prudent Physi∣tian, may by Gods blessing extend our days: Whereas prophaneness, our immo∣derate passions and desires, the corrupted and impure Elements, our excess in any respect, exposing our selves to any great

and eminent perils, as the Sword or Pesti∣lence; or an ignorant and confident Quack with his strong and improper Medica∣ments, may shorten our days. And he that denies this, (as W. C. out of abun∣dance of humility, or rather ignorance doth) may as well contradict and deny not only his own reason, (reason did I say? that is a most scandalous and impious thing for a meek and mortified man, that is full of Raptures and Illuminations, to own;) but also his own experience, and the sacred History it self. First,

'TIS evident from the Scriptures, That there is no fatal Period, but that our lives may be extended or shortned.

OUR gracious Maker has promised long life to those that fear him, and observe his Mandates. Deus his qui ipsum timent, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fore promittit. Exod. 20. 12. Deut. 4. 40. 5. 16, 33. 8. 1. Psal. 9. 16. Prov. 4. 10. Eph. 6. 2, 3. 1 Tim. 4. 8.

AND God threatens the wicked, that for their impieties he will cut them off in the midst of their Age, that they shall not live so long as otherwise they might. Lev. 26. 25. Deut. 5. 25, 26. 6. 15. 7. 10. 8. 19.

Psal. 55. 23. 104. 35. 109. 8. Prov. 10. 27.

FROM the Examples of Er and Onan Gen. 38 7, 10. of Corah, Dathan, and Abi∣ram Numb. 16. 32, 33. of the Jews, Exo. 31. 14, 15; of the Egyptians, Exod. 14. 28. of Absolon 2 Sam. 18. 9; of Ananias and Saphira Acts 5. 5, 10. But were there a fa∣tal Period, all these Promises and Menaces must needs be vain, false, and ridiculous; which to affirm or imagine would be no small blasphemy: And the sad Cata∣strophes of the forementioned, of Er and Onan, of Ananias and Saphira, &c. were the results of his eternal and absolute De∣crees, and not of his wrath and just Judg∣ments. And that tho Corah and his Con∣federates did not die the common death of men, but the earth open'd her mouth, and swallowed them up; yet in (W. C's Opinion, pag. 9.) they liv'd out all the days of their special and personal li∣mit; or all the days appointed as their portion in the land of the living. This methinks looks Legerdemain, than honest and sound Theology.

THERE are two places of holy Writ,

(amongst several others, some whereof anon I shall have occasion to nominate,) which may cause W. C. to strike sail, and yeeld to right and truth, if the simple En∣comiums of the Vulgar, and of the factious Party, have not metamorphoz'd, and puft him up into a carnal state (which he tells us is very dangerous, and in this we be∣lieve him;) of arrogancy and self-adora∣tion.

THE first is, Jer. 21. 8, 9. Thus saith the Lord, Behold I set before you the way of life, and the way of death. He that abideth in this City shall die by the sword, and by the famine, and by the pestilence; but he that goeth out, and falleth to the Caldeans that besiege you, he shall live, and his life shall be to him for a prey. Which clearly demonstrates, that the time, manner, and place of their death, were not limited and determined by any absolute and unchangeable purpose or De∣cree of God; for 'twas in their own choice and power either to extend or shor∣ten their days. If they would remain in the City, they should die; if forsake it, they should live.

THE second is the fifth Commandment, Exod. 20. 12. which only hath a Promise annext to it: Honour thy father and mother, that is, thy civil Parents, (the King, Ma∣gistrates;) thy Ecclesiastical Parents, (Bi∣shops, Pastors;) as well as thy natural Parents, that brought thee into the world; that thy days may be long in the land. [That] here intimates not the final cause, but the event; (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Grammarians speak) for this is not the end of our obedience, but an event and a con∣sequent to follow upon it: and the Pro∣mise is used as a motive to give honor to whom honor is due. To clear the truth of this, we must observe first, That all the Promises of God for temporal things, as for life, health, wealth, are conditional, not absolute; Psal. 34. 12, 13, 14. 1 Pet. 3. 10, 11. Mat. 6. 33. and shall so far be performed as may make for our good; and therefore in Deut. 5. 16. the Promise is thus limited and declar'd: Honour thy Father and thy Mother that thy days may be prolonged, and that it may go well with thee. So that the meaning is, (saith the most Reverend and

Learned Bp. of Glocester in his Exp.) that so long as it may go well with any man, his life shall be prolonged as no farther; but if his life prove to him a displeasure and no benefit, it shall be taken away, and an eternal, which is far better, bestowed on him. Thus it happen'd to Josiah, 2 Kings 22. 20. Thou shalt be gathered into thy grave in peace, and thine eyes shall not see all the evil which I will bring on this place. Or secondly, That it may go well with thee, may carry this sense, which St. Paul intimates, 1 Tim. 1. 2. Honor and pray for Kings, that you may lead a quiet and peaceable life; for where this holy Order is broken and abroga∣ted, all peace and quietness (as our ci∣vil Dissentions prov'd) is disturb'd, and no∣thing but blood, wounds, and confusion follow. Or thirdly, This might shew Gods Ordinance: For the Almighty commonly gives a healthy and long life to crown our obedience even before the Sons of men, Psal. 37. 22. Jer. 17. 11. In this par∣ticular the disobedient Son was to be cut off by the hand of the Magistrate, and was to be stoned, Deut. 21. 18. And Solomon

tells us, Prov. 30. 17. The eye that mocketh at his Father, and despiseth to obey his Mother, the Ravens of the valley shall pick it out, and the young Eagles shall eat it. By this we see that Gods Law was, that the undutiful Son should not be long-liv'd, should not live so long as the dutiful and obedient. Yea sometimes God executes this ven∣geance with his own hands, as upon Co∣rah and his rebellious Associates. The Story of the Kings, of all ancient and modern Records will assure us, That the Disobedient, Thieves, Murtherers, Rebels, Traytors, were not long-liv'd; but perished often by the sword and immature death.

BUT our Lover of Humility, at the end of his Paraphrase on this Commandment, flatly deny'd all this from the Pulpit, (and I must tell you in a Parenthesis, that I first animadverted on what W. C. preacht;) tho 'tis wisely omitted by the Press; and affirm'd with no small confi∣dence, (as G. S. W. G. and several others besides my self, will be depos'd;) viz. That we do see by Experience, That the re∣bellious and undutiful to Parents do live so

long as those that are dutiful and obedient. A pure Catechist; For this, I presume, is no infinitely Soul-concerning point (if I may speak in his own Dialect) or precious Doctrine to inspirit either men or chil∣dren to duty and obedience; but a grand Incentive for Villains to continue in their infernal plots and designes; or, when being detected, a Salvo for them; and is, if we may believe our own Experience, and the Word of truth it self, a notorious falsity and delusion, and clearly evacu∣ates Gods promises. For Myriads, we know, of Rebels and Murtherers, in the most flourishing part of their lives, have been cut off by the sword of Justice: But Mat. 5. 5. Blessed are the meek; for they shall inherit the earth. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Dr. Ham.) very often hath a peculiar Critical significati∣on in the Gospels, and refers to the Land of Judaea, and here by being promised to the meek and obedient, looks distinctly on the fifth Commandment, & in it on the Land, which the Lord thy God giveth thee, i. e. a fruitful prosperous being here on earth, viz. long life and tranquillity;

which is here said to belong by promise of God peculiarly to the meek. But when the exercises of this virtue of meekness and obedience in some singular conjun∣ctures of time brings losses, or death up∣on them; they shall richly be rewarded in another world, and be made amends abundantly there for all that the pra∣ctice of this virtue hath brought on them.

BUT it may be said, (and that truly too, for ought I know;) that W. C. had not this (viz. That we do see by Expe∣rience, &c.) in his Notes. But this will not excuse him; for should I extol and preach up the Doctrine and Discipline of the Church of England, (as in Duty and Conscience I ought,) and my Notes should be very sound and orthodox; yet if I should tell my Auditors ex tempore, or without my Notes, That the Do∣ctrines of Transubstantiation, of Purga∣tory, Invocation of Saints, &c. are agree∣able to Gods word; I know I ought and should be questioned for it, and my Notes would not keep me in my Parsonage

without an open Recantation, seeing there are honest Witnesses enough to prove it.

