ΑΥΤΟΚΑΤΑΚΡΙΤΟΣ OR, THE SINNER Condemned of Himself: BEING A Plea for God, against all the Ungodly, proving them alone guilty of their own Destruction; and that they shall be Condemned in the great Day of Account, not for that they lacked, but only because they neglected the means of their Salvation.  
And also, Showing, how fallacious and frivolous a Pretence it is in any, to say, They would do better, if they could; when indeed all men could, and might do better, if they would.  
By One, that wisheth better to All, than most do to themselves.  Host 13.9. 
O Israel, thou hast destroyed thyself, but in me is thy help.  Ezech. 33.20. 
O ye House of Israel, I will judge you every one after his ways.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Chrysost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
London, Printed for Edward Brewster, and are to be sold by Giles Widows, at the Maidenhead, over against the Half-Moon, in Aldersgate-street, near jewen-street, 1668.   

The PREFACE.  
WE are all by nature, as much inclined to hide and excuse Sin, as we are to commit it. Sin and Shifting (as one saith well and truly) came into the World together: And we have drawn both alike, from the loins of our first Parents. No sooner had they sinned, but they hid themselves: And no sooner had God found them out, but they fell to excuse themselves. The Man puts the fault upon the Woman: 
Gen. 3.  And she again turns it over to the Serpent. Yea, 
Neque hoc cont●ntus D●um simul accip●t in c●●men, etc.  (as Calvin and others observe upon Gen. 3.12.) Adam spared not to charge God himself, by saying, The Woman, whom thou gavest to be with me, she gave me of the tree, and I did eat. As much as if he should have said, If thou hadst left me alone, as I was, I had never done as I did.  
Now among all those many inventions, which men have sought out, to excuse themselves in their sins, this is one, and a chief one, viz. That they never had Light enough to convince them, that their way was not good before God. They confess, their Ministers have cried out against them, and often passed sentence upon them, as men running headlong to their own destruction: But they never met with such Ministers, as had Arguments strong enough to persuade them to alter and change their way. Had this been once done to the purpose, there had been no more ado; They should soon have amended all, that others knew to be amiss. But in this the Ministers are still wanting, and so long as they are so, they have reason (as they think) for what they do. For themselves, they are good natured, and well disposed, and their endeavour hath been, and still is, to do their utmost, so as if there be a fault, they know not how to help it, the blame must lie somewhere else. They love God with all their hearts, and labour (what in them lieth) to keep his Commandments, repenting every day with hearty sorrow, for all they have done amiss. Indeed, they meet with many hindrances, so as they cannot do as they would. But so long as they are willing, and well minded, they are confident God will bear with them, though they cannot make so fair a show, nor flourish it, as some Professors, who (as they think) in their doings and dealings are none of the best. Having these, or the like persuasions, they keep up an inveterate prejudice against all pretences to more circumspect and precise walking, such as the Apostle adviseth, Eph. 5.15, 16. and bless themselves in their own hearts, promising rest and peace to their Souls, even when they walk after their own devices, because they do (as they persuade themselves) the best they can, and would with all their hearts do better, if they could.  
Now, that which is intended in this ensuing Discourse, is to demonstrate, That all these are fallacious pretences, and that there is no want of means and helps to their Conviction and Conversion, but they have Light enough, which they suppress, and keep under, as the Gentiles did, Ro. 1.18. and out of a desire to satisfy their fleshly lusts, refuse to follow whither Scripture and Reason lead them.  
For their Quarrels and Exceptions, they are like those of the jews, in our Saviour's time. Why dost thou make us to doubt? 
Joan. 10.24.  If thou be the Christ, tell us plainly. 
Joan 6.30.  What Sign showest thou, that we may see, and believe? As if they wanted nothing but Light, to see, whether he was the Messias indeed. If they could once be assured of that, they needed not to be persuaded any further, he should have Disciples and Followers enough. Yet none of us (I hope) will say of those jews, They had not Light enough, when the Sun of Righteousness arose to shine upon them. Nor dare we (I suppose) excuse them, notwithstanding all their exceptions from the guilt of crucifying the Lord of Glory. And then, how can any of us look on ourselves, as more excusable than they?  
Hereupon all they, who retain so good an opinion of themselves, and are always questioning and quarrelling others, that are dealing with them, for the good of their Souls, (just as the jews did our Saviour) might do well to inquire, Whether the same Spirit of contradiction be not in them, that was in those jews. To pick Quarrels, and make Objections, and put others to answer them, is no hard work for any to do, that have a mind to it. But to do the Will of God, as he requires it to be done, is hard work to flesh and blood, and calls for Self-denial, and renounicing our own Wills. And what if this be it, and nothing else, that lieth at the bottom of all those fair pretences, which are made by many, of their being not convinced and satisfied in their Judgements and Consciences, about the matters of God's Kingdom, and their own Salvation. Wherefore they should consider more seriously, Whether he that searcheth the hearts, and will bring to light the hidden things of darkness, do not see, they pretend one thing, and mean another; and whiles they like not the Light that shines to them, they would fain excuse it, by saying, They have not Light enough.  
Wherefore I would fain persuade all, to have no such good opinion of themselves, but rather to search and try their hearts and ways, till they discern and discover that enmity which is in them against the righteous & holy Wills of God. For the Apostle resolves, Ro. 8▪ 7. That such a root of bitterness there is in all men by nature, and he that knows any thing of himself, cannot be ignorant of it. I say again therefore, Let no man bless himself in a fond conceit (no better than a sick man's dream) of the goodness of his own heart. For so long as men do this, they do but lock and bolt up all the passages of their Souls, that nothing God doth or saith, can have entrance into them, or make any impression upon them. These are far from judging themselves, or justifying God; But say in effect, as Israel of old, Ezech. 18.25. The way of the Lord is not equal. These men are indeed far from righteousness, and wholly indisposed to learn it. Their Souls are as some old Sores, so nasty and filthy, as they must be washed and wiped, before any healing Plasters can be laid on them. Or as some men's Bodies, so foul, and full of bad humours, as they must have Preparatives, to make way for the intended Medicines, which otherwise will have no efficacy or operation. Now this Discourse is intended only as a Preparative, to make way for other Physic, by rousing men up to consider, in what a condition they are, and that there is an enmity in them against God, and his Laws; and that this enmity is it, which causes so many disputes and exceptions about God's Dispensations of Grace and Providence; and that they do but flatter and deceive their own Souls, in thinking themselves so well inclined to God and goodness, and should do well enough, if they had somewhat, which they want (as they think) without any fault of their own. For what hope is there, to persuade men out of their ungodly ways, so long as they conceit themselves to lie under a fatal necessity of being as they are, and so it is no fault of theirs, that they are no better? Or how shall men be prevailed with, to change their course, so long as they lie under such gross mistakes of God, and his ways, as to think, he is wanting to them, and they are not wanting to themselves? Such mistakes do a great deal of mischief in the World, and keep up cursed prejudices in the hearts of men, against the ways of God's Commandments, and make them to cry Peace to their Souls, even whiles they are walking after their own imaginations, and running headlong to the pit of destruction.  
Now this Discourse be-speaks men, to consider, Whether God's ways, or their own, are unequal; and whether God or they shall be justified in the last and great day of account.  
There needs no more to be said in way of Preface. That the God of all Grace, will vouchsafe to give his Spirit, for convincing men of all their Mistakes and Prejudices, so as they may learn to judge themselves, and justify him, (which is the work the● have to do, in order to their Salivation) is the hearty Desire an● Prayer of him that penned, an● them that published this ensuing Treatise.  
T. F.   

ΑΥΤΟΚΑΤΑΚΡΙΤΟΣ; OR The Sinner Condemned of Himself.  
WHat the Apostle saith of an Heretic, 
Tit. 3.10, 11.  after the first and second Admonition, may truly be said of every one that goeth on in his wickedness, He Sinneth being condemned of himself: He sinneth wilfully, and without excuse, he hath no cloak for his sin; for he condemns himself in what he doth, in that his practice is contrary to his principle.  
That this is the case of all, or most ungodly Sinners, I shall endeavour to make good in the ensuing Treatise. And in order thereunto, I shall lay down the sum and substance of all, in one general Proposition, which I offer, as the conclusion to be proved, viz.  
That, whatever excuses or pretences, are or may be made by any, all the mistakes, 
The general proposition to be proved▪  and miscarriages of men, about the matters of God's Kingdom, and their own Salvation, are only, and altogether from their not improving the means, and helps, which are allowed them; and that this also is only from the sinful corruption, and cursed inbred enmity of their own hearts and nature.  

1 Argument.  To prove this, I argue, first from somewhat employed in the Proposition itself, viz. The sufficiency of helps and means on Gods part allowed to men. And  
The Argument may be form thus: If God have sufficiently provided for men's Salvation, so as he is not wanting in what lay on him to do, than men's neglect is the only cause of their destruction. But God hath sufficiently provided, etc. Ergo, etc.  
Here I shall not stand to prove the consequence of the first Proposition, because if God be not, of necessity man only must be wanting to himself. If any shall allege, that the world, the flesh, and the Devil are great enemies, and hindrances to men's Salvation, I grant it, but deny withal, that therefore God is to be charged with men's destruction, or that any man who dieth in his sins, is the more excusable. For the fault is in men only, that they willingly give themselves up to be led aside by those enemies of their Souls, and so neglect their own Salvation. Sure I am, nor one, nor all of those enemies, could prejudice our everlasting estate, if we did not freely and willingly give ourselves over to their power.  
And this will appear in my proving the second Proposition, viz. That God hath sufficiently provided for men's Salvation, etc.  
Here I shall first instance in particulars, and therein show, what provision God hath made.  
1. To rise no higher than Adam's fall; when man stood in most need of God's help, was there not a speedy provision made of an all sufficient Saviour, and help laid upon one that was mighty, and able to save to the utmost all that come unto God by him? Heb. 7.25. No sooner had God convinced our first Parents of their sin and misery, but he presently revealed his Son, to be made the seed of the woman, 
Gen. 3.15.  and in man's nature to fulfil whatever was needful to the reconciling of the world. In this Salvation so prepared, and promised, there was no defect, as appears by the Apostles testimony, Heb. 7.25. The only defect is on man's part, in not coming to God through Christ, that he may be saved. Who dare say, that God hath made but a scanty provision for our salvation? Surely it cannot stand with his faithfulness and goodness, 
Act. 7.30.  who commands all men every where to repent. Would he (think you) invite so many guests, if he knew not before hand, that there is entertainment enough for them all? No man (for aught I have heard) ever made question of this, That if all would come to Christ, all should be saved by him. And this is the tenor of the Gospel-Covenant, (which alone reveals the way of Salvation) He that beleiveth shall be saved, etc. Mar. 16.16. For any Objection that may be made, I shall answer it in its due place.  
2. As God hath provided an all sufficient salvation, so hath he also allowed sufficient means for the applying of it, so as it may be effectual.  
1. There is the word of Grace, or the Gospel full and clear in all particulars, so as there is nothing necessary to be known concerning this salvation, but a man may run and read it▪ What was sufficiently discovered in the Old Testament, according to the dispensation of God for those times, is more clearly revealed in the New; so as we may well say with the Apostle, 2 Tim. 3.25. The Scriptures are able to make us wise unto Salvation.  
2. There is the Spirit to teach us inwardly and in the heart, what is laid before our eyes in the word. And both these are promised, Isa. 59.21. If any object, That that promise is made only to the Church, I may grant it, and yet answer well enough thus; That the Word and Spirit promised to the Church, proclaim and offer Christ to the world; and they that ar● without, are bound to receive what is offered▪ and to join themselves to the Church. For wha● is it that makes and constitutes the Church? I● it not harkening to, and obeying the voice o● God in his Word? There is the sound of th● Gospel's voice, which the world is bound t● hearken to, as I hope to show hereafter. An● if the wicked world refuse, and will not en●quire after it, that is their own fault, and Go● is not wanting, as shall be more fully cleared i● its due place.  
For present it may suffice, that there is a● abundance of the Spirit, and of the Word, enough to enlighten and enliven all the world if they would heed and attend them. Wh● dare say, that God's Word and Spirit are no● sufficient to instruct us in all things necessary▪ and to lead us into all truth? For Papists quarrelling the sufficiency of Scripture-revelation, I have nothing to do with it now; it serves my turn, if it be acknowledged, that God hath made a sufficient revelation of his will, and the way of our Salvation.  
3. That God might not leave himself without many witnesses, we have also the work of Creation, that shows us the way of glorifying him, 
Psal. 19.1, 2, 3.  else how could the Apostle upon this one ground, prove the Gentiles to be inexcusable in their Idolatries? Rom. 1.19, 20. And is there not also a goodness of God in his providential dispensations, that leads men to repentance? Rom. 2.4. Yes, the Psalmist shows it at large, Psal. 107. And this amongst others seems to be one thing, that's very observable in that Psalm, viz. That men otherwise void of all piety, and such as care little for God's company at other times, when distresses, and dangers assault them, even by nature, and natural conscience, are led to call upon God. This shows sufficiently, that their neglect of God in times of prosperity, is a stifling the natural principles of Religion, implanted in all men, for the improvement of divine providences.  
4. To say no more, God hath made us reasonable creatures, and given us a mind to understand, so as to choose the good, and refuse the evil. And have we not all of us a conscience to accuse and excuse, to encourage us in that which is good, and affright us from all that is evil? In one word; The way of Life is laid before us, and we have eyes to see it, if we had a mind to walk in it. Men do not go to Hell as a beast goeth to the slaughter-house, or as one led blindfolded, not knowing whither he goeth, but they refuse the way of Life, and choose the ways of Death; as I hope to show hereafter more at large.  
Now let me sum up all that hath been said, and thus argue; If God hath prepared an all-sufficient salvation, and provided all means necessary for the applying of it, what have we to complain of more, than what we find in ourselves? May not the Lord say as he did, Isa. 5.4. What could have been done more, that I have not done? or as jer. 2.5. What iniquity have you found in me? Have I been wanting to you? Rather, have not you wronged yourselves, and been sinners against your own Souls? And will not the Lord say thus one day? Questionless he will; else how shall he clear himself in condemning the wicked world? For suppose God to be wanting in any thing necessary on his part for our salvation, may not a condemned sinner justly reply thus? Lord thou hast now passed the sentence of death upon me, and thou art now sending me to dwell with everlasting burnings, which I should never have run myself into, if thou hadst done that which lay upon thee to do. May not such a soul say, alas! I knew nothing of what I should have known in order to my salvation, but was left in the dark without any light to show me the way of Life. Had God done his part, I might have done mine, and so it had never been with me, as now it is. Shall any of the damned (think you) ever have cause, or just occasion to quarrel God in this manner? Or if any should, I must confess, I know not how to clear God in his condemning the world of the ungodly.  
But God will certainly clear himself one day, and convince all the ungodly, 
Judas 15.  that their damnation is just: Else why is God so often clearing himself upon all occasions, from having any hand in the destruction of those that perish? For certain God would never clear himself (as often he doth) if he knew not himself to be clear; and he must have most unworthy thoughts of God that thinks otherwise. God is not as man, to justify himself in any thing, but what is right and true.  
Now, how often doth God clear himself, and cast all the blame of men's destruction upon themselves? Ezech. 18.31, 32. Cast away all your transgressions, etc. for why will you die? I have no pleasure in the death of him that dieth. Host 13.8. O Israel thou hast destroyed thyself. To this purpose also read Esay 5. v. 1, 4.  
Obj. But some will reply and say, Who denies or questions this? you labour to little purpose, and might well have spared this pains.  
Sol. To clear myself, give me leave to say; 1. That many are charged with making God the author of sin, and the contriver (in a sort) of man's damnation. I do not say they are justly charged, but that some are so charged by others, is most true.  
2. There are but too many in the world, who charge God foolishly as faulty and guilty of men's destruction. I say not, they do it expressly, and in terminis, but interpretatively, and by consequence they say, that the fault is on God's part, and not on theirs, if they die and are damned. What else is their meaning, when they pretend, as they do, so much love and good liking to God, and the ways of his Commandments? Are there not many that say in their hearts, and some upon occasion with their mouths also, Far be it from us to hate God, or any of his ways? God forbid that we should procure to ourselves the damnation of our own souls? Nay, they will not be well pleased with any other, that shall charge them for so doing. If others will believe them, they are as willing to be saved, and as willing to walk in the way of Life and Salvation, as any man can wish them to be. But alas! what would you have of them? If they knew better, they should do better; and for their part, they do the best they can, and as far as God gives them grace. Now, is not this in effect all one as to say, if we are cast away, and die in our sins, it is no fault of ours? How could we help it? We have done all that we were able to do, and should with all our hearts have done more, if God had given us wherewithal. Is not this to quit ourselves, and cast all the blame upon God only? Yes; it is to charge it upon God alone, that we die and perish in our sins.  
Now for the sake of these, and such as those I have undertaken to plead for God, as well as I can. For (to speak as it is indeed) God is much spoken against in the world; and as there are too many of whom it may be said, God is not in all their thoughts; or, there is no God, is all their thought, Psal. 10.4. so there are many mouths opened against him, to charge him with all the fault of men's destruction. And I know not in my capacity, how to do him better service, than to speak a good word for him in this case, and let the world know it.  
To return where we left before; I shall a little further, and more fully show, that God is (if I may so say) exceeding careful to clear himself of having any hand in the death of him that dieth: He thinks he hath done what was to be done on his part; What could have been done more, that I have not done? Esay 5.3, 4. As if he should say, there wanted nothing to their being a fruitful people, if they would themselves. Consider also what our Saviour saith, John 5.40. And (or rather, But) you will not come unto me, that you might have life. Vers. 39 he had told them, that the Scriptures testified of him, that he was the light and the life of men; But (saith he) you will not come unto me that you may have life. Is not that as much as to say, Here is life laid up in me all-sufficient to all intents and uses and safe enough, but you will not come and take it, though you may have it only for the ask? If this be not the full purport and meaning of those words, I cannot imagine what it should be. For our Saviour speaks plainly to them, that if they die in their sins, 'tis not because eternal life is not to be had, but because they will not have it. And is not this enough to clear God, and condemn the unbelieving world? Add to this that affectionate passage of our Saviour, Mat. 23.37. I would have gathered them as an hen gathereth her chickens, but they would not. This clears him; and dare any man say or think, that our Saviour meant otherwise than he spoke? O! how happy had that people been, if they had taken him at his word! Take one place more, Luc. 19.41, 42. how pathetically he wishes, If thou hadst known in this thy day, the things that belong unto thy peace! Was it not in his heart (think you) that jerusalem was the only cause of her destruction? And by all you may see, the Lord is willing to clear himself, and we may assure ourselves he is as able to do it. He well knows, that all his dispensations of grace and providence are such, as will clear him against all the world. Our Saviour knew well (and hath not forgotten it to this day) that when he was on earth, he was no way wanting to the work which his Father had put into his hands. And this appears Esay 49.4. that God will justify him, that it was not by any default of his, that his labours had no better success; His judgement is with the Lord, and his reward with his God. He knew (and knows still) that he had done all that he had to do, for the reclaiming of his Countrymen, and for the reconciling of the world. Did the jews want any means, whereby they might know him to be, as he was indeed, the promised Messiah? True, they thought so then, and were ever calling upon him for farther and fuller evidences; but they were but vain, and false pretences, somewhat the same, or very like to what others still have, as I shall hereafter prove. But whatever they pretended then, I am confident they are now of another mind. Whiles men are on earth they have too good thoughts of themselves, and are too apt to entertain hard thoughts of God, and his dealings with them. But I am apt to think, that the damned in Hell complain most of themselves. Sure the Parable (some will have it a story) Luc. 16. seems at least to sound this way: For though it sore troubled the Richman to be in that place of torment, and fain would he have had some relief, though never so little, yet he complains of none beside himself for his coming thither. One saith indeed, That no man goes to Hell, but he hath some excuse or pretence for it: And I am of his mind in this, if he mean it of men, whiles they are upon earth. But I much question, whether the damned, when once they arrive at their long home, be not forsaken of all those pretences, and begin to change their minds: However it be (for I resolve nothing in the case) the Rich-man's desires for his brethren that survived him, show he thought, that while men are upon earth they may prevent their own damnation. And though he would have had some extraordinary way taken for the Salvation of his brethren, yet Abraham's answer clears it beyond all question, that they and others like them, have means enough if they will but use them; They have Moses and the Prophets: And have not we moreover the Evangelists and the Apostles? Read Luc. 16.31. and resolve, if men will not hear these, no extraordinary appearances will work upon them. Questionless Abraham in Heaven knew the truth, as well as the Richman in Hell. But for what may be said of strange providences, and the good effects of them in some, I shall have occasion to discourse hereafter.  
Though what I have said might serve to clear God, as to his making sufficient provision of means, in order to man's Salvation, yet I may not yet lay aside this part of my task. For there lies a great Objection that is very obvious, and must be answered: The Objection arises from the forlorn condition of the Gentiles, whiles the partition-wall between them and the jews stood firm; and the same Objection lies now as to Pagans, who are without God in the world. For it may be said, Since the Gentiles of old, 
Obj.  and many now are denied the ordinary means of grace, and saving knowledge; How can it be maintained, that there is a sufficient allowance of means on God's part, and that no man hath cause to complain of any but himself.  

Sol.  In answering this Argument I have (I hope) the Apostle to help me, and he helps me to answer thus; That even those Gentiles who had not the written Law, (which the jews had) were without excuse, Rom. 1.20. Now if they be without excuse, there needs no more to clear God's justice in their condemnation. But the Apostle proves what he saith, and shows why, and how they are without excuse, vers. 19 Because that which may be known of God is manifest in them; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Quod de Deo cognosc●re fas est, vel expedit. Calvin.  For God hath showed it unto them, therefore they are without excuse. Whatever served to set forth the glory of God, or whatever might excite and move them to glorify God, all this is manifest in them. And the same Interpreter thinks there is a special emphasis in the Preposition [In.] It notes (saith Calvin) such a manifestation, 
Indicat manifestationem quâ proprius urgeantur, quam ut r●fugere queant.  as would admit of no evasion, they could not put it off. Whatever be the emphasis of that Preposition, or whether any at all, it is enough for our purpose, that they withheld the truth in unrighteousness, vers. 18. They suppressed the inbred true notions, which they had of God. These they kept (as we use to say) under hatches, they obscured and clouded them, and would not suffer them to shine out, and show themselves. And this they did in unrighteousness, i. e. by force and violence, saith Piscator, and Calvin too. Some count of an Hebraism in the expression; but if it be otherwise, it serves our turn well enough. It was the base corruption of their hearts that made them oppress, and keep under the natural light that was in them. The eternal power and Godhead were manifested in them, so as they were not, could not be ignorant of them. Hence I argue, that they wanted not light, or means to show them a better way of worshipping God, than the way they took, which was indeed against all reason, as the Apostle there proves. Consider farther, that they liked not to retain God in their knowledge, vers. 28. i. e. They hated, and were willing to be rid of that knowledge of God, which they had, and v. 25. They changed the truth of God into a lie. They heeded not the true, implanted notions of God, but followed their own devices, which carried them to false ways of worshipping God, under the similitudes of his creatures. Now this was an act of their perverse Wills, in opposition to, and in despite, as it were, of their natural principles. Nay further, saith the Apostle, vers. 21. When they knew God, they glorified him not as God, neither were thankful, etc. They glorified him not as became his most excellent Divine Majesty, which they knew, or might have known so well, as to have served him in a better manner, if they would. They were not thankful: They had a talon, and would not improve it as they might and should have done: Their returns were no way suitable to their receipts. Now consider the Apostles arguing in this case, and it appears plainly, that he clears God, in condemning the Gentiles, upon this account, that they had means and helps to know, and do better, but they rejected them to follow their own inventions. And the same may be said now of any of the Heathens alive, to show, that they also are without excuse, as others that were before them.  
Obj. Yea, but God denied them his special grace, which being denied, though they had done their utmost, they could never have improved their natural Light to discover Christ, who is the only name given under heaven, whereby men must be saved, Acts 4.12. How then had they a sufficiency of means?  
Sol. This argument is grounded upon a supposition, which the Apostle never takes notice of, even when he labours ex professo, to prove the Gentiles justly liable to God's wrath and condemnation. And therefore such a supposition to me seems to be of no great force, though some take much notice of it in their dispute. For my part, I have nothing to do with the controversy that is among the learned, or with stating the question between them. My design in this discourse is only to remove a stumbling block out of the way of the blind, that hinders too many from walking in the way of God's Commandments. And this I may do (I hope) without engaging so far in the controversy, as some others have done.  
I am to prove, that 'tis not the want of means to be allowed on God's part, but a wilful neglect of means on men's part, that will be their condemnation: And hath not the Apostle said enough to this purpose in the case of the Gentiles? Rom. 1. Yet let me argue a little: What will it avail those Gentiles, or any the like, to say in the great day, By all the light which God did lend us, we could never have discovered the only way of Salvation? For may not God answer, What's that to you? It concerned you not at all to inquire what would, or what would not be. I never told you, what I would, or would not do more, in case you had improved the talents which you had. I gave you the knowledge of myself, and mine infinite excellencies so far, as to show you a way of worshipping me in a better manner, than under the resemblances of my meanest creatures. But you have buried your Talon, and rebelled against the Light you had, and therefore are wicked and idle servants. What is it to me, or any others, what God will, or will not do, in case we do our utmost with what we have? God, I am sure, is not, cannot be bound, farther than he is pleased to bind himself: And how far God hath bound himself to answer the improvement of natural gifts, by an addition of supernatural grace, if I have not learned, I suppose, I need not be ashamed. Scripture indeed saith, That to him that hath it shall be given, Luke 8.18. And reason shows, that the use of any gift natural, or spiritual, is a means to increase it. But seeing grace and nature are not of the same kind, 〈◊〉 confess myself ignorant, how far the improvement of nature will avail to the procuring o● grace. And yet I dare not say, God will no● give grace to such as improve nature to the ut●most. For I know not what God will do, an● so it is meet, I leave him to his liberty, as h● hath left himself. I am bold to think, that suc● a supposition, as some make in this case, is al●most to as little purpose, as that question, Whe●ther the Son of God should have come in the flesh, if Adam had never sinned? This we are sure of, that the Gentiles, and others have their talents, more or less, and all to be im●proved accordingly; and if they be not, is Go● unrighteous in requiring what he hath given▪ The idle servant indeed charged his Master with austerity; 
Mat. 25.24.  but they trifle lamentably, who thereupon dispute the vigour of Gods dealing with men, seeing it was not in the mind of Christ to note any such austerity, more than to commend usury. Yet this is worthy our notice, that no servant made any complaint of his Master, besides that idle one. For the scope and drift of the Parable, it is to show (what is to my purpose) that they have no colour of excuse in the least, who stifle the gifts of God, and make no advantage of them: Yea, it proves clearly, and undeniably, that God will require of all according to the measure of their gifts, as you may see further confirmed, if you please to consult, and compare Ephes. 4.7. 1 Pet. 4.10. and Luc. 12.48. For certain God will require no more than he hath given, and it is as certain he will require so much, and this is but reason. And now let any man that's but reasonable resolve, whether the veriest Heathens, who had the least means and helps, perished for lack of them, or for neglect of them: For to speak as it is, they are condemned for abusing their gifts, and choosing to walk in darkness, when they had light to lead them into better ways and practices.  
Obj. But may not they say, Lord, if we had walked by that light, it would not have served for our everlasting salvation?  
Sol. And may not God stop their mouths by saying, What is it to you, whether it would have served your turn or no? What did you know of what might, or would be? I gave you a stock to trade withal, and you have misspent and wasted it. Why did not you that which was your duty to do, in using what I had given you? You lacked nothing to that, but you had no mind to do what you might have done. You had light enough to convince you of your abominable Idolatries, but you would not be turned from them. You knew, or might have known, that I cannot be resembled by any of my Creatures, and yet you would needs worship me in the Images of men, and beasts, and birds, and creeping things. And now what can they say in reason, to be a sufficient excuse? They are condemned for their sinful neglects, and not improving their talents: And is not their condemnation just? Whether what they had, would have gained eternal life, if they had done their utmost, will be no plea with God; but they will be found guilty, for not doing what they might have done, by the means they had. Take it, if you please, in a plain and familiar similitude. A Master gives his Servant a task, and so much light to do it: The Servant saith, the light he hath will not serve him to finish his task, and therefore never takes his Master's work in hand, or doth any part of it, but spends his light in doing nothing, or somewhat of his own business. I ask whether such a Servant may not justly be made to suffer? What was it to him, whether his light would serve for all his Master's work? He ought and should have done as much of it as his light would serve him for. What knew he, whether his Master would not have supplied him with more light, if he had found him at work by the light which he had? I need not apply this, but only add, that the Gentiles never had such a thought, as we suppose the Servant to have: But what light they had, they resolved to waste it, and never to regard their Master's work. Nay moreover, what if there was this in it too, that if they had had more light, they would have done as they did? Sure many have far more light, and do as bad as they. But I shall discourse this supposal no farther▪ the case, I hope, is clear enough, by what hath been said.  
If any shall further pose me with the case of Infants, that never attain to years of discretion, I may truly and justly say, that this case is far beside the Question, as I have stated it. However, I shall not so pass it by, but give an account of my thoughts and apprehensions about it, after I have first proclaimed my ignorance in those things, wherein God hath left me no manifestation of his mind and will.  
That they are (as all Adam's children) dead in trespasses and sins, and by nature the children of wrath, I verily believe, because that which is born of the flesh, is flesh, John 3.6. so as they must be born again, ere they can see the Kingdom of God.  
That they are capable of grace, and by consequence of glory, I also believe, because the Lord ordained and appointed such little ones, 
Gen. 17.12. Ro. 4. 1●.  to receive the seal of the righteousness of faith.  
But for their everlasting estate, it is to me (as I suppose to all others) a secret, so as I can resolve nothing. Only I incline to think, that some of them are saved, and some perish in their sin. But who are the one, and who the other, who can say? One of the Ancients (quoted and allowed by some of our eminent Divines) saith thus, viz. It is even by Infants manifest, 
Aust. Ep. 107. add Vital.  that many be not saved, not because of themselves, but because God will not. And that they perish not for any actual, wilful sins, or rejecting the light either of grace or nature, we may (I suppose) justly and safely yield, because they never use or exercise reason or discretion. Yet all of them being the Cockatrice Eggs, if they are some of them crushed, and killed in the shell, there's no cause nor occasion of questioning the judgement of God, since 'tis for sin only they are condemned. May not the Lord use his liberty in punishing sin sometimes in such young sinners, so long as (we all grant it) they are of the Serpent's brood? And now I am afraid to wade any further, lest at next step I should be over head and ears. I shall therefore rest in the Answer I gave at first, desiring only, it may be considered of, That God, who knoweth all most perfectly from eternity to eternity, cannot but know what those castaway children would have done, if they had lived to years of discretion. But these are secrets, such as I should never meddle with, if I were not occasioned to it by others curiosity. That some infants are saved, no man (I suppose) questions, as also that they are said only by the grace of the Covenant in our Lord Jesus Christ. Yet here is a secret of divine providence in governing the world, to cut off such grafts newly implanted into Christ, so as they never grow to bear any fruit. But these (I say again) are secrets which belong unto the Lord: The revealed things belong unto us, & with these we ought to content ourselves. And the same is to be said in the case before, viz. That some sinners die in infancy, others in youth, some in middle age, and others not till they are very old, and all perish, though all attain not to the same pitch of rebellion against the Lord. To say no more, in such cases, I must confess, I know not what to say, because I desire to be wise only according to what is written, and for the ways of God in his providence▪ I had rather in silence adore them, than in pride and curiosity (as some) to pry into them.  
If any shall object, that 'tis a glorious and singular privilege to have the means of grace, as the jews had above others, Psal. 147.19, 20. Rom. 3.1, 2. I grant it, and say also, that 'tis a most dreadful calamity to want them. But this is no argument against what I have undertaken to prove, seeing God hath not left himself without witness towards all, so as they are without excuse upon this account, viz. Because they neglected, and no way improved the talents with which they were entrusted. God (as we see) gives some persons more wit, and others more wealth, etc. yet they who have less, are liable to accounts for what they have, because it is a trust, though less than some others have.  
As for others, who are not as the Gentiles, nor as Infants, one would think the case, as to them, were much clearer. For they have means as much as any ever had; and yet even these have somewhat to say for themselves.  
Obj. True, we have the Gospel Preached to us, and plenty of precious means (as you call them) to know Christ: But to what purpose, so long as we are one way or other shut out, so as not one, nor all, nor any of these means shall ever have any effect on us for our salvation? For this purpose they allege, 

1. An absolute and irrecoverable decree of God, that shuts out more than shall be received in.  
2. The narrowing of Christ's death by some, as to the extent of it, that a great many may well think themselves uncapable of any benefit by it.  
3. The lamentable estate of all men since Adam's fall, under an invincible inability, to recover themselves from that estate, more than a dead man hath to raise and lift himself out of the dust.    
These are the stumbling blocks which too many lay in heaven's way, to hinder their own salvation; and I cannot pass them by, without using my endeavours to remove them. For these have been, and still are, unhappy occasions to many, of putting off all the blame from themselves, yea, and obliquely, by consequence at least, to charge God himself.  
In answering these objections, I am no way bound to engage in the controversies that still are among the learned, nor shall I resolve one way or other to the prejudice of any party, but leave them to end their quarrels as they can.  
All the business I have to do, is to apply myself to the capacities (and if the Lord so please, to resolve the doubts) of those that understand nothing, or very little of these matters, more than to make them so many stumbling-blocks, to hinder themselves and others in their way to heaven, and sad occasions of blessing themselves in their own hearts, whiles they walk on in their own imaginations, 
Deut. 29.19.  to add drunkenness to thirst. And now I come to Particulars after I have premised this one thing in general, viz. That let the decrees of God be as absolute, as any of the learned have made them; or the death of Christ as much narrowed in the extent of it, as ever it hath been by any, yet my conclusion will stand firm, that men only are wanting to themselves, and no charge in the least can justly be laid upon God.  
Sol. 1. In answering the first objection from God's absolute decrees, I shall say enough in this, that they are to us secret things, and cannot be known by us till the event declare them. We will suppose every man's name, who is certainly and infallibly ordained to eternal life, to be recorded, and all, and every of them● and no other to be saved. This, I say, we suppose, resolving nothing in the question: But this I say too, that if this be granted, yet there will be no excuse by it for any ungodly men. And my reason is this, Because no man can know himself left out of that Book of Life, till he comes to lie down under the power of death, and so be past all possibility of working out his salvation. Whatever is said in Scripture of Gods electing some, and leaving others (take it in the strictest and most rigid sense of any) certainly no part of holy writ hath revealed to us, who those men are, so as we can know them. The day is yet to come, when the books of God's decrees shall be opened: The written Word of God serves only to show the revealed will of God, which if any man, without all exception, be careful to observe, 
Tit. 1.2.  he is sure of eternal Life, unless God fail of his promise, which indeed he cannot do.  
God's decrees are his arcana imperii, mysteries of state not to be pried into, but in all humility to be adored, because though never so secret, yet they are always most righteous. In Kingdoms and Commonwealths on earth, Subjects have nothing to do with reasons of State, but are bound to obey the known Laws, which if they be careful to observe, they may justly expect to lead a peaceable and quiet life: The Lord hath shown thee, 
Mic. 6 8.  O man, what is good, and what he requireth of thee. Be careful to do this, and thou needst take no other care for thy Salvation; thou mayst assure thyself that thy name is written in the book of life. And for thy fuller assurance▪ consider what is clearly revealed in Scripture, viz. that the sentence of Life and Death shall pass at the last day, only according to what men have done, with respect to God's Commandments. Hence we read so often in Scripture of Gods rewarding men according to their works, and according to what they have done in the body. I need not quote the several Texts that are to this purpose. 
In suum exitium insaniunt qu●cunque omisso Christo quidnam de se in arcano Dei consilio constitutum sit, in quirunt. Calv. in Ep▪ 1. Joan. c. 3. v. 10.  The grand inquest at the great day of the Lord, will not be, Whether thou art elected, or not, but whether thou hast observed to do as God hath commanded thee. If thou hast received the Lord Jesus Christ, as he is tendered to thee in the Gospel, and hast denied all ungodliness and worldlly lusts, and lived soberly, and righteously, and godly in this present world, there will be no question of thy Salvation in the world to come.  
Sol. 2. I answer yet further, that God's decrees (be they never so absolute and infallible) do no way in the least infringe the liberty of second causes, but men act as freely in all they do, as if there were no decrees at all: Suppose there was a decree of Adam's fall (we assert nothing, but only suppose it) yet Adam was at liberty, whether to stand or fall. 'Twas never said by any sober man, that there was ever any decree, 
Non negamus decretum permissionis, etc.  more than of permitting the fall of man. For certain, God did not force him to fall, or cast him down, but he might have stood if he would himself. 
Illud tamen a●ctè tenemus Adami peccatum non ab hoc decreto, sed s●cundum hoc decretum evenisse. Determinat. Qu. 25.  The Reverend and learned Davenant (with others) so resolves, That man fell according to God's decree, but not because of it. And the Schoolmen resolve unanimously, 
† Decret●m non tol●it lib●●tatem.  That God's decrees do not infringe man's liberty.  
Suppose again all the actions of men to be under a decree, yet no man hath said, that men's actions, good and bad, are alike under it. For if they were, no man could possibly clear God from being the Author of sin: But there is this difference, that God decrees the good actions of men, so as to allow of them, yea, and to effect them by his grace and power; the evil only to permit them, to order and overrule them, for his most righteous and holy ends.  
Alvares and others, conceive it impossible for us in our understanding to reconcile these two, viz. The absoluteness of God's decree, and the liberty of man's will; but they say not, that they are inconsistent, and there is reason to show they are not:  
1. Because (as 'tis confessed by all) when the will of man determines itself to one thing▪ it doth not lose its liberty; but though it actually choose one, yet even than it hath power to choose another.  
2. God's decree doth not abolish, but only order man's liberty, by inclining the will one way or other, according to its nature.  
3. The decree of God establisheth the liberty of man's will. For he so determines in his will, as the agency of second causes shall be according to their condition, i. e. Natural causes shall work naturally; voluntary causes, freely.  
Though God's decree excludes the act o● event that's contrary to it, yet not the liberty of man to the contrary, as was said before. Moreover, God decrees, not only the things that are to be done, but also the manner how they shall be done, either voluntarily, or necessarily. Now things are done necessarily or contingently, ●n respect to second causes, not to the first, who worketh all most freely, according to the counsel of his will. And so, what God hath decreed to come to pass by free agents, always comes to pass most freely. judas was as free, 
Luc. 22.22.  and might have forborn to betray his Master, as ●f there never had been any thing foreseen or foretold about it. And so were the Soldiers ●ree to have broken Christ's bones, 
Joan. 19.33.36.  as well as the others.  
I shall shut up this with what I find in one of ours, whose judgement I much value, as doth every one (I suppose) that's any way acquainted with his Writings. 