BUT to do W. C. all the right imagi∣nable, I shall transcribe verbatim his new∣model'd Answers to two Texts of Scrip∣ture, which he thought might contra∣dict (as indeed they doe) his former Assertions.

FIRST Solomon saith, Eccles. 7. 17. Be not overmuch wicked, neither be thou foolish, why shouldest thou die before thy time?

ANSW. (pag. 8.) He that dies before his time, dyes not before the time which God hath determined; an unseasonable death to man, doth not prevent Gods season: To clear which, we must distinguish about death, which is Two∣fold. First, Natural; Secondly, Violent. A man that dies a violent death, is said to dye be∣fore his time which he might have reached un∣to by the course of nature; Sin cuts him off, before God cuts him off: But then God cuts him off for sin. Thus many dye before their time; and except in this sense, no man dies before his time.

TRULY Sir, in this sense (without aping you, & straining for Rimes and Quibles,) 'tis perfect nonsense; for how can a man that dies a Violent death, be properly said in any sense to dye before his time? when, according to your own words, (pag. 11.) God in his unchangeable pur∣pose hath appointed, and determined the very moment, manner, and place of eve∣ry mans death; whether Natural or Vi∣olent, whether by burning at the Stake, or hanging on the Gallows. And be∣sides, we cannot truly affirm of many sincere, pious, and virtuous men, that were remov'd hence by a Violent death; Jeremy was stoned, Ezekiel be∣headed, Isaiah cut asunder, Eleazar, at the age of fourscore years, cudgel'd to death, none of the easiest doubtless; most of the Prophets and Apostles persecuted and slain, St. Peter endur'd crucifixion with his head downward, according to his own request, and St. Paul decollation, in one day at Rome, as Eusebius tells us; some burnt, others devoured by wild Beasts, or the like deaths, as St. Polycar∣pus,

Ignatius, St. Laurence, Cyprian, and Myriads which suffer'd under Nero, Tra∣jan, Antonius, Severus, Maximinus, and Dioclesian who everted Churches, and made the sacred Bibles become fuel to devouring flames; We dare not, I say, judge, That Sin did cut those glorious Saints off, (because they suffer'd Violent deaths,) before God did cut them off; and that then God did cut them off for sin: for this were a signe of Gods ju∣stice, wrath, and fury. But rather that God did cut them off, before Sin did cut them off; either for the advancement of his honor and glory, the good of the Church, (for sanguis Martyrum est semen Ecclesiae;) or to free them from fu∣ture miseries and calamities, which otherwise might befal them. So Isaiah 57. 1. The righteous is taken away from the evil to come. All which are infallible To∣kens of Gods infinite mercy and im∣mense love.

SECONDLY, David saith, Psal. 55. 2. That bloody and deceitful men, shall not live out half their days.

ANSW. (pag. 9.) For answer to this you must know (Beloved) that there is a general and special, or personal limit of man's Life. 1. The general Limit is Seventy or Eighty years. Psal. 90. The few exceptions which some have made by exceeding this limit, weak∣ens not this general Rule. 2. There is a par∣ticular limit upon every person; the limit of one may be Forty years, when another is tied to Thirty, a third to Twenty, a fourth to Five, and a fifth perhaps may be tied to Four years; these are special Limits upon special men. Now when the Psalmist saith, That a bloody and deceitful man shall not live out half his days; the meaning (the subverting) of it is, that he shall not live out half the days of mans general limit: As suppose a bloody man be cut off at Thirty, he hath not lived out half Seventy or Eighty years, which are the common terms of Life prescribed unto Man∣kind, beyond which they cannot pass; but this man lives out all the days of his special and per∣sonal limit, or all his days which are appoint∣ed as his portion in the Land of the living. Thus the bloodiest man that is, let him dye

when he will, dyes in the particular season ap∣pointed unto him.

A prolix, frivolous, and childish An∣swer, tho perhaps he may think it very Scholastick; the substance whereof in short is this: David (Beloved) dreams, That bloody men shall not live out half their days; but I (your Oracle) assure you, That the bloodiest man that is, lives out all the days of his special and perso∣nal limit; or all his days which are ap∣pointed as his portion in the Land of the living. If this is sound and Authentique, (profound Sir) What difference then (in respect of a long Life or a short,) is there between the blood-thirsty and merciful, the fraudulent and just? For a precious Saint can but live out all the days of his special and personal limit, or all the days which are appointed as his portion in the Land of the Living; and so (in your judgment) doth every notorious and pre∣cious Rogue. But suppose a Felon or Murtherer is executed at three or four∣score

years (as hath often happen'd,) then, according to your own account, his days cannot be said to be shortned in any respect; for he hath liv'd out all the days both of his general and special limit. If our popular Holderforth is not past shame and all goodness, he may do well (if the Parcae will permit,) to recal his Pamphlets, which with a great deal of ostentation he has scatter'd amongst the Vulgar, and resign them to Vulcan, or my Lords-house for necessary uses; for he that hath but half an eye, may without an Optick-glass see, how notoriously the sacred Writ is contradicted, tortur'd, and scandaliz'd by his petty Distinctions.

THE Almighty, we concede, may permit (but not absolutely and peremp∣torily determine and appoint,) the fall either of this man or that; yea he may permit (for ends best known to himself,) the meek, obedient, and virtuous to suf∣fer by or with the prophane: As we have known Royal Innocency to be ar∣raign'd as the vilest Criminal, and he that was inferior to God only, to be mur∣ther'd,

like the holy Jesus, by the fury and out-cry of the unstable Multitude, the very Scum and Rabble. Yet this He∣roick and ever blessed Martyr never re∣pin'd, and exclaim'd against Gods me∣thods and dealings as unjust or unequal; but gave us the reason of all our sad disasters and heavy pressures. Our Sins (saith he in his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) being ripe, there was no preventing of Gods justice from reaping that glory in our calami∣ties, which we rob'd him of in our pro∣sperity. For punishments are but the results of sins; and therefore whatsoe∣ver Malignity lies in the effect becomes entirely chargeable upon the Cause, and we are to look upon our Vice not only as our greatest but our only unhappiness. Our numerous and gygantick Provoca∣tions did call for judgments, and that the expiring of the Breath of our Nostrils, was a great one, the whole Nation soon felt, lay gasping, ready to bid adieu to all sublunary comforts. For God in his ju∣stice to Us shorten'd his days, and suf∣fer'd for a time Tyrants on his Throne,

to become Sirens and Crocodiles to fasci∣nate and trapan, and Lictors to scurge us; but in his mercy to Him, remov'd him hence, from the evil and miseries approaching; and crown'd him first with Martyrdom, and then with glory. Una eadem{que} manus vulnus opemque. The rod of our Maker when it falls upon the virtuous, being, like that of an indulgent Parent upon his only Child, the strong∣est argument of love and affection. He intends the greatest pity, when to the Spectators that are ignorant of his de∣signes, he seems most cruel and inexora∣ble; and when he seems to patronize and favour the Stratagems of the vici∣ous, 'tis only that Their fall and His glory might be the greater; and that they might in the height of their arro∣gancie and presumption, like lofty Pha∣raoh and his army, eternally sink and perish. But many inconsiderate men, we know, are much startled, and secretly murmur;

Qui cumres hominum tantac aligine volvi Aspicerent, laetos{que} diu florere nocentes Vexari{que} pios.

So holy David had a zealous indignation against the successes of the wicked, and repin'd to see them thrive in wealth and grandeur; but when he had recourse to Gods Sanctuary, and enter'd into a seri∣ous consideration of his counsels and providence, he soon perceiv'd the Scene to be alter'd, and that their Prosperity was no more but like that of a dream whilst it lasts 'tis imaginary not real. Fret not thy self then because of evil doers, neither be thou envious against the workers of iniquity. For they shall soon be cut down like the grass, and wither as the green herb. But those that wait upon the Lord, those shall inhe∣rit the earth. Psal. 37. 1, 2, 9. The gene∣ral common end of the wicked is un∣timely excision, signal punishments even in this Life; mind the sad Exits of the Sodomites, of Herod, Judas, Simon Magus, Arius, Julian the Apostate; of the Con∣spirators

and Murtherers of our late dread Soveraign, Dorislaus and Ascham stab'd, Hoyle hang'd himself, Norton, being disquieted in mind, dyed raving mad; Harrison, Scot, Carew, Jones▪ Scroop, Axtel, precious Hugh Peters hang'd and quar∣ter'd: But we shall not ascribe their de∣plorable and immature deaths as happe∣ning unto them from the eternal Decrees, or from Gods unchangeable purpose; but from their own demerits, and Gods just judgments. Whereas the Lot of the pious and obedient is length of days, and prosperity in this World; but if that fail, as God in his infinite wisdom sometimes sees good tha•• it should, an abundant compensation of bliss in the Life to come shall be most certain. He that loseth his life for my sake (saith our Saviour) shall find it. Mat. 10. 39. The loss of a short temporary Life shall be rewarded with an eternal.

THERE is one place (upon which W. C. wholy depends that at the first aspect may seem to favour a fatal Period; Job. 14. 5. His days are determined, the number

of his months are with thee, thou hast appoint∣ed his bounds which he cannot pass. Upon which words two learned Criticks com∣ments thus: Significat hic apud Deum esse certissimam praescientiam dierum & mensium quibus homo victurus sit, ex qua tamen non sequitur necessitas rei (nam res est contingens) sed tantum necessitas consequentiae. The days and years of mans life, in respect of Gods prescience are determined and most cer∣tain; but from hence it doth not follow that the thing it self, mans time is neces∣sarily determined, (for 'tis contingent and vareable,) but only the necessity of the consequence; because God, whose eyes cannot be deceiv'd, sees all things uno intuitu, that our days and months will be thus long, or thus short.

SO the Metaph. tell us: Quae Deus praescit non possunt non evenire, & sic habent necessitatem fiendi. Id{que} propter infallibili∣tatem praescientiae divinae. Res enim sic di∣cuntur necessariae non nisi per connexionem ad aliud, hoc est, praescientiam divinam. Loquen∣do autem de rebus in se spectatis, quae praesciun∣tur, remota connexione ad praescientiam divi∣nam,

non omnes res sunt necessariae, quae ne∣cessit as est consequentis. Sunt enim multa in mundo casualia, fortuita, libera, quae omnia in se spectata non necessaria sed contingentia sunt. Fiunt proculdubio cuncta, ait Boet. quae futur a Deus praenoscit; sed eorum quaedam proficiscuntur de libero; quae quamvis eveni∣ant, tamen propriam naturam non amittunt, sed priusquam fierent etiam non evenire po∣tuissent.

AND says the other; Causae naturales & morales suos habent effectus in vita homi∣nis conservanda. Deus igitur illas in consti∣tuendo termino vitae, ut omniscius respexit, ita tamen ut eas, uhi velit inhibere possit. Natu∣ral and moral Causes, as wholsom food, air, water, continency, temperance &c. have their effects and operations in pre∣serving mans Life; and God in termina∣ting and setting Boundaries to mans Life, as he is Omniscient and foresees all things, hath an eye and respect to these; yet so that he can put a Stop to those natural and moral Causes, can in∣hibit them, as in his infinite wisdom he sees fit. As for Example, God sees that

such a man living and doing thus and thus, will, according to the ordinary course of nature, certainly live thus long, suppose fifty, sixty, seventy years; yet God may cause that this man that might live thus long, shall dye much sooner, as at twenty or thirty. So God in his mercy may shorten the days of many righteous men, take them away from the evil to come; or in his justice cut off the wicked, that according to the strength of nature, and the set bounds thereof, might have liv'd much longer. Yea Job himself is against a fatal Period, and therefore we cannot imagine if he intended it in the 14 Chap. he would have contradicted both himself and it in the 21 Chap. 19, 20, 21. ver. God layeth up his iniquity for his children, he rewardeth him, and he shall know it. His eyes shall see his destruction, and he shall drink of the wrath of the Almighty. For what pleasure hath he in his house after him, when the number of his months are cut off in the midst. W. C. being now forc'd from his strong Hold, which he thought

invincible;; 'twill be his wisest way to address himself to the Alchoran, where he may find more kindness, and need not fear a second repulse.

NEITHER may mens lives be shor∣ten'd only, but also extended; whereof we have a pregnant example in the 2 Kings 20. beg. For God plainly signi∣fied to Hezekiah, that he should dye of that very distemper he then labour'd un∣der; for he was come to the set Bounds, beyond which he could not pass, except Omnipotency be pleased to remove them farther. So ver. 1. Hezekiah was sick unto death, and the Prophet Isaiah came, and said to him. Thus saith the Lord, Set thy house in order, for thou shalt dye, and not live. Yet the immutable Creator that decrees mutability, (as the learned Dr. Jackson words it,) and whose promises and menaces are not absolute but condi∣tional; hearing his Prayers, and seeing his tears, remov'd the Boundary, reco∣ver'd him with a lump of figs, (to demon∣strate the use and necessity of means,) and added to his Life fifteen years. And

therefore W. C's Gloss is very prodigious and Enthusiastick, (pag. 8.) The fifteen years added to Hezekiah's Life, were added to Hezekiah's date, not to Gods. Hezekiah looked upon himself as a dead man, that he should dye of that very sickness, (and good reason, seeing God told him so;) and so in all likelihood did his best Physicia••s, for he was sick of the Plague; but both he and they were deceiv'd: for God in his unchangeable pur∣pose, had appointed fifteen years more to He∣zekiah's Life.

STRANGE indeed: For we find in the Chapter no such learned Cheats and Pick-pockets, (as all Physitians are, sup∣posing a fatal Period;) nor the least sha∣dow of such an interpretation: for God himself said by the mouth of his Prophet, I have heard thy Prayer, and I will add unto thy days fifteen years, and I will deliver thee and this City &c. And as a sign that God himself would effect this, and did not prevaricate; a Miracle is wrought, he brought the shadow (the Sun) ten de∣grees backward by which it had gon down in the dial of Ahaz. But were the

former Paraphrase true, God himself made—, and the Prophet told a Lie, and was deceiv'd, as well as Heze∣kiah and his Physicians; and the words should not run, The Lord will, or did really add to Hezekiah's days fifteen years; but Hezekiah, the Prophet, the Physici∣ans, with all the Nobles and Courtiers, not well understanding this infinitely Soul-concerning Point, viz. a Fatal Pe∣riod; were so simple and credulous as to believe that God had miraculously exten∣ded Hezekiah's Life: (and who can think otherwise, that reads and believes this sacred History?) Whereas God had ab∣solutely decreed from eternity, or in his unchangeable purpose appointed, (there is not the least difference in the Phrases,) that Hezekiah should live fifteen years longer; which being not expir'd, 'twas impossible for the Plague, or for God him∣self to put an end to his days. A feeble and impotent God that can neither ex∣tend nor shorten the Lives of his Crea∣tures. 'Tis wonderful to see, that one petty Distinction (in Mans date, but

not in Gods,) should be of such mighty force as to enervate so many plain Texts of Scripture, as have been, and may be produc'd for the prolonging and short∣ning of mans Life; and to make them speak quite contrary, even to become like a Nose of Wax, to turn either to this side or that, to prove truth to be falshood, and falshood truth. Should I be trou∣bled with such an airy and Atheistical Whimsie, as to affirm with some of the ancient Peripateticks and Ethnicks, That the World is eternal; (tho Aristotle him∣self doubted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) And against it is objected Gen. 1. 1. In the be∣ginning God created the heaven and the earth, Ergo Mundus non fuit ab aeterno. I shall most humbly crave W. C's leave, borrow his almighty distinction, and answer very magisterially, as he did to the Lords ad∣ding to Hezekiah's days fifteen years. 'Tis true, in mans date, viz. in the date and ac∣count of Moses, Aaron, and their Bigots, the World had a beginning; but in Gods date 'twas eternal: for God in his un∣changeable purpose had appointed it

from Eternity, Such stuff as this will pass for superfine Doctrine; for power∣ful Preaching and sublime Raptures, with those that have their Instructers of the Geneva stamp in as great admiration be∣cause of advantage, Jude 16. as the sim∣ple Papists have their Monks and Confes∣sors, or even as his Holiness the Pope himself.