Io. White, The Way to the true Church, Sect. 40. Digress. 41.  Our adversaries (saith he) belie us, when they say, our opinion touching Predestination, maketh us deny freewill. For we think indeed our will is moved effectually by God's will in all our actions: which being the most effectual and universal Cause of all things, qualifies our will, and inclines it to the action: yet doth it not follow hereupon, that therefore we think our own will hath no freedom, but only that the freedom thereof depends upon a former freedom, which is the freedom of Gods will. And if we hold further (as some Divines do) that Gods will determines ours, and his decree flows into all the effects of our will, so that we do nothing, but as he directs our will, and purpose; yet this excludes not our own freedom, nor makes God the Author of sin, nor implies any inevitable necessity in our doing. The reason is, because God moves not our will violently enforcing it, but leaves an inward motive within ourselves, th●● stirs it up, which is the act of our Understanding whereby we judge the things good or evil, that w● will or nill. For in the proceeding of our wil● First, the mind apprehends some object, and o●●fers it to the will; Then upon the full and perfect judgement of the understanding, the will follows or refuses it, as the understanding judges it goo● or bad. And so this act, or judgement of our ●●●derstanding, is the root from whence the 〈◊〉 choice of our will ariseth, in such manner, 〈◊〉 whatsoever it be that goes before the act of 〈◊〉 will, or sets in with it to incline it (as Go● will doth) as long as it destroys not, nor enforce this practical judgement of reason, the liberty 〈◊〉 our will is not taken away. And herein stands 〈◊〉 true concord between God's Predestination and ma●● Will, That the free and immutable counsel 〈◊〉 God's will, goeth indeed in order before the opera●●●on of our will, or at least together with it, 〈◊〉 determines and circumscribes it. But for 〈◊〉 much as it neither enforces our will, nor takes ●●way our judgement, but permits it freely to lea●● and persuade the will, it expels not our liberty but rather cherishes and upholds it: For wheresomever these two concur, viz. Freedom from vi●●lence and necessity, and the full consent of Reaso● there is the whole and true reason of Liberty.  
Now I desire, it may be observed, that thi● reverend and learned man saith only, Tha● some Divines (not all) do hold, that God's wi●● determines ours, and his decree flows into all th● effects of our will, etc. And indeed, it is yet a great question (as well it may) with many▪ ●ow far the decree and unchangeable counsel ●f God doth determine our will about any thing we do. To me it is, and (I think) ever will ●e a mystery, as some profess it is to them; and ●herefore, from a matter so difficult and disputable, it is dangerous and desperate in any man to ●●ferr, what is directly contradictory to his du●y, so plainly laid before him in the written Word of God. For this is plain, and there can ●e no question about it: But the other (I say ●gain) is to us very uncertain; and what some ●alk of Gods determining our wills, and all our ●ctions, is very much questioned, and doubted of by others, and that for good reason, it being so mysterious, and so hard, if not impossible to be apprehended by us, as it is.  
But whatever our Divines hold touching Predestination, the meaning is not (as that learned man in the place before cited hath it) That God by his Providence infuseth any constraint into the mind of man to enforce it, or any error to seduce it, or imposeth any necessity to bind it; but only that he inclines, and orders it to work freely, that which he hath determined for his own glory; And besides, his preserving the faculty thereof, moves and applies it to the object, and work, that it willeth, or nilleth. And all this is no more, than that man's Will is subject to God's Providence, which no sober man will deny, or question.  
But to reason the case more familiarly; 1. Let men ask themselves, Whether they do not freely and willingly choose their own ungodly ways, and they cannot (I am sure) say to the contrary. For their Consciences will te●● them, that in all their ungodly ways, the● only consult to satisfy their lusts, and neve● have one thought of what God hath decreed.  
I ask further, 2. Whether any man can possibly act in a way of wickedness, with a respect to the fulfilling of God's decrees, seeing no ma● can know, what those decrees are? We re●● indeed, Act. 4.27, 28. That Herod and Pi●late, etc. did what the hand and counsel of Go● had determined beforehand. Yea, the Devil himself, in all his doings, is within the compass o● God's counsel; else what sad work would h● make in the world? But how can a man act, so as to intend his action, according to that whic● he knows not, nor doth ever consider of? Wha● is it to any ungodly man, what God hath de●creed, when he resolves with himself, that 〈◊〉 will do according to his will, and serve his lust● whatever God hath said to the contrary? Tha● it falls out according to the counsel of God, 〈◊〉 beside, and against his intention, who wal● only after his own counsels: And so he do●● whatever he doth, wickedly of choice, and free●ly. How can it be otherwise? For he doth 〈◊〉 gladly, and he rejoiceth to do evil. Freewill (as one hath observed) is so far from being 〈◊〉 in a sinner, 
Nihil m●gis subest ●ibero arbitrio quam quod ab eo fluit libenter, & gaudenter. Parisienfis.  as that all, who sin with delight an● pleasure, do more especially sin by their Freewill▪ 'Tis not the absolute decree of God, that sway●● them to their ungodly courses; but they delight in their abominations, and sin, and die in thei● sin, because they freely choose so to do.  
I need say no more to this, if men would spea● what they know by themselves.  
God is not so much (if I may so say) beholden to them, that they should do any thing for his s●ke. They do not damn their Souls, to fulfil his will, but their own lust. They talk ●ndeed sometimes (as men do in their sleep) of they know not what themselves, What God hath decreed must be, and there's no avoiding it: But they do not serve their lusts, with any respect to God's decree, more than judas, who in ●elling his Master, looked at nothing but the money that was to be gained by the bargain.  
To show more plainly, how little there is to be had from God's decrees, to excuse ungodly men, consider, That all who had an hand, or heart in the death of Christ, were therein guilty of most horrible sin, though they did what the ●and and counsel of God had determined before, Act. 4.27, 28. and Act. 2.23. Though he were delivered by the determinate counsel and foreknowledge of God, yet was he crucified and slain by wicked hands. Whereas joseph, a Counsellor, was a good man, and a just, though he consented not to the counsel and deed of them that slew Christ: Yea, therein he proved himself a good, and a just man; whereas if he had acted, or consented, as others did, he had been guilty, as far as they.  
Sol. 3. No man sober, and in his senses, ever said, or thought, that men are damned, because God hath decreed them to be damned. Scripture (I am sure) speaks another reason of men's damnation. Death is the wages of sin, Ro. 6.23. Tribulation and anguish upon the Soul of every man that doth evil, Ro. 2.8. God shall come in flaming fire, to render vengeance on them that know not God, and that obey not the Gospel of our Lord jesus Christ, 2 Thess. 1.7, 8. The unrighteous shall not inherit the Kingdom of God▪ 1 Cor. 6.9, 10. And in this place we have a Catalogue of them who shall be damned; as also Eph. 5.5, 6. where, after the naming o● some, as Whoremongers, unclean persons, th●● shall not inherit the Kingdom of Christ, and 〈◊〉 God, v. 6. the Apostle gives this caution, L●● no man deceive you with vain words, for because of these things, cometh the wrath of God upon th● children of disobedience. For these, and such a● these, Fornication, Adultery, and all Uncleanness, Drunkenness, and profane Swearing, &c▪ for these men are damned. There's no noti●● taken of God's decree, as the cause or occasion of men's damnation. They on Christ's left hand at the last day, plead indeed, that if they we●● faulty, it was unwittingly, and they were not a●ware of it: But not one word of Gods decree fore-ordaining them unavoidably to damnation as some men plead now. And as wise as the count themselves, I am confident, they will se● better at the last day, and know, that their ow● evil ways, and doings, and not God's decree● brought death and destruction upon them. In●deed, God never passed any decree to condem● any man, but for his sin and impenitency; 〈◊〉 which, if he be not found guilty, I know of 〈◊〉 decree of God to damn him. But as we say o● some men, for their excessive feeding, that they dig their graves with their own teeth: So w● may say of others, for their inordinate living, that they dig their Hell with their own hands. They are damned for nothing, but their wickedness, wherein they were incorrigible, and would not be reclaimed. Would ungodly ones repent, and reform, and choose the ways of God's Commandments, they would answer this Objection to better purpose, than I, or any man else can. And yet this I'll warrant them, upon no worse ground than God's Word, that if they repent, and cast away all their transgressions, there is no decree of God shall rise up in judgement to condemn them.  
But for the further clearing of this 3 d. Answer, I shall add somewhat out of some of the Ancients. God may save a man, without his merits, because he is good: 
Potest Deus sine bonis meritis liberare, quia bonus est: Non potest qu●mquam sine malis meritis damnare, quia justus est. August. Ep. 100L. Deus de suo bonus est, de nostro justus. Tertul. de Resur. Ca●n.  But he cannot damp a man, without his demerits, because he is just. For (as another hath it) When God shows mercy, and pardons, he gives of his own, and doth it of himself: But when he condemns, and punishes, he could not be righteous, if there were not something in us to deserve it. How far God may use his absolute Sovereign power, and Prerogative-Royal, in exposing the most innocent creature to suffer torments, I have no mind to dispute, though I am not wholly ignorant, of what some have discoursed about it once; this I am confident of, that God never dealt so with any of his creatures, nor ever will, Lam. 3.33. He doth not afflict willingly, etc. His bounty and kindness floweth from him freely of itself: His severity ariseth from somewhat in us. True, he inflicted the greatest torments, that ever were, upon his own Son, who was in himself more innocent and unspotted than any Angel. But the reason is obvious. The Son of God voluntarily engaged himself to be surety for sinful man, and so by his own act and deed contracted a debt, which he was bound to pay upon that account, and not otherwise.  
And now, though I have said so much, I must yet say more, in answer to this first Objection; For it will be said,  
Obj. That where there is an absolute Decree (as some hold) there is an impossibility, for some at least, to escape damnation. And though God damn no man, but for his sin; yet the event is infallible, so as they who are not under the decree of Election, must needs be damned however.  
Sol. 1. We know no Decree, leaving men destitute of all such Grace, 
Davenant against Hoard.  as would save them, i● themselves were not in fault.  
Sol. 2. All necessity is not inconsistent with man's liberty, but he may be said to choose his own destruction, notwithstanding any such dedree. When a man is doing any thing, it is necessary, because he cannot do, and not do at once, 
Omne quod est, quando est, necesse est.  But when he is in doing, he hath still hi● liberty, not to have done it, or to have done otherwise. Though there be a necessity of the Consequence, there is none of the Consequent. And if there be any force in this Argument, then by the same reason, God must be ignorant, who shall be saved, and who damned. For let it be granted, that God knows precisely, who shall be saved, and who damned, there is an unavoidable necessity of the event accordingly, or God must not be omniscient, and infallible.  
Obj. If any object, A knowledge in God, whereby he foresees things to come, not absolutely, but conditionally, what men, or Angels may do, by the freedom of their will, (no decree of God going before) considering them in such and such a condition, with such and such circumstances.  
Sol. I answer, That God knows such conditional things absolutely and perfectly, though they never take effect. So he foresaw, that Abimelech would have defiled Sarah, and therefore hindered him. He knew certainly, 
Gen 20 3.  that the men of Keilah would have delivered up David, 
1 Sam. 23.  and therefore prevented it, by sending David away▪ He saw the people would repent, when they should see War, and return into Egypt, 
Ex. 13.17.  and therefore led them about by another way. These were things that should come to pass in case only, if they had not been prevented, and yet God knew them absolutely and certainly. For an Hypothetical may be true in the connection and consequence, though it be false in both the parts of it. Saul came not down, nor was David delivered up to him; yet this was true, that if Saul had come down, the Keilites would have delivered up David: And this God knew absolutely and infallibly. And as certainly doth God know, what wicked men will do, if he leave them to themselves, and what will be the end of them; and cannot, by reason of his infinite understanding, he puzzled (as we poor creatures are) with conditionalities. Now if he certainly knows the end of ungodly men, (whatever his decree be) the event must be according, or God is not infallible in his foreknowledge.  
I would also be answered in this, viz. Why men quarrel so much with the decrees of God, in the matters and concernments of their Souls, and never make any question about them in other things? Why do they dress, and plow, and sow their Land, and never question, what God hath decreed about the harvest? For, I hope, all men will grant, that when they have used their utmost skill and endeavour in Husbandry, they may yet carry out much, and bring in little, and perhaps nothing. Else, Why do they say their Prayers, and beg of God their daily bread? I take it for granted also, if they pray at all, they pray for grace to do Gods will, and to keep that way, wherein they may have eternal life. And do not they in these Prayers acknowledge, that whatever their endeavours are, the end and event of all is from God only? Now here is somewhat which I cannot sufficiently wonder at, viz. That men will neglect no means, likely to effect their ends, in and about civil and worldly affairs; and yet in the matters of their Souls, will not be persuaded to use the means which God hath appointed, pretending they know not, what God hath decreed. No man saith, Let my Land lie fallow as it is, I'll not be at the trouble or charge to plow or sow: If God have so decreed, I shall have a good harvest however. Or if any man should so argue, and make no improvement of his Estate, but come to beggary, his Neighbour-good husbands will not be much puzzled, to give a reason of it. They will say presently, He might have maintained himself as well as they, if he would have been a good husband. For they find by experience, that by their pains in manuring their Land, they have enough to live upon; and whiles they do what belongs to them, and leave the issue to God, he is not wanting to them, in his blessing upon their endeavours. I need not apply this to the present case, whoever reads, may do it.  
I shall therefore proceed to tell thee, whoever thou art that repliest, or disputest so much in this case, That God's Decree (whatever it be) never excludes, but always implies the use of means on our part, for obtaining our desired ends. Thou knowest not the number of thy days, and yet wilt not forbear thy daily bread, and say, I shall live so long as God hath determined: Nor wilt thou, for that reason, stab thyself at the heart. Why wilt thou be so perverse, as to argue so unreasonably about thy Soul, and Salvation, when thou never dost so about any thing else, that concerns thee never so little.  
But 'tis no hard matter to know the reason; and these men might easily see it, if they had but a mind to it. They are wedded (as we say) to their wills, and resolved to serve their lusts: And being thus resolved, they are ashamed to own so base a design; and therefore set their wits on work, to find out somewhat, that may serve to set a fair gloss upon their unworthy and base practices. And this will one day be found to be so indeed, however they state the question now. They love their 〈◊〉 and will not leave them, though they lose 〈◊〉 Souls: But they would not have others think so of them; nor can they abide to reason it alone, with their Consciences in cool blood. Hence they consider, how they may lay the blame somewhere beside themselves; and rather than fail, let God himself bear it, though of all others he lest deserves it. This, and nothing else, causes all the ado, that's made in the world about God's Decrees.  
But learn in time, O vain men, whoever you are, that so quarrel: For God will easily wipe off all these aspersions, and needs not for your sakes, to lay aside his infinite excellencies. What! must God have no certain foreknowledge of things future, nor any disposing hand or counsel over and about his Creatures, but presently they must rise up, and say, He hath determined them by an infallible decree, (no less in effect, than to say) he hath enforced them against their wills, to do wickedly, and to damn themselves for ever? I tell thee, in God's name, whoever thou art, whatever God hath decreed, (for that I determine not) Life and Death are before thee, and thou art free to choose which thou wilt. He doth indeed order and overrule thee▪ in all thou dost: How else should he be, what he is? But he doth not compel, or enforce thee to any thing; but leaves thee to act, as a reasonable Creature, according to thine own choice; as I shall hereafter show in my Answers to the third grand Objection.  
What hath been said in answer to this first, may suffice, I hope, to satisfy such as have indeed a mind to save their Souls. For such as will not leave tampering with God's Decrees, in hope to find some colour for their impenitency, and obstinacy in sin, I shall leave them to try it out with God, when he shall come to judge the World, in assured confidence he will then plead his own cause, as they shall have nothing to answer.  
The second great Objection against my Conclusion, may be thus form.  
Obj. 2. IF Christ died not for all, and every man, (as many say) than God hath not sufficiently provided for all men's Salvation: But Christ died not for all, etc. Ergo, etc.  
The force and strength of this Argument lieth on this, That our Salvation depends upon Christ's Satisfaction for us. Hence it follows, That if Christ, by his Death, have not satisfied for a great many, they are left to perish, for want of that provision▪ and so they are not to be blamed, though they die in their sins.  
Sol. The Dispute, that hath been, and still is, about the extent of Christ's death, I shall not meddle with, so as to determine any thing one way, or other, because I hope to do my work, without engaging myself so far. For God's intent and counsel in delivering his Son to death, and Christ's intention in undergoing death, they are to me, and (I suppose) to others also, hidden, so as we cannot say, For these Christ died, and not for those. It belongs to Gods will of purpose, whatever it be, and therefore we cannot resolve any thing about it. For Gods will of precept, we know what it is, viz. He that believeth, shall be saved; and he that believeth not, shall be damned, Marc. 16.16. This is the Gospel, which Christ before his Ascension charged his Apostles to preach, and I know of no other, God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have everlasting life, Joan. 3.16. This Gospel I believe with all my heart, because I never find in Scripture, that men are condemned, because no price was paid for them, but only for unbelief. Heb. 3.19. So we see, they could not enter in, because of unbeleef. An evil heart of unbelief, is all they are warned to beware of, v. 12. vid. also Heb. 10. fin. with many places besides in the New Testament, which I need not cite. Hence I am bold to resolve, That no man lieth under a necessity of perishing in his sin, who lives and dies not in unbelief: Or thus, That Christ died, and satisfied so far, as whosoever believeth, shall he saved; and that men shall be damned, only upon the account of unbelief. For this (I say again) is the Gospel we are bound to preach; and this is the Gospel, according to which God will judge the World. In that day, the question will not be, Whether we were of the number, for whom Christ died; we shall be questioned only, Why we did not believe in Christ, offered to us in the Gospel.  
Quest. But here it will be asked by some▪ Whether they, who never had the Gospel preached to them, as we, and many others have had it, shall be condemned for not believing on Christ, whom they never heard of?  
Sol. 1. I dare not say (as some) That if they had improved their natural knowledge of God to the utmost, they might have been saved by the kindness and mercy of God, without the knowledge of Christ the Mediator, because the Scripture saith, There is no other Name given under Heaven, etc. Act. 4.12.  
2. Whatever the account be, upon which they perish, the Apostle hath resolved in terms, Ro. 1.20. That they are inexcusable.  
3. I am not able to apprehend, How Gods Works of Creation, as Sun, Moon, and Stars, etc. did preach Christ to them.  
4. I shall only offer somewhat, wherein I dare not be peremptory, but shall leave it to the consideration of such as are judicious, viz. 

Israelit or fuerunt depositarien, & Oeconomi foederis, Calvin in Rome c: 3: v: 2: ●: ●:  
They had the honour and favour to carry the light, which others were bound to follow.   That the Heathen of old, who had not the Law of God, as Israel had; yet heard the report and fame of the God of Israel, and thereupon aught to have enquired after him, the only living and true God, who alone is to be praised, and served in such ways, as he himself hath appointed. And the rather, because by their natural light, they might have discovered, that what they worshipped, could not be God, and that the true God cannot be worshipped by men's hands, Act. 17.25. That which first inclined and encouraged me to this conceit (as most may count it) was, what the Apostle hath said of Rahab, Heb. 11.31. By Faith the Harlot Rahab perished not, with them that believed not, etc. Here are two things, which I desire may be observed concerning her. 1. Her Faith, which was no less than a justifying, saving Faith; else her Name had not been enroled amongst those Worthies, that are there recorded. And jac. 2.25. She is said, to be justified, in the same manner as Abraham was. 2. That she came by he● Faith, only by the report she heard of the God of Israel, as she professeth; josh. 2.11. Th● Lord your God, he is God in Heaven above, an● in Earth beneath. And v. 9, 10. She professeth, She had heard, what God had done for Israel, such as no other God could do; and for this cause she desired to join herself to the people of the God of Abraham, and to have her lot with them. 
Heb. 11.31.  And so doing, She perished not with those that believed not. Who were they? Questionless her Neighbours, the men of jericho, and all the Am●rites (except the Gibeonites) who, notwithstanding they heard the same things reported, resolved to fight it out against God, and his people Israel. And did not the Gibeonites the same? josh. 9.24. For they so answered for themselves, when joshua questioned them: It was certainly told thy servants, How that the Lord thy God commanded his servant Moses to give you all the Land, and to destroy all the Inhabitants of the Land from before you; therefore we were afraid of our lives, because of you, and have done this thing. What they did, the rest of the Canaanites should have done, and have been content to be hewers of wood, etc. that so they might serve and worship the living and true God. Sure, the rest of the Inhabitants of Cana●n heard and knew as much as the Gibeonites did; but they hardened their hearts, and so perished in ●heir unbelief. We read also of the Kenites, 
Judic. 4.11.  who were the children of Hobab, the Father in Law of Moses, who chose to join themselves to the Israelites; and why might not others have done ●he like? And may not the Queen of Sheba be ●n instance to the same purpose? Read the Sto●y, 1 Reg. 10. and Mat. 12.42. And why should not the Syrians all believe, as well as Naaman, 2 Reg. 5. seeing they knew as well as he, the miracle which the God of Israel had wrought upon him? Questionless, that and other miracles were done to convince the Heathen.  
Once this is clear and certain, That the jews were a people hated of all other Nations, and that upon this account only, because their Laws were different from all people, Ester 3.8. How should they be otherwise? For they were the Laws of jehovah, the living and true God, condemning all the idolatries, and superstitious Vanities of the Heathen. But the Heathen should not therefore have hated the Israelites, as they did; but rather have cast away their abominations, and sought, and served the God of Israel, as he had commanded. Questionless the spite of all other Nations against Israel, was the old hatred, that is in all men by nature, against God, and all that is of God. It might be said of the Israelites then, as some of them said of the Christians afterward: 
Act. 28.22.  They were a Sect (or sort of people) every where spoken against. Now 〈◊〉 could never have been so, but that the Gentiles had heard of the Israelites way of worshipping the Lord jehovah, and yet hated them upon that account. And do not all Nations, at this day, hear the report of our Lord Jesus Christ? Do not Turks and Tartars know the God of the Christians, and blaspheme him? So do Infidel jews, and all the Pagans at this day in Asia, Africa and America; and yet they inquire not after him, care not to own, or serve him; but still worship the works of their own hands, yea, (to speak with Scripture) Devils. May we not therefore say, Have they not heard? Yes verily the sound of Christ, 
Ro. 10.18.  and the Gospel, is gone out into all the earth.  
Quest. If any shall yet quarrel God's Dispensations towards the Gentiles, both of old, and now adays, because the light of Gospel-truth is not alike imparted to all, by an equal proportion of means; For that end,  
Sol. I shall ask them, Whether God may not take the same liberty, that men do many times, and yet are no way questioned for it? Must he be tied up, and bound to terms, such as we ourselves would not? May not he take, and use his liberty, in the dispensing of his own gifts, specially when he leaves none without witness? I wish men would read and meditate on Mat. 20.15. where you may see, how ill the Lord takes it, to be questioned and quarrelled in that inequality, which seems to be so to us. What if God see, that if they had more light and means than we, and some others have, that they would rebel the more, as we, and many others do? Is it not enough, to make them inexcusable, that they hear, where Life and Salvation is to be had? Sure, they cannot say truly, They have not heard. They hear (for aught I know) as much as Rahab did; and they must say, if they speak truth, We have heard of Jesus Christ, but we did not like him, to believe in him, as the Christians do. And may they not then be said to perish, as the men of jericho, Heb. 11.31. Who believed not? They should have given credit to those common and confessed reports of God, and his wonderful works for his people: But they despised them, as light news; and refused to be at the pains of any further enquiry after God. And for this they are charged with Unbelief, as Rahab, on the contrary, is commended for her Faith. And do not the Turks and Heathen now the same, or the like?  
I have yet one thing more to offer, viz. That the Gentiles of old, who were a people far off, had wilfully separated themselves from Noah's and Shem's Families, in which the worship of God was preserved, and kept pure for a while: And so did others, before the Flood, separate themselves▪ and therefore in their Idolatries (unto which they were given up) received the recompense of their error, that was meet; Good most righteously punishing the iniquity of the Fathers upon the Children in after-ages, by leaving them without the means of grace and knowledge, which some others had. And yet (as you heard before, he left not himself without sufficient witness against them.  
But the chief design of this Discourse being 〈◊〉 show, How inexcusable they are, who have th● light of Gospel-truth, but do nor walk in it; shall proceed to inquire into the case of these that turn the grace of our Lord Jesus Christ into wantonness, some way or other receiving it i● vain. For these (I say again) do not perish for want of a Remedy, but only for not applying it.  
For proof hereof, I appeal to joan 3.16▪ God so loved the World, that he gave his only be●gotten Son, that whosoever believeth on him, shoul● not perish. Here's enough said, to show, Tha● God is not wanting to men, but that they ar● wanting to themselves. There's provision made such, and so much▪ as none can perish, 〈◊〉 they who refuse to make use of it. Whosoever believeth on him, shall have everlasting lif●▪ What can be said or done more on God's part▪ What constructions are made of this Scripture b● many, I shall not mention, but shall give th● sense of Calvin upon it. The Love of Go● here testified (saith he) respects Humanugenus, mankind; and a note of universality 〈◊〉 added, to invite all promiscuously to the par●taking of this life, and to cut off all excus● (observe that▪ from such as believe not. Fo● this purpose (saith he) the word [WORLD▪ is used, to show, that though there be nothing in the World worthy of God's love and favours yet to show himself gracious to the whole World, he calls all without exception to the Faith of Christ. Indeed he saith too, That life eternal is offered unto all, so as notwithstanding Faith is not of all. And in this he confesseth, the special grace of God to some particular persons.  
Let it also be considered, That the word [WORLD] cannot rationally be taken in any other sense. For in the next Verse, it is meant of the World, whereof some are saved, and some perish, (as Reverend Davenant observes) and that they who perish, perish only because they believe not on the Son of God. I shall not debate, what advantage the coming of Christ into the World brought to such, as make no use, reap no benefit by it. Certainly it states the question beyond all dispute, That as Faith only saves, so Unbelief only condemns, which is all I have to prove. For there's not the least hint of any defect on God's part, but all the fault is said on man alone, in not believing on the Son of God sent into the World, not to condemn, but to save it. And here let Calvin speak what he thought in this case: Certum quidem è, non omnes ex Christi morte fructum percipere: Sed hoc ideo fit, quia eos impedit sua incredulitas. In Ep. ad Heb. cap. 9 v. 27. 'Tis only by Infidelity, that all are not partakers of the benefits of Christ's death.  
Let me now argue a little further, Why do we persuade all men, without exception, to believe on Christ, with a promise of Salvation by him, if they believe? Is it reasonable to do so, if we are not persuaded, there is sucfficient provision made, so as nothing is wanting, if there be Faith to receive it? As I take it, we should not persuade men to believe on Christ, by telling them, If they believe, than Christ died for them: Rather, as I suppose, we may safely tel● them, That Christ died for them, and thereupon persuade them, to believe on him. We are bound to believe, that the thing is true, before we can believe our share in it. The Object is in order of Nature, before the Action. My belie● makes not a thing true; but it is true in itself▪ and therefore I believe it. And this is the method of Scripture▪ as far as I know. The Feast was first prepared, and then the Guests were invited: All things are ready, come unto the Marriage, Mat. 22.4. The jews, who are the guests there invited, refused to come: But were they not cast utterly off, and put into that condition, wherein they abide unto this day, upon this account, That the Son of God came to his own, 
Joan. 1.11  and his own received him not? How could they refuse, if there were no provision made for them? Or justly perish only for refusing? I am very willing to believe, That Christ was offered for me, before he was offered to me; and that, if I die in my sins, it is only for my not receiving Christ offered to me. Sure I am, that Scripture never layeth the death of Sinners, upon the want of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Price of Redemption; but always upon unbelief, disobedience, neglect of, and setting light by Christ, and the things of Christ. And this is enough to ser●e my turn▪ That Scripture never hints any impediment to men's Salvation, more than an evil heart of unbelief. For the intention of God, and Christ, what is that to me, or any man else, seeing it is secret? The revealed things belong to us; and we shall (for certain) be questioned one day only, Why we did not accept of Christ, when he was tendered to us? It will not then excuse us, to say, We could not tell, whether we were of those, whom Christ intended to save. Once we have the command of God, to believe on the Son of God; and we have a sure promise, if we believe, to be saved. And this, and nothing else, will be the condemnation of the World, viz. That they disobeyed God's command, and believed not his promise.  
Thus all God's Messengers have a Warrant to invite all men to believe. But not to invite the Devil, though they had an opportunity to speak with him, as any man may speak to another: Yea, I am bold to think, it would be any man's sin, to promise Salvation to the Devil, upon his believing in Christ. It were indeed a belying the Lord, and saying, He saith, what he hath not said. And it were a deceiving the Devil, in telling him, that which is not so. For the consequence of this Hypothetical [If thou believest on the Son of God, thou shalt be saved] is true, as to any man, without exception: But as to the Devil, it is (for aught I know) false in the connexion, as well as in the parts of it; because he is none of those, to whom God hath promised Salvation, upon condition of believing on Christ, joan. 3.16. For the Command of God to believe, and his Promise of Life upon believing, is all the groundwork upon which our Faith is built; and this foundation the Devil hath not, for his warrant and encouragement to believe on the Son of God. For the Son of God took not on him, or took not hold on, or helped not the Angels, Heb. 2.16. but the Seed of Abraham. Where [abraham's Seed] notes not the jews only (as all will grant) but the Gentiles also; and that expression is used, to show, that Christ was the same, that was promised to the Fathers; and sets out the benefit of Redemption, as belonging to mankind, but not (if I may so speak) to Devil-kind.  
Beside, It is not the Devil's Sin, not to believe on Christ, or not to receive him: He hath sins enough besides, both for number and nature; and questionless is a greater sinner, than any man can be; having sinned himself out of the greatest happiness (and that in actual possession) that a Creature is capable of, and sinned against that Light, which no man on earth can attain unto. But Unbelief is not his sin, because there is no command obliging, nor any promise inviting him to believe on Christ. But Unbelief is the sin of men, yea it is in a manner all sin, as it seals upon a man his other sins, and causeth the wrath of God to abide upon him, joan. 3. fin. Yea, it is the great aggravation of all sins in this respect, that they might have been all pardoned, on such easy terms, as Believing in the Lord jesus Christ.  
We may now bespeak sinners, as Naaman's servants bespoke him: If the Prophet had commanded thee some great matter, 
2 Reg 5.  wouldst thou not have done it, etc. So, if God had required some great matter of us, for our Salvation, should we not willingly have done it? But 'tis a very easy thing, that he requireth us to do. The Word is nigh us, as the Apostle shows, Ro. 10.8. We have nothing to do, or suffer, for ●he appeasing of God's Wrath, or for the satisfying of his Justice, or for purchasing the heavenly inheritance. The Son of God, in our flesh, hath ●one and suffered all; and we have nothing to ●o, but to receive him, as he is freely tendered ●nd offered to us. The Feast is prepared, without any cost or care of ours; and we are called ●o partake of it, with a sure promise of welcome.  
All this while I forget not, what a controversy there is among the Learned, about the extent of Christ's death, but I dare not touch with it; and the rather, because it no way concerns me, in the main design of this discourse. ● have no controversy, but with the frowardness and wilfulness of sinners, who are willing to make God the Author, both of their sin, and condemnation; and pretend, That if all men would believe on the Lord Jesus Christ, as they are required, they should not however be saved. These are the men I now deal with, and these I desire to try, (whatever is controverted amongst the more Learned) whether this be not a truth, viz. That Christ hath satisfied so far, as they shall be saved, if they believe: And to these I say, if they die in their sins, it is not upon the account of Christ's not dying for them, but only for their not-believing on him. And for this I appeal to the whole tenor of Scripture, and in particular to joan. 3.16. where the gift of Christ is common, but the efficacy of it limited to believing. And good cause why, since Christ died for none, to save them whether they believe, or not.  
'Tis neither my design, nor desire, to dispute with any, but with unreasonable and wicke● men. And therefore I shall take no notice, 〈◊〉 what is commonly said, viz. That Christ die in the stead, and sustained the persons of all, un●to whom the benefit of his Death was intende●▪ Only I say, If a sum be paid, sufficient to re●deem so many poor Captives, provided the● shall all their days serve him that is their R●●deemer; are they not all redeemed, though some should refuse the condition, and choose 〈◊〉 be Slaves still? However, this I affirm, Th●● the extent of Christ's Death is such, and so gre●● as I never read, or heard of any one, that p●●rished in his sin, because Christ had paid 〈◊〉 price for his Redemption. For the tenor of 〈◊〉 Gospel, I gave it before, and I have 〈◊〉 learned any other, 
Marc. 16.16.  than, That he that believe●● shall be saved; and he that believeth not, shall 〈◊〉 damned. Let others dispute, for whom Chr●●● died, (I cannot hinder them) I am sure Chr●●● never suffered or satisfied for any, so as th●● shall have the saving benefits of his death, wi●●●out laying hold on him by a lively Faith. An● I shall be as sure, on the other side, That wh●●●ever shall believe on the Lord Jesus, with all 〈◊〉 heart, he shall be saved by him. And this I tak● to be sound Doctrine, that may be safely preach●ed to all, and every one, without exception viz. Thou, O man, whoever thou art, Chri●● died for thee; and if thou believe on him, wit● all thine heart, as God hath commanded thee thou shalt be saved. In this we preach the tenor of the Gospel, as you have it before; and he that thus preacheth Christ, will give little encouragement to sinners, except to repent, and turn to God; and so all sinners should by all means be encouraged. But here is no encouragement to impenitency, or unbelief, because there's no promise of any benefit by Christ's death, but only to true believers, and penitents. This than I resolve, That if I, or any other, die in our sins, it is only, because we believe not on the Son of God. For of a truth, I know not how to clear and justify God, (as I desire to do) if any thing done, or not done on his part, be it, that shuts us out from having eternal Life. I am (I confess) altogether for this, That a wicked, proud, filthy, evil heart of unbelief, and nothing else, stands in the way of men's Salvation; and if that be once taken away, there will be no other hindrance. I have such thoughts of God, as I cannot think, but he hath done his part, so as nothing will be wanting, if we are but heartily willing to do ours.  
I could indeed say (what is sufficient in this case) That no man knows, or can know, (supposing Christ's death to be so confined, as some will have it) Whether he be one of those, for whom Christ died not. And therefore, if it were an adventure, a man had better run the hazard, than do worse, by wilful shipwrecking himself, through final impenitency and unbelief. As a man (one would think) should not refuse to cast the Dice for his Life, though he knew for certain, that some or other must die; and he cannot be sure, that he shall not be one of them▪ Only (I say still) there's no hazard in believing on Christ,  
But in t●is I desire to be resolved, Whethe● he that beileves not on Christ offered in the Godspel, doth not refuse a fair offer of somewhat that he might have had, if he had believed? Th●● is no Position, but only a Quaere. If it be an●swered, That Unbelievers are damned for not obeying God's Command, and for not-believin● his Promise, I grant, it is so, and their con●demnation, upon that account, is most just▪ Only give me leave to think still, That such re-fuse, what they might have received, and so 〈◊〉 guilty, as they were, who made light of the i●●vitation, Mat. 22.5. and went their waye●▪ They might have shared in the wedding Feast, 〈◊〉 well as others, if they would have come. An● therefore I wish all, whom it may concern, t● be very wary, that poor ignorant Souls, wh●● are too much bend, and set upon undoing themselves, may have no occasion given them of so doing. For what danger can there be, in saying indifferently, what Scripture saith often in terminis, and so pressing all to believe on him? Herein they will remove a stumbling-block▪ which otherwise many will set up, to cast themselves down. But there is no occasion of stumbling, unless they preach and teach, what they never learned from Scripture, viz. That Chris● gave himself a ransom for all, live as they list, and do as they please, their Redemption is purchased, and they are sure to be saved however. This indeed would be false Doctrine, with a witness, yea, and a vengeance too upon many. But no poor Souls will ever complain of their Ministers, for telling them the good news of Christ's dying for them, so long as they tell them withal, How the Death of Christ will be effectual to them, and not otherwise, viz. by a sound, and a working Faith.  
For the Question about absolute and conditional Redemption, I am not wholly ignorant of it: But I still resolve to wave all controversies of that nature, and only reason the case with poor Souls, that they may not cast themselves away in their perverse dispute, about they know not what; and in their wilful neglecting of that Salvation, which they are sure to obtain, in a way of believing, and obeying God, and not otherwise. To these I say again, that which is the Word of God, who cannot lie: Let them repent of their unlawful deeds, deny all ungodliness, and worldly lusts, lead sober, and righteous, and godly lives; and therein give a sure evidence and proof of their real closing with, and accepting of Christ by Faith, that they shall be as certainly saved, as any that are now in Heaven. For this is indeed Gospel, and this is the Word of Grace, as they may easily read, if they will but open their Bibles. But they may turn over their Bible's long enough, or ever they find any Text to this purpose, That Christ died to save them, though they never believe. Paul and Silas told the Jailor, Act. 16.31. Believe on the Lord jesus Christ, and thou shalt be saved. They never scrupled, Whether he were one of them, for whom Christ died; but preached to him the Gospel, as they had received it of the Lord: And he doing, as he was commanded, had forthwith as much as he desired, or needed.  
Before I close up this, I shall add one thing more. Is there any man alive, of whom any other can, or dare say, This is one of them, for whom Christ died not? If there be not, then make no difference, where thou knowest none; but be wise according to that which is written. This we may all safely resolve upon, We shall never suffer at God's hand, for our ignorance, or neglect of any thing, that God hath not revealed in his Word. 
Deut 29.29.  The things that are revealed, belong unto us, etc. These we are to believe, and obey, and so live. And if there be any man excepted in the Act of Pardon, except Unbelievers, and that only for their unbelief, it is more than I ever read of, or could learn by reading the Bible.  
The third great Objection Answered.  
Obj. 3. WHat is all this that you have said, of Christ's dying for us, in case we believe, so long as we have no power of ourselves to believe, or do any thing, towards the working out of our Salvation? Alas! We would fain relieve ourselves, and rise out of the misery we lie under: but we are insufficient of ourselves to do any thing; and thus we have been always taught by our Ministers. Now it being thus with us, whose fault is it, if we perish, and die in our sins?  
Sol. Let the fault lie where it will, I hope to make it certain and clear, that it lieth not on God's part; yea more, that it lieth only on our part.  
1. If I say, There is no inability in sinful men, but what they have brought upon themselves, I suppose, much is said, for the clearing of God in this case: And this is most certainly true, but I shall not insist upon it, because there is much more to be said, and more to our purpose.  
2. I say, in Answer to this grand Objection, That there is no inability in man to repent, and believe in Christ, and to bring forth good fruits, such as become Repentance and Faith, which he might not put off, if he himself would. And if this be made good, I suppose, the Objection from man's inability, will have little force in it.  
That man hath brought himself into a miserable incapacity, there is no question; and that the Devil helps to keep him under it, is as unquestionable: But that man may put it off, if he will, may seem at first to be strange, however I hope anon to prove it true.  
For the insufficiency and inability of a natural man to all, or any spiritual good, I am (I hope) as much as any man else, can justly and reasonably be, and I hope to show my persuasion in this sufficiently, by what I have to say. Only I am impatient to hear some discourse (as sometimes they do) of man's inability by nature, as if it were a natural and necessary, more than a sinful infirmity.  
To prevent all misprision of me in this point I profess my unfeigned Faith in these Particular● viz. That no man can come to Christ, except th● Father draw him, Joan. 6.44. That Chri●● died for us, when we were weak, Ro. 5.6. S● weak, as if he had not lifted us up by his power we should never have risen again. I know an● acknowledge, That the carnal mind is enmity 〈◊〉 the Law of God, 
Ro. 8.7.  and cannot be subject, till Go● circumcise the heart, and take away the stone 〈◊〉 of it. I willingly grant, That God works in 〈◊〉 both to will, and to do, Philip. 2.13. That 〈◊〉 begins, continues, increases, and accomplishe● the work of his grace in all his people. No● have I any quarrel against any, that cry dow● the ability of man by nature; for I am fully 〈◊〉 wholly with them, if they will say (as I) Th●● man's weakness is also his wickedness: As 〈◊〉 Law also determines, that there is Infirmitas, 〈◊〉 well as Necessitas culpabilis.  