THE learned and judicious Beverovi∣cius, before he could think that his Pro∣fession could find any considerable enter∣tainment among men, thought it fit to be stated by the knowing men of his Age; viz. Whether there were a fatal end of every man's life, beyond which it were not in the power and compass of art, so∣briety, or good managery to extend it; and as little in the power of any Disease or Intemperance, or even the Famine, Plague, or Sword to shorten it? Should the same Question be again started, no considering men, I presume, would hold the affirmative. For we daily see the sad effects and results of intemperance and inordinate living; we have often

seen, felt, or heard of the impartial and mighty power of the Sword and Pesti∣lence; how Myriads have been cut off, that according to the strength and ordi∣nary course of nature, and Gods com∣mon Providence, might have liv'd much longer. And therefore we are not so stupid and zealously Lunatick, as not to fear the frequent Afterclaps (Feavers, Dropsies, Surfeits,) of high and constant debaucheries, or the Fury of insulting Enemies, and infectious Diseases. Our most mortifyed and stoutest Combatants for fatal and necessary events, will suffer their actions to contradict their Faith, (tho Protestatio contra factum non valet;) and be thought timorous and ignorant Creatures, even quake and fly, to save their Lives, from any imminent danger; which, supposing their firm belief and confidence of a fatal Period, is a piece of notorious Folly. For if neither intem∣perance, the Sword, or Plague, can shor∣ten our days one minute; I would fain know, in respect of our Health and Safe∣ty, why we should dread them, or avert

from either; why Bacchus and Venus, dai∣ly carouzing and obscene Embraces are respected, yea are known and profest Foes to Longaevity; why we may not rest as securely in a Pest-house, as on a bed of Roses, as safe before a Cannons mouth, as in our Closets? And so our Saviours Advice (who minds the wel∣fare of our Bodies as well as of our Souls,) must needs be vain and ridicu∣lous, Mat. 10. 23. When they persecute you in this City, flee into another. For no Asylum, or City of Refuge (granting a fatal Peri∣od) can save us, or extend our days the least point of time. And so this precept or prudent Counsel of Christ to his Disci∣ples, (viz. To flee from Persecution,) is as thwarting to W. C.'s. Doctrine, as he tells us (pag. 18.) that of Martha's to him was; If thou hadst been here my Brother had not dyed. Sir 'tis my hearty request that you would not be passionate, and question the Holy Jesus, as you seem to do poor silly St. Martha, for her confiding in our Saviours power, and love to her Brother; That if he had been there,

Lazarus had not dyed; saying, Is not this advice a thwarting of my Doctrine? Can fleeing from Persecution free us from Death, or extend our days one minute? seeing all the particular circumstance, rela∣ting to it (viz. the time, manner, and place) are unchangeably appointed by Gods insupera∣ble Power. This Counsel, 'tis confest, of the Theanthropos, is a thwarting to your fatal and dogmatical Assertions; and so is Davids address to the Lord, Psal. 102. 24. O my God, take me not away in the midst of my days. Here is thwart upon thwart to try your Job-like Patience, and preg∣nant Wit, in forging some new Distincti∣ons, and riming Evasions, seeing the Old ones are detected, and already ca∣shier'd.

BUT farther, Were this Stoical Opini∣on (fit indeed for sanguinary Designs, to animate Turks and ambitious Rebels;) most clear and demonstrative; the Phy∣sicians then may burn their Books, Galen and Hypocrates; and the Apothecaries and Surgeons may pull down their Shops, and hang themselves (if they are asham'd

to beg,) for want of bread, or else the Magistrates may do it for them, as being the vilest cheats in Nature; but howe∣ever let me advise them that for pity sake, that they would no longer vex and torment their simple Patients with Cau∣sticks and Scarifyings, nor saw off Legs and Arms tho gangreen'd: the very mo∣ment, manner, and place of their Death are fixt and unalterable; no Art imagi∣nable, no fervent Prayers, no gracious Providence can do them the least good. If the Eternal Decree is, that this Patient shall dye of this gangrene, 'tis frustrane∣ous, yea cruelty to cut off the mortifyed member; but if the Decree is, that he shall live longer, and dye of some other Distemper; let the Part be never so much putrifyed, he shall certainly (tho you apply not the least remedy,) live out all the days determined, or (as W. C. most profoundly words it,) all the days of his special and personal limit. What a ridicu∣culous and silly thing 'tis, (supposing a fatal Period) for pregnant Females so highly to concern themselves for fear of

abortion, to be so sollicitous and inqui∣sitive after a knowing Mid-wife, when old gooddy Tittle-tattle can perform the Office as well; and, when being deli∣ver'd, to undergo such cruel thirsts, and to take such care and pains about the New born Infant? If the Decree is, that both the Mother and the Child shall live, a good Midwife or a bad, or none at all, quarts and pottles of strong liquor, or clear Possets, Fish or Flesh, they cannot dye; but if the Decree is, that one or both shall Dye, all the charges and care imaginable will be ineffectual. And therefore 'tis no small madness to cast away our Mony, and to be concern'd (as some soft-natur'd Gossips are,) about this Nicety or that; for Praedest. ad finem, praedest. quoque ad media, if God has ordain∣ed Life, he has likewise unavoidably, or in his unchangeable purpose ordain'd and appointed the means, or else he will preserve it without them; but if Death is in the Pot, there is no avoiding of the Broth. This W. C. (if he understands his own Principles, which is much to be

doubted;) and all the Irrespective Re∣probatarians hold, and endeavour to ju∣stifie; which takes away the liberty of mans will, and makes him inferior to Brutes, that by natural instinct choose what may conduce to the preservation both of themselves and their species, and avoid whatsoever is noxious and injuri∣ous to them; whereas poor man is as senseless, and incapacitated to do him∣self either good or hurt, as a Stock or a Stone. For if the Decree is Life, it shall be life, do what we will; if Death, do what we can, Death. How absurd and contrary to reason, experience, and to Gods frequent and serious Protestations and Invitations this is, the meanest ca∣pacity may easily judge?

SHOULD a man in a sudden and violent Distemper, a Surfeit, Pleurisy, Apoplexy, &c. despise and deride the known and u∣sual Remedies, (as many of this Perswa∣sion have done; tho the most knowing of them will not trust and depend upon this fatal Faith, but in their Sickness are as willing to send for a judicious Physitian

as any;) and tell his mourning Friends and Relations, that he will not so much suspect God as to try the skill of man, or be so imprudent as to fee a Fool or a Cheat: for the time, manner, and place of his Death are unchangeably appoint∣ed by Gods insuperable Power. And therefore why do you talk of the use of Means? when the strongest Poyson can∣not shorten my days; nor the richest Cordials, or God himself extend them one moment beyond my special and per∣sonal limit, beyond the time appointed as my Portion in the land of the living. And this I know to be true, for the Se∣raphical Preacher that taught and con∣firmed me in this secret and hidden point; (for Gods revealed word is against it,) is as infallible in the Pulpit, as the Pope is in Cathedra, and when there can ex∣plicate all obscure doubts and hard Que∣ries, as easily as crack a nut with a ham∣mer. I shall for brevity sake dilate only upon one, (tho I have been credibly in∣form'd of many others, viz. How many Millions that were at Church one Lords