Here it will be said, That every one saith 〈◊〉 much. And I take it for a satisfying answer, 〈◊〉 as we shall not further quarrel about it. All tha● I aim at, is this, That they that understand would express themselves in this, so as vain an● foolish men may not please themselves, 
We have not (as Papists report us) turned men into beasts or stones, by taking away freewill; but acknowledge it so far, as to make al● fl●sh unexcusable before God's judgement seat. Io White, Way to th● true Church, S●●t. 40.  in a misconceit of their natural infirmity and weakness, 〈◊〉 if it were not their wickedness, and they we●● to be pitied only, but not blamed for it, or (aftmost) not very much. For thus, or to th● purpose, many will discourse upon occasion▪ That as far as God shall give them grace, and wherewithal, they are not, and they will not be wanting in their endeavours, to do the best they can. They are by nature, and of themselves, able to do little, or nothing, that good is; and wish it were otherwise, but how can they help it? They have a good heart and will; but they want strength to do what they desire. And what is this, but a favouring themselves, with a kind of reflection upon God, as if he were wanting in somewhat; and that they might do better, if he had done his part?  
Besides, I am not ignorant, what an Argument is urged by some, upon this ground of pleading man's natural inability, and what ado there is to answer it; when (I think) one word would be enough to choke it, as I hope to show anon.  
Now, for the satisfaction of all these, I grant, There is a lamentable inability in every man by nature; But this I contend for, That man hath a Liberty also, which he shows abundantly, upon all occasions; and never more, than in his sin, and his resisting God, in all the saving methods used for bringing him to repentance. 
I do not mean by freewill, a power in man to will good and evil alike: Nor do I set freewill against the grace of God, as Papists do.  Whatever inability he hath, (and let him make as much as he can of it) he hath a liberty too, so much, as he doth most freely choose all the ungodly ways, wherein he walks. And this I intent to discourse a while, in answer to the third Objection.  
To say, That a man by nature hath freewill, may seem strange to some; but it is true however; and no disparagement at all to the free grace of God, but serves to make all flesh inexcusable before God's Judgement seat.  
To clear this, we must distinguish, as Zanchy, and others do, between the nature, and the power of man's freewill. And to this purpose speaks Zanchy, in Tractat. de lib. arbit. cap. 6. If we respect the nature of freewill in man, 

Liberum arbitrium per peccatum factum est servum.  
Liberum arbitrium semper liberum est, non semper est bonum.   it is always free: But if we consider the power of it, it is a servant to sin, and can of itself do nothing but sin. And to this purpose he citys August. Tom. 3. in Euchirid. ad Laurent. cap. 30. Man using his freewill amiss, or abusing it, lost both himself, and it. And therefore learned men teach, 
† Libera est homini voluntas, sed ad malum. Aust. contr. Pelag. Ep. lib 1.  That man's will is rather a slave than free. Yet the same men, with one consent, write, That the will of every man, whether good or evil, is always free; so as whatever he wills, whether good or evil, he wills it freely, and without force. And then again he citys August. Tom. 7. contra jul. Pelag. lib. 1. cap. 2. 
* Per illud p●ccant qui cum delectione peccant.  freewill is so far from being lost in a sinner, as by it all do sin, specially such as sin with delight, etc. And then he prosecutes this Thesis, 
† Serva voluntas est, quae propter corruptionem sub malorum cupiditatum imperio captiva tenetur, ut nihil quam malum eligere possit, etiamsi id sponte, & libenter faciat. Calv. de lib. arb.  That man after his fall, though he became a servant of sin, hath not lost all his liberty, but still retains that which is natural. And this is nothing else, than what the Greek Fathers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which imports a man to be Sui juris 
* freewill is the operation of the will, in choosing, or refusing, what the judgement of our understanding offereth. , as every man is to the elicit acts of his will, wherein he cannot be forced, Absolute freedom of will is properly in God, who can neither be compelled, nor yet ordered, or overwrought by any other: But we give it to man, so far, 
Nos non alibi statuimus peccandi necessitatem, quam invitio voluntatis, unde spontaneant esse ipsam sequitur. Calv. de lib. arb. Ex ho● enim quod ratio deliberans se habet ad oppofi●a, voluntas in utrumque potest. Aq. 12. Qu. 6.2. Solumid quod habet intellectum potest age●● judicio libero in quantum cognoscit uniuérsalem rationem bonis ex quâ potest judicare hoc, vel illud esse bonum. Aqu. p. ●. q. 59 c. 3.  as he is free from all force and compulsion. So any man uses his freewill, as often, as according to the judgement of his own reason, he chooses that which seems best to him; not forced by any principle without, but freely inclined by a principle within him. This then is the worst of my meaning, That a Sinner is a reasonable Creature, and follows the determination of his own reason and judgement, in what he doth. And if man have not this liberty, I know not how he can be a sinner. He hath indeed no good will to what is of God, but the best part of him is enmity against it, Ro. 8.7. Yet he retains his Liberum arbitrium, though he hath lost Facultatem ad bonum. The imaginations of man's heart, since the fall, are only and continually evil 
* Gen: 6: 5: . He hates the good, and loves the evil, but both freely. 
† Non amisimus naturam, sed gratiam.  We have not lost our freewill, but our goodwill. Indeed we have too much freewill, unless we could use it better; and this will be our condemnation, that we so willingly and wilfully refused the good, and chose the evil. 
* Voluntas in naturâ, etc. à bono patest declinare, ut faciat malem, quod fit libero arbitrio: Et à malo, ut faciat bonum, quod non fit sine divino adjutorio: August: de Civit: lib: 15. c: 21.  We cannot now will that which is our only good, but we freely and willingly refuse it. Man alone hath cast himself down: But he cannot alone raise himself up again. It is God that worketh in us, to will, and to do, Philip. 2.13. And in this we are his workmanship, Eph. 2.10.  
Therefore one hath resolved in this case (to my thinking) as well as can be: 
Tolle gratiam non est, quod salvet: Tolle liberum arbitrium, non est quod salv●tur.  Take away Grace, and there's nothing to save: Take away freewill, there's nothing to be saved. God gives all grace to all; but he gives not grace to any, but reasonable creatures. And when he gives that grace, which effectually changeth the heart, he no way infringeth man's liberty. For though it be granted, That God working the will to determine itself, it must determine accordingly; yet Gods working takes not from man's will the power of dissenting, and doing the contrary; but so inclineth it, as having liberty to do otherwise, 
Voluntas etiam a Deo cogi non potest, etsi possit ab illo de necessitate mutari, operando in illâ sicut in natuâ: Aqu: 12: q: 6: Contra rationem ipsiu● actûs voluntatis est, quod sit coactus, &c: 12: Queen 6: a: 4: C:  yet it actually determineth one way, and not another. So man's freewill is still preserved, since without it, I know not, how he can do any thing commendable, or unblamable. For what any man is enforced unto, is not his good, or evil. Paul saith indeed, That he compelled some to blaspheme, Act. 26.11. Which cannot be understood otherwise, than that he used all rigour and extremity to draw and drive them to it. But they were not purely compelled; if so, the sin had been his, and not theirs. But they chose to blaspheme, rather than suffer; and this was their sin, which they would have avoided, had they been sound in the Faith, as those Worthies mentioned Heb. 11. Though perhaps Paul speaks more his own endeavour, than the event or effect of it upon others.  
Here by the way observe, What a great de●●sion there is in the World, in and about this particular, viz. If men be strongly tempted to 〈◊〉, by any sore penalty threatened, and ready to 〈◊〉 inflicted, they presently call it a [FORCE] ●nd persuade themselves, the sin is only theirs, ●ho compelled them to it. This is a delusion, ●or no man can be forced to sin, though he may ●e strongly tempted more ways than one. For ●o far as a man is forced, he doth not sin.  
The force of Temptation may make a man do, what else he would not: 
Passiones animi non possunt cogere voluntatem, licet alit. moveant inclinando affectum: Aquin:  As a storm causes the Mariners sometimes to cast their lading overboard. But the Casuists resolve all mixed actions of this kind, to be more free, than otherwise. Men would not indeed do such things, if there were not some weighty consideration moving them; yet they are not compelled, for they might do otherwise.  
A man may be purely forced to do somewhat, that he would not; but his will cannot be forced without destroying the nature of it. As far as a man wills or nills any thing, he wills or nills it freely, though the will hath (as most think) necessary dependence in its elicit acts, upon the understanding.  
Obj. But though the Will be thus free, yet there is an unavoidable necessity on every man, in his natural estate, so as he cannot but sin in all he doth: For a bad tree cannot bring forth good fruit, Luc. 6.43. A man by nature is dead in trespasses and sins, Eph. 2.1. Can a dead man raise himself to life again? Can the Aethiopian change his skin, or the Leopard his spots? Then may ye also do good, who are ac●customed to do evil, Jer. 13.23.  
Sol. For what is urged from Scripture, I a● far from gainsaying it, because it contradict● not me, in saying, That every man sins willingly and wilfully. A man by nature is dead in 〈◊〉 and say, The spiritually dead can no more rai●● themselves to life, than they who are naturally and corporally dead; Yet know, there is a vast● difference between the one, and the other. H● that is spiritually dead, hath a will: But the n●●turally dead, hath none at all. The spiritually dead, shows a wicked will, in resisting th● means used for his recovery; Whereas he that naturally dead, cannot be said to be unwilling 〈◊〉 rise again. A man in his sin, is as a sick ma●● yet the sick in body, and the sick in soul, are no● in all alike▪ A man sick in body, would with 〈◊〉 his heart rise, if he could; and keeps his 〈◊〉 only, because he is forced to it, and cannot sit up▪ A Soul-sick man, let him be, as you will hav● him, I am sure, is as unwilling, as he is unable to rise. He is indeed like the Sluggard, tha● will not rise, because of cold, finding his Be● warm and easy. So is a sinner, in his sinful condition, he loves and likes it, and is loath t● change. Nay, he will quarrel any one, tha● goes about to rouse or raise him; he will not en●dure any rebukes for sin, but loves it, so as t● hate any, that would divorce him from it. Not is he as a block, or a beast: He sees what is good▪ as God hath showed it him, and he abhors it▪ and chooses to abide in the condition wherein he is, as best for him.  
And thus Scripture speaks of man's weakness, as his wickedness, and his infirmity is his iniquity too. Take him as he is, and you will find him thus: He cannot will that which is good, because he will not: His [CAN] and his [WILL] being all one. Such is his natural bent to evil, that he voluntarily chooseth it, and refuseth the good. And now let any man judge, Whether such an inability can be any excuse for sin, it being at most but a moral Impotency (as we call it) and not a natural.  
Hence (methinks) I cannot make good sense of what some are wont to say, That they would repent, if they could. I suppose, it would be more sense, to say, They would repent, if they would. For certain, If a man be heartily willing to repent, there is nothing left to hinder his repentance. 
Perkins of God's freegrace, and man's freewill.  A serious and instant will to repent and believe, includes in it the hatred of sin, and a purpose of not sinning. He that truly desires to repent, doth indeed repent, because he hates his own evil ways.  
I grant it willingly, That no man can turn to God, without the grace of God; but that is all one, as to say, No man will turn to God, without the grace of God. For there is nothing that hinders him, but his wicked, froward will. A man may have a charitable disposition, and be heartily willing to relieve others in their necessities, and yet may not, because he hath not wherewithal to do it. His heart may be large, when his estate is straight enough. And in this case, the will is accepted for the deed. For almsdeeds are imperate, outward acts, wherein the will cannot sway all; and therefore it may be rationally said of such a man, He would with all his heart, if he could. But to repent and believe are elicit, inward, immediate acts of the will, and are not exercised by another power, as the imperate are. 
Ro. 10.  With the heart man believeth, and with the heart man repenteth. There is, I grant, an outward reformation of the life, which is a fruit of Repentance; but Repentance is a root in the heart, and when a man is changed, so as to hate the evil, and love the good: Or when ever a man of unwilling, is made willing, than he reputes. And therefore it cannot be said with good sense, Men would repent, if they could: There's more sense, and truth too, in saying, Men could repent, if they would. To say, I am willing to repent, but I cannot; is all one, as to say, I am willing to repent, but I will not. I may be willing to work, or to walk; but because I am sick and weak in body, I cannot. But if I am willing to repent and believe, the work is done: For these are the immediate acts of my will.  
Obj. But some may object, That many gracious Souls may heartily desire, what they cannot do; and Divines commonly resolve, That good desires are accepted with God, when there are failings in the performance.  
Sol. I fully accord with all those Divines in this, and say, That the best on earth are defective in doing what they desire: Their desires are indeed beyond what they are able to do. They would pray with more fervency, and ardent affection; they would hear with more attention and intention, than they do; and this is their great burden, that they cannot do as they would. But it must be considered too, That they are defective in their desires also; and then we may soon answer, what is here objected, viz. That as to the immediate acts of the will, they cannot what they would. For they would love God more than they do; and it is their burden, that they love him no more: And blessed (say I) are all such poor Souls, and I wish there were more of such in the world. For too many (I fear) think they love God well enough, and that in this, they are not wanting. But to answer the Objection, consider,  
1. That the fervency of the Saints love to God, is much allayed by many things without them, such as are unavoidable to them, whiles they are in flesh.  
2. All the defects of their love, and other spiritual affections, are from the imperfection of the work of grace; their wills being not so throughly sanctified, but that there is flesh lusting against the spirit. Hence, when the spirit is willing, the flesh is weak, 
Mat. 26.41.  so as they cannot do what they would. They cannot love God so, as they would love him. But this makes nothing against what I said before. For so far as they are sanctified, they are willing; but so far as they are flesh, they are not so. The spirit makes them willing, to what the flesh will not suffer them: and this is their burden, that they have so much of the body of death in and about them. But I say again, so far as a man's heart is renewed, so far he loves God; and the imperfection of his love, is from the defects of his will, not throughly and perfectly sanctified and changed. But still I am to seek, and cannot imagine, how any man can be willing to love God, and not actually love him at all, as certainly they that are carnally minded, do not. A man may not love God, so much as he would, and I have given a reason why. But I cannot apprehend, how a man can be willing to love God, and not love him at all. And the case is all one in Faith and Repentance. A man by nature loves not Christ, but loves his sin; and this makes him distaste the terms, upon which Christ is offered to him; and he is unwilling to believe on him, because of the old hatred. This natural old enmity makes him unwilling to close with Christ; but if that were once cured, he would forthwith believe, to the saving of his Soul. Now if it be man's enmity (as indeed it is) that makes him unable, consider, I pray, how far such an inability will excuse. I never heard, that any man was an enemy to another, against his will. There's no Virtue, or Gift of God in us, without our wills; and in every good act, God's grace, and man's will concur. 
Perkin● of God's fr●e grace, and man's freewill.  The voice of the corrupt will of man, is, I do that which is evil, and I will do it: I do not that which is good, and I will not do it.  
That which keeps men fast bound in the cords of their sins, is the frowardness of a wicked heart, wilfully choosing to walk on in their ungodly ways, and refusing all means of reclaiming them.  
Quest. But how shall that enmity and wilfulness be removed? Or is it their fault, that it abides upon them? It hath been preached for sound Doctrine, That a man can never repent. or believe, till God circumcise the heart, and take away the stony heart, and give a new heart, and a new spirit.  
Sol. And I do allow of this Doctrine with all my heart. But what then? All this will not clear us, if we do not repent. For our sin is never the less sinful, because (as I said before) we love it, and will by no means part with it. I subscribe to what Luther saith: Impius lubenti voluntate malum facit, & haec est voluntas: 
Luth. de seru. arbit.  Verum hanc lubentiam faciendi malum, non potest omittere, aut coercere, & haec est necessitas. I know well, that the infirmity of a natural man is great upon him, and invincible to any thing, but Almighty grace. But I know too, that a natural man loves his sin with all his heart, and resolves to serve his lusts, and will not be persuaded to renounce them. And for the ways of God, he hates and scorns them, and will not walk in them; Yea, and doth what he can, to keep up the old hatred, resisting all the assaults, that are made upon him, for the subduing of him to the obedience of Christ's Laws. What think you? Is not every wicked man free, in making all the opposition that he can, against the means of his conversion? And now let any man ask himself, Whose fault it is, that he is an enemy to God, and the ways of godliness: Or that he chooseth the ways of death, when he is often and earnestly invited to walk in the way that leadeth unto life? What kind of question is this? I wonder men are not ashamed to ask, How the enmity of their hearts against God shall be removed? They may answer themselves if they please, thus, That they love their lusts, and for their lust's sake they cannot abide Gods Laws. I ask them therefore in the Name of God, and let them answer as they should, or (I assure them) they shall answer one day as they would not: Why do not all you profane, ungodly, debauched men, leave your wicked ways; and why are you so unwilling to leave them? Why do you slight, and set at naught, scorn and deride the ways of God and godliness? I hope you will blush to say, You are forced to do so, when your hearts know, you take pleasure in so doing. Is it not your delight and pastime to do wickedly? And are not the ways of God, the things you abhor, and cannot abide? Are you reasonable men, and can you say or think, you are necessitated and compelled to take these vain and wicked courses, when your own hearts know, you love them, and choose them, and will not be persuaded to the contrary?  
Hence I say further, That I cannot believe, God will damn any man, for doing that, which he was heartily unwilling to have done, but could not, or was not able to refrain. I believe also, That God will damn no man, 
Neque enim sic necessariò peccare impios dicimus quia voluntariâ deliberatâ que malitiâ peccent. Calvin. de lib. a●b. contra Pighium, in 2. lib.  for not doing the good, which he was heartily willing to have done, but could not. And I believe, all men shall be condemned for this, That they would not walk in God's ways, and for that they would go on in their own ways. And if the whole tenor of Scripture speak not this, I may be ashamed to understand it no better. And to say no more, I confess myself unable to conceive, the righteousness of God in his Judgements, if he should pass sentence of death and condemnation upon any poor Souls, that have been sincerely willing to do what he commanded, and only wanted strength and ability to do it. The natural man cannot know spiritual things: 
1 Cor. 2.14.  But 'tis also said, They are foolishness to him, and he scorns them.  
As to what is alleged from jer. 13.23. 
Obj. from jer. 23. answered.  I answer, There is so great a dissimilitude, as the Argument a Simili will not hold, to prove what is pretended. The Aethiopian, though he be never so willing, cannot change his skin. Hence we say of a man that labours in vain, that he is washing a Blackmore. And the Leopard's spots are of the same nature. But the wickedness of the wicked is not so. I am apt to think, many a Blackmore would be made white, if he could: But no wicked man is willing to be made clean. I have heard indeed (how true it is I know not) that the blackest Aethiopians with them, are the beauties, even as the fairest are with us. Now if a Blackmore might change his skin, and would not, I should think him to be a just and fit resemblance of ungodly sinners. For these Aethiopians (as I may call them) are not willing to change their skins: Such black Souls will not be made white. Nay, the blacker they are, the better they seem in their own eyes; 
Ier: 9: 6: They have taught, etc. i. e. enured, or accustomed themselves, they have g●t such an habit and custom of sinning, that they cannot leave it.  and the deeper they are dipped in that dye, the more they are pleased with their black hue. And let it be observed, what that Text hath in terminis: How can ye that are accustomed, etc. Or, Ye that have learned, and are instructed? For the Original hath in it the notion of teaching or learning. They had enured themselves to do evil. Old Sinners accustomed to their wicked ways, are as one that hath learned what he cannot forget. And yet if a man learn any thing that's bad and base, he is never the more commended, nor yet the less blamed, because he cannot forget it. A custom in evil is far worse, than the first single act of sin.  
And I have yet one Consideration more, that will clear this matter beyond all exception, and it is this, That the more unable any man is to repent, the more hateful he is in the sight of God. Custom in sin, draws a crust upon Conscience, hardens the heart, and makes a man more unable to repent. And will any man say, That such an obdurate Sinner, is therefore the more excusable? Nay, he is the more abominable, even for that reason, in the sight of God and man. The more sick and weak in body any one is, the more he is pitied, because men know, he would be better if he could, and is glad to hear of any good means to recover him. But we cannot so pity Sinners, that have an hard and impenitent heart; but account them therefore the greater Sinners, because they cannot repent. They cannot indeed, because they will not; and their greater inability is nothing, but their greater obstinacy and malignity; so as the best that can be made of it, is no more, than if a Thief should plead for himself at the bar, That he hath been used to filching and stealing so long, as he cannot leave it. The same Plea it is for any man to say, I have sinned so long, and am so much hardened, as I cannot repent. And though every Sinner be not alike hardened in sin, yet every one hath the same inclination, which by frequent and continued exercise, will become a custom. For the difference of Sinners is much in degrees; and if the impotency of an old Sinner be no plea, neither will the impotency of any.  
Obj. If any yet say, It is no fault of ours, that we are so much inclined to evil, and so averse to God, and all that's good,  
Sol. I hope they will remember, That God made man righteous, or upright, Eccl. 7. ult. And that we are now born in sin, is the corruption of our nature, for which we are beholden to ourselves, as much as Adam was to himself, 
[They] i: e: Mankind: It was not Adam's sin alone; so some understand it.  for his first transgression, and falling from God. For we sinned as well as he, and then contracted the guilt and filth we now lie under, even before we are born. And so much the Apostle averts plainly, Ro. 5.12. which if it be denied, all the Apostles Argument in that place, to prove the Lord Christ to be our Righteousness, will be of little force, or rather none at all, as I conceive, with submission to better judgements.  
Obj. If it be said, Man had never fallen at first, if God had not left him to himself?  
Sol. I answer, That God did not first leave man, but man first left God; and judge, if it were not so: 
Posse quod voluit.  For God gave him a power to stand, if he himself would: If he gave him not a will to use that power, is God to be faulted for that? 
V●lle quod potuit:  Would you have God to make him unchangeable?  
Obj. But Man might have stood unmoveable though he had not been made unchangeable, 〈◊〉 God had upheld him, as he did the elect An●gels.  
Sol. No question, but God could, and might have upheld him; but he was not pleased so t● do. And yet he is not to be charged with th● fall of man. For he gave him sufficient powe● and strength to stand, if he would, and was 〈◊〉 this enough? If a Father gives his Son a stock 〈◊〉 Money, or an Estate, whereupon he may liv● comfortably, by his good management of it; an● the Son do (as we read of one Luc. 15.) spen● and waste all, and come to beggary; can an● man justly say, the Father did not his part for h●● Sons good? What would men have of God▪ Or what they make of him? God made Man 〈◊〉 glorious Creature, and gave him a reasonabl● Soul, and liberty to choose for himself, such as 〈◊〉 other earthly Creature had. And when God had made him a reasonable Creature, He dealt with, and by him, as became the nature and quality of such a Creature. If God had divested Man of his Liberty, he had abased his Nature below itself, and indeed made him to be no Man, or reasonable Creature.  
Obj. But God might have preserved him in the estate, wherein he was first made, holy and righteous.  
Sol. What will men make of God? We read how ill God takes it, to be thought such a one as we are, Psal. 50.21. The men that argue thus, do much worse. For they would make God to be such, as they themselves would not be. They will not be tied up to the wills of other men, (though perhaps better than themselves) in every transaction, or concernment of their own. They will say, Why should we be bound to them? These are our own concernments, and why should we give others an account of them? May not we do with our own, as we will? And no ma● questions such men for their doings, specially so long, as nothing is done, but what is comely and equal. But when the great and mighty God doth any thing like, and disposeth of his Creatures with infinite wisdom, vain men will presently question, Why doth he so? Let any man show any the least unrighteousness in God, or that man could not have preserved himself, in that blessed estate, wherein God had set him, and then they say somewhat. But the contrary is most certain and true, viz. That Man might, and should have been happy, if he had not wilfully cast himself away. And therefore, Why doth a living man complain, a man for the punishment of his sin? Let us search and try our ways, and turn again unto the Lord, Let us lift up our hearts, with our hands, unto God in the Heavens. We have transgressed and rebelled, and thou hast not pardoned, Lam. 3.39, 40, 41, 42. Nothing becomes us in our sinful condition, so well as such a confession. Do we believe, there is a God that made us, and dare we question his dealings, as if he punished us upon any account, but our transgressions? Surely God will not do wickedly, neither will the Almighty pervert judgement, Job 34.12. And v. 11. You have an Argument for it: The work of a man shall be render unto him, and cause every man to find according to his ways. Had man continued in his obedience,; or being fallen, humbled himself, and then God had rejected him, there might have been supposed some occasion of complaining▪ But it is quite otherwise: For God ran after man, when man had run away from him; an● provided for his recovery, to a more blessed an● glorious estate, when he could think of nothing▪ but a few fig leaves to cover his shame. An● God is still reaching out his merciful arms, to lay hold on him, inviting and wooing him, and never refuseth any Soul, that turns to him; and what would men have more?  
Obj. But if it be said, I cannot, in the case I am, turn myself▪  
Sol. I say thou liest in what thou sayest: For, to speak as it is, thou art not willing to turn unto the Lord; and this, and nothing else, will be thy condemnation in the great day of account 
* Cosset voluntas propria, & non erit Infernus: There would be no Hell, but for our wicked will. ▪ There is a price paid, and a purchase made, and thou art invited to come, and take possession of it. But thou hadst rather abide where thou art, and holdest thy sins as Sweetmeats under thy tongue, and wilt not let them go, though thou hast been often told, they will be the bane of thy Soul. And how dar'st thou say, Thou canst not turn thyself; when God, and thine own Heart, and the World too, know, thou art enamoured on thy sin, and hast such a liking to it, ●s thou wilt by no means be persuaded to part with it? Wilt thou wilfully prosecute thy sinful designs and courses, and set thine heart upon ●hine iniquity, and say, Thou canst not turn ●rom it? For shame speak sense, and talk no more so absurdly. Will a man be at cost and ●ains to serve and feed his lusts, and he not love ●hem? And if thou love them, they have thy will; and when thou art willing to part with ●hem (I say) heartily willing, the work of Conversion is done. But whilst thou art not willing to part with thy lusts, say as it is, I will ●ot, I will not. Say the truth, for so it is. Thou hadst rather part with thy Soul for ever, than part with the pleasures of sin for a season. Thou delightest in thy own ways, and art one of them that say unto God, Depart from us, 
Job 21.14  for we desire not the knowledge of thy ways. It is not with ungodly ones, as they pretend: For they choose their own ways, and when they eat the fruits of them, they are but filled with their own devices. They first sow iniquity, and then reap shame and misery. When they go down to Hell, they go where they had a mind to be. They have been often and earnestly called upon, to pity and favour their poor Souls, but they would not be persuaded. How many a Sinner hath parted with his life for his lust's sake? And all do so, as to their Souls. If men would study Scripture more, and search their own hearts more, than they do, they would soon answer their own Arguments. Let me now commend ●o them one place, viz. Pro. 1. from v. 20. to the end of the Chapter; and let them consider what the wisdom of God judgeth, concerning the wicked ways of men. And O! that me● would read, and weigh our Saviour's words joan. 3.19, 20. This is the condemnation, tha● light is come into the world, and men loved darkdess rather than light, because their deeds were evil. Christ, and his Word, and all his Ordinances, are a Light; and wicked men, like Thiefs, cannot abide them, because they would not be discovered by them. This is th● judgement, that Scripture passeth upon ungodly men; and if they would pass the same, and s● judge and condemn themselves, they might fin● peace in approaching to God. But to argue an● whartle about the ways of God's Providence an● Grace, as if they were not equal; when God and their own hearts know, they are passionately in love with, yea and mad upon their Idols▪ I mean their Lusts, and loose practices; th● will turn to no good account one day, whatever men count of now. They that are so apt t● quarrel God, should rather call themselves to an account; and if they would be exact in this work▪ we should have more complaints of themselves, that their own ways are unequal, and all the ways of God most equal, and just, and good. To shut up this, I shall only mention one Text, Pro. 8.36. All that hate me, love death. They are the words that were spoken by the infinite and eternal Wisdom of God; who saith a● much in effect, joan. 3.19, 20. before cited▪ Wicked men love darkness, and death. They are not damned (as they pretend) to Sin and Hell against their wills; but they love them, 
Non appetitu naturali, aut per electionem, sed in nature. Aquin.  and choose them, when they might forbear and avoid them. They love their Sins, and therefore hate their Souls: They love Sin, and in so doing love Death: They are willing to be damned, as willing (for certain) as a man that wittingly takes Poison, is willing to kill himself.  
Obj. But some will say, That few are so wilful, till God hardens them, and makes them to err from his ways, Esay 63.17.  
Sol. For God's making men to err, etc. I think the Learned Annotator hath rightly observed, That the Original notes only a permission, and therefore might be rendered, Why dost thou suffer us to wander out of thy ways? For God tempteth no man to sin, Jac. 1.13, 14. But a man is led away by his own lust. And how did God harden Pharaoh? No other way, than by delivering him up, and leaving him to the hardness of his own obstinate heart, by God's forbearance and mercy, more and further obdurated, as is to be seen in the Story. God doth thus harden others, and leave them to themselves; and than it is sad with them, as it is with a Child left to himself, Pro. 29.15. But when is it? Even when they give themselves up to serve their own desires, and resolve to walk after their lusts, hating to be reform, and casting God's Word behind them, as is to be seen, Psa. 81.8, 9, 10, 11, 12. This is cleared from Psa. 95.8. Harden not your heart. On which place Calvin: Non ex alio fonte manare nostram adversus Deum rebellionem, quam ex voluntaria improbitate dum illius gratiae aditum obstruimus. Calv. i. e. Our rebellion against God, flows from no other fountain, than our own perverseness, whilst we shut up the passage to his grace, that it cannot enter.  
One thing more, that may be objected, must be answered, and 'tis this:  
Obj. That the special Grace of God puts th● last difference between man and man (as some say) and that Grace is not given to all. How then can it be said, That God hath sufficiently provided for all? Or how can he be cleared, 〈◊〉 his condemning some, seeing these also woul● have repent, and closed with Christ, if th● Lord had persuaded, and overpowered them by his effectual Grace, as he did others?  
Sol. And yet God will clear himself; and for this purpose consider,  
1. That there is little more in this Objection than in somewhat before, about the Fall of our first Parents. And as God was righteous in letting them fall, because they might have stood, 〈◊〉 they would: So God is righteous in his dealings with men, notwithstanding he deny them tha● special Grace, he gives to others, because they might be saved, if they would. When I say, Men may be saved, if they will, my meaning is, That they are not saved, because they will not, and that their wilfulness is their condemnation. For if Christ, and the Word of Grace revealing Christ, and all the Methods of conveying him to poor Souls, and Exhortations, and entreaties to accept of him, be enough, then God is not wanting on his part. For I may now ask all who complain, What is lacking to them more? Were there not an all-sufficient Saviour, and sufficient means of knowing him to Salvation, there might be perhaps some occasion of complaint. But it is far otherwise; and if men will make use of these means, as they are commanded and entreated to do, I am sure, they shall be saved, because the mouth of the Lord hath spoken it. Never did any man die in his sins, that was heartily willing to receive Christ offered to him, and to improve the means of grace allowed him for that end. And may I not then say, Men may be saved, if they will? They have enough to live upon for ever; and when they play the Unthrifts part, have they any cause to blame God, and say, He might have done more for them? What should he have done more for them? And what can they answer to this question, when their own hearts know, they never liked or loved Christ, or any of his ways; but wilfully scorned and rejected all? They liked and loved a Saviour to deliver them from Death and Hell, after they had taken their full swinge in their own ways, and sinned themselves out of breath, and could no longer serve their lusts. But they would not have Christ to reign over them, so, as for his sake, and at his command, to deny themselves, and all ungodliness, and worldly lusts. They know, that the Power of Godliness was the thing their Souls loathed, and they scorned it, as savouring of nothing but folly and fancy, calling it a Precisian nicety. And when Christ called them to suffer for his sake, (who suffered so much to save their Souls) they would not part with a penny, or lose an hair of their head for him. I say then, in one word, Look what hindered Israel from seeing the good Land which God had promised them, the same hinders these men from possessing the Heavenly Inheritance, Heb. 3. ult. They could not enter in, because of unbelief▪ And yet, as Moses tells them, Deut. 9.4. The Lord had not given them an heart to perceive, and eyes to see, and ears to hear.  
2. How would men have God to save them? Would they be saved in such a way, as if a Block should be lifted from the Earth, and carried up to Heaven? This cannot be, without perverting the whole course of God's Providence, in governing his reasonable Creatures. For they being made after God's Image, and acting by an inward Principle of Reason, must be governed in a way and manner suitable to their Nature. God indeed draws men thitherward; but I never read, he drives them against their wills, or without their privity, Host 2.14. I will allure her, etc. Though Conversion be not altogether suspended on the liberty of man's will, but God undertakes for it; yet his way is sweet, and taking with Sinners, who are alured, as one observes on the place. God by Grace destroys not Nature, but rectifies and perfects it, whiles (as Austin saith) Omnipotenti facilitate ex nolentibus facit volentes. He bends and inclines men's hearts, as the Rivers of Wa●e●, Pro. 21.1. Now Water, that runs one way, may be turned, and made to run another way: But the Water in its course, always runs according to its natural inclination. Certainly, the worst these men can say of God, is, That he would have turned them, and they would not be turned; but they resisted him, in all his strive with them. And then where lies the fault? Let any reasonable man judge.  
3. This Argument (as I said before) aims at making God to be not only such a one as ourselves, but much lower.  
4. God is just, as well as merciful; and his Justice is as natural, and as essential to him, as his mercy. And if so, Why (I pray) may not God glorify himself in the one, as well as in the other? If he may not, give some reason, Why. But if God may glorify his Justice, as well as his Grace, I ask, How God can glorify it more, beyond all exception, otherwise than thus, viz. In destroying those who have had all means sufficient to save them, and willingly rejected all, because they did not like them?  
5. I have yet somewhat more to say, in answer to this Objection; and it is so much, as (I hope) may satisfy any, that are soberly minded. They who thus argue, might do well to consider, What that Grace is, which (they say) is not given them. For that Grace, wherever it comes in its full power and efficacy, sets men at the greatest distance, yea and defiance with all their wont sinful ways. Now here may be a great mistake; and these men may seem to desire, they themselves know not what. I believe, they would fain have the Grace of God, to preserve them from suffering Hell-torments, when they are going out of the World, never again to serve the desires of their flesh. But do they desire indeed, to shake hands with, and to bid an everlasting Farewell to their filthy Lusts, so long as they have any ability or opportunity to serve them? For to this the Grace of God calls them, and for this they have had many gracious earnest invitations, which they have sufficiently slighted, and cast off, with as much scorn and contempt as could be. They have never heeded, what they have heard from God himself, speaking and calling to them, by the Commands, Promises, and threatenings of his written Word, or by the motions of his Spirit, or the checks of their own Consciences, or any Dispensations of his, in any Providences. Now, what do these men mean, in saying, God hath not given them grace, when they slight and set at naught all the saving Methods, which he makes use of, to affect their hearts, and work them over to ● thorough-compliance with himself? Why do not they attend their own work, which is, to heed what God commands, promises, and threatens in his Word, and to reform their hearts and lives accordingly? Why do they not lament and bewail the baseness of their own sinful hearts and natures, humbly acknowledging all their iniquities, and loathing themselves, because they are loathsome in the sight of the Lord? Why do they not confess and forsake their sins, that so they may find mercy, as Solomon assures them, Pro. 28.13. Why do they not beg of God strength to resist Sin, and use the means which God hath ordered for that end, viz. Fasting and beating down their bodies? Why do not they avoid the occasions of Sin, and keep themselves far from those places and companies▪ where they are sure to meet with many temptations? Why do they not frequent the company of those, who will admonish them upon all occasions, and advise them about ordering all their ways? No, They'll do nothing of what is their duty, nor what (I am sure they have power to do, but only sin, and seek all occasions to sin; and then quarrel God, and say, He hath not given them grace. This is in effect to say, They would have God to save them against their wills.  
Obj. But God can make me willing, if he please.  
Sol. I know God hath a Sovereign power over the hearts of all men, but what then? Would they have God to alter all the saving Methods of his grace, and force upon them, what they have refused so often, with all disdain and indignation imaginable? They desire no grace, but what may keep them out of Hell: And scorn all grace that's offered them, for reforming their hearts and lives. They are like those froward Patients, that would have their Physicians cure them, without any applications made to them; as our Saviour healed the lame, and the blind, by a word of his mouth, working wonders, such as had not been heard or known. Not to say, that such arguings are absurd and unreasonable, These men must have low thoughts of God, and his infinite Excellencies, who would have him shape the whole course and method of his Grace and Providence, according to their sinful Interests and Humours. To say no more, make it our own case. When once we have done our endeavours, used all entreaties, yea, and (it may be) added due corrections to our instructions and admonitions, and waited long for a desirable issue, knowing the Party we have to deal with, might, if he had a mind, change his course; we think we can acquit and clear ourselves (as indeed we may) before all the World, from having any hand in his undoing himself. And will not the righteous Judge (think we) acquit himself at the last day, in condemning all the ungodly refusers and despisers of his Grace and Mercy? I shall say no more, but as God said to job, He that reproveth God, 
Job 40.2.  let him answer it. As if he should say, He that reasons the case (so the word may well be rendered) or argues against me, Let him answer, if he can, what I have said, and have yet to say. Thou Job hast been very bold and forward to question and quarrel my ways of Providence, as if they were not such as they should be. But I would have thee know, I am able to guide and govern the World, without any assistance or advice of thine. Hast thou so mean, low, and unworthy thoughts of me, and mine infinite Excellencies, as to imagine, I am to learn of thee, or any other, how to order and dispose the works of my hands? I think, I have said enough to convince thee: But if this do not satisfy thee, I have yet more to say, and beware in time to provoke me no further; for if thou do, thou shalt be sure to know after another manner, that I will not be taught by thee. So I shall answer no more, but only advise all who thus argue, 
Job 40.4, 5.  to read how job answered the Lord, and to give over such malapert daring him, with their disputing his Royal Prerogatives; which if they considered, as they should, they would count such reasonings but a little beneath blasphemies.  
I shall only say further, Though we may awhile plead our weakness, yet God, and our Consciences know, it is only our wickedness, that hinders our Salvation. For my part, I, and others too, can say very much of our weakness, that when we have promised fairly many times, we have performed little or nothing answerable. But we can say much more of our natural wickedness, and the baseness of our deceitful hearts. Others may speak as they list, I think it best and safest for me, and every one else, to shame ourselves before the Lord, by charging home upon ourselves the frowardness of a deceitful naughty heart. For this we may know, if we have a mind to it, That we love sin too much, when it is best with us; and God too little, when we love him most; and whom can we blame for this, but ourselves? Therefore, God forbid, I should entertain the least thought of charging God foolishly. Let me ever say, God hath not been wanting to me, only I have been wanting to myself. I dare not say, I would be, or do better, if I could; seeing God, and my Conscience know, I could be, and do better, if I would. It is not any fault in God, but myself, that I have no more grace, and that I walk not more uprightly and evenly. For I do willingly yield too often to the suggestions and insinuations of Sin and Satan: And I do not entertain and cherish the sweet motions of God's Spirit, nor improve the means of growing in grace, as I might, and aught to do. And, in a word, I am verily persuaded, if any thing undo me, it is the frowardness of an evil heart of unbelief. In hac fide vivo, in hac moviar. So let me justify God, both in life and death, whatever becomes of me.  
And now I remember, what I before referred to this place, concerning an Objection, that is commonly made to this purpose.  
Obj. That all Exhortations to Faith and Repentance are absurd and vain, if men are unable to do any thing of themselves, without the effectual Grace of God overpowering them.  
Sol. I shall say nothing of the Answers, that have been made to this Objection by others▪ But only say, There is no such absurdity, as is imagined, because men are exhorted to that which they are unwilling to do. Now what absurdity is there in this? Or if there be, I am not able to see it. Nor can I apprehend it unreasonable, to persuade a man to that, which is for his good, when we find him not willing to it. For man's natural inability to any spiritual good, I do not question it, if we count of it, as I said before, and as (I think) we ought. But I know full well, that man's weakness is his wickedness, and his inability is his untowardliness; and how can we deal with a froward wilful man more rationally, than to lay before him the error, and the evil of his way; and by reasoning the case, persuade him to leave it? They, whom we deal with, are men, and have reason, whereby they are able to judge of what is spoken to them; and they can discern of good and evil, and so choose, as they see cause. And when the most is made, that can be, of man's insufficiency, we cannot (as I showed formerly) deny him a liberty. And then, where (I pray) lies the absurdity? Deny a natural man that liberty, which (as I said before) must be allowed, I must confess, that to admonish or exhort him, is all one, as to exhort or persuade a beast, or a block. But so long as wicked men do wilfully refuse the ways of God, and as wilfully go on in the ways of their own hearts, I am bold to think, the absurdity will lie at their doors, who say, it is absurd, to persuade a wicked man, to turn from his evil ways. And how much less absurdity is there, in exhorting those, in whom the spirit is willing, though the flesh is weak?  
And now I shall proceed to prove by other Arguments, That men are wilful in their own ways, and willingly neglect the things of their peace, and so perish only upon that account, and no other.  
Arg. 2. MY next Argument shall be, from the equity and reason that is and appears in all things, which concern men's Salvation, so as it is easily discernible by man's natural light and understanding. Men (as you have seen before) are apt to quarrel God for his dealings, as if his ways were not equal: And my design is to prove them alone guilty of their own destruction, and that they shall one day appear so to their own Consciences, and before all the World. And my Argument is this, That all the ways of God towards men, and all the mean● he useth for the reclaiming of them, are so rational, even to men's natural understanding, a● they can have no cause to quarrel any but themselves. And you may draw the Argument into a narrower compass thus: If all the counsels and ways of God, and his methods about men● Salvation, be equitable to the apprehension of sou●● reason in men themselves, than they can lay the blame of their destruction upon nothing besides thei● unreasonable, wilful, and peevish disposition▪ This I intent to exemplify in some Particulars and add further, That all the Sins of men, fo● which they are damned, are against Natural Re●son, as well as against Divine Revelation.  
But before I proceed, let me premise the Reason, for which I urge this Argument: And it is this, Because God, to clear himself, doth eve● and anon appeal to men; which he doth, because he knows, that the Reason and Conscience● of men, when they are put to it, must give evidence on his side. To mention one Text, that was hinted before somewhere, Esay 5.3, 4. judge, I pray you (saith God) between me, and my Vineyard. Who are the Parties appealed unto in that case? If you look; you shall find none other than the Delinquents themselves, The men of Judah, and the Inhabitants of Jerusalem. Why so? Even because God knew, that nothing could be pleaded, wherefore he should come short of what he expected; but the case was so clear, as he would leave the Delinquents themselves to be Judges. Surely God would not do thus, if he knew not, that he hath a witness for himself in every man's Conscience; and that his ways are rational and equal, even when men themselves are Judges.  
And now I make this challenge in God's name and behalf, Show he that can, what in all the counsels and ways of God, is dissonant or contrary to right and sound Reason. My meaning is this, There is nothing in any of them, but what by sound natural Reason, a man may apprehend to be equal, righteous, and rational.  
And yet in all this, I shall (I hope) keep myself free, and far enough from over-magnifying of man's Reason; and also from any thought, that the corruption of man's Nature is not in his Understanding, as well, and as much, as in his other faculties. I willingly grant, what I heartily believe, That we are all born blind, and that Ignorance is no small part of man's inbred corruption, and Original Sin. Notwithstanding, I say again, That natural Reason in men, is Light enough to descry, that the ways of God, and all his transactions with men, are reasonable; that is, None of them are against reason, though some of them be infinitely far above it. And now I come to particular Instances.  
First, I instance in such things, as God hath offered us in his Word, to be believed by us.  
1. And what one among all those seems more incredible and irrational, than the Resurrection? Yet the Apostle thus reasons, Act. 26.8. Why should it be thought a thing incredible with you, that God should raise the dead? The Apostle (you see) makes strange of it, that any of the● should strange at it, as a thing incredible. 〈◊〉 confess, he had then to deal with the jews, an● such as owned the jewish Religion (at least many of them) and therefore might well ask the● the question, because the whole Worship o● God, upheld amongst them, was an unreasona●ble thing, if the Dead should never rise again▪ But (as I take it) he might as well question 〈◊〉 Gentiles, after the same manner. Though know, some may reply, That there is not 〈◊〉 same reason, because the Gentiles might (〈◊〉 they did) exercise some Religion (such ar● was) upon the account of the Souls immortali●● whilst they believed no resurrection of the B●●dy. And that 
* The Platoniks, though far wide from the mark, as Beza in arg. Psal. 90. observes.  some of them had some Noti●● of the Souls immortality, without any appr●●hension of the rising again of the Body, I do 〈◊〉 much question; though those Notions, in all 〈◊〉 them, were but empty conceits, and as co●●●sed as a sick man's dreams. But this I desire● be observed, That the Apostle, 1 Cor. 15. 3● argues the Resurrection thus, That if the De●● rise not, the Epicures Opinion may take place But that Opinion is erroneous (saith the Apo●stle) and pernicious too, and not to be allow●● among Christians, who ought to believe firm●● the Resurrection of the Dead. The Apostle Argument is à consequent absardo, and he sai●● in effect this, If there be no Resurrection, they might then side with the Epicures, and sin● their 
† Ede, bibas, ludas, post mortem nulla vo●ûpt 〈◊〉.  Song, Let us take our pleasure while w● live, for after death we shall have none. Yet observe also, v. 32. If after the manner of men, that is, as far as men could do, 
Humanae vitae respectu, it● ut nobis constet praemium in hoc mundo. Calv.  or with regard only to this present life, which all men live, I have fought with beasts at Ephesus, what advantageth it me, if the Dead rise not? Doth not the Apostle lay the groundwork and foundation of 
* Not this, or that, but all.  all Religion, upon the Resurrection? It is as much as to say, What need I suffer, and (by the same reason) what need I do any thing about Religion, if there be no Resurrection? His whole Argument is grounded upon Reason, and his Conclusion is the absurdity of Religion, if there be no Resurrection. And that it is so, appears from his reasoning, v. 36. Thou fool, that which thou sowest, is not quickened, except it die. Where Calvin observes, That the Apostle might have answered their Question, [How are the Dead raised, etc.] by showing, how easy it is to God Almighty, though it seem incomprehensible to us, and that we are not to judge of such things by our own sense, but according to his infinite power. But the Apostle answereth otherwise, by showing, That the Resurrection is so far from contradicting the course of Nature, as we have continually a clear proof and instance of it, in the fruits of the earth, which arise and grow out of the seeds that are sown, and rot in the ground. Now seeing all Generation is from Corruption, in the seed sown, we have therein an image and resemblance of the Resurrection. And the effect of all the Apostles discourse is this, That there is as much reason for the bodies rising again, as there is for the growing again of the grain we sow in the earth. And hence he rebukes them thus, Thou fool, confuting Atheists from the course o● Nature, as men that have not common sense. A● if he should say, How unreasonable are you, t● question the Resurrection, when the like things before you every day, and you see with you● eyes ordinarily, what is as strange as that? Fro● the whole (to say no more) it is clear, That there is a ground in reason, for every man to be●lieve the Resurrection; though I deny not, tha● it is further cleared, and we are most confirmed in the belief of it, by the written Word; ye● and that our blind Reason would never have dis●cover'd it, without Divine Revelation.  
2. The Incarnation of the Son of God, is 〈◊〉 thing (I confess) above all man's Reason, an● yet not therefore against Reason.  
3. The Apostle stands admiring, O the depth, 〈◊〉 How unsearchable are his judgements, 
Ro. 11.33  and 〈◊〉 ways past finding out! And yet whoever believ● these, as they are by the Spirit revealed in the Word, doth nothing but what is most rational▪ For if there be one Almighty, Infinite, Eternal God, (as Socinians, I hope, grant) than it is most absurd to think, that his judgements, ways, works, and counsels are such, as can be measured by the standard of man's reason. No reason will persuade a man to measure what is infinite, by that which is finite, more than to think of taking up the Ocean in a Nutshell. And if it should be thought, that the Socinians have the advantage at Reason against us (if it were not for Scripture) in the highest Mysteries o● Divinity, I thing otherwise, because it is against all reason, to allow of nothing in the counsels and ways of God, that is not commensurable with man's understanding. For that is all one, as to make him such a one as ourselves; whereas our owning him as God, is an acknowledgement of his Being and Excellencies infinite beyond all our Reason.  
4. Reason is not able to apprehend the Mystery of the Trinity: And yet it is but reasonable for us to believe, what Scripture hath revealed about it, because it is agreeable to Reason, that God must be such an Essence and Existence, as no Creature is able to comprehend. For God were not God indeed, nor like himself, if his Subsistence were such as we could apprehend. Even Reason will enforce us to grant, That God can be comprehended by none but himself. For how can a man apprehend God aright, without apprehending him infinite? That which is finite, even in the judgement of Reason, cannot be God. And therefore the Heathens were most absurd in their Polytheism, or multiplicity of Gods, because there can be but one infinite, and so but one God. Now the true God being indeed such, it is unreasonable in us to think, by searching, to find him out in his Essence, Subsistence, or Attributes. And for this purpose, let it be considered, what the Apostle saith concerning man's Reason, when it is used about the things of God, 1 Cor. 2. How should a beast understand the things of a man, and how much less can a man understand the things of God? I think I may rationally say, He must be a God, that knows perfectly what God is. True, we may understand what he hath revealed for our learning; but our understanding is according to his revealing it, only by our Faith, which sees that which Reason cannot discern; and yet our Faith is not unreasonable: For we can give a reason of our believing such things, as God hath revealed, viz. Infallible, Divine Authority, though we cannot give a reason of some things believed by us. And there is nothing more reasonable, than to believe, whatever God saith, to be true; though we can give no reason more, than that God saith it. For a God that can lie, Reason itself will say, is not, cannot be God, but an Idol, or a Devil. And hence I infer● That Reason teacheth us to believe the highest Mysteries revealed in Scripture, as the Trinity, the Incarnation, etc. and they that think otherwise, therein show themselves unreasonable. And for the Counsels of God, in disposing of his Creatures according to his pleasure, what reasonable man can question them? Or if any man do it, may it not justly and rationally be said to him, as Elihu spoke unto job? Behold, in this, thou art not just: I will answer thee, that God is greater than man. 
Job 33.12, 13.  Why dost thou strive against him? For he giveth no account of his matters. And if so, it is indeed most unreasonable in any man to expect it. Certainly, if any, God may challenge this Prerogative, viz. To give no account of his ways and counsels. And for men to pry into them, further than he hath revealed; and demand a reason of his will and pleasure, when he is pleased to give none, is indeed to do against Reason. For there is nothing more reasonable than this, That God may do what he pleaseth, and not to be questioned by any for it, seeing all things else are the works of his hands. And this was the Apostles mind, when he said, Ro. 9.20, 21. Nay but O man, who art thou, that repliest against God? Shall the thing form, say to him that form it, Why hast thou made me thus? Hath not the Potter power over the clay, etc. And doth not the Prophet (whom the Apostle citys, or alludes to in that place) say as much, and more? Esay 45.9. Woe to him that striveth with his Maker, etc. i. e. quarrels God about his Providences, as if he meant to control him.  
To clear and confirm my Argument yet further, Doth not the Apostle argue from Reason, upon all occasions, even about the things of God, specially when he had to do with Heathens? Act. 14.15. saith he to those who would have sacrificed to to him, We preach unto you, to turn from these vanities, unto the living God, which made Heaven and Earth, etc. As if he should have said, If you will serve a God, serve him that is God indeed, and who is the living and 〈◊〉 God, your own reason will show you: It is he that made Heaven and Earth, etc. You are unseasonable in sacrificing to any other, because no other can be God. 〈◊〉 v. 17. he goes on to show, That they, and their forefather's, had light enough from God's Providential Dispensations, to teach them, that jupiter, Mercurius, and such Vanities, or Idols, could not be the true and living God, so as they were inexcusable. And so he argueth, Act. 17. That we ought not to think the Godhead like unto Gold or Silver, etc. seeing it is against all reason, as he proves from v. 24, to v. 29. So likewise Ro. 1. he proveth the Gentiles Idolatry, in making Images and Representations of God, to be against the light of Nature, and natural Reason, which was able to see so much of his eternal Power and Godhead, in the things that are made, as they might easily conclude, that God was not to be represented by any similitude of earthly things, because they cannot be like him, Act. 17.29.  
I shall yet in other instances labour to evidence, That there is nothing in true Religion, but what is reasonable.  
For Moral Duties towards men, our Saviour layeth down an undoubted Principle of Reason, Mat. 7.12. and addeth, That this is the Law, and the Prophets, i. e. This is the sum and substance of all they have taught, concerning the duty of man to man, the most equal Law, to do, as we would be done unto. All the Commandments against Murder, Adultery, Theft, etc. are Principles of common Reason, and the Law of Nature. For Children to obey their Parents, is reasonable; and so the Apostle presseth it, Eph. 6.1. because it is just, or right. How can Children be thankful, but in being dutiful to their Parents? And for Servants to obey their Masters, it is equal, for they maintain and fro● them necessaries for their lives. And to obey Principalities and Powers, is but reason, because by them the people are kept in peace▪ and there would be otherwise no safety or society amongst men. Whatever some may fancy or feign, True Religion, in the highest and strictest practice of it, is no teacher of misrule; but teacheth obedience for conscience sake, and showeth the right way of yielding it according to God's Commandment. And 'tis not reasonable to think, it teacheth obedience in some only, and not in all Relations. Yea, it is impossible to serve God, as we ought, and not to serve one another in love.  
Nay, the most Spiritual Duties of denying ourselves, and crucifying our lusts, are most reasonable. To part with our lives, and all we have, for Christ's sake, is most equal, seeing he died for us. And if I were to dispute for the Christian Religion, against an Infidel, I would dare him to show any one thing in Scripture, that is contrary to sound Reason; or any Article of the Christian Faith, that is not rational, as I have showed before in some of them.  
And now I lay down these three Conclusions, which I avouch rational, and by Reason demonstrable, viz.  
1. That there is more Reason in any Religion, than in no Religion at all.  
2. That there is more Reason in the true Christian Religion, than there is in any other.  
3. That there is more Reason in the life and practice of true Religion, and the power of Godliness, than in the empty form, and outside profession of it.  
These I should further dilate upon, but that all of them are most excellently, and undeniably, of late, discoursed at large by others. Yet I shall not content myself with the bare naming of them.  
1 st. For the First, I say, That the ways wherein Atheists have gone about to undermine Scripture-Authority, and so overthrow all Religion, are contrary to sound Reason. For is it not more rational in us, to believe, That one Eternal, Infinite Being, made this whole frame of Heaven and Earth, than to fancy an empty, infinite Space, and an infinite number of Atoms coursing up and down in it, and by a fortuito● concourse (as it were, by haphazard, no sobe● man can imagine how) to fall into order, an● so produce this frame of the World, as now we see it? I shall not dispute in the case, but on●● appeal to the judgement of any man that's sobe● and in his senses, which of those two is most cre●dible to the apprehension of Reason. And is no● our Faith of one eternal God, as rational, as ●●thers conceit of an eternal Pre-existent matte●● Not to say, How precarious the Principles of ●●thers, that are against us, are, I add, How absurd and unreasonable they are to the apprehension of any sober intelligent man, and far more incredible and improbable, than what we believe of the World's Creation, according to the written Word. Let those who count so light of Scripture-Doctrine, and set so highly by some alery Speculations and Notions (whether of old, or of late cried up) show us somewhat more rational, than what is Scriptural. And whether the Philosophy of Moses, etc. be not as agreeable to any sober man's reason, as any opposition of Science, which by some is so much admired. It is not my design, to engage with such Notionists, who had best deal first with others, that have said enough. I think it enough to declare, that they have done little to satisfy the sober reason of intelligent men. For (I say again) Let all be weighed, not in the balance of the Sanctuary (which they sufficiently slight) but by the standard of true Reason, and if they be not found too light, I grant, they have said somewhat to their purpose. There is a World framed and constituted, as we see; and a dispute there hath been, and (I think) still is with some, How it came to be so framed and constituted? Now I only plead, That the account, which Moses hath given of the World's beginning, is much more credible to mere Reason, than any other. And thereupon ask, Why should it seem incredible, that one who had his being from none, but of himself, should make all things out of nothing? They, whose interest it would be, to have no God, are willing to persuade themselves, and others too, that there is none. And these say, That some men have, for their own turns, made others believe, there is a God, and so the World is troubled about something, which is indeed nothing. We who believe the being of one God, appeal not to Scripture (of which these men count nothing) but ask them, How this frame, and all its furniture, came to be first set up? That this World made itself, is an absurdity, beyond all reason, and common sense. Hence some have devised ways of fashioning the World, such as I hinted some before, that they may stand in no fear of any God or Devil, nor live in expectation of any Hell or Heaven hereafter. But herein they go against all Reason, which is the only Judge, to whose sentence they are content to stand. That the true notion of a Deity is most consonant to Reason, and the light of Nature, is excellently proved by the Learned Stillingfleet. 
Orig. Sac. lib. 3. c. 1.  And they that deny, there is a God, do assert other things (as he saith) on far less evidence of reason; and must by their own Principles, deny some things, which are apparently true. And he instances in these, viz. That the World was as it is, from all Eternity, or else it was first made by a fortuitous concourse of Atoms, both which Hypotheses being urged with the same, or greater difficulties, are more weakly proved, than the existence of a Deity. And whoever shall be pleased to inquire, will find it so, Therefore we contend for Religion against Atheists, upon grounds of Reason. And I say again, That none of them all have produced any thing so rational, as that which is Scriptural.  
2dly. And for the truth and reason of the Christian Religion, the same learned Author hath said enough in the learned discourse aforesaid. All that I shall say, is this, That if any man please to examine all the several religious persuasions, that are, or have been in the World, beside that which Scripture hath revealed and warranted, and weigh them in the balance of sound Reason, he need not be much puzzled about the choice of his Religion: For it will soon appear, even to Reason, That all Religions, beside the truly Christian, are unreasonable.  
If any strange at this, because many in all ages, who had good natural Reason, have rejected the Christian Religion. I answer,  
1. That they had Reason, but made not a due and right improvement of it, and therefore showed themselves unreasonable, as the Apostle proves it against them, Ro. 1.19, 20, etc. And that God did therefore give them up to vile affections, as a punishment of their unreasonable Idolatries.  
2. We having Scripture-light, which they had not, have our Reason more rectified and enlightened, than they had, or could have. And without the light of Divine Revelation, we, in all probability, might have been as vain in our imaginations, as they. But then, I say, both we and they had been unreasonable. And God himself useth no other Argument against the Gentiles Idolatries, than the absurdity and unreasonableness of them, Esay 44. They that make a graven Image, etc. they are their own witnesses. They see not, nor know, that they may be ashamed. And after a large account of their doings about their Images and Idols, v. 18, 19 he saith, They have not known, nor understood. And again, None considereth in his heart, 
Esay 44.10. Who hath form a God, & c? i. e. Who but a mad man, etc. Ga●âk. Annotat. in Loc.  nor is there knowledge or understanding, etc. As if he should say, These Makers of Idols, that know whereof they are made, and how handled in the making, are the best witnesses, that can be brought against them: For if they were not sadly besotted, and void of common sense, they would never imagine, the stock of a Tree could be made a God. The main thing to be observed for my purpose, is this, That they had light enough by their own reason, to discover the vanity of making Idols. For this they are charged with, That they did not debate the matter with themselves, nor reason the case as they might; which if they had done, they could never have been so brutish and senseless, as they showed themselves to be, in saying to the work of their own hands, Ye are our Gods.  
And now, Let none desire me to instance in any other, having spoken of Idolaters, because all the World of Mankind, that worship not the true and only God, in the alone Mediator, and no other, are Idolaters. This is plain and clear▪ and needs no proof; except any will say, The Turks are no Idolaters, because they like no Images. But however, they are affected to Images, they must be ranked amongst Idolaters, that honour a Varlet (such as Mahomet was) more than the Lord Jesus Christ. They have not the Son, and therefore have not the Father, 1 joan. 2.23. And then, what can they be other, than Idolaters? The same is to be thought of the jews, who worship the true God, but not in our Lord Jesus Christ.  
To instance in the particular absurdities of all other Religions, would be endless, and (for aught I know) to no great purpose. It may suffice to hint in general, what any man may improve, (when ever he pleases, in his own thoughts) by running over in his mind, the ways and doings of all that serve not one God only in the mediation of the Lord Jesus Christ. Though we had our Religion by Revelation, and that be enough to confirm our Faith; yet we have this to boot, for our further confirmation in it, That it hath more of Reason in it, than any other.  
Hence we infer, That an Atheist is the veriest fool of all, that for the pleasures of this World, which he may not enjoy one hour, cannot (by his own confession) enjoy one hundred of years, dares run the hazard of losing himself for ever. As long as it is disputable with him, Whether there be a God, or no, his wisest and safest way were, to choose the strongest side: For if it prove at last, that there is no God, he gains a very little, as much as comes to nothing, no more than a beast, that hath as much as he, and more too. But if there be a God (such as we believe) in what a case will he be, at the great day of account? And to think, there is a God, that cares not what becomes of the World, and will never judge the World, is all one, as to say, there is no God. Now a man had need of infallible and undeniable Principles, to prove, there is no God, who dares to live in this World, as if there were none; because the adventure is of infinite concernment and consequence.  
And for the choice of a man's Religion, I say again, He need do no more than use his Reason, That will give him light enough to choose the best. I do not say, nor mean, That Reason alone could ever have discovered the only way of Salvation, or the right way of worshipping God, so as to please him in it. But when God hath in his Word discovered to us his good will, in all that concerns his glory, and our everlasting good, we dare appeal to Reason, for the truth and goodness of our Religion; and challenge all the World, to show us any other, that is half so rational.  
3dly. I should be much more large in proving my third Position, about the power and practice of true Religion, if another hand had not of late so happily prevented me; 
Vindicia Pietatis,, by R. A.  yet somewhat I have to say of this also.  
'Tis no strange, or new thing, to see all godliness, and circumspect walking, cried down, under an odious imputation of folly and fancy. 'Twas said of Christ, 
Vix compos mentis.  He is beside himself, Mar●▪ 3.21. or one transported with a Fanatique Ecstasy. And of the blessed Apostle, That too much learning had made him mad, Act. 26.24. His plain manner and method of preaching Christ crucified, was by the worldly-wise counted and called, the foolishness of preaching, though it were indeed, the wisdom and power of God to Salvation▪ 1 Cor. 1.23. Therefore we have the less need to be troubled at the language of many in our times, seeing they speak but what they have learned from their Forefathers. For certain, we pretend to no Enthusiasms, beyond all sense and reason; but appeal to Christ, and his written Word, to be tried by them in all things; for which we are counted fanatics.  
For the aspersion of Folly, upon all that desire to remember God in his ways, and to walk humbly with him, we may safely appeal to the same Judges, now before spoken of, because the wisdom of God in Scripture give the name of [FOOL] to none but to such as are ungodly; Witness David's Psalms, and Solomon's Proverbs, etc. But I shall argue a little further thus: If the Principles of our Religion be such, as we are bound to contend for it against all Adversaries, than the practice which agrees best with, and comes nearest to those Principles, deserves not the imputation of Folly, nor can be so accounted of by any, but unreasonable men. Hence I am bold to ask, Who are the veriest fools? They that know the Laws of Christ, and labour to walk accordingly: Or they that pretend to know them, but in all their works deny them? The Principles of true Christian Religion are these, Tit. 2.11, 12. That we deny all ungodliness, and worldly lusts, and live soberly, etc. That for every idle word that men shall speak, they shall give an account, Mat. 12.36. That God shall bring to light the hidden things of darkness, and bring them to judgement, 1 Cor. 4.5. Eccles. 12.14. Now compare men's practices with these Principles, and it may be easily seen, who are the veriest fools. Many there are, that glory much in their being Protestants; and will sometimes pity Papists, for being misled, as to their religious persuasions. But I am bold to think, That some Protestants have as much need to pity themselves, for their ungodly practices. For if any under Heaven, be in the way to Hell, some of these Protestants are. If you desire to know, which of them? I answer, All those, who are common ordinary Drunkards, Swearers, Fornicators, and Adulterers, with all of the same stamp; and that (to fill up the measure of their sins the faster) do show the greatest hatred and scorn, that can be, of all that profess and practise godliness. This I have against these Protestants (or rather for them, if they will make a right use of it) That a Papist, leading an honest, temperate, and sober life, can give a more rational account of his Religion, than any of them, or any others like them. But I say further, Doth not Reason teach every man, to be true to his own Principles; and that we should not profess one thing, and practise another quite contrary? Nay, do not lewd and vicious persons cry out against others, that they are not, what they seem to be? These (say they) are your great Professors, and they can do so and so. Is this according to their profession? And I say, If great Professors, be not also precise and strict practisers, they are to be blamed, yea, and without Repentance, shall be damned.  
But I say withal, That whoever proclaims himself a Protestant, is a great Professor in so doing. For the true Protestant Religion teaches and obliges to all possible circumspection, and holy conversation, and godliness. The Gospel is called, The Doctrine that is according to Godliness, 1 Tim. 6.3. As for any, that are accounted more than ordinary Professors, I heartily wish, that none of them might deserve the charge, that's commonly made against them; and to them I say, If they be indeed faulty, they shall dearly rue it: I mean, they must reform their lives, or their profession will stand them in no stead one day, when all shall be judged according to their works. And for many of them, I am confident, and well assured, That such a charge is no better than a calumny, and reproaching of Christ in his members. For there are many of them (I hope) nathaniel's, and true Israelites, in whom there is no guile.  
However it be, this agreed upon, on all hands, That 'tis unreasonable, to profess one thing, and practise another. And hence I say, That all Protestants, so called, who are vicious in their lives, do therein show themselves unreasonable▪ as well as ungodly men. For many of them, I believe, (and not without reason) that they know not well themselves, what they profess. Sure many of them (the more pity) are profoundly ignorant of the very first Principles of the Protestant-Religion? and can give no rational or tolerable account, why they are Protestants, and not Papists, or Pagans. But whatever they know of their Religion, I am sure, many of them little consider of any conversation suitable to it. And therefore I shall mind them of what they do profess, and it is this, That they profess the strictest and precisest way of serving God, and walking with God, that ever was made known to the Children of Men. They profess to believe the Gospel of Christ, and that Gods written Word is the only Rule of Faith and Manners. Now the Gospel, and the Word of Grace, do certainly prescribe the most exact and accurate way of Life, that can be. And I need not be long in proving this to any professed Protestants. But if any make question of it, let them inquire, what they engaged for, and to, when they were baptised. For than they must acknowledge themselves Professors of a very strict Religion, unless they will renounce their Baptism.  
The fanatics are not the only great Professors; but every one, that owns himself for a Protestant, must either disown his Baptism, and blaspheme Christ, and the Gospel openly; o● else he must look on himself as a great Professor of Godliness. For as Christ commanded, so Baptism obligeth to the most severe and precisest way of Godliness. And if he live in the constant practice and allowance of all uncleanness, he is an unreasonable, as well as a wicked man. The Apostle joins both those together, 2 Thes. 3.2. And if those wicked ones there meant (perhaps professed Infidels) were unreasonable, mu●● more they that profess the Faith, and are in thei● conversation worse than Infidels. Those indeed contradicted their own Principles: But professed Christians much more, and are therefore most unreasonable and wicked men. For Grace an● Nature, Law and Gospel, cry out against them▪ and will one day come in, as witnesses for their conviction, because they walked contrary to them all. Let them count of themselves as they please for a while, Christ, when he comes to judge, will number them with those, Who cry, Lord, 
Mat. 7.21, 22, 23.  Lord, and do not the will of his Father which is in Heaven; and therefore they must depart, and be gone, because they are the workers ●f iniquity. And what do these mean by their going to Church, and joining in public Prayers, and hearing of Sermons, and receiving the Sacraments? Sure in these they profess, and pretend to somewhat. They will not (I hope) say, They profess Adultery, and Swearing, and Drunkenness, etc. And yet all the World knows, many of them live in the constant practice of such, or the like abominable vices.  
1. These I wish first to consider what they do, when they mock and scoff at others, for their preciseness. For if they dealt, as becomes rational men, they would, as often as they see any more strict and precise, presently say, These men do honestly, and rationally too, for they practice, as they profess; whereas we profess as much as they, but do nothing alike.  
2. I wish them also to consider, That when they cry out against others, as Hypocrites and Dissemblers, in so doing, they condemn themselves. For they profess the Religion that Christ taught, and they will not say (I hope) that Christ taught men to be Swearers, and Drunkards, etc. Now they must say thus, and so be most horrid Blasphemers; or confess themselves to be Dissemblers, for practising quite contrary to what they profess. And that they do so, is beyond all contradiction; and when they can prove others to be the same, we will say as much of them. But till then, we have reason to look on these, as unreasonably wicked, so unreasonably uncharitable towards others, to say no worse of them.  
I might here enlarge myself, by showing the unreasonableness of most Sins, that are of ordinary and daily practice, with many called Protestant. But somewhat tending this way, was hinted before, in showing the Reason that is in all the Commandments. Yet I shall add, That whereas they have cried out against their Ministers, for being so harsh and severe, they forget what their own Consciences have told the● oftener, and more sharply, than ever any Minister did, or could. But of this I may say mor● elsewhere. For present, I urge them with th● unreasonableness of their constant daily practices, and ask them, Is not profane Swea●ing an unreasonable Sin, when there is not 〈◊〉 (as in some other fleshly wickedness) any the least seeming sensual profit or pleasure? A 〈◊〉 may be a very Epicure (as one saith) and 〈◊〉 bate Swearing. What doth a Drunkard make himself to be, more than a two legged Bea●●▪ Nay, is there any Beast almost, that will 〈◊〉 to drunkenness, except it be a Swine? I 〈◊〉 not instance in more particulars. But to shut 〈◊〉 this, All or most of the Ten Commandments have been, and still are, justly accounted 〈…〉 of moral and natural equity. And the Fourth▪ though yielded to be but Positive-moral, hath so much Reason in it, That since God hath allowed us six days, we may well allow him the seven●●. And they that make no conscience of this, 〈◊〉 many other Commandments, as appears by their practices, are unreasonable men, which was the thing to be proved.  
Arg. 3. ANother Reason, to prove ungodly men guilty of their own destruction, and so altogether inexcusable before the Lord, may be drawn from the inward secret workings of their own Consciences. For whe● they pretend, That they want Light, to see the good, and the right way, their Consciences will rise up, and be as so many swift witnesses against them. How many times have they been rounded in the ear, and told by a voice within them, that their way was not good before the Lord? How often hath Conscience stood, as the Angel did in Balaams' way, with a drawn sword in his hand, to turn them back again? What dumps, and fits of melancholy (as some call them) have they had, when those everlasting burnings have flashed in their faces, to fright them out of their ungodly ways? And will they yet say, They had not Light enough, to see the good, and the right way, when they notwithstanding have posted on still, and pressed forward against all opposition and contradiction of Consciences? For certain, many wicked ones have had much of their H●ll upon Earth; so much, as might have served (if they had been wise enough) to mind them of Heaven's way. It may be, that some of them have their Heaven here, though a very short, uncertain, and inconsiderable felicity. But there are few of them, that meet not with rubs enough, to stop them in their career Hellward, if they would but heed them. They are not so merry, as the World takes them to be; But even in the midst of laughter, the heart is sorrowful, to think what will be the end of their mad mirth.  
I need not say more to these, than only advise them to abide at home, and hear what their Consciences tell them. But this perhaps is labour in vain, when they are resolved beforehand, to give Conscience as good as it brings. However, I cannot forbear to stick this, as an Arrow in their sides, and let them pluck it out again, if they can: That they can with no face, or colour of truth, say, They have not Light, to see the good, and the right way. For God hath put a Light into their hands, and they have put it out on purpose, that they may go on in darkness. And this God himself charges them with, 
Annòn sibi sunt Conscii?  Psa. 14.4. Have all the workers of iniquity no knowledge, & c? The Interrogative hath in it a more vehement denial. It is not of ignorance, or infirmity, they do thus wickedly; but wittingly, and willingly, against all conviction of Conscience. And therefore there will be need of no other witnesses against these men one day, than what they themselves shall bring forth; and God will, in his judging of them, appeal to their own Consciences, that will then be ready to justify him before all the World, that he gave them a Light to see plainly the perverseness of their own way; but they cast it away, or put it out, and would not walk by it. I need say no more, but only desire men to consider, how they will answer their own Consciences, in the great day of account, when they have resisted so long, and so often gone against, what they have known by the Light that is within them. If they can deal with Conscience hereafter, a● they do at present, they may do themselves a pleasure: But I much doubt it.  
Arg. 4. I Shall add another Reason, to prove, That men have had Light enough shining round about them, and would not endure it. And this is their impatiency, and peevishness of Spirit, when they have been again and again admonished of their faults, by such as have known them, and have had opportunities of doing them such a good Office.  
And here I may, upon this occasion, take up a complaint, and say, Who, or where is he, that will bear a seasonable reproof, when it is given him? Some such (I hope) there are; but truly it is not easy to light on them. A man had need run to and fro to seek them; and if any should ask me, Where such dwell? I cannot easily give an answer, such as I would.  
'Tis said of Cranmer, That to do him a shrewd turn, was the way to make him a Friend for ever. If it were so indeed, I cannot enough admire the most excellent frame of his Spirit, that could turn Poison into Medicine; and take occasion to love, even from that which only tends to hatred and strife. Surely the contrary is to be seen in too many. Do them the best office of love, that can be done, you make them your Enemies for ever, they will never care for you more.  
And this is an infallible Demonstration, of what I am now discoursing. How can men say, they want Light, when they run from it, and will not suffer it to come near them. The Law is a light, and the reproofs of instruction are the way of life, Pro. 6.23. So saith the Wiseman, by the wisdom of God in him. And I may say of Christian brotherly admonition, that it is a a most singular help to preserve and improve the life and practice of godliness. It is, as it were, the snuffing of the lights, to make them burn more clearly. I need not show how much the Scripture commends it: He that turns over the Bible, cannot be ignorant of it.  
It is, in one word, a Duty, that lies on all men; but on professed Christians more especially; to give it wisely, as there is occasion; and take it kindly, when it is given.  
Now for men to storm and rage, upon all occasions, against all reproof, and show themselves such, as others dare not come near them, is a sufficient Argument of Conviction, and cannot be answered. For with what face can a man plead, that he is well disposed, and willing to do what's right, when, be he never so much out of his way, be scorns to be told of it? Yet many such there are, who have shut up their Consciences under hatches; and for others, they dare not tell them of their faults, lest they be made to feel their fingers. And I wish this were the fault of Ruffians and Roisters only: But many more sober to look upon, and perhaps inoffensive otherwise, as to other men, will rage like mad, if you come near them, with the least touch of a reproof, though never so gentle and seasonable. Yea, a man had need beware of them, 
Esay 29.21.  Lest th●y make him an Offender for a word, and lay a snare for him in the gate. Nor I, nor others need to marvel at the great miscarriages of so many, if we but duly consider, what I am now speaking of. There must needs be an abounding of all ungodliness, when it overflows all the banks, and no man dares put a stop to it, by saying to another, Why do you thus? And this, to say no more, is enough to show, That men might, if they would, know more of God, and his will, but that they despise admonition, and will not abide reproof. They cannot pretend want of Light, who put it away, whensoever it is offered to them; and would, if they could, put it quite out, that they may go on in darkness.  
Arg. 5. THere is yet more Light to show men their way, if they would but heed it, and not wilfully shut their eyes against it. Every sincere and sound Believer is a Light, 
Philip. 2.15.  shining in the midst of a crooked Nation. And herein ungodly men condemn themselves, that they cannot abide the light of other men's profession and practice, holding forth the word of life. They are ever quarrelling those, that are more eminent in profession, for their miscarriages in practice, whether truly or falsely charged upon them. For what is this more, or better, than the enmity that is in their hearts against God, and his ways? And let it not offend any, that I say so, till they have heard what I have yet to say.  
That many eminent Professors have faulted and fallen, and that most foully, cannot be denied, because the Scriptures have furnished us with so many sad Instances in this kind. And that the most of God's faithful Servants have been famed, or defamed rather, as guilty of the same, or the like, is clear from Scripture, and from experience in all ages. But whether the faults of Professors be real, or only feigned, still (I say again) the Scandal that is taken by so many, is an Argument of the old hatred; and shows an inbred desire, to have the ways of God slurred, that they may have an excuse for slighting them. And if it be so (as I hope to make it appear) we have another Evidence, that men have Light enough, but have no mind to walk by it. For why should any man cry out (as many do) against Professors, and profession of Religion, if there were not somewhat more, than what they are willing to have known by themselves? But I shall argue it a little further thus.  
First, I'll suppose the Scandal to be indeed real: What then? Is that a ground sufficient to say, I will never go in the way, that such pretended to? A man indeed may, and aught to say, I will never do, as such have done, wherein they have done amiss. And this both Religion and Reason will teach us. But therefore to slight, and set at naught all Profession, and the very face and show of Religion (to say no more) is most unreasonable, and a sufficient evidence of that enmity, which is by Nature in the hearts of all men against God, and his ways. For what is God's way the worse, because such and such have turned aside from it? Nay, is it better than blasphemy, to cry out with open mouth, against that which is of God, because of that which is vile and base in men? David committed Adultery, and Murder too, and therein occasioned the enemies of God to blaspheme, which was the great aggravation of his sin and punishment. But observe, It was blasphemy in the enemies of God; and they were God's enemies, that took occasion to blaspheme. For those enemies might have known, and should have taken notice, that David's God had forbidden those horrid sins, by his righteous Laws, written in the hearts of all men; and therefore had no cause to speak or think the worse of him, for his Servants offences. Was Christ the worse, or the less to be esteemed, because Peter denied and forswore him? What reason then is there, in making the ways of God to suffer for the faults of those that pretend to them? The ways of the Lord are right, and the just shall walk in them; but the transgressors shall fall therein, Host 14.9. The best Master may have a base Servant, and the best Prince may have a Traitor amongst his Subjects; must the good Prince or Master bear the fault of the bad Subject or Servant? Or is subjection and service to be denied by others, because some Servants and Subjects are not so good as they should be? And in such cases, every man will say, There is no cause. And what reason, I pray, is there in this case, more than in those? These be the people of jehovah, said the enemies of both, Ezech. 36.20. These be your great Professors, say many: But who? None but enemies to God and godliness. Oh! say they, See what such an one hath done. We will grant it, and 'tis but too true. He hath done, what he ought not to have done▪ But why is this cast, as dirt, in the face of all Professors, and profession of Religion? The God whom they serve, alloweth them not in their so doing: He hath forbidden them to do so, and commanded them the quite contrary. And all the ways of his Commandments are holy, just, and good. To profess the true Religion is good, and according to the mind of God, though it be not all that's good: For to a good profession, must be added a good conversation; and the Power of Godliness must go along with the Form of it. If a man profess, and practise not accordingly, thou hast no cause to slight his profession; but rather to do what he did not, viz. Adorn thy profession with a suitable conversation.  