day, yet were in Hell the next; And that Hell is Spatium infinitum in loco fini∣to; infernally wise truly.) The next Sabbath day after he had inform'd us of the certainty of a fatal Period; from the same infallible Chair in O. C. Church, for the satisfaction of a zealous and scrupu∣lous Brother, he inform'd us likewise of what substance our immortal Souls were made, viz. That the Souls of men are made of the very same Substance that the Angels are. Had our Angelical Praedicator asserted, That the Souls of men are made of the same Substance that the Man in the Moon is; his credulous and all-ear'd Creatures might have believ'd him; tho others might have thought him either Luna∣tick, or troubled with a Vertigo, or else a little crackt in the Pericranion. And indeed the truth of the one, is no more apparent than that of the other; for the best Metaphysicians affirm, That the An∣gels and Souls of men are of a divers spe∣cies, and so doubtless of a divers sub∣stance. Nam essentia animae ex naturà suà est incompleta & partialis, & implicat natu∣ralem

propensionem ad materiam. At verò tale quid essentiae Angelicae non convenit, quae est totalis & completa: Id ergo indicium ma∣nifestum est diversitatis specificae. And there∣fore I shall not make this an Article of my Creed, viz. That the Souls of men are made of the very same Substance that the Angels are; before I am ascertain'd by this grand Philosopher, who forget∣ting his Humility talks as if he had com∣menced Doctor with the Angels in Heaven; viz. That there is not the least difference between Spiritual and immate∣rial Substances, tho there is between gross and corporeal. But to digress no farther; Should there, I say, be such a mad Zealot for a fixt and inevitable Pe∣riod, that would try the truth of it by a plain hazard of his Life, felo de se, or the violation of the sixth Commandment, Thou shalt not kill, especially thy self, by refusing lawful and necessary means or∣dain'd by God himself, will be none of his smallest Crimes at the great and ge∣neral Audit.

SHOULD we see one in an extasie, in a furious rage or discontent, drink Poy∣son,

Stab, Hang, or cast himself from a Precipice; would we peremptorily con∣clude, (like W. C.) that this was the ve∣ry moment, this the very kind and place of Death, where this desperate and wretched Miscreant should be hurried off the Stage of this World by a fatal and absolute Decree? The Lord forbid that we should harbor such cruel thoughts of him that made and form'd us; that hath proclaim'd himself, and we dare believe him, to be merciful; that he is no 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and willeth not the death of a Sinner, but rather that he should turn and live. And can we then be so prophane and sottish, as to aver, even in Print, that this mad Creature, and Legions besides that came to fearful and deplorable ends, by Melancholy, Despair, the Temptations of Satan, by Venery, Debauchery, &c. were inevitably de∣creed by God, or in his immutable pur∣pose determined and appointed to be∣come their own Executioners?

BUT W. C. to make his sordid matter

as clear as the Sun in its Meridian, in∣informs us; (pag. 16.) That there are Two (he might say as truly, ten hundred thou∣sand) sorts of Divine appointments, What should be. What shall be. What should be: He hath shewed thee, O man, what is right; and what doth the Lord require of thee, but to do justly, to love Mercy, and to walk Humbly with thy God. God hath appointed that men should be sober, temperate, true, honest, just and square in their dealings; God hath appoint∣ed that men should read, hear, pray, repent, believe, be convicted, and live holily. These appointments of the Divine Majesty, are dai∣ly disappointed and violated by wicked and ungodly men.

HERE (and in several other places, which would be too tedious to tran∣scribe,) our Oracle contradicts himself; for he would have all Gods Decrees and Appointments to be peremptory and ab∣solute, impossible to be disappointed. So but three lines before the Misterious Distinction, he tells us; Human appoint∣ments come to nothing, when God is against them, but Divine appointments shall stand,

that is cannot be disappointed, And tho he stiles What should be a Divine appoint∣ment, as well as What shall be; yet pre∣sently forgetting himself, he rightly in∣forms us, (tho directly contrary to his former Positions,) That those Divine ap∣pointments of What should be, are daily dis∣appointed and violated by wicked and ungod∣ly men. And by this most ridiculous Di∣stinction, he makes God to decree con∣tradictions; that altho God in his un∣changeable purpose hath appointed that All men should be Holy, do Justly, and by consequence be saved; yet the ge∣nerality (as the event proves,) should, or shall (utrum horum mavis) be unholy, yea necessarily damn'd. Which directs me to speak something concerning the Future State of the Soul.

THE great Potentate of the Universe, 'tis true, may per∣mit, * 1.2 but not decree to permit, (as we were once told by W. C's. learned Champion:) or in his im∣mutable purpose absolutely determine and appoint either this Sin, or that Evil: for

then the Punisher of Sin must needs be the Author of it, and poor man must suffer for that which 'twas impossible for him to avoid: and the Almighty, we know, is not oblig'd by a Miracle always to hinder men from misery and perdition. For he has made us ratio∣nal Creatutes, and gives us strength and grace, if we will but use and im∣prove it, to follow that which is good and laudable, and to eschew the con∣trary; to live well and contented, tho under the heaviest pressures, in this World, and after death, by the mer∣rits of the holy Jesus, who hath tri∣umph't over both Hell and the Grave, to ascend the Heavens, and to be crown'd with glory and immortality.

AND God, we willingly grant, is immutable, James 1. 17. Heb. 6. 17. but then we must know and remember, that this Immutability does not limit or confine God, or determine, con∣strain, or force mens wills and actions; or certainly and necessarily appoint or

infer either this man's bliss, or that man's misery.

IMMUTABILITAS divinae volun∣tatis non est intelligenda possitivê, hoc est quasi Deus non possit velle mutatio∣nem vel varietatem rerum: Nec in sensu diviso, hoc est, antequam quasi uni oppositorum conjuncta est. An∣tequam enim Deus decernit punire aliquem hominem, poterat uti{que} non decernere. Et haec est ipsa radix li∣bertatis. Unde si aliquod Agens dice∣retur immutabile in sensu diviso, re∣vera non esset liberum, quia libertas consistit in hoc, ut possit quis divisivè velle & non velle idem. Sed immu∣tabilitas voluntatis divinae intelligen∣da est in sensu composito, hoc est, Si Deus actuali volitione se ad aliquam rem determinaverit, est constans & tenax propositi. Et haec est immuta∣bilitas voluntatis, quae nihil pugnat cum ejusdem libertate.

AND the supreme Monarch of the

whole World, 'tis confest on all sides, sees all things, all accidental and casual events; but Praescientia nil ponit, this Fore∣knowledg doth not necessitate or compel men either to this or that, to this Virtue or that Vice, to Life or Death.

QUAE causas habent necessarias, prae∣videt Deus eventura necessario, quae verò à causis contingentibus pendent, contingentur eventura praevidet: Et sic rerum contingentia seu mutabilitas abundè consistere possit, cum divinae praescientiae infallibilitate; siquidem cau∣sas rerum non mutat, sed quas{que} suo loco relinquit. Porr••, nihil Deo prae∣teritum vel futurum, sed omnia prae∣sentia. Res igitur ratione Divinae prae∣scientiae consideratae, non ut praeteritae, non ut futurae, sed ut praesentes consi∣derandae sunt. Veluti igitur res, quando sunt, necessariò sunt, nec ta∣men per hoc tollitur contingentia seu mutabilitas rerum; poterint enim ali∣ter fieri antequam ita fierent: Ita Deo omnes res infallibiliter notae sunt, ut

pote ipsi praesentes, quae tamen immo∣ta scientiae divinae certitudo non tollit aut libertatem arbitrij aut rerum con∣tingentiam.

THERE is a far greater disparity be∣tween Gods permission, his prescience, and his absolute decreeing and appoint∣ing of Sin and final Misery; than there is between one man's only permitting and seeing another man to ruin himself wilfully, tho he hath often told him the Danger, and given him such Rules and Advice whereby he might have se∣cur'd himself from the least peril;) and his forcing him to Destruction against his Will, against all Reason and Huma∣nity.