In this I plead not for empty, outside Professors, that dishonour, as much as may be, the profession of Religion. I shall rather advise them to one of these two, viz. To let their conversation hold pace with their profession, that the Name of God be not blasphemed; or else to lay aside their profession. For such loose Professors of Religion exceedingly wrong themselves, and others, and God most of all, as might be easily shown in many Particulars. But I shall only say what is enough, That they do, as if they designed to make all the World scorn and hate God, and his ways. Men should not indeed slight Gods ways, for the looseness of those that pretend to walk in them, as was said before. But too many are so minded, as they will blaspheme; and these Professors give them occasion of so doing.  
And just so in a manner do all they, who from their Pulpits will declaim against the Vices of others, when all their Auditors know them to live in some or other of those same Vices, and repent not. Such preaching of such Preachers, is a fair Argument, to encourage the loser sort in slighting all preaching, and all profession of Religion. For what will they say, other than this? If there be such danger in such ways, as we are told; and so much necessity of taking up a more precise course, why doth not our Minister, and others like him, practice their own Doctrine? Whatever they say, when they are in the Church, we see well enough, what they do elsewhere, and at other times. Why may not we run the adventure, as well as they. And indeed, it is the ready way to persuade people, That all the matters of God and Religion, are of no great concernment, when they see, they are discoursed of sometimes for fashion, and in a form, by such as believe not what themselves say. They that preach thus, as it were, in jest, are not likely to bring others to practice in good earnest. And to speak all in a few words, Such Preachers and Professors (as before) if they would set their wits on work, to make all the World Atheist (as once it was Arian) cannot devise a more compendious way and method for the purpose.  
But though such Preachers and Professors there be, yet whoever shall therefore stand off, or turn aside from the ways of God's Commandments, will in the day of account be inexcusably guilty before the Lord, of neglecting his duty. Is there so much as common sense, in saying, Why should I do what's good and right▪ when others do not? Even Reason may teach us, That since God is so much dishonoured by the looseness of others, we should labour the more, by an unblameable conversation, to vindicate the honour of God's Name, in despite of the Devil, and all his devices. For this ungodly humour in many, to cry down all Religion, and profession of it, upon the account of some Professors miscarriages, argues nothing more, than enmity against all godliness; which yet they would fain hide and excuse, by the faults of others, that pretend to more than themselves. He that's glad of any occasion, to pick (as we say) a quarrel with another, for certain hates him, and hath not the least respect for him. And to clear it yet farther:  
Secondly, Such Wretches, when they can find no occasion, will be forward enough to feign and frame one. Hence have sprung all those reproachful nicknames, cast upon Professors, and the profession of Religion. Hence are false reports raised on purpose, to cause an Odium amongst all that hear of them. And if there were no more, I should say less. But God himself is reproached, and made to suffer. For all these lies and falsities are intended, to make Religion and Godliness to be an abhorring (if it were possible) to all flesh. This, this is the design, that lies in the bottom, to render the ways of God (in themselves most amiable) as odious as may be, so as men may have the greatest prejudice that's possible against them. For when they have so disguised them, they, and others have a fairer pretence to shun and scorn them. Thus, as little Children, they make the Bug-bears, wherewith they affright themselves, and their fellows. And do as the Heathens of old, who first clothed poor Christians in the spoils of Beasts, and then exposed them to be worried, and torn in pieces by Lions, and other ravenous Creaures.  
There is certainly a beauty in Holiness, and all her ways are ways of pleasantness, Pro. 3.17. But to a man in his natural condition, they are not pleasing, but rather hateful and loathsome. And hence he doth by them, as men do by those whom they hate, and cannot abide, render them in all companies, as odious as may be, that others may hate them, as well as themselves do. When john Hus was brought forth to be burnt, his enemies put on his head a triple Crown of paper, painted over with Devils; and the Bishops said, when it was set on his head, Now we commit thy Soul unto the Devil. Such in a manner is the rage and madness of all ungodly men. They would damn, if they could, all whom they hate and persecute for Christ's sake; and therefore raise the vilest reports of them they can, to make the World believe, they are gone to Hell, as soon as they are gone hence. And why is all this ado? Only to obscure and stifle all the glorious beauty of holiness, that shines in God's Servants, so as it may not be seen. And this out of hatred against God, who sets up his people, as so many Lights in the World, to show men the way wherein they should go. But the World, that lieth in wickedness, hates the good, and the right way; and therefore doth what it can▪ to put out those Lights; and therein prove, that they love darkness. But however, all that pretend to the ways of God, do not walk in them; yet (blessed be God) there have always been such, as will not be turned out of them, for all that can be said or done against them. And these will be witnesses one day, against all that have rejected them. And in this sense (if in no other) the Saints shall judge the World, 1 Cor. 6.2. Ye●, in this sense, they do now judge and condemn the World. Their piety, faith, holiness, and fear of God, are a Light, and leave wicked men without excuse: And as Noah by his faith prepared an Ark, by which he condemned the World, Heb. 11.7. so do they. Some indeed, too many pretenders, have caused many to stumble and fall: But through the grace of God, all are not such. As there is indeed, and in truth, such a thing as true Holiness; so there are Israelites indeed, shining as lights, and holding forth the Word of life, Philip. 2.15, 16. And these Lights many times are so bright, as their enemies are forced to bear witness unto them, as Saul did to David, 1 Sam. 24.17. Thou art more righteous than I. They cannot, after all their prying, find so much as a flaw in them, so as to have a just complaint against them. And this will be one day a convincing Argument against ungodly ones, That they had seen so many examples of those, that loathed their ways of excess, and riot, and uncleanness, and yet refused to follow them; but rather set them at ●ought, upon this account, That they would not run into the same excess with themselves, 1 Pet. 4.4. Now the real Apologies of Christians examples, being so many witnesses for God, and his ways, how can men say, They want Light, to show them, what they have to do? How must they not one day be without all excuse, even upon this account?  
Arg. 6. ANother Argument for proving my general Proposition, is this, That the failings of all men are mostly, if not altogether, in practice; so as they know, but do not. This shows, that 'tis not for want of light, that they walk on in darkness. The first and chiefest part of man's sinful corruption lieth in his will and affections. The Woman indeed was deceived, 1 Tim. 2.14. But it was by deceitful Lust, Gen. 3.6. When she saw, that the tree was good for food, and pleasant to the eye, and a tree desirable to make one wise, she took of the fruit of it, etc. It was the inordinacy of her appetite, that transported her to taste, what God had forbidden her, so much as to touch. I grant, she was deceived, and that the Serpent deluded her, to believe a lie. And it is (I conceive) a truth, 
Nullum unquam peccatum errore vac●t. Nam ut maximè sciens, ac vo●ens quis pecc●t, excaecatum tamen suâ cupiditate esse oportet, ne r●ctè jud●cet im● ut se ac Deum obliviscatur. Nunquam enim in suum exitium ruérunt homines, nisi Satanae fallaciis implicit, a recto judicio aberrarent. Calv. in Ep. ad. Hebr. c. 9 v. 7.  That in every evil, there is an error. Hence we read, Heb. 3.13. of the deceitfulness of sin; and Eph. 4.22. of deceitful lusts. We should not sin, if we were not deceived. Lust is as a mist, that mis-leads us. A man that hath eyes, cannot see his way in a mist, but roves and runs up and down, and cannot hit on the right. A man would never choose the worse, and leave the better, if he were not in a mistake. The Apostle describes the Gentiles, as Strangers to the life of God, through the ignorance that is in them, Eph. 4.18. And the first work of grace on any Soul, is, to turn it from darkness unto light, Act. 26.18. And to turn a man from the error of his way, jac. 5.20.  
But all this (for aught I can see) doth not contradict what I said before, viz. That a man's inordinate affections, and his enraged appetite, do raise the mist, that clouds and darkens him, so as to wander after vanities and lye●, and forsake his own mercies. And all serves (as I suppose) to our present purpose. Men are commonly worse in their practices, than in their principles, as I said before; and yet I deny not, that they are corrupted in both. For it is not, to me, imaginable, how a man should be corrupted in one, and not in the other. But this we find by experience (which is all I mean) That men commonly have better principles than practices. Hence so many, that are sound in the Faith, as to their persuasions of the truth of Religion, in their lives are most abominable. And what need we any more witnesses, to convince and condemn these men? Their own opinions are enough to confute their practices, and prove ●hem rebels against the light. And can they complain, they have not light to see their way ●o Heaven? They have enough, and too much, unless they could use it better.  
How usual is it for notorious Sinners, and most abominable vicious persons, to plead for the Ten Commandments, when I know no body against them, but such as they, and their fellows? They know, and can repeat the Ten Commandments, and say they are Gods Commandments: And yet a civil man cannot abide within the breath of these men, because every other word almost is an Oath with them. A man would hardly believe, that men should lead their lives all the week in such excess, and all manner of uncleanness, and yet on Sundays cry out so devoutly (as they seem to do) at the reading of every Commandment, Lord have mercy upon us, and incline our hearts to keep this Law. Do not these men proclaim Gods commands to be their principles, and yet contradict them in all their practices? They dare not, they cannot for their hearts, say with their mouths, that Swearing, and Drunkenness, and Adultery, etc. are not Sins, and transgressions of God's Laws; and yet they live in a constant practice of all such abominations.  
Now what shall we think of these men? They have a Light sufficient to show them the error of their way. They do not indeed set it on a candlestick, but rather under a bushel. Though it be not quite put out, yet it shines not so, as they can see any thing by it, as they ought. And I can conceive no other reason, Why the light in these men is so useless, but only that it was never strong enough, to work an absolute thorough conviction, as when God's Spirit convinceth of Sin, etc. joan. 16.8. The lusts of these men were never subdued to the power of their principles. Th●y could perhaps, some of them, discourse the vanity of the creature, and the emptiness of all worldly things, even to admiration; and ye● all the while, love the World, and the things of the World, no men more. Grant that there is in such men sometimes a reluctancy, it cannot but be faint and feeble, and in effect as good as none at all. Nay, what if I say, it serves only to enhance their lusts the more, as weak opposition gives an enemy the greater advantage, 〈◊〉 let out more of his rage and strength, than otherwise perhaps he would. Certainly, men ●o made up of a mixture of passion, and some reason, are as much plunged into all sensual and beastly pleasures, as any; because the stream of their lusts is stronger, than to be stopped by any principles they have. Yea, they are in a more ready way, to put darkness for light, and to call evil, good, than any men alive; so as at last▪ the light that is in them, is no better than the blackness of darkness It was even so with the Pharisees, Luc. 16.14. When our Saviour had most excellently discoursed the right use of all earthly riches, and showed, that men cannot serve God and Mammon, They heard these things, and derided him. A practice too common amongst others, when a savoury Doctrine about some duty, pressed home upon Conscience, hath found no better entertainment with many of the Auditors, than a dry scoff, or some bitter reproachful language against the Preacher. But why did the Pharisees deride our Saviour? There was a reason, and it is expressed in the same place, They were covetous. The love of money is the root of all evil, 1 Tim. 6.10. There never was an Heretic, or Apostate, or any man reprobate to every good work, that had not this, or some other root of bitterness springing up, and turning him aside to be hardened, past all hope, in his ungodly way. Demas hath forsaken me, 2 Tim. 4.10. And if you read on, it is to be seen in the next words, Why? He had embraced this present World. All ages afford great store of such s●d Instances. Many, like jonathan (as one saith) follow the chase with a greedy pursuit, till they light on the honey. Demas had no sooner left Paul, but he went to Thessalonica, where he became an Idol-Priest, as some report. When such men have been provoked, by missing of expected preferments, or have had the lure of promotion flung out to them, the next news you hear of them, is, that they are not where you left them, but are gone somewhere; and if you desire to know, look in jud. v. 11. and you sh●ll find, what way they are gone, and upon what account, and what will be the issue of all at last, if you please to observe that also by the way. They (you must know) hoist up, and strike sail again, as the wind serves, and sometimes tack about, only to steer a course, that will serve for present security, or future further advantages. When Religion is in fashion, they presently fall in with a goodly outside profession, so as few can keep pace with them. But when once the wind, that was on their backs, begins to turn, and blow in their teeth, than (as we say) faces about, and who more zealous Persecutors, than such hotspur Professors?  
Now may I not say of these, Have they not heard and known? Doubtless they cannot be ignorant. Balaam knew well enough, that he ought not to curse Israel; and yet the wretched Wizard attempted it again and again, because he loved the wages of unrighteousness; 
2 Pet. 2.15.  and Balack's proffered rewards bleared his eyes, as he saw not, what he did see. So is it with every man, that hath no more grace than he. 'Tis no hard task for any man of ordinary understanding, to conclude, That the way of Uncleanness, Drunkenness, Swearing, etc. is not for professed Christians, or civil rational men to walk in. Yea, many have sometimes resolved against them, with vows and imprecations; and yet the next opportunity of a temptation breaks all these bonds, 
2 Pet. 2.22.  and the Dogs are turned to their vomit again. The reason of all is clearly to be seen, and it is this: They have their lucid intervals, as other mad men have; and then they can see a little, the baseness of their own ways. But as soon as Lust is stirred, there rises a mist, and then they are as if they had no eyes; and whatever principles they have, they serve them for nothing that good is. The Light in these men, is as the uncertain blazing of a Candle, burnt down into the socket, that will not serve a man to do any work; and after it hath flashed a while, goes out with a snuff, and a stink. 'Tis not long ere these men lie down in a dead sleep, and there's no hope of awakening them, after their interests and passions have subdued their principles, so as to have no more reflection upon their consciences and practices. These are awhile perhaps Orthodox in their principles, but no thanks to them, for they are honest only, because not tempted to be otherwise; and being always Hypocrites in heart, no marvel, if they come at last to be Heretics, not only in their practices, but in their opinions also.  
However, we must say of these, That they say, and do not: Or (which is all one) they know, 
Mat. 23.3.  and do not. They profess what they do not practice; and is not this enough to silence them, when they say, If we had known, we would have done better? For they lie in what they say; and if they had a mind to fight it out with their lusts, they would never complain, they have not Light enough.  
No wicked men are so ignorant, as not to know, that they are out of the way: Only the violence of their sinful affections hurry them o● against their reason. And will this (think you) excuse them? It may indeed blind them a w●ile, but it will not bear them out, when God sh●ll call to an account.  
Arg. 7. ANd now I shall a little enforce the former Reason, by adding another Argument, if you please to ●all it so, viz. That profane and ungodly wretches, who profess the Faith of Christ, do condemn themselves, by allowing the practices of the Saints recorded in Scripture. They say, the Apostles, and others, were good men, and are now in Heaven. And what can they answer, if they be asked, Why do you not then trace their footsteps? They dare not say, Those Saints in Heaven, (whom they so much magnify) went thither in that way they themselves walk in. And truly it is much, that some men should so magnify th● dead Saints, and show themselves Devils all the while, in vexing those that are alive. A man may truly say to those wretches, That the Saints in Heaven, led not such lives on Earth, as they do, and therefore will be witnesses against them. I have heard indeed, that some impudent hardened Sinners have been so bold, as to speak of the Saints infirmities, recorded in Scripture; as if their own enormities might be passed over, as well. But if they were not unreasonable, as well as ungodly, they might know, That those good men once fell into great Sins, but did not lie in them, or make a trade of them. If these men would repent and turn, as those Saints did, their case were quite otherwise, than now it is. Those Saints were in their constant practice holy and righteous men, no such debauched and vicious persons as these. And how comes it to pass, that they have so much respect for those holy men, whose lives and conversations they never care to follow? Certainly, in honouring those good men, they in a sort allow of goodness and holiness, and so condemn themselves, in doing contrary to what those men did. Saint Paul, and Saint Peter, and the rest, were men that led their lives in all purity and holiness, free, and far from the pollutions, and unclean practices of these men, that so much cry them up. What do they then, in their thus magnifying the Saints of old? Why, they do, as the Scribes, and Pharisees, Mat. 23.29. who built the Sepulchers of the Prophets, etc. and thereby laboured to gain a reputation with the vulgar, for bearing so much respect to the memory of those men of God. For by this, they seemed to assert their Doctrine, and so would make the world believe, that they were zealous professors, and followers of that way of worshipping of God, which the old Prophets had taught long before. But alas! they were strangers, and enemies to all that the Prophets had taught, and practised. And just such Hypocrites are others, who pretend to honour, and respect very much the old Saints, and Martyrs, and yet are in their affections, and conversations all one, with those that slew them, and showed all rage, and madness against them. Nor will it suffice to say, as the Scribes, and pharisees did, vers. 30. If we had been in the days of our Forefathers, we would not have been partakers with them, etc. For (as one saith well on this place) an Herod, and Herodias to john Baptist, would have been an Ahab, and a Iezabel to Elias. They that declare against their Forefathers cruelties, do not thereby disclaim them; specially, when they are the same to good, and Godly men now, as their Fathers were to those of old. For what do many wicked wretches ha●e, and scorn, and persecute now? Is it not the life of holiness, and power of Godliness; such as was in the Saints of old? Nay; they cannot abide to hear the very Doctrine of the Apostles and Prophets preached to them, in the manner that the Apostles and Prophets preached it of old in their times. And do not these ungodly men prove by their daily practices, that they are such as they who persecuted the Prophets, and Apostles. Well; however they hav● this as an evidence against them, that they seemed so much to allow of Holiness and Godliness in the Saints departed, and yet walked clean contrary to them. They that will but observe the Acts of the Apostles, and their Epistles▪ may easily perceive the vast difference and dissimilitude, that is in the lives and doctrines of them, and these that pretend so much reverence to their names. And whatever men may imagine for a while, those old Saints will one day be so many swift witnesses against all that have seemed to reverence their memories▪ and yet never imitated their examples. For the most they do, is no more than the Pope doth: He is (if you will believe him) Peter's Successor; but for Life and Doctrine ho● like to Peter, any man may see that reads the Scripture. Even as many others, who would be thought of the same Religion with the Primitive Christians and ancient Martyrs, but if they would live as holily and unblamably as they did, what they say would be sooner believed by others, than now it can be.  
Arg. 8. MEn say, they want light, and means to know, and do better; but they lie in so saying: for they will not endure sound doctrine, nor any that preach it. In this I appeal to the practice of ungodly men in all ages, which furnish us with Instances enough, of such Rebels against the light. For Scripture-instances, they are well known to all that have read the Bible: There is to be seen, how the jews mocked the Lords messengers, 
2 Chron. 36.16. Acts 7.52.  and despised his Prophets; so as Stephen makes the challenge, Which of the Prophets have not your Fathers persecuted? And what they did to God's servants, the Prophets, the same and worse they did to him that was the Son of God; They cast him out of the vineyard, and slew him, Mat. 21.39. And afterwards held on to persecute the Apostles and other dispensers of Gospel-grace, seeking, if it had been possible, to extinguish that light which the Sun of righteousness had brought into the world. And was it not so with others afterwards? how long did the Roman Heathen Emperors persecute the Faith of Christ, in the preaching and profession of it? In one word, they did what they could, to make the name of Christ and Christian to be no more remembered. And for their Successors, (excepting Constantine the Great, and some that succeeded him at times,) they drove on the same wicked design, though in a way somewhat differing: julian (who came not long after Constantine) is infamous among all to this day, for his Apostasy and politic designs to root out all Christianity. And what hath been since done by the power of the Beast, is well known to all that felt his clutches by sad experience, and to all others by certain report. The Gospel is still, through God's mercy, preached and professed, yea more openly and avowedly in this and the last Age, than in many Ages before. But no thanks to many ungodly men, who have let the Light shine, b●cause they could not put it out. Who hath not read, or heard what hazards the first Reformers ran, and what despiteful opposition they met withal? and to this day, how impatient are many of some kind of Preachers and Preaching? O the frequent quarrels that have been against the most able and painful Ministers, for nothing but their labours and endeavours to turn the people committed to their charge, from their ungodly ways! The same Spirit that swayed the Scribes and pharisees, and others against our Saviour, in his time on earth, breathing still in too many, who will have always somewhat to say against faithful and painful Ministers, as the jews had against Christ, though to no purpose more, than to bewray their own ignorance, malice, and madness. And I shall now give some instances, as I find them, that so men may see themselves precedented in the Scribes and pharisees, and Infidel hardhearted jews that lived in our Saviour's time. Mat. 22.23. The Sadduces could not believe the Resurrection, and a stout Argument they bring to puzzle our Saviour withal; an instance of a Woman that had seven Husbands successively, etc. and what did all this prove more, than their ignorance of Scripture, as Christ tells them? vers. 29. At another time, when some said, This is the Christ; others said, Shall Christ come out of Galilee? joan. 7.41. and they allege Scripture for it, That Christ cometh out of Bethlehem, v. 42. and this bred a quarrel among them, of which there was no cause, nor the least occasion, more than their own Ignorance: for had they had more grace, or wit, they might easily have reconciled themselves by knowing that Christ was born in Bethlehem, though bred up in Galilee, for good reason, according to the Scripture, Mat. 2.23. Such was their exception against Christ, joan. 6.42. Is not this the son of joseph? He was indeed God manifest in the flesh; and the Scriptures had plainly enough pointed him out as Abraham's Seed, and David's Son. To say no more in this kind; Nothing but ignorane of the mystery of Faith, and a froward humour could make them say, How can this man give us his flesh to eat, joan. 6.52. it shows they had a mind to quarrel, and nothing else; as when joan. 7.15. they asked, How knoweth this man letters, having never learned? saith Calvin on the place, Hoc ipso despiciunt gratiam Dei, quia ipsorum captum superat. Nam ea est hominum ingratitudo, ut in aestimandis Dei operibus, semper sibi accersant errandi materiam: Men study ways and means to make themselves mistake, when they have to deal in the matters of God, and their own salvation: they are blind enough in the things of God's kingdom, and yet quicksighted too in devising stumbling-blocks to hinder themselves and others from obtaining a sound and saving knowledge of the truth. And hence, joan. 7.28. when they were a quarrelling, and saying, When Christ cometh, no man knoweth whence he is, he cried in the Temple as he taught, Ye both know me, and ye know whence I am. Where (saith Calvin) Christ inveighs against their madness, that pleasing themselves in their false conceits of him, they shut up against themselves the right way of knowing him as they ought: as if he should have said, By your knowing all things, you know nothing at all. And so they were, as some since, apt to pick quarrels with some Ministers especially, and to gain a reputation of knowing men, do talk at a very high rate of others low parts▪ and learning: These are the Champions, that lead up others to quarrel all Doctrines preached, unless they please their humour, or suit with their highflown conceits and notions: but (as Calvin hath it somewhere,) There is no worse plague or pestilence can take hold of men, than to be intoxicated with a conceit of their own understanding, and to be carried by it, to a confident slighting whatever agreeth not with their own opinion; s●ch great Rabbis are ready to say, 
Joan. 7.49.  This people who knoweth not the Law, are cursed; they know so much, as others can know nothing; and yet know nothing as they ought to know, or what's worth others learning; seeing in their lives they savour nothing of true Religion and Godliness: whatever their Learning be, their Religion (if any) is very ordinary, and they are ignorant enough too of the right way and method of bringing poor ignorant souls to the sound and saving knowledge of Christ. There is (let me say) a simplicity in the mystery of Christ, and of Godliness, which if a man once savour, he hath the only best way to teach others convincingly; and he that's not acquainted with it, will be but a sounding brass, and a tinkling Cymbal, though he should speak with the tongue of men and Angels. And therefore, if the men that quarrel the simplicity of Preaching, that suits best with the capacities of people, be not guilty of ignorance, it is to be feared, there is somewhat else as bad, or rather much worse. They had need look, that this quarrelsome humour proceed not from a root of malice, and enmity against the things of God, as I fear it doth; for the Mysteries of God's kingdom being of highest concernment, and most excellently useful to all, deserve none of our quarrelings. But when men cannot abide to deny their humours and interests, to receive the kingdom of God as little children, no marvel if they kindle a fire, and are all in a flame, even to rage against God and his pure Word; which because they are ashamed to own, they must colour it over with somewhat that may be thought worthy of their indignation. And 'tis strange to see, how witty the most are, to cover the shame of their malice, in devising and finding out occasions of quarrelling at those things which concern their Salvation. Sometimes they have quarrelled a Ministers infirmities of body, which are not his sins, but his sufferings; and if they can spy out any other failings, (though no more than infirmities, incident to the best of men) what sad work will their little wit make of them, to hold up a cursed prejudice against all that is taught them, in order to the saving of their souls? Sometimes he is a man of no great parts, and sometimes he is not so well bred, as to know very much of compliment; or is utterance is bad, or somewhat else there is, that they do not like him: some are too worldly, and many are too fashionable. And I verily believe, there is not one of them without his faults; nor am I now about to excuse any thing that's blame-worthy. Only, I say again, there's a root of bitterness in the hearts of all men, and from this root spring all, or most of the quarrels, that are against painful, and faithful Ministers. Were it not for this, men could never be so apt to pick up, and spy 〈◊〉 so many occasions of exception against them. In a word, They like not the Doctrine, and how should they be pleased with him that brings it? He that likes not the Physic, will never be pleased with the Doctor, whatever he be. Truly, that which the Holy Ghost hath recorded of Ahab is worthy our observation: when jehoshaphat said, Is there not here a Prophet of the Lord besides, that we might inquire of him? Yes saith Ahab, there is yet one man, but I hate him; for he doth not prophesy good concerning me, but evil, 1 Reg. 22.8. he confesses him to be a Prophet of the Lord, but yet he cannot away with him, and you see his reason for it. Alas! what should a man of God (as Micaiah was) prophesy other than evil, concerning such a one as Ahab, Who had sold himself to work wickedness in the sight of the Lord, 1 Reg. 21.20. I know no occasion given by some Ministers, more than Micaiah gave to Ahab; and yet they are hated. And therefore the quarrels of many (whatever they say) are against God, and his Word. 'Twas God that put the word into the mouth of Micaiah, and 'tis God that puts the sentence of condemnation into the mouths of Ministers, that ungodly Sinners are damned, if they live and die impenitent. And all these quarrel some people cannot but know, it is so. And yet they quarrel the Ministers, for preaching damnation, and driving men to despair. For my part, I never knew, or heard of a Minister, that had forgotten God and himself so far, as to pass sentence upon Sinners, otherwise than as God hath passed it in his written Word, and as Christ hath twice expressed it, Luc. 13. v. 3, and 5. Except ye repent, ye shall perish. And this exception is always intended and employed, though in many Texts of Scripture it be not expressed in terminis. And thus the most thundering denunciations of vengeance, against ungodly Sinners, from the Ministers, should be by all understood; so as there would be no quarrel upon that account, if there were not in men's hearts a root that beareth gall and poison. Ro. 2.8. The Apostle joins the contentious, and the disobedient together. And why? Because they never go asunder. When a man cannot frame himself to obey, than he seeks out some occasion or other, to contend against the truth; else how shall he satisfy himself and others in his disobedience? Seldom do men arrive at such an height of desperate rebellion against God, as to proclaim their enmity, with open mouth, in plain downright terms: No, there must be some colour, and this is one, That they are not satisfied about their Ministers. And 'tis not strange, for they are indeed unsatisfied with the very Word of God. And hence some are ever and anon questioning, how such or such a place of Scripture may be reconciled with another. Now, for my part, I blame no man for seeking to satisfy himself in any seeming contradiction: And more than seeming, I am sure, there is none; unless the Transcriber, or Printer, may have abused the Text in some one Copy or Edition. But men had need look to their own hearts, whether there be not an inward secret desire, to find out somewhat, that may countenance that contradiction, which is naturally in all men against the Laws & Wills of God. One thing I have observed too often, That some are very inquisitive this way, who seem not to be overmuch affected towards Scripture: Or, however they be affected, they show little conformity to it in their conversations.  
Now, my advice, upon this occasion, is▪ That most men would let more difficult places of Scripture alone, and study those which are more easy to be understood. There can be nothing plainer than God's Commandments, and all those Precepts which concern our duty in denying all ungodliness, etc. In all those▪ I am sure, there is not the least show of contradiction, And for the places, that seem not so well to agree, let the advice of sober and learned men be desired, with an unfeigned intention, to know the mind of God, in order to our practice. 'Tis the observation of one, That it is the sign of a man inclined to Atheism, to keep a register of many difficult places, not to be satisfied himself, but to puzzle others. Sure, they that are often in setting many places of Scripture to fight one against another, may be suspected of a desire to make a real contradiction, where there is but a seeming one. To say no more of this, The contradictions in Scripture, that seem so to us, are not therefore such indeed; and if we, and others, cannot reconcile them, we should rather impute ignorance to ourselves, and think, that we mistake things that differ, as if they were contradictory.  
The Argument I have next before prosecuted, was drawn from the aptness that is in most to quarrel their Ministers. And what manner of Ministers are they, who are so much exposed to quarrels? To be sure, they are none of the worst. For they that are so apt to quarrel some, upon any account, can like others well enough, though indeed they deserve little respect, being the unsavoury Salt, fit for no place, but the dunghill. But they like them well enough; the worse they are in themselves, the better they are to them. If the Ministers will deal by them (as David would have had his beloved Absalon dealt withal) gently and fairly, and not speak too loud, for fear of waking them, 'tis as much as they care for. So there be somewhat, called Preaching, and the Minister be sometimes in the Pulpit, no great matter what he, or his preaching be. They love a Sermon, that will lay them asleep; and sometimes somewhat, that will set them (perhaps) a laughing. And when 'tis so, they can sit out a whole glass, and have much patience. But they cannot abide▪ railing (as they call it.) They would have Preachers keep to their Texts, when indeed they cannot abide sound Doctrine, that ransacks Conscience, and searcheth out their sins, though it be delivered in the very language of Scripture, and be the express Doctrine of the Prophets and Apostles. And yet they are pleased at heart many times, to hear, that which is railing indeed, that is, Gibing, and jeering, and girding at the ways of truth and holiness, under such nicknames and misprisions, as the Devil hath devised to put upon them. These are the men, that in all their lives, never met with any solid Arguments, or Reasons sufficient to convince them▪ They could never light on such preaching, or Preachers, as could persuade them to go in some men's ways of preciseness, or prevail with them to change their way. And all this is too true, and I am sorry for it; though not so sad, as these men will be one day, if they be no better persuaded. True, they have heard some of those Ministers, that are so much cried up by some; but they could never see in them, any such light, as was to them convincing. And all this I believe, without any more proof, though it be nothing to their purpose. There were multitudes that heard the Son of God preaching to them, and were not persuaded or convinced, but many were the more hardened: What then? Was it because there was not light enough in the Sun of Righteousness, that so many did not see it? He knew well enough how to preach so, as the Auditory might be most profited. He taught▪ ●s one having authority, and not as the 〈◊〉▪ 
Mat. 7.29.  Never man spoke, as he spoke, Joan. 7.46. At Nazareth all bore him witness, and wondered at the gracious words that proceeded out of his mouth, Luc. 4.22. And yet were offended at him, as appears in the next words: Is not this Joseph 's S●n? So it is still (as one saith on that place) The course of our Hearers is, to look round about, if possibly they may find any hole in our coat, through which to slight, and slip the cords of our Doctrine, though they cannot but admire it. Our Saviour's Doctrine was not his own, but his Fat●ers that sent him, Joan. 7.16. And for the manner, He had the tongue of the Learned, Esay ●0. 4. He delivered himself so plainly, that the simplest might understand him; and yet so powerfully, th●t his enemies confessed, He t●●ght the way of God truly, Mat. 22.14. He was none of those illiterate, careless, and cold Preachers, that can only tyre out their Auditors, o●●●ll them asleep. And yet all his labour was in vain, as to the most of those that heard him. Surely the fault was in them. For they must needs have seen the glorious Light, that shined in his Sermons, if they had not shut their eyes, that they might not see it. We may well think of them, as of others, who will go after their ●●ind guides, even when the light of the glorious Gospel shines most clearly before them. Our Saviour in the days of his flesh, was as much cried down by many, yea, as any of his Servants since, or before. This is an hard saying, who can hear it? joan. 6.60. So spoke some of his Doctrine. Yet there are none amongst us, but will say, It was the fault of his Auditors; and that all his Doctrine was true, and right, and good. If an Angel from Heaven should preach the Gospel of Christ, he should not persuade, or please some men. And 'tis no marvel, seeing God himself could not preach to persuade the unbelieving jews. There's light enough in the Sun, though blind folk cannot see it. Surely, the light of Gospel-grace hath broken out, and shone most gloriously in these our times, though many thousands have shut their eyes against it▪ and still remain in the blackness of sin and ignorance, because they loved darkness rather than light, Joan. 3.19. And as light as men make of it now, God will come, and not keep silence; 〈◊〉 fire shall devour before him, 
Psal. 50.3, 4.  and it shall be very tempestuous round about him: He shall call to the Heavens from above, and to the Earth, that they may judge his people. His people are Israel after the flesh 
* Saints at large. , such as were outwardly in Covenant with him, and an holy Nation, to whom were committed the Oracles of God, 
Exod. 19.6.  as they are now to others. They are in our English Translation called his Saints, or holy ones; by others, his meek ones. The Original (as far as I understand) notes those that have obtained favour and kindness from the Lord: So had all Abraham's Seed, in comparison of the Gentiles; though we may say with good reason, that all are so called, because some among them were truly sanctified, inwardly and really in Covenant with God. Certain it is, that God in that place, sounds a alarm to all ungracious and hypocritical Professors, that applaud themselves in the ceremonious outside of true Religion, when they are as far from the life and power of it, as professed Infidels. Such are too many now adays, that have nothing of true Religion, beside the name and profession; showing in their lives and conversations, an implacable dislike of true holiness. They will abide no more, than a bare outside form of somewhat that's called Religion; and a Ministry they will have for the management of this Religion, as suitable as jeroboam Priests were to his Calves. As for such a dispensation of God's Ordinances, as hath life and power in it, they will not endure it; for they are resolved to serve their ●●sts, in all manner of unrighteousness and ungodliness. And these are the men, that cry out, they are not satisfied in their Consciences, but they must have more Light to convince them, and better Arguments to persuade them, or ever they can embrace those precise ways, which some would have to be the only good way, that leads men to their happiness. Such were the jews of old, that persecuted the Prophets, and would abide none, but those that cried peace, peace to them, even whilst they walked after their own imaginations, and did those things that brought upon them the curse and vengeance that God had threatened against them. Now, whether these, and such as these, have any just cause to complain of God, for being wanting to them in the means of Grace, and saving Knowledge, let any judge. I must proceed.  
Arg. 9 TO all aforesaid, I shall add that humour in many, so like to what was in the Scribes, and Pharisees, and others in our Saviour's time, who would have of him a sign from Heaven. 
Mat. 16.1.  So are many now adays, that cannot be satisfied, without some extraordinary appearances of God, that may be an infallible Demonstration of the Doctrines, so much commended to them, for their instruction in righteousness. No question, they that have filled the World with stories of strange Miracles, pretended to be done by their Party▪ in all ages, for confirmation of their way, were sufficiently aware of this humour in men; and the Apostle hath given all the World a fair warning of it, 2 Thess. 2.9, 10. The rich man in H●● was of the mind▪ That if one went from the Dead unto his Brethren, 
Luc. 16.30, 31.  they would repent. But we have no great cause to be much taken with his opinion, when we consider in what place he was▪ specially when we have the opinion of Abraha● in Heaven to the contrary. He was indeed in a great mistake, as well as many others on Earth. An uncircumcised heart will not regard the commands of God, though they be sent by the hand of an Angel. Israel had the Law from the mouth of God himself, and yet they continued not in his Covenant 
* R●●d Act. 4.16, 17. where we have an Instance, what Miracles will do upon some men. . Many instances there have been of men, that, in the midst of Gods most terrible and miraculous appearances, have taken occasion of letting out their malice the more. Israel provoked God at the Sea, even at the Red Sea, Psa. 106.7. Psa. 78.32. For all this they sinned still, and believed not for his wondrous works. I will not say, that all wicked men have been always alike affected, as they were then and there: For God's Judgements in the Earth, have sometimes cooled the courage of his stoutest enemies, so as they have not dared to go forward, as otherwise they would have done. The Plagues upon Egypt, put Pharaoh sometimes into a good mood, and made him to relent a little for the present: But he was never the better, though awed a while by the hand of God against him. We read indeed, Act. 9.6. that the Lord Jesus appeared to Saul (afterwards called Paul) in a dreadful manner, and struck him down to the ground, in order to his conversion: But that was only to tame him, that so he might be talked withal. If the Lord had then left him, and taken no more thought and care of him, I may well question, whether Saul would have ever been the better man, for that terrible appearance of God to him. Sure I am, that God instructed him by his own immediate voice from Heaven, and then afterwards sent him to A●anias, by whom (as a Minister of God) he was taught, what he must do. And if it had not been thus, we may justly doubt, whether Paul had ever been settled in a sound belief, or encouraged to a zealous profession, and preaching of the Gospel. I am willing to grant, That the Lord hath taken some such course with some others, for their conversion: I mean, He hath, by his hand, brought them down to the earth▪ and made afflictions to tame their proud and haughty Spirits, so as they have said, It was good for them, that they were so handled and humbled. But afflictions do but tame men, God's Word and Spirit alone teach them, and bring the heart to a due acknowledgement of God's authority. And this is certain, because though some have been wrought upon by Gods more than ordinary appearances to them, in his providential dispensations; yet others have remained as Pharaoh did, and never were humbled so, as to make their peace with God. Men may think▪ if an Angel from Heaven did preach to them, o● a damned Soul from Hell appear to them, to confirm by their testimony, the truths that are often tendered them, by men like themselves, they should certainly believe, and obey, and make no further question: But they know not of what Spirit they are. Never was there such a sign from Heaven, as the Son of God dwelling in our flesh; and yet how little were the jews satisfied with it? No, not in the least, but they must have some other sign to demonstrate him, to be what he was, or else they could not believe on him. Yea, and though they had their desire in this also, yet all was to as little purpose: For though he had done so many miracles before them, yet they believed not on him, Joan. 12.37. If any suppose, they could not see the Sun of Righteousness, because he was clouded over with our flesh: I say, That that veil served only to allay the exceeding brightness of his glory, which otherwise no mortal eye could have been able to approach or behold. It did not hide him so, as they could not possibly see him; but it showed him so, as they might be able to look on him, as we can abide to look on the Sun, shining through a bright cloud, which would dazzle, and almost put out our eyes, if it shined out in his full strength. And therefore our Saviour appeals to his works and doings, which were abundantly enough to show, what he was, though covered under a cloud. If I had not done among them the works that no other man did (saith he) they had not had sin: But now have they both seen, and hated both me, and my Father, Joan. 15.24. Where by [WORKS] he means all the evidences and demonstrations of his Divine power, given by him, for their conviction. And to instance only in one, Did ever man command and control the Devil, as he did, and that only in his own name and power? This work of his, was such a clear and undeniable proof, as he thereupon charged some of them with the unpardonable sin, Because they said, he had an unclean Spirit, Marc. 3.30. They said, that what he did, was no more, than what Witches and Conjurers can do, by virtue of a compact; when they could not but see, it was by the finger and power of God. This was blasphemy, not of ignorance, as Paul's was, 1 Tim. 1.13. but of voluntary contumacy. For (as Calvin) They sin against the Holy Ghost, who maliciously pervert, to God's dishonour and reproach, the mighty works of God, manifested to them by his Spirit for this end, that they might thereupon show forth his glory; and so profess themselves enemies of God, such as the Devil is. Hence our Saviour chargeth them with malice, joan. 15.24. Ye have seen and hated both me, and my Father; because they so basely undervalved and blasphemed that power, which showed itself in him, to be altogether Divine. For he was not wanting to the work, which his Father had given him to do; and that work was, to show himself to the World, to be, as he was, the Son of God. For this end and purpose he did, what no other had done, or could do. But all could not satisfy an evil and adulterous Generation, as he calls them, Mat. 12.39. They were still calling upon him for a sign from Heaven. He had done indeed some miracles (they could not deny it) in curing some poor, sick and leprous persons: But what were these? Not enough, nor great enough to convince them, that he was the very Christ. They must have a sign from Heaven, such as Ioshu● showed, when the Sun stood still, jos. 10.12. Or as Esaias showed, when the Sun went backward, 〈◊〉 Reg. 20.11. Or as Moses showed, when he mad● bread to come down from Heaven. And thi● last they mention, joan▪ 6.30, 31. What sign showest thou, that we may see, and believe the●▪ Our Fathers did eat Manna, as it is written, He gave them bread from Heaven. They must have such a demonstration, as might be an evidence beyond all contradiction. Alas! Our Saviour knew, as well as themselves, nothing he could do, would keep them from contradicting him. 'Twas only a vain and wicked pretence in them▪ that if they could be assured, he was the Messias, they would forthwith believe in him. But they dissembled, and Christ calls them Hypocrites, Luc. 12.56. And he sighed deeply in his Spirit, Marc. 8.12. knowing it was their hardness and mal●ce, to make so much ado about miracles. And this he proves, Luc. 12.56. Ye can discern the face of the Sky, etc. They were wise enough in other matters, and could make observations one day, what weather would be the next. And therefore he pincheth them close, v. 57 Yea, and why even of yourselves judge ye not what is right? If they would but have examined their own Consciences, and enquired there, what was right, and to be resolved upon in the case, they need be no longer in doubt. I have been the larger in this Instance, because it serves to show, what Spirit they are of, who are ever and anon harping upon the same string, and making in a manner the same demands. O! If they had but a sign from Heaven, if they could once be certainly assured of such and such matters, what would not they do? They are as ready, as any men alive, to receive and entertain whatever shall be offered to them, as the mind and command of God. 'Tis pity they should live, that are otherwise minded. But you must bear with them, if they are not so well satisfied with some things; For truly (believe them he that lift) they never had light clear enough as yet, to convince them. If these Preachers, and they that pretend so much to preciseness, could but show some sign from Heaven, could but give some evidence of their way, such as could not be contradicted, they need not compass Sea and Land to make Proselytes; For they, and many more, would be at their devotion.  