YET Calvin, and his rigid polemick Proselytes contend, That all things, be they the most Criminal and Prodigious Acts, happen ex Dei nutu, consilio, ordi∣natione, & impulsu. They endeavour in∣deed to palliate this by telling us, That Sin is meerly privative, and that the

Act is only from God, but not the Pra∣vity of it; whereas Sin is positive, (as the Learned Dr. Pierce hath sufficiently evinc'd;) and the Action and the Obli∣quity of it cannot be disjoyn'd: and God doubtless upon no other account com∣mands us to avoid every evil Action, but because the ratio formalis of Sin re∣sides in the action it self.

I shall transcribe some of their Melan∣choly Dreams, concerning Gods most Sacred Decrees and Actions; which may well make any sober Christian blush and tremble to read them.

HOMICIDIUM aut adulterium, quan∣tum Dei authoris, motoris ac impulso∣ris opus est, crimen non est; quantum autem hominis est, crimen ac scelus est.

DEUS movet latronem ad occi∣dendum innocentem: Esau quoque in infantia mori non potuit, quem divina

providentia in hoc creavit, ut viveret at{que} impiè viveret.

DEUS poterit, si minus propri lo∣qui velimus, dici aliquo modo aut ini∣tium aut causa peccati.

DEUS ita agit per mala instrumen∣ta, ut non tantum sinat illa agere, nec tantum moderetur eventum; sed etiam excitet, moveat, regat, at{que} hoc ipso fine creet.

MALA, quae agunt impij, ideo a∣gunt, quia ad haec fuere destinati.

DEUS homines ad adulteriam, ma∣ledicta, mendacia, sanctè impellit, (sanctè here is well plac'd;) & ad peccata quae palam prohibet, occulta ratione incitat.

HOMINEM non plus boni posse fa∣cere, quam facit, nec plus mali omit∣tere, quam omittit; imo Deum decre∣visse

apud se, quantum boni & mali ab unoquoque praestari velit.

HOMO ad peccandum à Deo coar∣ctatur.

FATEMUR ac docemus impios om∣nes ita a divina providentia regi, ut nihil aliud efficere queant, quam quod Deus aeterno suo & immutabili consilio decrevit.

QUOD ais, iniquam & hypocritam esse, si Deus per decretum suum nos ea facere nolit, quae ut faciamus praecipit; contraque facere non velit, quae nobis prohibet, falsum est.

FRUSTRA de praescientia lis move∣tur, ubi constat ordinatione potius & nutu omnia evenire. Cal. Inst. l. 3. c. 23. s. 6.

THEIR ancient and first Masters, the Gnosticks and Manichees, could not ex∣press themselves in harsher Notions,

which make God not only to will and patronize Sin, but to impel and necessi∣tate men to it; which is directly oppo∣site to the Scriptures, which assert, That our Merciful Creator is so far from pro∣moting or designing the least Sin or Evil, that he prohibits and utterly abhors it, Zach. 8. 17. Psal. 5. 5. God, we concede, may deliver up without the least inju∣stice, an impenitent Sinner to the obdu∣ration of his Heart, especially when all that is done, is not by infusing any ill quality into him, but by leaving him now to himself, who had so often held out against Gods gracious calls and invi∣tations. So Pharaoh having hardned his own heart after the sixth Judgment, and over and above frustrated Moses's special last warning: God then (but not before) is said to harden his Heart, and would have destroyed him, but that he raised him up, or preserv'd him alive, even for this purpose, to make the Divine Power more illustriously visible in punishing such a notorious Offendor, that would not be moved with so many Judgments

of the Almighty. This indeed, viz. Pha∣raohs obduration, was foretold by God from the first of his sending Mose•• to him, Exod. 4. 21. But this foretelling it so ear∣ly is no argument that it was immedi∣ately done, but on the contrary his own hardning his own heart is also foretold, Exod. 3. 19. God shews Miracles and Signs before Pharaoh, Exod. 7. 10. and because the Magicians did the like with their Inchantments, it follows Pharaoh's heart was hardned (not he) as if it were God) hardned Pharaoh's heart, but) Pha∣raoh's heart waxed hard, was strong; or by an ordinary acception of Kal for Hithpa∣hel, Pharaoh's heart hardned it self. And so it follows, v. 14. the Lord said unto Moses, Pharaoh's heart is waxen hard, he refuseth to let the People go. But after the judgment, that of Boyls and Blains, Exod. 9. 10. then 'tis said in a new Stile, the Lord hardned Pharaoh's heart v. 12. Which was the very time at first referr'd to by the prediction of God to Moses.

IN like manner it happen'd to the per∣verse

Jews, who having resisted Christ after all the rest of the Prophets, kill'd the Son after the Servants, and rejected the Apostles Preaching after Christs Re∣surrection: God then (but not before) gave them up to obduration, to become Vessels of Wrath fitted for Destruction. And after this the great Jehovah, that is a most free and gracious Agent, and is not bound to this People or that, to primogeniture or the like, (as appears by the tipical Stories of Ismael and Isaac, of Jacob and Esau, Rom. 9.) out of his gratuitous Mercy by the Preaching of the Gospel, call'd and invited the Gentiles to Christianity, to save them upon Chri∣stian, without legal performances, upon internal and Evangelical, without exter∣nal and Mosaical obedience. (Peruse the most elaborate and Orthodox Writings of the most Learned, Reverend, and Pious Dr. H. Hammond, concerning these and the like difficulties; and thou mayst receive the clearest satisfaction.)

BUT it could never enter into my

Breast to imagine, that God from Eter∣nity did absolutely decree the Fall, and the inevitable Perdition of the major part of mankind; or (as W. C. words it, pag. 13.) that God drew out Death's Commission before the Fall, but did not set his Hand and Seal to confirm it till after the Fall; and that in the counsel and purpose of God, Death was appointed unto men from Eternity: Which Calvin himself terms a dreadful and hor∣rible Decree. Unde factum est, ut tot gen∣tes unà cum liberis eorum infantibus aeternae morti involverat lapsus Adae abs{que} remedio, ni∣si quia Deo ita visum est? Decretum quidem horribile fateor, Cal. Inst. l. 3. c. 23 s. 7. 'Tis strange I say, that some men should be of such sour and morose (I had almost said Di∣abolical) natures, as peremptorily to main∣tain, That God Created Souls purposely to damn them; or to use the Doctrine and the very words of J. M, That God takes as great glory and delight in damning of men, as he doth in saving of them. Monstrous Divinity, and such as is not to be found amongst the sottish Turks, or the rude Indians and Americans; and therefore I

should much wonder, did I not know what Charitable, and good-natur'd, and how free from Pride and Selfishness our Olivarian Speakers were; that Saints (as most shamefully they stiled one another) that liv'd in the Sun-shine of the Gospel, should yet contradict the most perspicu∣ous Truths in it. For

THE Sacred Bible, from Genesis to the Revelations asserts, That the Divine Goodness, Clemency, Mercy, and Love, are exhibited to all Mankind really, upon Condition of Faith, Repentance, and amendment of Life, John 3, 16, 17. God so loved the World, that he gave his only be∣gotten Son, that whosoever believeth in him, should not perish, but have everlasting Life. For God sent not his Son to condemn the World, but that the World (all mankind) through him might be saved. Herein (Dr. Hammond.) hath Gods unspeakable Love been exprest to mankind, that he hath sent his Eternal Son to assume our nature, and to teach and give Examples of Holy Life, and at last to dye for them, and

rise again, and ascend the Heaven, all on this one Design, that every Person in the World, that shall receive and obey him, shall be rescued from Eternal Death, and then made partaker of Eternal Life. For this my mission from God my Father was design'd all in Mercy and Charity, not to punish or condemn any man, but on purpose that all men might be rescued from Punishment.