But all this while, these men, that cannot be satisfied with any Arguments▪ can satisfy themselves in the constant practice of such abominations, as the Heathens would be ashamed of, and swallow down every day such foul evils, as the Light of Nature and Reason have sufficiently discovered to all. Truly these men are sick of the jews disease, who expected a Messiah, such as God never promised or intended; and when the Messiah came in another way than they counted on, they would none of him, he was not for their turn, what should they do with such a one? Or what could he do for them? They must have a Messiah to reign in all worldly pomp and state, so as they might be a people, to rule over all the Nations. A poor despised fellow, with a few Fishermen to attend him, to be the Messiah, so long expected. They can never be perswade● to this, unless there were more cogent Arguments, than he had given them. Just so do others fancy to themselves a way to Heaven, such as God never counted upon; but the way of God indeed, such as Christ hath laid out in his Word, and traced it himself before them, a way of self-denial, and crucifying the flesh, with the affections and lusts, who shall persuade them, that this is the way to Heaven? They can never believe it, unless a man come from the Dead to assure them of it. And so they go on quarrelling with any thing, that looks but like true Religion, and Holiness, and circumspect walking, which Scripture makes the only way to Heaven. They see no such thing in Scripture, nor can those straight laced Preachers say enough to persuade them, there's any necessity of so much preciseness, unless they could work some strange and unheard of thing, to demonstrate their nice opinions. And for the parts and gifts of those Preachers, they know not but some others have as much learning as they, and yet are not of their mind. They must therefore do somewhat more than ordinary, or these men will never be persuaded to their way. To these men I shall say no more, than that the mind of God in Scripture hath as full and uncontrollable authority, as any extraordinary Revelations possibly can have; 
2 Pet. 1.19.  and let them except what they can, I'll undertake to show as much, and more to be excepted against any way of Revelation which they would have. They who are not satisfied with Scripture, will be satisfied with nothing, whatever some pretend or imagine. And to say no more, it is a most absurd and unreasonable thing, for any man to expect Revelations of Gods will, in an extraordinary way, when he hath so fully and plainly made known all things, in a way less liable to exception than any other. 'Twere easy to show, how hard it would be for most men to discern true miracles from false. And what a business would it be, for every particular person to have a particular Revelation. Besides, such appearances of God would be more dreadful to poor Creatures. Not to say, how often the Devil might transform himself into an Angel of light. Whereas Scripture is a sure word, that hath been tried, and always found constant and consistent with itself. And for the truth of it, (if there were no more) it may contend upon rational grounds, for probability, with any pretence, that hath been, or (I think) can be to the contrary. And therefore to those that must have extraordinary ways to convert them, I say, they are tempters of God, in tying him to miracles, when he hath appointed ordinary means; and do in effect refuse the food that's offered them, looking when God will rain bread from Heaven upon them.  
Arg. 10. THat I may yet further evidence, that men want not Light, but only neglect the means allowed them, I give this Reason, That so many make a kind of profession, to be what indeed they are not, and cannot abide to be counted as they are, and to be called by their own names. They that are as debauched as any miscreants on earth, will not abide to be so accounted, yea, will avouch themselves to 〈◊〉 far otherwise. He that uses deceit in bargaining upon all occasions, would be thought as honest as any man alive. The Adulterer waits for the twilight, Job 24.15. And the Adulteress wipeth her mouth, and saith, I have done 〈◊〉 wickedness, Pro. 30.20. Now, when the vilest of men give it out, and would have others believe, that they are such as they should, and aught to be, is not this an Argument of conviction, that they do know what they ought to do, and do the contrary? Where do you meet with any, that will openly proclaim their wickedness, or affirm that vices are virtues; that Drunkenness, Swearing, etc. are duties that ought to be done? No, for the most part, men are ashamed, and will not own these; and yet continuing in the practice of them, do they not sin condemned of themselves? They do know the baseness of their evil ways, and notwithstanding go on in them. And with what face can they plead, That if they had known the good, and the right way, they would have walked in it? Wherefore they shall be their own Judges, when they are to be condemned before the Lord at the last day.  
Arg. 11. ANd why do many betake themselves to do somewhat for making their peace (as they pretend) with God? This (if there were nothing else) serves to prove, they are somewhat convinced of their ways and doings, that they are not so good as they should be. But in the doing of it, they discover the wretched untowardliness of their hearts, and how little they prise the things, which God hath promised to all them that diligently seek him. For commonly they betake themselves to pitiful poor shifts. It may be, when they are going out of the world, they can find in their hearts to spare a little somewhat to some good uses, after they have all their life long been making more poor, than all their estates are able to relieve; yea, done more wrong, than their estates are able to recompense. And some will keep their Church better, than ever before, if they live to it; and sometimes read a Chapter, or in some good Bo●k. But for ransacking of Conscience▪ and ripping up old sins to the bottom, and renouncing the vain ways, whereunto they are (as all others) inclined, and turning from all iniquity, and betaking themselves to the most strict and precise way of walking with God, in all his Commandments blameless, as Zechariah and Elizabeth did, Luc. 1.6. As they never knew before, what belongs to them, so they are still willing to let them alone. They cannot be ignorant (unless willingly) that their duty is to be humbled, as low as Hell, and to receive the sentence of death in themselves, and show it in all possible contrition and humiliation, and denying themselves in all they formerly delighted in, and in walking so, as all that see them, may have cause to say, Surely God hath wrought some great change upon them. But they can content themselves with less, and hope, God will be as well pleased with it, as they themselv●● are. So you shall have some turned, it may be from open profaneness and debauchery, to 〈◊〉 more sober civil way of life, and perhaps somewhat of an empty outside formality. This is an acknowledgement, that God must have somewhat more, than he hath had formerly. But this poor pittance will be a strong evidence against them one day, that they did not follow hard after God, as they might and should have done. For if men did not wilfully shut their eyes against the light that shines in Scripture, to show the good and right way of see●ing after God, they could not but know, that the utmost degree of self-denial and mortification, with deepest humiliation before God, and all holy conversation and godliness, is the only way to find him. Such slight work as they make, serves only to show, they are not willing to do better, and therefore can in reason expect no great reward. For (I say again) men cannot be ignorant▪ (except willingly) that the enjoying of God for their portion, is so rare and rich a prize, as nothing can be thought enough for procuring it; and such a slight dealing in a matter of so great concernment, is an Argument to evidence, that they go against their own light, and so are condemned of themselves.  
And what do many in the whole course of their lives, more than trifle about somewhat, which is indeed nothing to any purpose? They know after a sort, the only true way to eternal life, which is believing on the Son of God. They are also (we suppose it however) sober and civil in their behaviour towards others. But for their Religion towards God, it being (we grant) as to the outward profession, right as it should be, they content themselves with the outside, which is the easiest part of it, being least irksome to the flesh, and that which pinches least upon their worldly and fleshly interests. And thus they approve their skill, in finding out an easy way to Heaven. For this I may (I hope) affirm without offence to any, That the Protestant Religion (so called, and to me the only true Religion) in the bodily exercise, and outside observance, is far more easy than any other. And there is good reason for it, seeing the grace of God, in these Gospel-times, calls mostly for worshipping God in the Spirit. The jews had an hard task (indeed a kind of bondage) in the outside of God's service, which put them to great pains and cost. But Christians now have as little as may be of the bodily exercise, because the more full discoveries of Gospels' grace call us now, to offer up ourselves, as so many living Sacrifices, holy and acceptable unto God, and called a reasonable service, because according as God hath prescribed. And 'tindeed the main and chiefest part of God's service now, to mortify our earthly members, and crucify the flesh, with the affections and lust●▪ with abridging ourselves in all that may gratify Self; conforming ourselves, and coming as n●●r as possible, to that more blessed and glorious 〈◊〉▪ wherein there will be no use or need at all o● these present comforts and accommodations.  
Now what do many called Protestants other▪ than by their practices deny the great things o● the Gospel, and contradict our Saviour Jes●● Christ, in what he said, Mat. 7.14. That the gate which leads to life eternal, is straight, and the way narrow? For they make it as wide and easy as any man can devise to make it. Surely it is no● hard labour to go to Church once in a week, and receive the Sacrament once or twice in a year, and say over by rote a few conned Prayers once or twice in a day, when they are half asleep: And yet this is the most service that many do to God, and it may be doubted if many do so much. Now, if the course these men take, b● the good, and the right way, they need not strive much, the gate is wide, and the way is broad enough, who can miss it, or go beside it? Questionless, the very Heathens serve the Devil▪ and their Idols, at more cost, and charge, and pains taking, than all this comes to. To speak as it is, the true Religion is the most easy of all others, as to the outward bodily exercise; and all the difficulty that attends it, is in Self-denial, being crucified to the World; and in the more spiritual part of worship, whiles a man labours to keep his heart in a due frame and order, by watching against the secret risings of his inward corruptions, with all the subtle insinuations of Satan, so as at all times, and upon all occasions, as well as in his more direct addresses to God, he is put to watch and ward, to fence and fight, and all little enough to prevent the assaults of his enemies, and preserve himself from the infection of sin. Oh! What a difficulty is there in gathering up a man's thoughts and affections in duty, and keeping a straight hand upon them all the while? To abandon vanity in discourse, and in our own hearts, to curb, and keep in, what will be ready to break out, yea▪ and to nipp the early buddings of corruption, ere they grow, and get head, is work that will require labour, and care, and pains. So is it also, to have our conversation always in Heaven, by setting our affections on things above, continually musing and meditating on Eternity, and that happiness which never shall have end; with minding always what may serve for the accomplishment of our desires, in the enjoyment of God; and watching against all hindrances from the World, the Flesh, and the Devil, that may obstruct our passage▪ whiles we are here in our pilgrimage. 'Tis no easy matter to deny ourselves, in the desires of the flesh, specially, when we see the most to use a liberty, with a fair pretence of conveniency, and necessary accommodation. 'Tis hard to keep a bridle on our lips, and much harder to keep it on our hearts. And what ad● must there be, to observe and try our ways, so as all may be according to Rule; and what diligence also is required, in calling ourselves to an account every day, so as to clear up our Evidences, that there may be nothing to interrupt a fair and free correspondency between God 〈◊〉 our Souls? Now this harder part of Christianit● many curtal, yea, cut it off, and cast it quite ●way, never caring for it, so much as seriously 〈◊〉 have any thoughts about it; and content themselves with an outside carcase (as I may call it) of the true Religion, that hath nothing of life 〈◊〉 Soul in it. However, they will one day fi●●▪ that this easy and empty formality of bodily exercise, will be a swift witness against the●▪ that they might have done better, if they would.  
Arg. 12. TO say no more in way of Argument, Let it be considered, Wh●t many, yea most are wont to do, when they ar● in apparent hazards of death, or in any deadly dangers. Do they not then, as the Mariners, cry every man to his God? 
Jon. 1.4▪ 5. Psa. 107.28.  Then men are affected mostly one of these two ways: Either they cry out lamentably, yea, even howl for vexation of Spirit▪ bewailing their loss of precious time and their misspending those Talents, which might have been employed for their Soul's advantage: Or they lie as men struck in the head, and their heart (as Nabals) dies within them, so as they become as stones or stocks, that have no sense. Now what doth this signify? Even that, which I have been discoursing hitherto. So long as men have ease and health, youth and strength, and feel no evils or troubles, their lusts are lively, and always kindling into a flame; and hence there's always a mist of smoke and darkness in their Souls, such as hides and overwhelms all the notions they have of God, or any thing that's good, so as they never consider, what shall be the end of their mad mirth, sinful vanities, or horrid impieties. But the sense of approaching Death quenches all the ●lame of th●ir lusts, and when the smoke of that fire is ●●ce dispelled, their natural principles, or any other light they have had, appear again to act, as they would have done before, had they not been suppressed, and as it were buried under the rubbish of fleshly and filthy lusts.  
To this purpose we may observe, what the Psalmist hath, Psal. 9.20. Put them in fear, O Lord, that the Nations may know themselves to be but men. They were intolerably insolent and outrageous, taking no notice of God, nor caring for him, so long as they had their wills, and felt no troubles. Hence the Psalmist prays God, to put them in fear, i. e. to bring upon them some horrible tempest of his wrath, and to give a proof of his power in some remarkable judgement, that so they might come to themselves. I have cited this Text only to show, That David was of this mind, That men will quake and tremble at the sense of God's Judgements, which they would not before, so long as they feared no danger. And why? Because in times of prosperity, the smoke of men's lusts smothers the operation of all their principles, so as they can have no effect. But Death hath a ghastly look▪ because it is a forerunner of Judgement, and men are appalled at the very thoughts of it, p●●ting them off so long as possibly they can. However at last it comes, and then, when there's ●o longer help nor hope, Oh no such welcome ●●sitants as good people, nothing so desirable 〈◊〉 their prayers. They do not then rejoice, 〈◊〉 boast themselves in their wickedness. No, 〈◊〉 are sorry for their sins, and wish they had 〈◊〉 their lives in ways of godliness, truth and righteousness. Questionless they are then tam●●▪ and may be talked withal, at least the most of them. For now their eyes are opened, to see, what before they would not, but might have seen if they would. And is not this a cogent Argument, to convince ungodly Sinners, that they wittingly and willingly stifled the Light that shined in them, to show them the only way to rest and peace. Who then shall bear the blame, but themselves? This one Evidence, if there were no more, is enough to give the Verdict for God, against all ungodly men.  
I hope now enough hath been said, to prove the general Proposition, laid down in the beginning, so as I may now proceed to make some Application of the whole.  
But there's one Objection more, that must be removed, and it is this, or to this purpose, Vizt.  
Obj. That I have discoursed a great deal, to prove men guilty of their own destruction, by showing, that they go against their own Light ●nd Consciences, and so condemn themselves in what they do. But I have not all this while showed them, how to find that good and right way, which leadeth unto life. This had need be done, and never more, than in these, and the late times. You tell us (will some say) a great ●eal of our wilfulness and frowardness, in going ●gainst our light. But can you tell, What light ●●all lead us, in so many perplexities of Opinions, ●hen every one calls us to his way, and none of ●hem knows how to assure us, which is the good, and ●he right way? You seem to make but one right 〈◊〉, and how shall we know where it lieth, when ●●ere are so many ways cried up, and every one is ●●tended to be the only good way? We have need of ● clue to lead us out of such a labyrinth, for else 'tis impossible for us to find our way.  
Sol. This is indeed a Question worth the answering, and 'twill not be much beside my design, to say somewhat about it.  
For the many various and different persuasions of men, in matters of Religion, are enough ●o stumble those, who will be glad of any occa●●on, to quarrel the way of their own Salvation. ●nd for their sakes, I shall say, what I am able, ●o give them satisfaction, if it may be.  
That there are many and different persuasions 〈◊〉 men, about the matters of God, is that which cannot be denied. But that those different persuasions ought to hinder our inquiries, or are a sufficient excuse for our carelessness, about the concernments of our Souls, I deny, and for my denial I give these following Reasons.  
First, If such differences were a ground sufficient to excuse us, than all that went Heave● way, since the beginning of the World almost might plead it, as well as we. For what age or time can be showed, when it was otherwise▪ Differences of Religion are indeed sad, but th●● are no new things. Adam's Children were 〈◊〉 divided about Religion, or else we had not 〈◊〉 of the Sons of God, 
Gen. 6.2.  and the Daughters of men, 〈◊〉 early in the World. 'Tis plain, they all 〈◊〉 professed not one way; or if they did, they 〈◊〉 far divided in their practices. As Noah walk●● with God, 
Ibid.  when all flesh had corrupted his way▪ And after the Flood, were they not divided i● their Religions, as much as in their Languaged▪ Who so reads the Story recorded in Genesis, may see the World was peopled with those, tha● served some one God, and some another; and few were they that served the living and tru● God, in a right manner, and yet some such ther● were in all ages. How was Israel divided, abou● the way of worshipping God, after the re●● made by jeroboam? And not to be tedious in I●●stances, How many Sects were there in Chris● time, and before? Yea, and presently after th● Gospel was published, how did Sects arise an● swarm in every corner of the World? And 〈◊〉 it hath been ever since, they must be very ign●●rant, that do not know. But what of all this? God had his faithful Servants, that followed him in the good old way of truth and holiness, in all those times; and we never read or hear of any complaints they made, That there were so many opinions and persuasions, as they could not tell which to follow. No, they did, as all others ought to do, apply themselves to search and inquire what way God had prescribed, and seeking it in sincerity, with all their hearts, they found out that way, wherein they found rest to their Souls. For this purpose, observe the resolution of God's people, as you have it, Micah 4.5. Though other people pleased themselves in their superstitions, and opposed themselves against them, yet they resolved to stick fast to the ways of God in his Word. 
Act. 14.16.  God indeed suffered all Nations to walk in their own ways, before Christ's coming in the flesh, otherwise than afterwards, in that Gospel-grace was not published throughout the World equally and indifferently to the Gentiles, as to the jews. And God hath since suffered men to arise in the Christian Church, and teach perverse things, and so there have grown many Sects and Parties in matters of Religion, very different and contrary. But God never left men without light, to discern of things that differ, and to descry the good, and the right way, if they had pleased to make use of it▪ The Apostle faith, 1 Cor. 11.19. There must be Heresies, or Sects, and gives a good reason for it, as our Saviour saith, It must needs be, that offences come, Mat. 18.7. Yet no man hath any cause to complain, and say, We cannot see which is the right way, because of those Heresies and Offences. God by them puts us to use our best skill and endeavours, for finding out the good, and the right way; and by those differences makes appear, who are sincere and sound at heart. For such there were, notwithstanding those differences, and such there are, and will be to the World's end. Hence nothing can be spoken more frivolous, than to say, There are so many Religions, a man cannot tell which to choose. It is all one, as for a man to say, There are so many lanes and turnings in his way to such a place, as he will never think of going thither, though his whole Estate be in hazard, and no way to help it, but by such a journey▪ What do men, when they are bound to travel, but resolve to go on, and make the best enquiry they can to find out the way? And so should we in this case; and to be otherwise minded, is a very madness.  
2dly. The way to Heaven is not so hard to be found, if we had hearts resolved to walk in it. There's a great fallacy in the Argument, which had need be discovered. For in truth, men deceive themselves by it, whiles they consider not, that their hearts are naturally at enmity with God, and his ways; and because they have no mind to go where God commands and sends them, they frame an excuse, and pretend there are so many ways, as 'tis impossible to find the right. And to speak as it is, this is all the cause, and here lies all the fault. If men were willing to go in God's ways, they would never complain so much, of the difficulty in finding them. 'Tis an easy matter to find an excuse, when a man wants a good will to any thing, whatever it be. A Lion is in all ways, 
Pro. 26.13.  where the slothful man is to go.  
3dly. And for this purpose consider farther, That the way to Heaven must be discerned and discovered, by that which is the proper mark and character of it, as we find it in Scripture. Now, in the matters of God's Kingdom, some are more essential, substantial, and of greater consequence, than others; so as they who differ about some particulars, may yet be right in the main, and all in Heaven's way. 'Twere sad indeed, if every difference in a punctilio, should make another way to Heaven. Where are there two men in all the World, that are of one mind in every thing? God forbid, that among the different persuasions, that are about some things, in the way of administering Christ's Ordinances, we should allow of none to be in the way to Heaven, that is otherwise minded in some Particulars, than we ourselves are. There are many roads to a great City, and yet they that go the one, or the other, come alike to it, because all those several ways have a tendency towards it. All the question is, and must be, Whether the way we take, be such, as hath a tendency towards Heaven? And by the way, I think it the great mistake of some, to value men mostly, according as they are affected to their own private way, whatever it be; whereas the valuation ought to be according to what men are in the main and great matters of Godliness, viz. Faith, Hope, Love, and all the fruits of them, Righteousness, Mercy, etc. For he that in these things serveth Christ, is acceptable to God, and approved of men, Ro. 14.18. There are some Foundation-truths of the Gospel, wherein to mistake deliberately and constantly, is of desperate consequence. And there are the great matters of the Law, wherein a wilful constant neglect is inconsistent with true Holiness. Yea, though the error or evil be in itself none of the greatest, yet when there is a persisting in them, after conviction, and against admonition, out of malignancy, I know not what to resolve better, than that the way of such men is not safe. But when there is an unfeigned desire, and an earnest endeavour, to know the good and right way, and a constant course in the practice of all services and duties to God and men, with a conscionable carefulness to avoid offence towards all, I know no reason, why such, though under different persuasions, in some Particulars of no great concernment, should be otherwise looked on, than as the Children of our Father in Heaven.  
Therefore, as for the different persuasions of so many divided about some things, for want of light, they need be no occasion of stumbling to any. The way to Heaven is easy to be seen, notwithstanding those differences. For whoever they be among those Parties, that, in obedience to Christ, have learned to deny themselves, and all ungodliness, etc. and to take up Christ's Cross, and to live in the constant exercise of mortification, and crucifying the flesh, and do indeed lead their lives, in the main, according to the only rule of righteousness, they are in Heaven's way. Thou, it may be, dost not like the persuasions of some of them: And I say, If thou lik'st them not, for me thou mayest let them alone. But thou perhaps likest not Holiness, Self-denial, and crucifying of thy Lusts neither; but art resolved to take thy full swinge in the pleasures of sin, and thy daily practice is, to serve thy fleshly desires to the utmost. Thou art (may be) a Drunkard, a common Swearer, an unclean Beast, living, lying down, and wallowing in the mire. Now to thee, I say, Whoever be in Heaven's way, (to be sure) thou art out of it. And thou must certainly resolve, to change thy way, or perish for ever. Thou sayest, There are so many Religions, a man cannot tell which to choose. But in the mean time, thou art of no Religion, thou hast not so much as a form and face of it. Set aside thy going to Church on Sundays, (with what mind, thou thyself best knowest) what is there of Religion to be seen in thee? In thy Family, there is no show of it, in Prayer, and Praise, and reading the Scripture, and Catechising thy Children and Servants. There is to be seen all the Week, labouring for the food that perisheth, by early rising, and late going to bed. There a man may hear Oaths, and Curses, and Lies, and filthy Communication, and the best but vain and idle discourses; but not a savoury word, to show any sense of God, and his goodness, from morning to night. There's Provision for the necessities of Nature, to clothe the back, and fill the belly; and Provision too for the flesh, to fulfil the lusts thereof: But there's nothing of God and Godliness to be seen, no conscience made of sin to shun it, or of any thing that's good to practise it. Now, whoever thou art, that leadest such a life, I tell thee, Whatever becomes of others, it cannot be well with thee in these ways of ungodliness. Thou vain foolish man, thinkest thou, that any Religion can be worse than thine? Thou hast none at all, no not so much as a show of it▪ Even Turks and Pagans may be, and some of them are, sober, temperate, just, and honest in their doings and dealings with others, which thou art not. Wherefore, let there be never so many Religions, I'll rather choose the worst of them, than to do as thou dost. And this I assure thee, Whatever becomes of those many Sects and Parties, thou art in a sad condition, and hadst need think of changing it, as soon as thou canst. And if thou ask, Which way thou shalt take among so many, I answer thus, That I will not persuade thee any way, but what (I am sure) is right, viz. To be honest and godly, and to forsake those ways, wherein, whoever walks, shall never find rest. To follow peace and holiness, 
Heb. 12.14.  without which no man shall see the Lord. To repent of all thy ungodly courses, and ways of wickedness, whether open or secret. To walk circumspectly, and make strait steps to thy feet. To be holy and unblameable in all conversation, and to make conscience of every duty, according to the rule of the Word. And this thou mayest do, without much ado or dispute, except it be with thine own wicked heart.  
For those many Parties that are, I am bold to tell them all, and every one of them, That they will find no comfort one day, in being of this side, or that, if they be not found in ways of righteousness and holiness. And these are the ways I would have thee take, and these thou mayest soon learn from Scripture, where they are so plain, as a man may run, and read them. But one thing I must mind thee of again, viz. That thou who so quarrell'st at the many Religions abroad, hast perhaps a quarrel in thy heart against God and Godliness, and thou canst not endure any Religion so, as to be tied to any Rule or Law, more than thine own Lusts. Thou lovest to live at ease and pleasure, and likest no Religion, but such a one, as will give thee leave to be licentious. To thee I say again, dipp and choose, thou canst never change thy Religion for a worse. And to change it, thou hast need, as soon as may be: For 'twill be sad with thee, to die in such a Religion, which is indeed none at all, or good for nothing. Do not thou look, how many Religions and Opinions there are, for that's nothing to thee: But look to thy conversation, and see, whether that be such as becomes a Christian. Do thou love Christ, and fear to sin, as much as any of all those different persuasions; and show thyself as humble, as honest, as upright, as conscionable, and every way as careful to please God, as any of them all, and then thou dost well indeed. Alas! poor Soul, what will it avail thee, to say, There are so many Religions, thou knowest not which to take, so long as thou art resolved to walk in ways of ungodliness, and to serve divers lusts and pleasures, and deny thyself in nothing, that will serve to please the flesh. This, to be sure, is not Heavens-way, whatever it be. And therefore make no more question, about the many Religions▪ that are in the World, till thou art better resolved for that Religion, which is plain and easy enough to be learned by any, that hath not a wicked heart against God, and all that is good▪ Resolve once to serve Sin no more, and thou wil● presently see the way to Heaven, as plain before thee, as thou knowest the way to thine own house or home.  
AND now I shall make some Application ●f all that hath been said, after I have giv●n one Proviso, to prevent a mistake that may be▪ I have hitherto showed, How wilful the wick●● World is, and how apt to take offence, even t● contend with God himself, about the ways and workings of his Grace and Providence. Say and do what you can or will, they will not be persuaded, but perhaps the more hardened. Bu● though it be so with most of the World, yet beware, whatever you do, you give them no occasion of falling or stumbling. Say not in thine heart, They are such as will perish, and it matters not, how we carry ourselves towards them; if they will be offended, let them be offended, we cannot help it. Some, yea too many, will be offended; yet take heed of giving them the least occasion of offence: For so hath the Lord commanded, Levit. 19.14. Thou shalt not put a stumbling-block before the blind, but shalt fear thy God. Yea, Deut. 27.18. There is a curse upon him, that maketh the blind to wander out of the way. And our Saviour denounceth a woe to him, by whom the offence cometh, Mat. 18.7. They are blind, and out of the way; but in that, they deserve the rather, to be the object of thy pity, and prayers, and endeavours, to turn them from the error of their way. What knowest thou, that they may not recover themselves, and come to repentance? Secret things belong to the Lord, Deut. 29.29. That we are to labour their repentance, and by all possible means to endeavour it, in our capacities and relations, is revealed to us as our duty; and if they will perish notwithstanding, we have delivered our own Souls, their blood will be upon their own heads. Our Saviour indeed said of some, Let them alone, etc. Mat. 15.14. i e. Have no regard to them, trouble not yourselves about them, if they be offended, be not you offended however, because of them. But he allows not his Disciples to offend them in the least. If men show themselves contentious, malicious, and wilfully contumacious, as the Scribes and Pharisees, some of them were, Let them alone, pass them by, but yet provoke them not to be more wicked than they are. True, we cannot do, what is our duty, but some will be offended, as the Scribes and Pharisees were at Christ, for doing the will of him that sent him. But the offence was only taken by them, there was none given by him. He proved to be by accident a stone of stumbling, and a rock of offence, but never offended any. If we cannot do, what is our duty, without offence to some, the fault is theirs, not ours, because we may not, to please them, offend God, by disobeying his commands. Some will be offended, if we will not pledge them in a drunken health: Let them be offended, it need not trouble us. If we tamely do, as they do, we encourage them in their debaucheries, and so we offend them indeed, by helping them on towards the pit of destruction. Wicked men make too much haste to the Devil, we need not provoke▪ or put them forward. Indeed we have need be very careful, and as the Apostle, jude v. 22. adviseth, To put a difference. Some perhaps will rage, if we will not run to the same excess of riot with them: But better they rage, than we, by doing what they would have us, to provoke God's wrath against our own Souls. A patient forbearance to do, as they do, and a withdrawing from them▪ may be an effectual reproof, and work upon them afterwards. If there be no hope to fasten an admonition, Solomon hath resolved the case for us, Pro. 9.8. Reprove not a Scorner. However comply not with him, to allow of his wickedness in the least. But be sure, not to give any occasion of falling to such as are weak, Lest thy poor Brother perish, for whom Christ died, Ro. 14.15. The Apostle was a singular Precedent for this, He would eat no flesh whiles he lived, rather than offend his Brother, 1 Cor. 8. fin. How did he yield upon occasion, to avoid offence to the weak? But as far as I can remember, not otherwise. He yielded in those things, wherein he was fully satisfied in his own conscience and judgement. But how, and upon what terms? Never (as I remember) but to prevent the offence, that might be taken by weak Brethren; lest they might take occasion, by his not yielding in some things, to cast off all, and turn back again with the Dog to his vomit. We do not read of his so yielding to wicked wilful Sinners, that would have made no other use of it, than to reproach him, and (which is worse) the Gospel too, by saying, He was a man of no Principles, that would comply with any thing, to save his skin. We have a notable Instance for this in Galat. 2.3, 4, 5▪ When false Brethren went about to infringe the liberty of Christians, and bring them into bondage, 〈◊〉 gave no place by subjection, no not for an hour. For therein he had built again the things that he had destroyed, and encouraged the enemies of the truth in their opposition against it. Yield i● any thing thou canst, to save a Soul, to draw men on to a good liking of God's ways, and putting them forward in them: But not one hairs breadth, to encourage them in their ungodliness; For that's offending them, contrary to the command of Christ.  
And now I must call loud upon many, and even conjure them, to consider their ways, whereby they have given so great occasion of offence, to such as are openly and avowedly wicked. O! Do not say, or think, Such ungodly men show themselves, what they are; when they declare their sin as Sodom, they are past shame, and past hope; Let them die, and be damned, who can help it? It may prove so, that they will die, and be damned, and nor thou, nor any man else can help it, because they will not help themselves. But thou hast need look to it, that their death and condemnation add nothing to thine account. They perish for their contempt or neglect of that, which they should more carefully have looked after: But what if your careless and loose walking, have been the occasion of making them to think, they need not be so careful; yea, perhaps, of slighting and setting at nought all the ways of God's Commandments? Surely, if it be so, the best that can be made or said of it, is this, That they are Principals, and you are Accessaries, as to their destruction; and what comfort you can take in that, I beseech you seriously to consider. For be you well assured, that the ungodly lives of professed Christians, will one day be aggravated by this, that when they lived (as many thousands now do) amongst professed Infidels, they gave them occasion to have hard thoughts of Christ and Christianity, and to resolve, they would never go to that Heaven, where Christians hope to come. For how shall such poor Souls be brought to inquire after God, when they that profess themselves to be his Servants, walk ordinarily in ways of uncleanness, excess and deceit, etc. such as Heathens know by Nature's light, to be against the mind of God? The Devil himself (whom those Barbarians serve) can teach them no worse, than what they are learned by the evil conversations and examples of Christians. How shall they be turned from the power of Satan unto God, when they cannot see it will be for the better, but rather for the worse? Here I cannot omit, what the Turks are wont to say, when another will not believe them, What dost take me for a Christian? It seems they have observed too much falsehood amongst Christians. Now this is a Lamentation, and let it be a Lamentation, that the mouths of Infidels are so much opened against all Christians, and the mouths also of many professed Christians against more eminent Professors, to blaspheme, and say, Are these the ways and doings of those that serve Christ? Are these practices becoming them, that pretend so much to Godliness, and would be thought more excellent than their Neighbours? What inference (think you) will Infidels, and ungodly profane men make from it? Surely this, and no other, Let them go alone for us, we are as well where we are already, we are not like to mend our silver, by taking the courses and ways of these Christians, these great Professors; nor can we be worse in the way wherein we now are: If they be not in all, as we are, they are certainly in some things as bad as we can be. And now I could ex tempore, and without any study, draw up a black bed roll of many and manifold gross miscarriages of many, that would be thought more eminent Christians than their Neighbours. But I shall content myself with this general Admonition, in hope it may be improved to the right end of it, by such as cannot but know themselves faulty in many particulars, unless the God of this World hath quite blinded the eyes of their minds. O that these men would consider as they should, what to answer in the great day of account! Specially when it cannot be denied, that such horrid things have been done, as Nature's light (if there were no other evidence) cannot but condemn. I shall only add, They have been such, as whosoever (that is but civil and sober) hears, his ears cannot but tingle at the very report of them.  

The Application.  
IF all the ground and reason of all mistakes and miscarriages about the matters of God's Kingdom, and our Salvation, be our contempt or neglect of the means and helps which God hath allowed us, Let every one by himself, make a serious enquiry, how he shall be able to clear himself in the great day of account. For God will certainly come, and judge, and try every man's work, and reward accordingly.  
And in this Application of the foregoing Discourse, I shall apply myself to all, and every one, that hath but so much of Religion, as to acknowledge, That there is a World to come, after a little time spent here on Earth, and that men shall be rewarded hereafter for ever, according to their present behaviour.  
This is no more of Religion, than all, or most of Heathens ever had, and still have; though their conceptions about it, have been, and still are, but confused, general, imperfect notions, without any effect considerable. But yet, the main intent of all, shall be with a more especial respect to such as do, or might know more clearly, the things of their peace, than Heathens can. To these I say, They cannot but know, that all who have lived since the World began, and shall live till it have an end, shall not be for ever as they were here on Earth. And this our Saviour shows plainly in the Parable (as I take it to be) of the Rich man and Lazarus, Luc. 16. v. 19— 31. Some receive their good things here, and some must wait for them till hereafter. And a great turn there will be, so as the Scene shall be quite changed, as you may see v. 25. of Luc. 16. For Lazarus is comforted, and the Rich man is tormented.  
Now consider what hath been discoursed before, and see whither you are a going, and where you make account to arrive at last. There is, by your own confession, an happy estate and condition for some in glory, and honour, and immortality. And by what hath been said before, you may see (if you will) that nor you, nor any others, lie under any fatal necessity of perishing in your sins; but that if you die, and be damned, it is only through your own default. Now be entreated, whiles it is called, To day, to consider your ways, and bethink yourselves, how those blessed Souls, that have all their desires and hopes accomplished in the sight of God for ever, came to the enjoyment of their happiness. Was it not in the way of Repentance towards God, and Faith towards our Lord Jesus Christ? Did they know by immediate and extraordinary Revelation, before they repented and believed, that they were of the number that should be saved? Or was the Book of Life opened to them, that they might read their own names there recorded, and so be encouraged to repent, and turn to God? You cannot, when you are awake, imagine it; or if you should, it is but as a sick man's dream, that never entered into the head of one that's sober, and in his right senses. Alas! Those now blessed Soul● were once (while upon earth) Foolish and disobedient, 
Tit. 3.3.  serving divers lusts and pleasures. They were by nature the children of wrath, 
Eph. 2.3.  even as others. They were of themselves inclined to th● things of this World, and traded and traffic for them, as others do, till afterwards they came to know better. Yea, all that died in the faith, before God was manifested in the flesh, and never had the discoveries of saving grace, such as have been since, even they by dimmer light chose the way to that place, where they shall be for ever with the Lord. And who among us now, would not desire to be with those Patriarches, and Prophets, and other holy men of God before and since the coming of Christ? Now consider well, whether we take the same course that they took. Read the Eleventh Chapter of the Epistle to the Hebrews, and see, what so many Worthies of old did and suffered, and so by faith and patience inherited the promises. They stood not arguing and whartling, as many now do, putting questions, and framing exceptions, to excuse themselves from necessary duties, and to gain a little allowance to their fleshly desires. They were not frighted out of God's way, by Bugg-bears of their own fancies, no nor by real fears and expectations of the greatest hazards. You never read in Scripture, that they made Queries about God's Decrees; or resolved, as some do, that if they were elected, they should be saved however; or that, if Christ died not for them, there was no hope. You never read, that any of those, who are now in Heaven, reasoned thus, That they could do nothing of themselves, and therefore would sit still, and fashion themselves to this World, because if God had any grace or mercy in store for them, they should be sure to have it in his time, though they never sought after it. Did any of them do thus, and let all the care of their Salvation lie somewhere else, without ever looking after it? Where do you read these things, or who told you so, that others may learn and know as much as you? I have read much of their faith and patience, and patient continuance in well-doing; and how by these they possessed the Kingdom, prepared for them, through the grace of him that is Heir of all things: But amongst them all, I read not of one, that took the course, that so many do now adays. They were all of them humble Souls, submissive in all things to the wills of God, and resolved to walk with God, in the midst of all the ungodly ones amongst whom they lived. They denied themselves, many of them, to the very death, and took joyfully the spoiling of their goods, and would not renounce the ways of God, for all that a wicked World could do unto them, or lay upon them. This (I say) this was the way, wherein they went to Heaven; and they that know of any other way thither, than that of Self-denial, and crucifying the flesh, with the affections and lusts, have made a discovery, such as none, who are now in Heaven, could make before them. What remains then, but that we tread in their steps, do and suffer as they did, if we are called to it, and so wait for our happiness, and try, if we fare not as well as others that went before us. 'Tis sad to think, how most men fool themselves out of all their hopes, by their dallying about their greatest and only concernments, and flatter themselves to their destruction, by conceits and fancies of their own framing. The way to Heaven is now as open, as ever it shall be, till Christ's coming again; and the Doctrine of our Salvation, as much cleared up, in all particulars, as nothing can stumble us, if we will but lay aside our peevish and froward humours. Were we but once resolved to deny ourselves, and to follow Christ wherever he goes before us, whatever the way be, fair or foul, the work is done, we need make no other question: There's as good security, as can be given, and we may safely build upon it.  
But alas! It is not so with us, as it was with the Saints, who are now in Heaven. We stand blessing ourselves in our own way, be it never so bad; and think we do well in all we do, though all Scripture and Reason be against it. This is the trade that Sinners drive, as the Devil would have them, and their own hearts incline and carry them. The Devil (you must know) ever since he undid himself, hath made it his business to undo all the World of mankind, as much as in him lieth. And he is now as hard at work as ever he was, and drives as great a trade, for gaining Souls to himself, as ever he did. And what is his way, to cheat the World, and gull men of all they have, worth saving or losing? Truly, the very same, or very like to that, which I have before discoursed. He cannot by all the arts and methods he useth, heighten men's sinful corruption to the same degree of malice and madness against God, that himself is guilty of. But yet he hath a way that serves his turn, to bring men into the same place of torment with himself for ever. And what way is it? It i● even this, and no other, viz. To keep men in a persuasion, that their way is good, and that they have no such enmity in their hearts against God, as some charge them with; but that they love him, and all his Commandments truly, and do the best they can, to choose the best way to their everlasting happiness. And these conceits are strong in those that have them, so as it is no easy matter to convince them of the contrary. These they nourish and cherish, even when they are in ways of all ungodliness, running headlong to their own destruction.  
Now my desire is, to reason the case a little further with these men, and try, if God may be pleased to give them Repentance, that they may recover themselves out of the snare of the Devil.  
1. And First, I ask them, If Turks, and Infidel- jews, are not as much persuaded, that their several respective ways are good, yea, and better than any other? Yea, do not all men, of what Sort and Sect soever, though never so vile, and vicious, and barbarous, persuade themselves, that their way is good? Can you light on Man, Woman, or Child, that will not say, They hope to be saved; and the way they take (whatever it be) is, as they think, the ready way to Heaven? Nay, if you tell them, they are in the broad way towards Hell, will they not be ready to fly in your face, and say, You do them wrong? Yet no sober man will say, That all and every one of these is in the right, but many of them (whoever they be) are quite beside the way to Heaven.  
2. I ask, If any of all those Persons and Parties (which are numerous and various) do not so far allow of their own respective ways, as to abhor the different ways that others take, and count them accursed of God for abusing themselves in their mistaken ways, as to undo their Souls for ever? Do not Turks and jews condemn all Christians to the Pit of Hell? And I know but few others, that are better minded towards all, that are not of their own way. Papists say for certain, There's no Salvation for any out of their Church. And the vilest of men amongst us, spare not to pass sentence upon others, that dare not be so vile as themselves. Now when God shall come to judge all, will he (think you) allow of every plea, that shall be made by every one of these, and say, Well done, You are all my faithful Servants? Will he commend and reward all, according as they all persuaded themselves, that their way was good? No certainly, he will not so acquit the wicked World, that condemn all besides themselves, and their followers. Nor will he count, that every man hath a right to eternal life, of what Religion soever he is, (as some have dreamed) because he seemed to mean well in it. The Lord hath showed all men, what is good, and what he requireth of them, and that so fully and plainly, as he will have ground enough to proceed against them, and to execute vengeance on all Idolaters, and all other ungodly and unrighteous men, whatsoever Religion they professed. He will easily and suddenly find out all, that have enquired and sought after the only true way of worship, which himself had appointed, and have made conscience of walking before him in holiness and righteousness, with an utter abhorring of all false ways. And to these only will he say, Well done, good and faithful Servants, You, and you only, have done as I commanded you.  
If any shall say, That an allowance must be given to some, because all that go in the good way, walk not at one rate, but some come behind and falter sometimes: I say so too; and that the righteous God will put a difference between those that are upright in the main, though falling behind others in degrees of true grace; & others, that wilfully choose their own ways, which God hath expressly forbidden, and as wilfully refused the good old way of God's Commandments. He knows, and will own all, that have denied themselves, and made it their work to find and keep the way of God. There are, and always have been such in the World, (though a few in comparison) that knew the straight way to Heaven, amongst all the crooked ways of men's devising; and set themselves to keep that way, notwithstanding all opposition or temptation. And these only will God look after in the great day of account. For others, he will have enough to answer them, though they were of never so many and different persuasions, in point of Religion▪ they must be all packed together in that day, and bound in bundles, to be cast into the fire, because they were all in their life time, Workers of iniquity. They shall prevail little by pleading then, They could never see reason enough, to persuade them out of the way that they took; For they shall be made to see in that day, there was a right and good way of holiness and righteousness, wherein they should have walked, (and it was easy enough to be seen) but they would not walk therein. Nay, they found fault with it, and raised false reports of it, and used all the Arguments they could, to keep themselves and others from walking in it. They would never stoop their high Spirits, to enter into the straight gate; nor would they bear the contempt of the World, and the reproach that must be undergone for Christ's sake, and the Gospels. They thought, to be religious, was to be melancholic; and thought it an hard bargain, to part with the pleasures of sin, for somewhat (that some crack-brained people talked much of) in another World to be had, but no man knew when or where. They were such, as would be merry while they might, and take as much of this World as they could; and for Religion, in respect to another World, they could never well understand it. There were indeed some, that talked much that way, but they could not well agree among themselves, and therefore they left them to quarrel about it, and took the way that themselves best liked. For the Religion which some cried up, as the only way to Heaven, they conceived it very straight and narrow; nor could they see so much in it, as might persuade them to it. In a word, they never liked any Religion, that would tie them to deny all ungodliness, and worldly lusts. And hence it is easy to conceive, how God will proceed against all Sects and Sorts of men, of what persuasion soever, that never were persuaded to deny themselves for God, and the Gospel's sake.  
It should be also considered, That, though all men have not Talents alike (as that may be granted) either for weight or number, yet all have enough, to show them a better way, than what the most take, and that their way is not good before the Lord. Hence it will be clear, That there hath been a wilful neglect of the trust that was committed to them, and so without further evidence, the verdict will pass against them. They all know (though not all alike) their Master's will, and yet do it not, and therefore must be all beaten, though not with the same number or measure of stripes. This the Devil knows well enough, and that no plea (such as men frame many to themselves now) will then find place. And therefore, his work is to blindfold men with such conceits as were mentioned before, and so fill them with as many prejudices against God, and his ways, as they can possibly hold, that when they are hoodwinked, he may carry them whither he pleaseth. Men are not easily (if possibly) brought to despite God as the Devil doth: Therefore they must be deal● with so, as to be persuaded, there is some cause without them, and without any fault of theirs, which puts them upon those vain and vile waye● and courses wherein they walk. What those pretences are, you have heard before, and I need not repeat them. Only I say, That so lon● as the Devil can hold men under such mistake●▪ and prejudices, or the like, he hath them fast enough, and doth not fear an escape. Men, I say, will have excuses for the worst of their evil ways, and this is one, and a great one, That the way they are in, is the best they can see; and they could never meet with any, that could show them a better. They are willing enough to save their Souls, and have done as much as lieth in them for that end. They love God heartily, and abhor, that any should say, They hate his Commandments, which they labour to keep as well as they can. And all this serves to clear themselves, and cast all upon God: But he will not bear all, that men cast upon him; nor will he say in the great day of account, Alas! poor Souls, you were willing enough to be saved, 〈◊〉 loved me, and my ways well enough, and would have walked in them, if I had tendered your souls, as much as you yourselves did. Will the Lord (think you) at that day, take upon himself all the blood of so many, as shall then be condemned to Hell for ever, and say, If I had done for these, as I might, and aught to have done, they had never come into this place of torment? Will the Lord say, That he made men as he pleased, and then cast them away, and left them to suffer shame and confusion of face, for no fault of theirs, but only because he had a mind to see his Creatures slain, and tormented before him for ever? Will he say, It was in his heart to damn them before they were born, and that for nothing, but because it was his will and pleasure? And that he sent his Son into the World, to condemn the World, and not that the World through him might be saved? Will he say indeed, That he set men in such a way, as they could not but perish in it, and left them wholly deprived and destitute of all means and helps to save themselves from wrath to come? Consider, I say, and bethink yourselves beforehand, Whether the righteous God will take home all this to himself, and say, It was he alone that hath been the cause of all the ruin and misery that is come upon his Creatures; and so quit them from any the least blame of their destruction. Yet this is it, or very like it, that men would fasten upon God, if they knew how to do it. This is the tendency of all their disputes about God's Decrees and Dispensations of Grace and Providence. It is this, and no other, even to charge it on God, That if he had purposed and provided better for them, it had never been so sad with them, but they might have been happy and blessed for ever. But le● God alone, and it will appear one day, where the fault lieth. He is the Judge of all the Earth, and will not he do right? 
Gen. 18.25.  Yes, he will do right to all; and this the Apostle layeth down, as a● unmoveable Principle, Ro. 3.5, 6. God is not unrighteous, who taketh vengeance. For than ho● shall God judge the World? He will then acquit himself, and say for ever, These are the work of my hands, and I made them so, as they might have been happy for ever in communion with myself. I allowed them means sufficient for that en●▪ but they cast me off, and chose somewhat else to 〈◊〉 their only good; and though I have besought 〈◊〉 entreated them, again and again, with all poss●●●● earnestness, and admonished them of the danger of their own ways, they would go on however; 〈◊〉 their frowardness and wilfulness in their own devices, against my express command to the contrary, hath brought them to this, which they now see and feel, but would never believe till now. I have passed the sentence of condemnation upon them, an● it cannot be recalled, nor can there be any reprieve or respite. But I have not done it without cause, and only for that I had a mind to see them lie for ever in torments and misery. It was indeed 〈◊〉 will to damn them, but I willed their damnation only for their sin, and because they would not be re●claimed. I delighted not in their damnation, 〈◊〉 as to condemn them, merely for my will and pleasure. I have only done justice upon incorrigib●● Offenders, such as have despised my grace an● mercy, and the reward of these wicked ones is according to their works, yea as they would have it. For I forewarned them of it, as often and as earnestly as needed, and they would not beware; nor could any entreaties prevail, to turn them from those ungodly ways, which led them to their destruction, as they knew.  
Let men say now as they please, This is that which God will say, to justify himself against all the World. And O! that men were wise, to consider it in time, and apply themselves to make their peace with God, which I assure them they may do, if they be not wanting to themselves.  
And for their encouragement▪ I shall give them the best account I am able, how, and in what manner, God will proceed in the last and general Judgement. The way that he will take in that day, will be this, That every man shall be tried according to a known Law. 'Tis a gross mistake in men, to imagine, That God will judge the World according to that, which was never made known. The question will not be, Whether a man's Name were written in the Book of Life, but how he hath behaved himself, according to the Rule laid down in the Bible. That is more particularly and plainly thus, Whether, when Christ was offered to them, they accepted of him, and closed with him upon his own terms. For as they have answered the dispensations and overtures of his grace, so shall their doom be. If they counted all but loss and dung, for the excellency of the knowledge of him; and valued nothing else in comparison, so they might serve and honour him, whether by doing or suffering, in life or in death, 
Ro. 2.7. Luc 22.28, 29.  Peace, and Life, and Glory, and Immortality, will be their portion, and the lot of their inheritance for ever. The Cause will for certain go on their side, for the mouth of the Lord hath spoken it. But if they have been contentious, and disobedient, and would not have the Lord Christ to reign over them, 
Ro. 2.8, 9 2 Thes. 1.7, 8.  but would walk after their ungodly lusts, whatever could be said or done to reform them, th●re's a declared Law to condemn them; God will not, needs not look into any other Records about it.  
Obj. If any say, That all shall not be judged by the Gospel:  
Sol. I shall not contend, but only say, That all shall be condemned by a known Law, one or other.  
And if it be said further, That as many as have sinned without law, 
Ro. 2.11, 12.  shall perish without law: I answer,  
That the Apostle shows what he means in the 14 th'. Verse of the same Chapter. They that sin, and shall be condemned without Law, are the Gentiles, who had not the Law delivered to them (as the jews had it) in writing: But yet they had the Law written in their hearts, and that will be plain enough, because it bare witness, and accused them, while they were in their sins. And this we may well infer from that place, That if there be a Law, that condemns men now in this World, by witnessing against their wickedness, much more will there be a Law found, for their condemnation, in the last day of account. Or this, That the same Law that condemns them now, will certainly condemn them then. And let that be observed also, That as Sin is the transgression of the Law, so Condemnation for Sin cannot be otherwise, than according to that Law. Once, it cannot be according to that which never was a Law; and that cannot be a Law, which was never declared to be a Rule of Life and Duty. God's Decrees and Counsels are all righteous, but they were never made known to us, as a rule of moral actings. When God is pleased to declare his counsel by the event, we cannot without sin go against it, and it is impossible for us to alter it. But still the rule we are to walk by, is the will of God▪ revealed for that end and purpose, that ●e may know what to do, in obedience to him who is our Sovereign Lord. And as we do, or 〈◊〉 not, according to this will of God, so we are guilty or innocent before him. And good rea●on why it should be so, and not otherwise. For,  
1. How can we be obedient to God in any thing, but that which we know to be his will? Obedience in the very notion of it, imports as much as hearing and understanding what the will of the Lord is. Nor will the righteous Lord of all, expect obedience to any will of his, we ●ever heard of. Sure we are, that he never declared to the Sons of men any way of life, but in ●he two Covenants, viz. of Works before the ●all, and of Grace ever since. And though the means and manner of imparting to men the way of life, have been various; yet no man can, or could ever say, That God had concealed his mind from him, that he could not know, and so do it. We read, That there are Decrees and Counsels of God: But who knows, what they are, besides God himself, till he is pleased to declare them, in the events of them? And those events show us only, what God will do, and not what we are to do.  
2. We show no Faith in God otherwise, than in obedience to his Commandments. This is the only way of walking with God, as Noah, Gen. 6.9. When a man hath the Promise of God in his eye, and the Commands of God in his heart, and the encouragements he hath by the one, lays an obligation and engagement to the other. So did all those Worthies, Heb. 11. who are recorded for example, to all that shall come after. The believing of the Promises, and obedience to the Commands of God, are the trial of men on Earth, and that by which they shall be tried hereafter. He that hath not Faith, cannot forgo what is in hand, to purchase a reversion of he knoweth not what. Faith alone is the ground of things hoped for, etc. Heb. 11▪ 1. And so it sets a man on work to do and suffer the wills of God, because it assures a man of God's Faithfulness and All-sufficiency. This obedience of Faith is that, which God rewards in his Servants, and nothing else. This is that which (as I may say) takes much with God, when men can pass by present enjoyments, only because of his promise, Who cannot forget any work, or labour of love, which they have showed unto his Name. 
Heb. 6.10.   
3. A man shows no Love to God, in doing according to his decree and counsel, because he cannot but do it, whether he will or no. Now God rewards no work, but the labour of love, when we delight to do his will, Psa. 48. and desire the knowledge of his ways, as David did, Psa. 119. that we may walk in them.  
4. The Devil, and the worst of wicked men, fulfil the counsels of God, in all they do, and cannot do otherwise. Herod and Pilate, etc. in crucifying Christ, did nothing, but what the hand and counsel of God had determined before, Act. 2.23. Act. 4.28. and yet it was their sin; and their condemnation too. joseph of Arimathea is commended, for a good man, and a just, Luc. 23.50, 51. because he consented not to the counsel and deed of them, who crucified Christ. The way of God's Commandments, is the only way to life, and this the Devil and his followers cannot abide to walk in. For the way of his Counsels, they are always in it, and cannot go besides it, even when they do their worst. And indeed, how should they? unless we will suppose (what is not to be imagined) That God should lay by all care, and looking after the affairs of the World, and leave them to be managed and ordered, as the Devil, and his Instruments will have them.  
To say no more of this; God hath laid before us the way of Faith and Obedience, or the way of Truth and Holiness, and commanded it, as the way that leadeth unto life; and in this way alone, can we find rest unto our Souls.  
Away therefore with all disputes and questions about God's Decrees in this case, as being no rule for us to walk by: And look only, what God hath commanded, and be careful about that, and you need not fear, it will be well with you for ever. The whole course and tenor of Scripture speaks this, if it say any thing about the things of God, or the concernments of men's Souls.  
Secondly, Considering the Premises, we have occasion to inquire, and search diligently, till we come at the root of all our sinful mistakes and miscarriages. And here I shall First admonish you of that, which most are not aware of: And Secondly, I shall advise, what is best to be done about it.  
First, Whereas there is such an aptness and inclination in all to excuse and put off all from themselves, yea, and to put upon God himself, as much as in them lieth▪ the sin and misery which they alone have procured; I cannot forbear to fore-warn all of that accursed bad humour, which hath no other rise or root than Ignorance, and want of acquaintance with themselves. This, and nothing else, causeth them to quarrel, and pick occasions of so doing, with God, and his ways of Grace and Providence, and any thing, but that which alone is in the fault. Poor Souls, ever since the old Serpent dropped his poison into them, are infected with the same disease that the Devil is sick of. And what is that? Even all the sinful corruption, that he contracted to himself, by his rebellion against God. His fall began in his pride, and that pride abides upon him▪ 
1 Tim. 3.6.  as our saying is, As proud as the Devil. Certainly Man, since his fall, is extremely proud and conceited of himself, though there be no cause for it, and cannot abide to be thought, what indeed he is. And yet he is but a proud fool, that thinks himself somewhat, when he is indeed nothing, or that which is worse. And this proud fool stays not at home, but is always abroad, looking to what others do, and living in a gross mistake of himself, and all his ways. He thinks little of that inbred corruption, which hath leavened the whole lump of his nature, both in soul and body. He is asleep, and dreams of a good nature, and of an honest heart towards God, and a good desire after the things that concern his Salvation. He cannot believe himself to be an enemy to God, and his own Soul, and that he was born so. Farr be it from him (he thinks) to be such a one, as procures and works out his own damnation, and is willing to think of nothing else. Yea, this proud fool will be very pettish, if he be told, that the best part about him, is enmity against God; 
Ro. 8.7.  and that he hates the ways of God's Commandments, and therein shows, that he loves death. But whatever he thinks, and will not believe it, all this is true; and that which he helieves of himself, is a very falsity and lie. And being a fool, he doth as a fool, and no instruction or correction will put him out of his foolish conceits. Truly in this, the misery of sinful man is great upon him, viz. He never looks inward or homeward, to consider how it is with him, notwithstanding there are so many witnesses against him, of his folly and madness.  
1. Scripture is large and plentiful in setting out the corruption of man's heart and nature. If I should mention particular Texts, I should abuse the Reader, who cannot but know them. But if any desire to peruse any of them, let them turn to Gen. 6.5. Ro. 3.10. etc. Eph. 2.1, 2, 3. Tit. 3.3. etc.  
2. Woeful Experience (if there were no more) is enough to convince men, if they would but sit down, and consider, how it is with them. What sober man can doubt of it, when he cannot but see, that he is much inclined to the Earth, the World, and the Flesh; and so averse from, yea and contrary to the things that concern his Soul? Doth not every man find it so, or might he not, if he would? I wish men would but question themselves sometimes about such matters, and say to their own Souls, What ails me? I can think and talk of this World, from morning to night, and never be weary, nay, I am always so: And for Heaven, and the estate of my Soul, and how I shall do to Eternity, I never think, nor care to think of it. If men (I say) would but sit down sometimes, and consider, what they affect, and what they abhor most, could they possibly be ignorant of the natural inclination that is in them to present things, with a neglect and loathing the matters of another World?  
3. There is one thing more, that puts it beyond all dispute or question. How apt are all men, even from the Cradle, to close with, and run after the toys and vanities of this World? And how, without any teaching or prompting, they learn to do vainly and wickedly? They need not be learned to lie, and swear, and curse, and speak untoward things. And yet what ado is there, to make them heed or learn any thing that good is? Zophar was right in what he saith. job 11.12. Man is born a wild Asses Colt. An Ass, and a wild Ass, and the Colt of a wild Ass: And all little enough, to set forth the desperate brutish perverseness and blockishness of man's nature. The Apostle calls a natural mind, not an enemy, but enmity itself, Ro. 8.7. And so it is, whatever men may think. We are all born, as full of enmity against God, and all that concerns our everlasting good, as we can possibly hold; and there is not one piece or particle of us, but is wholly depraved by that enmity.  
Now man by Nature so framed, shows himself an Ass' Colt, in his blockish brutish ignorance, and lamentable unacquaintedness with his own estate. There is somewhat, which the World calls Wisdom, but it is indeed Folly. The sound knowledge of God, and one's self, is the only true wisdom. Sure, whatever a man knows else, whiles he is ignorant of these, he knows nothing as he ought to know.  
And since it is thus, we may soon discover, whence it comes, that men are so captious and quarrelsome, to catch at any thing, that may serve to excuse themselves, though it be with charging God foolishly and wickedly. When people are sick and sore, they will complain of their beds, and those that attend them, and every thing about them, though 'tis their grief and disease within, that alone troubles them. So do men in their sins, complain of every thing, but that which is indeed the only cause of all that ails them.  
And now the work that lieth upon us, is to get an inward lively sense and feeling of all those disorders and distempers of our own hearts and natures, that carry us on to all the ways of our undoing. He that hath a due and right apprehension of his own condition, as it is by nature, will soon perceive, that he hath no cause to complain of any thing more, than his own wicked heart. But herein the Devil hath the advantage against poor Souls, that are already entangled in his snares, that he keeps them in a gazing posture, to look on every thing without them, and so their eyes are held, as they see nothing of that which is the true cause both of their sin and misery. Now to such I say, That our own hearts and natures, infected with the poison of the old Serpent, procure and cause to us all that we shall suffer for ever hereafter. The Devil tempts and enticeth us, and the World is an object, that occasions our corrupt hearts to work and move disorderly. But neither of these could hurt us, if it were not for our Flesh, i. e. the Sin that dwelleth within us. But this we take no notice of, and so are out at first step, and run on in mistakes, till we come to charge God himself with our miscarriages, rather than fail of an excuse for ourselves.  
If any ask, What is to be done in the case? The Answer is obvious, and at hand, and it is this, viz. That every man that wisheth well to himself, begin the work of his Salvation at home. I mean it thus, Let every man resolve, that he is of himself an enemy to God, and his own Soul, and inclined to nothing so much, as to his own utter undoing. For certain, such is every man by nature; and he that thinks otherwise, knows not himself, which to do is the beginning of wisdom. To know one's disease is the first step to health, and without it all medicines applied are but arrows shot at random, that seldom or never hit. The method of God, in turning a poor Sinner to himself, is first to open his eyes▪ and the first sight that such a Soul hath, is the sinfulness of his way, whence he comes to loathe it, and can no longer abide in it. This discovery of sin to a Soul never stops, till it come to see all the sink and puddle, or (as I may call it) the Hell of corruption and filthiness that is in it, so as it cannot abide itself upon that account. And when any man comes once to such a discovery, than he finds so much at home, as he never complains of any but himself. He is so far from charging God, as he takes no great notice of the Devil, but he falls foul only upon his own heart, and saith, That, and nothing else, hath undone him, as far as he is undone; and if he could but obtain a better heart, the work of his Salvation would go on as well as he could wish.  
My Advice therefore in the case is this. O all you poor Souls, that are so unsatisfied about the matters of your Salvation, as you are ready to call even God in question, Go home, and search diligently, what you find in your own hearts. If you please once to do this to some purpose, I'll be your warrant for quarrelling and questioning the ways of God's Providence and Grace henceforward. You will then be ready to justify God, whatever he doth; and as ready to say, 'Tis I, 'tis I, and no other, that have brought myself to this, that now I am; and if God leave me to suffer for ever, I have none to thank for it, but mine own wicked heart. When men are (as too many) ignorant of the rule to try themselves by, or else unwilling to search and know their own estates, it is no marvel if they quarrel at others. But he that knows himself, as he ought to know, hath no quarrel in comparison against any thing but himself.  
This therefore is my Advice, That every poor Sinner fall to study himself, and never leave, till he apprehend the height, and depth, and length, and breadth of his natural sin and corruption. And for all that undertake the charge of Souls, I believe it to be the first and main part of their work, to bring poor silly people to a true sight and sense of the badness and baseness of their hearts and natures; and in order thereunto, to bring them to a right understanding of the Law, that discovers sin, and worketh wrath; I mean, to understand it, in the spiritual sense of it. As long as people think the Commandments are not broken, otherwise than in overt acts of cruelty, uncleanness, deceit, etc. 'tis no marvel if they please themselves in a Pharisaical righteousness. A right understanding of the Commandments, in the spiritual sense of them, will lay open many evils, that otherwise men are not aware of; and lead them on to see the root of bitterness, that bears all those cursed fruits. As long as people are persuaded they are born Christians, so as to need no conversion, but only go on in an outside profession of that Religion, which they never chose for themselves, but was chosen to their hands, it's no marvel if they are pleased with their condition, and look no further. But they should be made to know, That the Children of Christians, notwithstanding the privilege of the Covenant, are by nature, and of themselves, the Children of wrath, and born in sin, even as others. They should be made to know, the absolute necessity of the new birth, 
Joan. 3.3, & 5. Tit. 3.3, 4, 5. Eph. 4.20,— 24.  and that there must be a thorough change of the whole man, so as to be no more, what they were by natural Generation; But to be renewed in the spirit of their minds, to the putting off the old man, and putting on the new, which after God is created in righteousness, and true holiness.  
And for this end, there ought to be a frequent and earnest inculcating of such Doctrines, as serve to discover the sin and misery of man by nature, and the method of men's being translated out of the power of darkness, into the Kingdom of Christ. A learning of the Creed, the Lords Prayer, and the Ten Commandments, (though that must be) and a rehearsal of them, being only learned (as we say) by rote, is not enough to bring men to a due apprehension of their natural condition, and the way of recovering out of it. No, the mystery of all those is to be opened to them, with all plainness and power; and they must be called upon, to consider, what kind of Creatures they were in their conception and nativity, and what course must be taken for their recovery from under the bondage of Sin and Satan. And if poor ignorant Souls were once throughly informed of their sinful and sad condition, as they are descended from, and bear the Image of the first Adam, they would find such distempers and disorders, such horrid unreasonable lustings in way of rebellion to all that is of God, as no complaints should be heard out of their mouths, except of their own base and wicked hearts.  
These therefore I advise, First, To study and know themselves in manner and form aforesaid: And when that's once done to the purpose, I am confident, they will find themselves more inclined to a favourable construction of all the ways of God's grace and Providence. Pride and Ignorance (that seldom go asunder) are the main things that engage men to dispute and quarrel about those matters, which can never be apprehended aright by any but humble Souls. For men's parts and learning, I am willing to value them, as far as they may deserve. But I cannot account of them, in comparison of learning Christ, 
Eph. 4.20, 21.  as the truth is in him. And if there were more of this spiritual Christ-learning, there would be less of dispute about the Counsels of God, which are rather to be adored in silence and reverence, than prated of by every audacious, malapert and pragmatical Spirit, (as sometimes they are) without either fear or wit. For whatever be the pretence, 'tis a wicked design to excuse ourselves, that makes us so willing to find out somewhat elsewhere, that may serve our turn. And when we are once humbled low enough, in the sense of our own baseness, we shall have so much work at home, to keep us doing, as we shall have no list nor leisure to quarrel any other.  
And to enforce this part of the Application a little further, by showing the desperate untowardness of man by nature; Consider, how far it is infected with the poison of Satan, to oppose, and (if it were possible) to abase God, and all his infinite Excellencies. The Devil (whatever his sin was) for certain, did not submit to God's order, and thereby he forfeited his right to all the glory and happiness in which he was first placed. And his doings ever since his fall have been such, as have showed his pride, and spite against God, to the utmost. And is there not a spice of this in all the children of men? Are they not inclined to set up themselves, in opposition to God, upon any occasion? Hath not every sin somewhat of this in it? And is it not evident, in that we are so prone to contradict, and go against the will of God, even where we have no temptation by the profit or pleasure of sin, more than Augustine, who bewails his robbing of Gardens and Orchards in his youth: 
August. in Confess:  When (as he saith) the fruits were sour, and had no ●auce, more than the sin of the eater.  
Nay, is there not in every sin more than an intimation, that we would have Gods will stoop to ours, and so have our wills to countermand his? There is certainly so much of disdain in us, as if it were in our power, God should have no authority over us. We cannot indeed break his yoke from off our necks: But would we not break it off, if we could? Would any man, by his goodwill, and of his own inclination, be restrained from his sinful pleasures, or give any account to God of any thing he doth, if he could help it? Nay, doth not the Spirit in us, lust towards dethroning him, that he may have no command in the World? And if any question this, I refer them to all those insolent, proud and arrogant expressions and practices of many wicked ones, 
Ex. 5.2. 2 Reg. 6.33. Esay 14.13, 14. Ezech. 28.2.  of which there are so many instances in Scripture, and other stories. And to shut up this; If all be well considered, it will appear, That all the questions and quarrels of men about the matters of God's Kingdom, and the methods of Salvation, are chiefly occasioned, because there is so much of the Devil, and so little of God in us. Were there in us a due acknowledgement of God's Infinite Excellency, and Sovereign Authority, we should never question in the least, whatever he doth, to be holy, just and good. Yea, we should confess roundly, That whatever befalls us, or however it be with us, we ourselves have procured and caused it, by our own ways and doings. 
2 Sam. 24.17. Dan. 9.5, 6, 7, 8. Psal. 89.51.  We should say (as Gods Servants did of old) We have trespassed, and done foolishly and wickedly, unto us belongs shame, and confusion of face for ever: And blessed be the Lord for evermore.  
If any desire further Advice in this case, I say, Whoever thinks there is a God, must think of him so, as may become his infinite Excellency and Glory. Psal. 10.4. We have this property of an ungodly man, God is not in all his thoughts. Not that he thinks, there is no God; but that he thinks not, there is a God, i. e. He never minds or heeds him, in the whole course of his life and actions. So many never eye or heed God in his Excellencies, to stand in awe of him, and tremble before him. They are too bold with him upon any occasion, and their words and deeds show, they are not seasoned inwardly, with an holy humble reverence of his infinite Majesty. They speak not (it may be) at the same rate as Pharaoh, Ex. 5.2. Who is the Lord, that I should obey his voice, etc. I know not the Lord, etc. As if he should have said, You (Moses and Aaron) come, and command me, in the Name of Jehovah, who is Israel's God, as you say. Who is this Jehovah; I pray, that I must be commanded by him? I tell you, I know him not, nor do I care for him. I'll do what I have a mind to, let him command what he will. Though few act to such an height of insolency, as appeared in him; yet there is the same haughty Spirit of disdain in all men by nature against the heavenly Majesty. They think much to be ordered and overruled by one, of whom they know so little. And whoever observes, may easily see, that God hath little regard amongst worldly men, who will talk indeed a little sometimes, as if there were somewhat called a God; and yet in all their words and deeds, show no apprehensions of his Excellencies, such as do awe them to reverence and obedience, becoming his absolute Sovereign Majesty.  
Now, as to believe, there is a God, and yet live as if there were none, is practical Atheism; so to speak and think of him, otherwise than he is, is little better than Blasphemy. And of such Atheism and blasphemy the World is full; and it is evident by this, that most have so little respect for God, and show it in all they say and do. Respect, I say, for God, such as should be, and such as becomes his infinite Glory. And how unreasonable are men in this? Hear and consider what God himself saith, Malac. 1.6. A Son honoureth his Father, and a Servant his Master. If then I be a Father, where is mine honour? If I be a Master, where is my fear, saith the Lord of Hosts unto you, O Priests, that despise my Name? Here the Lord complains of their slighting him, more than any Creature, calling for such respect, as was by any man commonly given to his betters. A Master or Father could get more respect than he, who was both, in an eminent way, to that people. And here one observes it, As the grand delusion, that blinds the visible Church, to give good words, and fair titles to God, when no care is had of answerable walking. And the Lord makes use of that, which every one acknowledges to be a witness in the case, and so proves, That men in their duties to God, come far short of that, which very Nature will teach them is due to Creatures, standing in 〈◊〉 same relation. And this also, That want of reverence to, and an high estimation of God, is the root and rise of all our miscarriages, and an evidence, that we behave ourselves neither as Sons nor Servants. Not to esteem of God as he deserves, is to dishonour him; as not to bless him, is in a sort to blaspheme him. 
Deum si quis param metuit, ● valde contemnit: Fulgent.  God hates and abhors base and unworthy conceits of him, and his Majestic Name, when men take him not into their hearts, under the notion of an infinite HIGHNESS. It shows, there is no awe of God upon them, and that they count of him, as one like themselves, yea, and much below them.  
And here I could easily enlarge in many Instances of a profane and proud Spirit in ungodly men, not only in speaking and acting, as if there were no God above them, but speaking and acting many times in such a way, as if they studied to make God as vile as might be. In one word, showing no reverend esteem, but rather a base undervaluing and contempt of him. They do not only act, as if there were no God, that would call them to an account, but in a way of opposition and scorn, as to show, how little account they make of him. And for instance; Let one that fears before the Lord, be so bold, as to check a rude and ungodly company, met about some lewd and vile pranks and practices, (such as are too frequent and familiar) by minding them of God, and his commands; how ordinary is it, for such a knot of Companions, to vent themselves the more in scorn and indignation, as if they were affronted by one, that hath nothing to do with them. He that comes among them▪ with no better authority to awe them, had need look to himself, that they fall not down right upon him. When righteous Lot said no worse to the Sodomites, than, I pray you, Brethren, do not so wickedly, Gen. 19.7. They said, Stand back, and they said again, This one fellow came in to sojourn, and he will needs be a judge: Now will we deal worse with thee, than with them. A command or entreaty in the name of God (though the highest Majesty) commonly proves an occasion, through men's devilish pride and disdain, of more and greater impieties and indignities. And if any should question this, let them but open their ears and eyes, and there need be no great dispute about it now adays, Oh! Look round about, and see, how little regard there is of God, and his commands in the World; and whether there be any account had or made, whether God be pleased, or no, with that which is commonly done among men. This, this is enough to sadden any gracious Soul in the expectation of God's appearances, to vindicate the honour of his great Name, by some remarkable judgements on the World.  
And therefore I advise once more, and entreat, That there may be some regard had of God, and that it may be showed so, as it may be seen, that God is in men's hearts and thoughts. An awful regard, or reverential esteem of God, would put a check upon men's ungodly practices, and upon their malapert disputes and questions about his ways and doings. There would need no Arguments in print, to confute them in what they say and do: The awe of God would soon order them to another behaviour, than what commonly appears in the most. And therefore I say again, Go alone, and seriously resolve thyself of this, That there is a God, who made thee, and all this World, which thine eyes behold. And if thou art once so resolved, thine own reason, and common sense, will teach and prompt thee to a further consideration, That this God, as he is infinitely above thee, so he is to be admired and adored with all possible humble reverence, such as becomes an incomprehensible heavenly Majesty. If thou once resolve, That he is in Heaven, and thou upon Earth: 
Act. 17.28.  That in him thou livest, and movest, and hast thy being; and that he alone disposeth of thee, and all thy ways, and will one day call thee to account for all that thou hast done, thou wilt then see cause enough to fear and tremble at any the least mention of his Name and Glory. Thou wilt no more dispute, what he is pleased to do; but presently bethink thyself, how thou mayest do in every respect, so as to please aim.  
Men talk much in ordinary discourse, of serving God, and a service there is done to God by many; but whether any were done at all, or none, such as many perform, may be a question, as to the advantage of them that do it. 
* Read for this, 2 Chron. 13.8, 13.  wherever God is acknowledged and owned in the way of worship which he hath commanded, there is an honour given him, more than amongst Infidels and Idolaters. But they that serve the Lord in his own ways of worship, must look further, and consider, whether the service be such, as doth some way suit with the glory of his most excellent Majesty, so as he will accept it. The jews after their return from captivity, were much in Sacrifices and Offerings: But yet saith the Lord, Ye despise my Name, 
Malac. 1.6.  because they offered polluted bread, v. 7. The blind, and the lame, and sick, v. 8. This God takes in scorn, and bids them offer it to their Governor, to try, if he will be pleased with them, v. 8. Nay, he curses the deceiver, v. 14. for offering a corrupt thing. And why? Because (saith he) I am a great King, and my Name is dreadful among the Heathen. 
v. 14.  God expects to be dealt withal in such a way, as men may show that awful regard they have of him, which when they neglect, it is all one to him, as if they did nothing at all. The customary, formal and superficial service done to God by many, is of as much account with him, as if they mocked him to his face 
* Hag. 2.11, 12, 13, 14. . And that for this reason, viz. Because they show no regard of God, such as they owe to his infinite Sovereignty, Power and Glory. The service of God so performed, shows men's profaneness and impiety▪ more than their devotion. And yet this profane contempt of God is born with us, and bred (as I may say) in our bones. And till we be throughly convinced of it, and humbled for it, we are in no capacity to close with God, so as he may be pleased with us. If thou wilt serve God with acceptance, resolve first of this natural enmity, that is in thee against God, and be humbled as low as Hell, for the pride of thine heart, swelling so much against him. And when thou knowest indeed, as thou ought'st, the distance 'twixt the glorious God of Heaven, and such an earthworm as thyself, thou wilt find thine heart inclined to more favourable thoughts of God and his ways, which is the main thing I am persuading men to, in this Discourse.  