MAT. 11. 28. Come unto me all ye that labor and are heavy laden, and I will give you rest. Mar. 1. 15. Repent ye, and believe the Gospel. Mat. 18. 11. The Son of man is come to save that which was lost. Rom. 5. 8. God commendeth his love towards us, in that while we were yet Sinners Christ dyed for us. 1 Ep. St. Joh. 2. 1, 2. Jesus Christ is the propiti∣ation for our Sins; and not for ours only, but for the Sins of the whole World. Non solum (Bro.) pro peccatis Electorum, sed singulorum hominum. Nam vox Mundi nuspiam usurpatur in literis sacris pro sclis electis. By the word World is never meant in the Sacred Writ only the Elect,

but either signifies the whole Compages consisting of the Heaven and Earth, or the whole race of mankind, both pious and wicked; or else the whole number of the wicked. And therefore 'tis very evident, That Christ came not only to save the Elect, that is, those that have believed in him, and have thereby ob∣tained Mercy; but also the Prophane, that have rejected his Counsels, and would not submit to his easy Yoke and Golden Scepter.

1 TIM. 1. 15. This is a Faithful saying, and worthy of all acceptation; (a Truth of an huge price, and fit to be the only Tradition or true Cabala among us Christians, instead of all the Jewish Secrets and Misteries;) that Jesus Christ came into the World to save Sin∣ners: (to rescue men out of their evil courses, and upon reformation to obtain Pardon and Salvation for the greatest Sinners, none excepted.) Psal. 145. 8, 9. The Lord is gracious and full of compassion, slow to anger, and of great Mercy. The Lord is good to all, and his tender mercies

are over all his Works. 'Tis the Title by which God was pleas'd to make known and proclaim himself to his People, Exod. 34. 6. The Lord, the Lord God, merciful and gracious, &c. God is very forward and willing to pardon repentant Sinners, and not denying them that Grace, or pro∣ceeding in Judgment against them, till he be provoked to it by great ingratitude and obdurations: and this Mercy of his is not inclosed to a few special Favou∣rites of his, but inlarged and vouchsa∣fed to all and every man in the World, upon the Title of his Fatherly Mercy to his Creatures, till by their impenitence persisted in, against his means of Grace, they render themselves incapable of it. H. H. Paraph.

GOD does seriously invite us to dis∣card our Sins, and tells us, That all our calamities issue from our own putrid Fountains, and not from the Divine will, or any Eternal and Inconditional Decree. For God cannot do or will Evil, viz. malum culpae the Evil of Sin, tho he may

malum paenae the evil of Punishment. Amos 3. 6. Shall there be evil in the City, and the Lord hath not done it? that is, the Judg∣ments and Afflictions, which befal men for their impieties are from God. So. v. 1. I will punish you for your iniquities. God is the Author of no Evil, but that of punish∣ment. Nam idem est (saith St. Basil) De∣um asserere peccati authorem, & negare esse Deum. 'Tis as impious to make God the Author of Sin, as 'tis to deny his very Being and Essence.

PROV. 1. 23. Turn ye at my reproof. Ezek. 18. 32. I have no pleasure in the Death (violent or eternal) of him that dyeth, wherefore turn your selves, for there is no fatal Remora, Sentence or Decree, or the least defect on Gods part; and live ye. Mat. 23. 37. O Jerusalem, how often would I (as I am God, as well as man) have gather∣ed thy Children together, and ye would not? Ye have oppos'd all the methods of Di∣vine Wisdom, refus'd all my invitations (saith the Holy Jesus to the obstinate

Jews) tho never so frequent and passio∣nate.

SED resp. Calvinistae, Christum voluntate humana voluisse salutem Judaeorum, quia jux∣ta hanc voluntatem ei non erat notum, qui ex ijs convertendi essent: At voluntate diviná eorum salutem noluisse, alias conversi fuissent & congregatt. Sed admisso hoc effngie, om∣nes Christi promissiones, earumque veritas vo∣cabitur in dubium. Quoties enim Christus quidquam promisisse legitur, toties animi pendebit homo, an promiserit voluntate divinâ an humanâ. Et fruslra opponitur, Mat. 26. 39. Iste enim locus hoc tantum evincit, volun∣tatem Christi humanam, distinctam fuisse a voluntate divini sed ita ut illà vo∣luntati divinae se semper submiserit, nec ab diversum quidquam voluerit: Non enim absolute petit ut transeat calix, sed hac condi∣tione, si possibile esset; & additur statim haec correctio, non quod ego volo, sed quod tu vis, fiat. Cert••ssimum est (ait Casp. Er. Br.) Christum secundum voluntatam tam divinam quam humanam voluisse rebellium Judaeorum salutem: Nam verbum Dei disertè docet, Christum nihil in officio suo voluisse, dixisse,

docuisse, quod non dixit, docuit, voluit, ad nutum, praescriptum, & mandatum Patris. Joh. 5. 30. 8, 26, 28, 40. 14, 24.

CAN any sober and rational man then suppose, That God by any secret, fatal, and absolute Decree willed and ordain'd, that the major part of this People, whom he had covenanted with, chosen, and own'd by many mercies and deliveran∣ces, should now necessarily continue blind, and oppose the means of grace of∣fer'd to them by his Son, their promised and long expected Messias? The holy Historian (Saint Luke the Physitian) tells us the contrary, Acts 3. 26. Unto you (the Jews) first God having raised up his Son Je∣sus, sent him to bless you, in turning away e∣very one of you from his Iniquities. This doubtless then, viz. Gods eternal and immutable Decree, was not the cause of their rejection; but their own contuma∣cy and contempt of the Gospel, Acts 13. 46. It was necessary that the word of God should first have been Preached to you, (the Jews,) but seeing yee put it from you, (behave

your selves so obstinately and perversly,) and judg your selves unworthy of eternal life, (un∣capable of receiving Benefit by the Gos∣pel) lo, we turn to the Gentiles.

GOD, we know, tells us, That 'tis his Will that all men singula generum) should be saved, and come to the know∣ledge of the truth. 1 Tim. 2. 4. That none should perish, but that all should come to Repen∣tance. 2 Pet. 3. 9. and Rom. 11. 32. God hath concluded them all under unbelief, that he might have mercy upon all, (Jews and Gentiles which comprehend all man∣kind.)

SALUTEM omnium voluit Deus noster clementissimus, non solum secundum volunta∣tem ejus revelatam, externam seu signi; sed etiam secundum voluntatem ejus occultam, in∣ternam, & beneplaciti. Nam volitio in Deo una est, sicut essentia. Et voluntas signi dici∣tur, quia est signum beneplaciti divini, seu quia significat & manifestat beneplacitum di∣vinum: At si latet beneplacitum divinum, tum etiam signum illius beneplaciti latet, ser∣vata

eadem proportione. Deinde, Quid est hipocritam & simulatorem agere, si hoc non est? Verbo sonoque exteriore ad vitam & sa∣lutem homines vocare atque invitare; sed in∣terno decreto eoque absoluto atque immutabili eosdem a vita & salute arcere. Dei manda∣tum est, ut sermo noster sit ita & ita; quo er∣go jure dicere licebit, Deum aliud verbo ex∣terius testari, aliud autem in corde suo clau∣sum servare; in voluntate signi prae se ferre animum benevolum, in beneplacito autem suo habere animum inimicum. Notum est illud Homeri, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—'Tis an odious thing to let the tongue con∣tradict the heart, to speak fair and intend the contrary.

THE five Virgins, mentioned Mat. 25. had they not been foolish, that is, care∣less and improvident, might have had as free admission into the Bridegrooms Chamber, as the five wise or provident. Hence the Prodigal Son, that made his Felicity expire with his Estate, and by his Travels had gain'd nothing but the knowledge of iniquity and penury; yet no

sooner returns and leaves his misdemea∣nours, but he receives a paternal embrace. For Gods arms were, are, and ever will be open to enclose the meanest Converts, and will give them such a sufficiency of Grace, both internal and external, which bringeth Salvation, and hath appeared unto all men, Titus 2. 11. which, if they resist not, will at last be found to be sa∣ving and effectual: For sufficient and effi∣cacious grace are not two different spe∣cies of Grace, but one and the same; and the Divine Grace is term'd either this or that, only ab eventu, as 'tis improv'd by us.

PRAY consider, Should we lash a Cripple for halting, or having clog'd and fetter'd a Slave, require him to run a race; should we exhort the Dumb to speak, and the Deaf to her, or condemn and deride one born Blind, because he cannot distinguish colours; this would argue the highest Phrensie and Fury. And can we then be so stupid and irreli∣gious to imagine, that the great God of Heaven, that is full of Wisdom, Equity,

and Love, would invite (and upon re∣fusal torment to Eternity) those men to walk in his Paths, and to behold the Light of the Gospel, whom he himself had shackled and blinded by a fatal and inevitable Decree? Far be it from us Christians to judge thus of a Deity, that hath proclaim'd, and prov'd himself to be more merciful to the Sons of men, than the most indulgent Parent can be to his only Child. And surely 'twould be no small Wonder, if a Father that hath ten Sons of equal merit, should take two of them into his Favour and Protection; and expose the rest to the merciless and impetuous rage of Lyons and Tygers. And if you should ask him the reason of this his inhumanity, he could answer nothing but Sic volo sic jubeo—

I have no more reason to object and delate against my eight Children, that I have rejected, than against the two that I have cherish't and embrac'd; I might, if I would have preserv'd all from perdi∣tion, but 'twas my will and pleasure on∣ly,

and nothing else, that the far great∣er number, maugre their sad cries and expostulations, should fall and perish to eternity. This doubtless is no Criteri∣on, or sure sign of a Paternal affection; but an evident Demonstration of one of the most prodigious Monsters in nature. I need not apply it. In short,

THESE crude and fatal Assertions be∣fore mentioned, concerning the Divine decrees and appointments; cannot be palliated, sweeten'd, or well digested, by their pleading that God is under no Law, which (saith a judicious Author) is a very Lawless and unreasonable pretext; for the everlasting rectitude of his spot∣less nature, is more than any external Law: and pray what can Truth and Ju∣stice do, but what is holy and just? Or by their subtile distinguishing inter jus Dei absolutum & ordinatum, inter reproba∣tionem & damnationem, inter reprobationem privativam & positivam, inter praeteritionem & damnationem. For he that avers Gods absolute will and pleasure to be the Sole

Cause of preterition and reprobation, may with the same confidence affirm it to be the prime (if not sole) cause of damnation. Tantum discriminis est inter praeteritionem & damnationem, quantum dif∣ferentiae intercedit inter haec duo; inferre mor∣tem & nolle vitam alicui continuare, absque quâ vitae continuatione mors necessario sequi∣tur. Whereas the Scriptures (the only Rule of our Faith, unless we will admit of Enthusiasm,) assure us, That 'tis mens crying Sins, their contumacy, impeniten∣cy, and incredulity, (& non absolutum Dei in homines & creaturas jus, non Dei be∣neplacitum, seu absoluta ejus voluntas, that are the real Causes both of preterition, reprobation, and damnation. Joh. 3. 18, 19. Joh. 6. 40. Mark 16. 16.

THE Consequences and results of these Calvinistical Dreams, and fatal Do∣ctrines, are very sad, dismal, and nume∣rous; some whereof I shall nominate, and then conclude.

1. THEY confine and limit Gods

power, and make him a necessary Agent; for he cannot punish or destroy the most blasphemous and bloodiest men, before their appointed time; nor shorten or extend the days of the virtuous.

2. THEY derogate from Gods good∣ness, mercy, and justice; for what great∣er tyrany and injustice, than to judge men to endless flames, without any intu∣ition of faith or incredulity, of obedience or disobedience? For surely 'tis not ju∣stice, (as some Hypochondriacks fancy,) but the highest cruelty to make men mi∣serable, that thereby he might take an occasion of shewing justice.

3. THEY contradict Gods Veracity; for what more false and perfidious than to say and swear, That he willeth not the Death, but the safety and conversi∣on of those, whom, notwithstanding by an immutable and irresistable Decree, he hath designed to eternal Death and Mi∣sery.

4. THEY make God with Marcion, Si∣mon Magus, the Manechees, the prime and principal Author of all the Crimes, and horrid Villanies acted under the Sun. Cum enim Causa superior & omnipotens, ita moveat & determinet causam inferiorem & impotentiorem, ut ea sic mota ac determinata non possit non peccare; stupidus sit oportet, qui non animadvertat constitui hac ratione Deum peccati causam, & quidem propriam & prin∣cipalem.

5. THEY render Christs Nativity, his Holy Life, his bitter Death, his glorious Resurrection and Ascention, and his con∣tinual Intercession for us at the Throne of Grace; yea all Preaching and Pray∣ing, the Sacraments, and all just and vir∣tuous Actions, to be vain, useless, and ineffectual: For to what purpose all this? if 'tis absolutely decreed from Eternity, who shall be sav'd, and who shall be damn'd, sine fide praevisa, sine praevisis ope∣ribus. Praedestinationem vocamus aeternum Dei decretum, quo apud se constitutum ha∣buit quid de unoquoque homine fieri vellet.

Non enim pari conditione creantur omnes, sed aliis vita aeterna, aliis damnatio aeterna praeor∣dinatur. Calv. Inst. lib. 3. cap. 31. s. 5.

6. THEY lead men, especially the Vulgar, and those of the weaker Sex, (as we have often known,) either into Presumption or Despair; some poor de∣luded Souls think the Gate of Mercy shut, when 'tis wide open, and become melancholy and distracted; and others, tho rebels, traytors, hereticks, and schis∣maticks, grow proud and censorious, and dream that it will fall open to them (tho precious and witnessing People, Gods Cupboard of Plate, as in modesty they stile themselves) without the least knock or striving.

AND Lastly, They are inlets and broad roads to security and all licenti∣ousness, if I shall live, I shall live; if I shall be sav'd, I shall be sav'd; do what I will: if I shall dye, I shall dye; if I shall be damn'd, I shall be damn'd; do what I can: for the Decree and Sentence either

of Life or Death is eternal, is immutable, past and irrevocable. Therefore Ede, bibe, lude—

THESE prodigious Effects and sad consequences being clear and demonstra∣tive, 'tis prudence to stop our ears, and (if I may use W. C's. martial phrase,) to buckle our selves against all such fatal O∣pinions and wild Whimsies, that are con∣trary to reason, and the very nature of a Deity, to the purport and Oeconomy both of the Law and the Gospel: What is asserted in this small Tract, is, I pre∣sume, consonant to both, to Gods word, and to that Light (viz. Reason) he has seated in us to judge and ballance things by. Here is no Popery, no Pelagianisme or Semi-Pelagianisme, which some cry for want of arguments, as a sufficient confu∣tation. For we firmly believe, that 'tis by Gods grace and providence that we live, move, and have our Being in this World; and by which, by the merits of the Holy Jesus we expect Salvation in the Other. We stedfastly believe the

Apostles Symbole; that God is true and just in all his ways, and righteous in all his dealings; that his secret Will is not opposite in the least punctilio to his re∣vealed; and that he that believeth and is baptized, that sincerely repents of his former sins, and forsakes them shall be saved, shall receive plenary pardon, and upon perseverance to the end, eternal bliss; but he, and he only that stands out obstinately and impenitently shall be damn'd. Our extravagant thoughts, and foolish confiding and depending on our absolute Election, may be a snare and stratagem to deceive and ruine us; but our serious and hearty Perswasions, That the Divine Decrees and appointments are conditional; so that we are hereby mov'd and allur'd to come to God with a filial love and fear, and incited to duty and action, to real piety and honesty, to do as we would be done by, which com∣prehends both what the Law and the Prophets hath taught us; This belief, I am sure, can never delude us, no Decree can baffle this: For Godliness, 1 Tim. 4. 8.

hath the Promise of the life that now is, and of that which is to come.

THIS may suffice to demonstrate to all considering men, that are not biassed by interest, prejudice, or prepossessions, That the present State of the Body, and the future State of the Soul, are not limi∣ted and determined by any fatal, abso∣lute, inconditional, immutable, and pe∣remptory Decree; but that both Bo∣dy and Soul by the Divine grace and providence may (if we be not defective in our own Duty) be infinitely blessed and happy.

FINIS.

Notes

• * 1.1

  The present state of the Body.
• * 1.2

  The Future State of the Soul.