I shall yet a little further enforce that which hath been formerly hinted, more than once, viz. A serious consideration of that enmity which is naturally in us against ourselves, and our own souls. There is indeed a cursed self-love in all men by nature, which causeth them to walk contrary to God; yea, and in some degree, to despite him, as the Devil doth: And this appears to be the root of all man's rebellion against God, in that our Saviour, calling all men home to God again, imposeth upon them nothing else but self-denial, Mat. 16.24. But this natural, sinful self-love, is indeed no other than perfect enmity to ourselves; so as we may truly say, we are such as hate our own Souls: How else do we all that we can, to undo and destroy ourselves? and do we not thus? and are we inclined by nature to any thing else? For certain, there's no way to advance, and (as I may say) to make ourselves, but by walking in the way, wherein we may come to the enjoyment of God; and this is not the way of our own hearts, nor the way of the wicked and corrupted World of mankind; for The world lieth in wickedness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉· In maligno positus est.  1 joan. 5.19. or, in the wicked one, i e. is wholly under the power and vassalage of the Devil. And this appears by the constant inclination of all the World, to walk in those ways, unto which the Devil prompts, and tempts them, i. e. the ways of sin and rebellion, against the righteous and holy wills of God. This is the way of death and destruction, wherein men depart from God, and so cause him at last to say unto them, 
Mat. 25.6.  Depart from me, etc. How can we come to God, but in the ways of his Commandments? this is the way wherein he hath promised to be found of us; and to leave this way, and go in the way of our own hearts, is no other than turning our backs upon God, and casting him off, in hope to be happy in the enjoyment of somewhat else; this is the way of self-destruction, wherein men run on to ruin and perdition.  
Now I say again, consider, and that sadly, whether we are not all enemies to ourselves, and our own souls, in choosing those ways, which we cannot but know, have a direct tendency to our everlasting undoing? True, men do not consider this, but that's their folly and madness; the same that is in many, who never look after their worldly Estates to improve them, but spend; and squander them away, they care not ●●ow; we use to say of such ill husbands, that they are enemies to themselves, and will undo themselves and their Families, as indeed they do, according to what the Wise man saith, The drunkard and the glutton shall come to poverty, and drowsiness (or sloth) shall clothe a man with rags. 
Prov. 23.21.  Just so do men impoverish, and undo themselves, as to their everlasting estates, by taking those ways and courses, that carry them on to the bottomless pit. The glutton and the drunkard would not be poor, nor would ungodly men go to hell; yea but both the one and the other, take the ready way to their undoing; and it is all one, as if they said, we will undo ourselves, and we will be damned; seeing they go on in those ways wherein they cannot avoid and escape damnation: whatever they pretend, they do just as a man that should cast himself into the wide sea, and say, I will not be drowned, but swim out again; or should stab himself at the heart, and say, I have no intent to kill myself: let such intend what they will, all rational and sober men know, they cannot live, but must die. There's an indissoluble tie between sin and death, so as we cannot take the one without the other. Cast away from you all your transgressions, etc. For why will you die? Ezech. 18.31. as if he should have said, If you do not the former, you must have the latter, and in the way you now go you seek your own death. He that sinneth against me, wrongeth his own soul, Prov. 8. ult. And how doth he wrong it? the next words show, He loves death. To hate, and scorn the ways of Christ, is to love death, it is so in the effect: he that hates to be reform, (and too many such there are) hates to be saved; he that loves to be wicked, loves to be damned. The wicked World is wild, and stark mad in this respect, and doth as all mad men do; a mad man casts off all care of himself, and is pleased in nothing, but his rave and frantic pranks, and will not be persuaded to any better: such mad men are we in our sins, pleased with nothing so much, as that which most displeaseth God, and hath a direct tendency towards our own destruction. Bring a Physician, or Chirurgeon to a mad man, and you set him the more a raving, so as you must bind him, and overmaster him by force, or he will admit of no applications to be made for curing him; all hi● business is to do that which doth torment him, and will undo him: So do all wilful sinners; they devise, and do nothing, but what makes for working out their damnation; they are troubled about nothing, but that they cannot sin enough, and serve their worldly and fleshly desires, so much as they would; and is not this enmity against themselves, and their own souls? For what can a man do, to destroy his soul, and pull upon himself the most intolerable condemnation, more than to sin, as much as possibly he can? The ways of sin are the ways of destruction to poor souls; and the only way to life is a turning from all the ways of sin, with loathing and indignation; and this no sinner will deny, if he please to sit down and consider it. But such is the impetuousness of our lusts, as they will not give us leave to entertain one serious thought, about the sad consequence of what we are a doing. Mad men have sometimes their lucid intervals, but so soon as any occasion sti●● their frantic humour, they are as mad as ever; in those intervals they are as mad as before, but do not act their madness so much. The worst of men are not alike wicked at all times, in acting their wickedness, though their hearts are always set upon their wicked ways. For their fair promises sometimes of amendment, they are no more than what a mad man will promise in a good mood.  
And now, all you poor sinful Souls, consider your ways, and be wise; Be not as the horse and mule, that have no understanding, Psal. 32.9. You are so by nature, and of yourselves, through the poison which the Devil hath infused to you; only you have Reason, which Beasts have not; and you have a liberty to do otherwise than you do, if you had a mind to it: you are told, and you know the dangerous consequence of your sinful ways, and why will you die? Is there profit in destruction? Can there be pleasure in sinning for a moment, when the pains of Hell will be endless, and intolerable? Or can you devise a way, how you may enjoy the pleasures of sin for a season, and yet escape the torments of Hell for ever? Have you so much power in your hands, as to reverse the Acts and Decrees of Heaven, established by a declared Law, so as death shall not be the wages of sin? Or do you think to put off the righteous Judge of all the earth, in the last day, as well as you can abuse and baffle your Consciences, and faithful Ministers now? I believe you have some such thoughts, or you would not take the courses that you do: But O ye fools, 
Psal. 94.8. vers. 11.  when will you be wise? The Lord knoweth the thoughts of man, that they are vanity. Can you be such brutish sots, as not to know, that the World to come will be quite another thing than this present evil World? Here is a place to sin in; there will be only suffering for impenitent sinners; Here wicked men talk wildly, as if their tongues were their own, and there were no Lord over them: There the righteous Lord will deal with them, and they will not have a word to answer. Consider how dead folk are dealt with here; are they not bound, and laid up where they cannot stir Oh! think of it, as a presage of that estate wherein your souls, as well as your bodies, wil● be in another World. There your hands and feet will be tied, and your mouths will b● stopped, so as you shall not be able to peep, o● mutter one word: or if you should rage, and cry out in those everlasting burnings, what wil● it avail you, so long as your bonds are made strong, and you cannot break them? Oh! think of this you presumptuous, daring sinners, while there is time for repentance; for this is the sad condition you are hastening to, and nothing can be said or done to stop you in your career. When you are most frolic, you are but heaping up fuel, to feed the everlasting burnings. And when you are most froward in your ways, you show only the enmity that is in you, against your own souls. You say in effect, Let us alone, and trouble us not, we are in the way to Hell and destruction, and we will not be turned out of it; you are not willing to be damned, you'll say, but hope to be saved, as well as others: So are Robbers and Murderers, etc. not willing to be hanged, more than honest men; but honest men know that rogues and thiefs take the ready way to the gallows. They may, some of them, escape men's judgement, and no question, some of them sometimes do, but how will you escape the judgement of God, who knoweth all, and can do every thing? And will he not (think you) make good his Word, and execute his own Laws? How else shall he quit himself, and show that he is above you? Think, when you see dead folk imprisoned, and bound up in their graves, how you will be hampered, and pinioned, when you shall be brought forth to Judgement, and what pitiful poor sneaking worms you will then appear to be, when God shall sit on the Throne of his glory, and call all Nations before him, to be judged by him.  
Now this is all the work you are a doing, viz. To pinion yourselves, and lay upon you, those everlasting chains of darkness, wherewith you shall be bound, and cast into the fire unquenchable. Every sin you commit with greediness, and will not be persuaded to lay it aside, is one twist more, to strengthen the cords that shall bind you fast for ever, and puts more fuel to those everlasting burnings.  
If all this do not convince you, cast your eyes back, and take a review of all those reasons, I have formerly given to prove, that you yourselves only are in the fault, and that God is in no respect wanting to you. I shall repeat, and press some of them a little further.  
Not to say (what is most certainly true) that God's decrees have left you at liberty, to choose the way you have most mind to, and that you are not left out, as excepted persons, in the Act of General pardon, if you will be persuaded to receive Christ, as he is offered to you; and also that you have a liberty to act in order to your happiness, if you would use it, and not wilfully run on in your own ways.  
1. Consider, what equity, and reason there is in all the ways of God's commandments, specially now under the New Testament, when we have that, 
Rom. 12.1.  which the Apostle calls our reasonable service; We need not be prompted (as the jews were) to understand why they are enjoined us, for that, they are not good, because they are commanded; but rather commanded, because they are good. And for the ways of his Providence and Grace, I would have you ask your own consciences, what prerogative God challengeth to himself, more, than even mortal men are ready to count their due. Oh! that men would but think, how he can be indeed a God, and not have liberty to do what he himself pleaseth. Though I stand still to defend, that all God's ways are righteousness and truth, being all according to the counsel of his will, 
Eph. 1.11.  and managed by infinite wisdom. Yea our belief of a Deity, and one absolute sovereign Lord God, doth necessarily infer a belief of all his ways to be most holy, just, and good. And will you not then obey, and submit? Oh! consider, what can be said against it.  
2. Consider further what your own consciences say in this case, and if they speak out now, what sometimes you would not hear, how will you be able to abide the clamours of them, when there will be no way left you, to bribe them, or stop their mouths, as now you can make a shift to do. You now find them to stir, and work strongly upon occasion, and therefore may presume, they will one day be too hard for you, and have the dominion over you. I tell you, those consciences of yours, are God's witnesses against your wicked ways, and your forewarnings to flee from the wrath to come; so that you have no excuse upon this account.  
3. Ask yourselves, so as to answer the question seriously, Why you are so impatient of sharp rebukes, and sound admonitions, from the Word, whether by faithful Ministers, or others, applied to you. Will not your own Consciences than tell you, that your case is the same with those sick and wounded people, who had rather die, than endure the pain of having their wounds searched, or their diseases cured by untoothsome medicines? Yea, will not your Consciences say, That you might have been healed, as well as others, that were content to submit to the methods of cure prescribed them? You cannot say, There is no balm in Gilead, there is no Physician there: 
Jer. 8. ult.  Why then is not your health recovered? Surely, for this reason, and no other, That when the Lord would have healed you, you would not be healed.  
4. Ask yourselves again, How it comes to pass, that you are always wharting and quarrelling those, that pretend so much to God, and the ways of his Commandments? Is it indeed, because they are so bad and base, as you would make them? Or is it not rather, because they shine before you, to show you the good, and the right way, and you have no mind to walk in it? Is not their eschewing your ungodly ways, ● check upon you, that you cannot so freely take your swinge in them, and therefore you hate the light of their good works, because it discovers the filthiness of your beastly conversation? Oh! Remember and consider, they shall be your witnesses, to l●●ve you without excuse. Yea, if they were as bad as you would make them, yet that will be no excuse to you, who should have done what they did not, your own Consciences being Judges.  
5. Once more. Do not you accuse yourselves, in calling so often for such extraordinary appearances of God in providence, as may convince you, when you have had many such, and are but the more hardened and enraged against God? How usual is it, for men to have strange and almost miraculous reskues and recoveries, or to see and observe such in others, and yet 'tis not easy to give many instances of Converts by occasion of such wonderful deliverances. To say no more, the appearances of God in this age have been as remarkable and admirable almost, as in any, and yet the ungodliness of men generally, is most notorious notwithstanding. Now, what have you to say against this? Shall not these be witnesses against you?  
6. Answer me yet in one question more. Why (I pray you) do you so much magnify the Sain●● of old, who are now in Heaven? Shall not they (think you) be your Judges? Why, (Sirs,) they were all of them holy men, that led their lives on earth, as becometh Saints? and they were so far from spending their time in sinful pleasures, as you do, That their righteous Soul● were vexed with the filthy conversation of the wicked, 2 Pet. 2.7, 8. Your Consciences wil● tell you, that you lead a life, as contrary to theirs, as black is to white, or darkness to light▪ Do not you then, in your applauding them wit● your mouths, and confessing them to be now Saints in Heaven, judge and condemn yourselves, and call them to witness against you, that you had light held out to you by their examples, but you wilfully refused to walk in the way to Heaven, wherein they went before you?  
7. I shall say no more of this, after I have posed you with this one question more. There are some of your good fellows (you know it to be so) that have cried out most lamentably upon their deathbeds, as one did once, O! Call time again, call time again. O! What would not they have given, to have recovered the time which they had misspent? Now these will be your Judges. For whatever they thought before, than they were of the mind, that a wise and careful expending our time here, whiles we are alive, is the way to obtain peace and comfort when we come to die. They could not then say▪ (as some do in their youth and strength) If we are Elected, we shall be saved, and if not, we must be damned; and so quietly sleep away, and put it to the adventure. No; Conscience (if it be then awakened) will tell you somewhat else. It will tell you then, That you might have employed yourselves to better purpose; and that if you had taken the same course, that the Saints do, while they are on earth, you might depart in peace, as well as they. Yea, let me tell you, Conscience, when you come to die, will not trouble you about any other matters, than your wilful rejecting the offers of grace and mercy, when they were made to you; and your choosing the ways of sin, when you had been often told, they were the ready way to Hell and Destruction.  
And now I say again, Whatever disputes and reasonings there be among some, about the method, and manner, and matter of God's Decrees, Let all poor Souls consider, in due time, what is that way of life, which is held out, and offered to them in the Gospel. We cannot know, what God hath decreed, till it be some way revealed to us: But we may know (if we will) what is the way of life, as certain as God is true, who hath revealed it. God (I am sure) cannot lie, and his mouth hath spoken it, and his finger hath written it, That whoever believeth, shall be saved. I need not cite or quote the Texts of Scripture, that speak, with one mouth, the mind of God in this: Whoever hath read or heard the Scripture, cannot but know this to be an unmoveable Foundation-truth.  
And therefore I desire men seriously to consider, how they will excuse themselves one day, when they shall be questioned, Why they did not believe on Christ offered to them in the Gospel. For no doubt, if they do this, as God commands and requires, they shall be saved, or God must prove a liar. And for any decree of God, to hinder men from believing on Christ, I hope enough hath been said before, to show, there is no such thing. Besides, the extent of Christ's death (as hath been showed) is large enough to reach, and take in all, that will come to him. And there is nothing but a froward wicked heart stands between men, and their happiness, in the enjoyment of God. Wherefore, I say again, in the name of the Lord, as our Saviour in a different sense said to Martha, joan. 11.40. If thou wouldst believe, thou shouldst see the glory of God. He that believeth not God, hath made him a liar, because he believeth not the record that God gave of his Son. And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son, hath life; and he that hath not the Son, hath not life, 1 Joan. 5.10, 11, 12. He that believeth on the Son, hath everlasting life; and he that believeth not on the Son, shall not see life, but the wrath of God abideth on him, Joan. 3.36. Here we see, as in all the Scripture beside, That Faith, and Faith only, gives us an interest in eternal life; and that this, and nothing else, will be the condemnation of the World, that they believed not on the Son of God tendered to them, 
Heb 7.25.  as one that can save to the utmost, all that come unto God by him.  
If any say, That some have never heard of Christ, and then how can they believe on him, of whom they have not heard? Ro. 10.14. I shall not here dispute with them about this, but re●er● them to what I have said before, desiring them withal, to understand me now, as meaning all that have heard of Christ, amongst whom there have been many that shall not be saved. And of these I say again, their condemnation shall be only upon the account of their unbelief. Either because they set light by Christ, when they heard of him, as many do to this day, not so much as owning the profession of the Gospel; or else they receive the gra●e of God in vain, 
2 Cor. 6.1. Judas 4. Gal 5.13.  and turn it into wantonness, by using it, as an occasion to the flesh.  
Now, For a Conclusion of this whole Discourse; I shall deal with these last, desiring them to consider, Whether they give all diligence, to walk in the way of life, which God hath laid before them. And all that I intent, is to show their mistakes about it, and to advise and direct them in it.  
But whiles I was about this, there were brought me some Objections, which though they be (as I conceive) sufficiently answered already, at least the chiefest of them, yet somewhat I shall add further, to explain what was said before.  
Obj. If God be so willing, that men should repent and believe, why do they not repent and believe? For who hath resisted his will, Ro. 9.19. This we find by ourselves, that if we will do aught, we do it if we can; and if we do it not, it is because we have not power to do as we would.  
Sol. For the Will of God, as to the Salvation of all, in case they repent and believe, there is no question; and so (as I remember) some understand the Apostle, 1 Tim. 2.4. But that is not the question, but this rather, How God wills the repentance of men, who never repent. For seeing God can do whatever he will, why are not they also converted? And to this I answer, That God wills the conversion of Sinners, so as their conversion is wellpleasing to him▪ and accepted with him; as on the contrary, he is displeased with Sinners, so long as they live in impenitency. 
Luc. 15.10.  The holy Angels rejoice over one Sinner that repenteth, and God much more, seeing it is his command, that they repent. And how should God will men's repentance, otherwise than he doth? He declares his will in his command, and in his promise of acceptance, and in his refusing none upon their repentance; and for any other will of God, concerning this or that man's repentance, who knows it, or where hath God revealed it? What! Would you have God to decree and effect the conversion of all and every one, whether they will or no? If any say, No; but we would have God to deal with all indifferently, as being all the work of his hands: I answer, That saving to God but so much liberty, as all men ordinarily take to themselves, his dealings with men are indifferent, and his ways most equal, seeing he hath so prepared, as men need not perish, except they will themselves. And therefore, I say once more, they perish and die in their sins, only because they choose the ways of their destruction. How then dare any man make any further question about Gods will of saving men, when he hath so decreed, and so provided, that men may be saved if they will? I mean it thus, If they do not wilfully refuse their Salvation, when it is offered them; by an obstinate rejecting the way he commands them to walk in, and to which they are invited and encouraged by his promise, wherein it is impossible that he should lie. And this we affirm still, according to what hath been said before.  
Obj. Seeing it is Gods will, that men shall be damned, in case they believe not; It doth not appear, that there is in God a will of saving, rather than of damning, because there is in all men a proneness and inclination to unbelief and impenitency, more than to faith and repentance.  
Sol. We grant, there is a proneness and inclination in all men by nature, to unbelief and impenitency, with an untowardness and enmity to faith and repentance. But we say again, as before, That men may repent and believe, if they will. For men are not damned, for that they cannot repent, though they be never so willing to it; but they are damned only, because they will not repent, nor turn from their evil ways, but wilfully go on in them, against all means and methods used for the reclaiming of them. And may not God then say, and swear too, as he doth, Ezech. 33.11. As I live, saith the Lord God, 
Ezech. 18.30, 31, 32.  I have no pleasure in the death of the wicked, but that the wicked turn from his way, and live.  
Obj. I want the helps that others have, and was never brought up in learning, as many are.  
Sol. To this I answer, That Christ may be learned by the veriest Idiots, if they have but a willing mind, as soon, and as easily, as by the greatest Masters of Arts and Sciences. And in this case we may say, what hath been commonly said in a different sense, That the greatest Clerks are not always the wisest men. The Devil is certainly the greatest Scholar below Heaven, as to all things pertaining to this World: Yet he is never the nearer to the learning of Christ, and the knowledge of God in Christ. Humane learning is a very precious ornament and endowment in them that have it: But through the sinful corruption of man, it many times proves to be an occasion of hindering them, in their being taught by Christ, as the truth is in him. 
Eph. 4.21.  The great Rabbis (you know) were Christ's most bitter enemies; and Not many wise men, after the flesh, are called, saith the Apostle, 1 Cor. 1.26. The Gospel preacheth only Christ the power of God, and the wisdom of God; 
1 Cor. 1.24.  so as the weakest understanding is as capable of this Heavenly and Spiritual learning as any others. Suppose thou canst not so much as read a Chapter, what hinders, that thou dost not hear others read? Whatever thy apprehension, and memory be, there wants nothing to thy denial of thyself, and all ungodliness, and worldly lusts, if thou do not retain a wilful, and froward heart against Christ, and his commands. Learn only what the Grace of God teacheth thee, Tit. 2.11, 12. and thou hast learned enough. 'Tis not thy want of other Learning, can hinder, or keep thee from Heaven's way, if thou wilt repent heartily of thy sins, and turn from all iniquity, with a full and absolute resignation of thyself to serve the Lord Christ. This knowledge (I may truly say) is easy to him that doth understand, Prov. 14.6. Where he that doth understand, cannot be meant otherwise, than of a man that hath an humble and an honest heart; because in the same place, he is set in opposition to A scorner, who seeketh wisdom, (as 'tis there said) and findeth it not. The Original is only [and not, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and the meaning is plainly this, That proud scornful men can never attain to true Wisdom, which is easy to an humble, and willing mind. And this you have set forth at large, Prov. 2.1, 7. to the perusal of which place I refer the Reader, and so proceed.  
Obj. I want time to attend the working out of my Salvation; for I am a servant, and must work to please my Master, etc. I have but little to live upon, and must spend all my time, to maintain myself, and my Family.  
Sol. Strange! Cannot servants work to please God, and their Masters too? the Apostle thought they might do both, though Servants than were mostly Slaves, and many of them had Heathens and Infidels to their Masters. Thou art a Servant, and canst not have so much time, as others who are free; yet know this for thy comfort, that thy faithfulness, and diligence in thy Master's business, is pleasing to God, and an honour to the Gospel. 
1 Tim. 6.1, 2.  If thou hast not so much time as some others, 
Tit. 2.9, 10.  for waiting on God in his Ordinances, and in all the duties of his Worship and Service, yet a careful improvement of the time thou hast; and what cannot be denied thee▪ will be accepted, when thou hast no more. I say not, thou shouldst serve thy Master in the ways of sin, with a neglect of thy duty towards God: But I say, use the time thou hast, to the best advantage; and thou shalt be accepted according to what thou hast. But beware, thou be not one of those Servants, who have Masters, that are willing to teach them, and they have no mind to learn the ways of God: Beware also, thou pretend not thy Master's business, when thou art not careful to redeem the time, and improve the seasons, which may be recovered by thy diligence, and care.  
The same in effect I say to such as are poor; if they cannot spare so much time, as others can, they may be accepted in what they have, if there be but a willing mind. And to all these I say further, though there is need for all to address themselves to God in prayer and praise, etc. as we all need our ordinary repasts to recruit our faint spirits, and frail bodies; yet the life of Religion is showed most in the duties of our particular callings, and personal relations; in these we must spend, and express the strength, and grace we obtain of God, by our waiting upon him in Ordinances, and Religious exercises. A Christian is not bound to spend all his time in Reading, and Hearing, etc. much, yea most of it, must be laid out on the works of their callings, wherein our diligence, and integrity, and faithfulness is our living to God. And if in our Earthly employments, we retain Heavenly affections, making Conscience of all we do, as desirous, to approve ourselves to God, in this we do Gods work, and keep on, in our way to Heaven. No honest Calling is, or can be any hindrance to the life of Godliness, if we labour, in all we do, to keep a good Conscience. If our small stock, or mean estate will not allow us so much time, for some Religious exercises, as others have, we may notwithstanding practise Holiness, and exercise ourselves unto Godliness, in our lawful employments, if we have honest hearts, as well as they.  
Obj. God requires no more than he gives; Now God hath not given me to Repent, etc. and what can I do?  
Sol. This (I think) hath been sufficiently answered already, yet I shall add a word or two more. God requires no more than he gives; so say I; but I say also, he will require so much as he gives. Now canst thou, or dar'st thou say, that God hath not given thee time, and space to Repent? yea hath he not waited long for thee? yea dar'st thou say, he hath not given thee to Repent, etc. when he hath given thee light, to see the error, and the evil of thy ways? what wouldst thou have? God hath commanded thee, and entreated thee, and by many, and sundry motions made to thee, sometimes alured thee, and at other times affrighted thee. His Word, his Spirit, his Works of Mercy and Judgement, have bespoken thee, again and again, to cast away thy Transgressions, but thou wouldst not; and only because thou lovedst thy ungodly ways, and found'st pleasure in them, thou wouldst not be persuaded to leave them. And wilt thou say yet, that God hath not given it thee▪ to return to him? I hope thou wilt not blaspheme God openly, in saying, that he hath tempted thee to thy evil ways. Neither did he, or any other force thee, for thou wast wholly inclined, and addicted to them, and angry at all▪ that would put thee out of them. I shall say no more, but only desire thee, to answer thyself, and thine own Conscience, in this one Question, viz. why thou dost not forsake thy wicked ways? I say again, ask, and answer that Question sincerely, and as in the sight of God, and thou shalt find thine own Heart will tell thee, that thou lik'st, and lov'st the profits, and the pleasures of thy sinful ways, so as thou hast no mind to leave them. And if thou find it not so, call me liar upon this account. Now whose fault is it, that thou lovest thy sins? But I must go on to finish this Discourse. And for a conclusion, I shall very plainly and briefly, show the mistakes of men, about the only way of life, with the best advice I can give about it.  
The only way of Life, that I know of, is believing on the Lord Jesus Christ. For this we have a command, and a promise, as is to be seen in very many Texts, which I need not mention, because they are obvious to the meanest understanding. This is the tenor of the only Covenant of Peace and Life, If thou believest with all thine heart, thou shalt be saved, Ro. 10.9, 10, 11. Joan. 3.16, & 36, etc. Yea this is received among all professed Christians, that believing on the son of God is the way of Life, and Salvation. But the most of those, who profess the Faith of our Lord Jesus Christ, are much to seek, and at a great loss, about the way of believing, to the saving of their Souls. For their sakes therefore, I shall lay before them, the good, and the right way of Salvation, by Faith in the Son of God, and assure them in the name of God, that whoever is resolved to walk in that way, shall as certainly be saved, as those who are already in Heaven. And this I shall do, that (if it be possible) they may be persuaded, no more to dispute, or quarrel God's Decrees, or Christ's dying for all Sinners; or the inability, that is in all men by nature, to all that's spiritually good, or any thing else, besides the frowardness of their own corrupt, and perverse hearts.  
For the way of Salvation by Faith only, it is this: The Gospel, which only reveals the way of living by Faith, makes an offer of Christ, to all without exception, in case they Believe, joan. 3.16. and many other places. And when any man is effectually persuaded to receive Christ, as he is offered, than he Believes, to the saving of his Soul. If any desire to know further, what it is to receive Christ, I answer, that it is the Souls hearty consenting to have him, upon the same terms, on which he is offered. This is that, which (as I may say) makes up the match between Christ, and any Soul; so as thence forward, it stands in relation to Christ, as a Woman to her Husband, after her consent obtained, and declared, and so hath an interest in him, and all his Estate. This is the eminency, and precedency of Faith, to all other Graces, that it is the Souls consenting to have Christ, as her all in all. For when the Soul so consents, a man is thereupon justified, and accepted with God. This consent indeed doth imply love and obedience, and faithfulness to Christ, all our days; and if there be not afterwards a performance of all accordingly, for certain the consent at first, was not sincere, and hearty. For we are delivered from the hands of our enemies, that we may serve him, etc. Luc. 1.74. We are redeemed from all iniquity to be a peculiar people, zealous of good works, Tit. 2.14. But yet the consent which is first given, sets a man in the state, and relation of a justified person, which afterwards he proves himself to be, by yielding willing obedience to all the Commands of Christ. For Love, and all the fruits of it in a Christians whole course, are but the performance of what was promised, when he first consented to have Christ for his only Lord and Saviour; and where these do not attend, there never was any hearty consent. But Faith (I say again) hath the precedency, in that it is the Souls consenting to take Christ upon his own terms, and so Faith alone justifies us.  
Now, if what hath been s●id of our being justified by Faith alone, be rightly apprehended, there will need no dispute about the concurrence of works in our justification. But leaving all such disputes, as no way concerning my present purpose, I shall only take notice of such mistakes, as are ordinary, and do offer themselves (as it were) to us, upon this occasion, to be considered of.  
For certain, the way of believing, is the only way of living with God for ever. But the mistakes of men about this way, are the great occasion of their miscarriage: I mean it of such as hear the Gospel, have Christ offered to them, and do profess to believe on him, as all or most do with us.  
There are only two that deserve our notice, and if there be any other, they may be reduced to these. And these two are extremes, not so far from one another, as both are from the right way of living by Faith.  
First, Some (though they pretend not to merit) do almost turn the Covenant of grace into a Covenant of works, and so pervert the Gospel of Christ to their own destruction. I do not mean, That they make account to be saved by virtue of the first Covenant, made with Adam in innocency: For never was there a man, jew or Gentile, that did not acknowledge himself a sinner. And this appears, in that all of them have used means, true or false, right or wrong, to make an atonement for their Souls. But I mean such as the jews, Who attained not to the Law of righteousness, because they sought it not by Faith, but as it were by the works of the Law, Ro. 9.31, 32. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  [As it were] Not wholly, or altogether, but in a sort, as it were, or after a manner. And how was that? Surely thus▪ When they knew themselves sinners before the Lord, and should have looked to Christ only, as the alone propitiation for sin, they applied themselves to their legal services and sacrifices, hoping to find acceptance with God, though they looked not at all by faith unto him, who was the end of the Law, and all the righteousness of men before God. Thus they perverted the Covenant of grace, and made it of none effect to them, and so do others to this day. And if you desire to know how and wherein, I answer, thus:  
When God hath showed us Christ, as our only Salvation, and given us means for bringing us near to him, and building us up in acquaintance with him, viz. His Word and Sacraments, etc. What do the most of professing Christians count of more, than hearing, and receiving the Sacraments, and their good Prayers, etc. as so much good service done to God; and make account they please God well enough, so long as these services are not wholly omitted or neglected by them.  
This is a great mistake, and for a further discovery of it, take notice,  
1. That working and doing what is commanded us of God, being the condition of the Covenant made with Adam, there is in every man since, an inclination to think of pleasing God, by somewhat that he himself doth. And this is to be ignorant of the righteousness of God, which is nothing else, but the obedience of the Lord Jesus Christ to the will of his Father. For this the Apostle avouches, Ro. 5.19. That by this alone we are made righteous. For our own performances, they are all imperfect; and when we do our utmost, we do but endeavour to perform the promise which we made to Christ, when we first consented to receive him as our Lord and Saviour; and those performances have all of them need to be pardoned, as to the defects of them, through the application of his righteousness to ourselves by faith. Yea, and if we are not first united to him, by a sincere and sound faith, all our performances are an abomination, as the Scripture speaks often, Pro. 15.8. Pro. 28.9. Psal. 66.18. etc.  
2. The way that God hath laid out for us to walk in, that we may live, is first to know and acknowledge our own lost estate and condition by sin, with an utter impossibility to recover ourselves otherwise, than in a way of free pardon by grace, which we receive by faith. And when we have thus closed with Christ, and received him, as our only righteousness before God, then in way of thankfulness for such an unspeakable grace, we are to set ourselves about the service of Christ our Lord Redeemer. This our obedience to our Lord and Saviour, is not any the least part of that price, whi●h was paid to procure and purchase our pardon. Nor is our consenting to receive Christ, as he is offered to us, by faith, any part of amends made to God, for the wrong done him by man's sin and transgression. Only the righteousness and obedience of the Son, in doing and suffering all that was enjoined him by his Father, is the price of our Redemption, and that wherein God is well pleased. And so is Christ offered to us, as our all and only righteousness, which we receive by faith, as a man receives a rich gift freely given him, upon no other condition, than his willing and hearty acceptance of it. The gift is not the less free, because a man cannot be enriched by it, unless he receive and take it. No more is our justification by Christ's righteousness less free, because we have not the benefit, till by faith we apply it to ourselves. The Feast is prepared without our cost or care; and all we do, is but to come and partake of it, which is done only by our believing on the Lord our righteousness. As for our obedience to Christ, and serving him all our days in holiness and righteousness before him, 
Luc. 1 74.  it is but going on to the full possession of the heavenly inheritance, and the same with Working out our Salvation, Philip. 2.12. Or, Finishing our Sanctification, 2 Cor. 7.1. That is, employing all our abilities, and using all the means which God hath appointed for the accomplishment of our Salvation. When we first believe with the heart, we are put into the right way; but we are not presently at the end of our Race. We are only as Travellers, pressing on toward our home; or as Racers, posting towards the goal. There is a rich Inheritance purchased for us, without any cost of ours; only we must go, to take possession of it. And this cannot be in works, and ways of ungodliness, (for they tend to Hell, and destruction) but in ways of Righteousness and Holiness, which God hath appointed to be the way to the Kingdom, though not the cause of Reigning.  
Besides, In the ways of Righteousness, we show, and approve ourselves, to have believed from the heart, which is the Justification by Works, which the Apostle meant, 

Quòd ve●a ●sse indè comprobe tur. Calvin.  
Materiam habet se exerendi, quam se prodit hominum infirmitas. Id.   jac. 2.21. and v. 22. he clears it sufficiently in saying, By Works was Faith made perfect. That is, declared, or showed, and proved such as it is, even as God's power is said to be perfected in weakness, 2 Cor. 12.9. that is, declared to be as it is, All-sufficient for our relief, and so to be acknowledged by us. And thus are our Works the only good evidence, of our believing on the Lord Jesus Christ, to the saving of our Souls. For by adding one Grace to another, i. e. acting every Grace in its due season, and order, We give all diligence, to make our calling and our election sure, 2 Pet. 1.5, 11. This, and this alone will be the evidence of our Faith, in the great day of Account; and hence it is said so often in Scripture, That God will judge every man according to his Works: That is, he will judge, and try Men by what they have done, to prove and approve themselves sound Believers, in the sight of God, Angels, and Men.  
Now by what hath been said, many may learn to know their foul mistake in this particular. 'Tis not, O vain man, the good Service, thou hast done to God, that is, or will be thy Righteousness before him. What is it to him, that thou hast wept, and prayed before him, or been at any, never so great cost, and pains about doing any work, that he hath commanded thee. He hath no need of thy Services, or Sacrifices, Psal. 50.8.14. Neither canst thou be profitable to God, 
Job 22: 2, 3.  as thou mayst be to thyself, or another. And when thou hast done thy best, thou hast need of Grace to pardon that which is wanting. Tell me, Didst thou ever pray, or praise God so, as thou durst expect acceptance, upon thine own account? Sure, thy desire to be heard, and accepted upon the account of the Lord Jesus Christ, shows the contrary. Why dost thou then talk idly, of what thou hast done and suffered?  
Obj. I make no account of meriting at the hands of God?  
Sol. I know not what thou mak'st account of; but why dost thou build so much upon so rotten a foundation, as thine own Works, and Doings? And that thou dost so, is apparent, by thy Pharasaical boastings, 
Luc. 18.11, 12.  that thou art not, as other men are. Why do so many, when they are asked a reason of the Hope, that is in them, so readily answer, that they have not so behaved themselves, as not to hope well about their Salvation? The best Saints have made it an evidence of their Faith, and Hope, and Joy in God, as Nehemiah, and Paul, etc. 
Neh. 13. ●4▪ & 31. 2 Cor. 1.12.  But too many (we may fear) make it the ground, and foundation, and therein miserably deceive themselves. For 'tis Faith alone receiving Christ, as he is freely offered, that gives us all our interest in God, as it disclaims all Self-righteousness, and Creature-confidence, and gives God all the glory of our Salvation, by his rich Grace. For our good Works (whatever they are) they are no part of our Righteousness before God, but only our evidences, that we have Believed, as God hath Commanded; and so are in the only right way to our everlasting Salvation, as we hope for it in Heaven. But this is a Mystery far above thy reach, viz. To do all, as if thou must be saved by thy Works; and yet when all is done, to look on all, as abominable before God, and to rest thyself, and all thy Works, upon God's free Grace in our Lord Jesus Christ for Acceptance, as much as if thou hadst done nothing at all. Thou reckon'st upon Works of Piety, Mercy, and Charity, which thou hast done; not considering, that thou hast somewhat even in them to be pardoned, and that no Satisfaction to God's Justice can be made by any thing, never so well done, by any Creature, or by all of them together.  
If any shall think I wrong them in this, I confess (what I hope, and believe) that there are many sound, and sincere Believers, who are really acquainted with the Mystery of Living by Faith. But I have not Charity enough, to persuade myself, that all Professing Christians are such, as know by experience, what it is to live by Faith in the Righteousness of the alone Saviour, whiles they see nothing in themselves, but just matter of Condemnation: Once, for certain, to deny our own Righteousness, is the hardest part of Self-denial, and every experienced Christian, will (I am confident) be ready to avow this.  
But too many, that profess Faith in Christ, are too like the jews, who made great account of Sacrifices, and Offerings; not understanding, or heeding Christ in them, though he was the Life, and Soul of them, and without him, they were but an empty shadow, or an unsavoury Carcase, indeed an Abomination. What ado is made by many about the Sacraments, to be applied to young, and old; as if the opus operatum in God's Ordinances, were of such avail, where, there is no Grace concurring with them? 
Nec●ssitate P●aecepti, Medii.  The Sacraments are indeed Necessary, by reason of God's Command, and as means of his appointment, for our edification in Grace, and Communion with God. They are the Seals which God hath annexed to the New Covenant; and the contempt, or neglect of them, when they may be used, and applied in God's way, and order, is no small transgression. Nor can we justly expect the End, so long as we neglect the Means, which God hath appointed for obtaining it. But yet there is not such a necessity of the Sacraments, as of Christ, and Faith in him; and we may have, and hold fast these, without the Sacraments; else woe to those poor Souls, who by the hand of God one way, or other in any kind, are debarred the use of them. 'Tis more than probable, that many children died in Israel, before they were circumcised, which was not, by God's order, till the eighth day: And yet we dare not therefore say, they were castaways. The Passover was probably, in some of the Kings reigns, utterly neglected, (or else observed only in private, if yet it was so) as in Ahaz his time: For he shut up the doors of the Lords house, 
2 Chron. 28.24. 2 Chron. 29.3. Ezech. 11.16.  which so stood shut, till Hezekiah opened them, in the first year of his reign▪ And how could the jews in Babylon keep the Passover, or offer any Sacrifice, for 70. years together? And yet who dare say, that the faithful and godly among them, all that while, had no communion with God? Was not the Ark in a private place, so as the people enquired not at it, in the days of Saul, 1 Chron. 13.3. True; the want of Ordinances duly administered, in the public Assemblies, is a sad calamity, and a token of God's displeasure against a people. But yet God never leaves his people, without sufficient helps, to acquaint themselves with him, in such a sad condition; and there is no such necessity of them, as enforces any to an undue and disorderly administration of them, besides the rule of that Word and Law, which hath enjoined them. We had need beware of giving to them, what we owe to Christ alone, and faith in his name, lest we be guilty of seeking after righteousness, as it were, by the works of the Law, Ro. 9.32.  
What ado is made also, by too many, about duties of worship, when it is to be feared, their Religion goes very little further, and there is little care of improving the Word and Prayer to any other purpose, after attendance on them is once at an end. The Word is precious, and so are all duties of worship, to all such as know by experience the blessed effects of them upon their own Souls. But 'tis an easy mistake for men to rest in the duty done, and think all is well, if they have been at it, though little be done after it, to express the virtue and power of it, or to show any impressions of it on the Soul. There are other duties to be done of all Christians, to show the life and power of godliness in them, and if these latter be wanting, all attendance on Ordinances will be little other than an empty outside Formality.  
The same may be said of Family-duties▪ Morning and Evening daily performed, if there be not a conscionable performance of the moral Law in justice, fidelity, mercy and charity, used and practised in all our dealings with men. And when we have done all, both the one and other, yet Christ, and his righteousness, are all in all to us, and the rest no better than a filthy rag. But of this more in the next that follows.  
Secondly, A second Mistake seems to lie as much on the other hand, viz. When men count of being saved by faith and hope in Christ alone, and live all the while in a constant practice of all ungodliness and unrighteousness, which is to turn the grace of our Lord jesus Christ into wantonness or lasciviousness, Judas 4. Such were the jews of old, that cried, The Temple of the Lord, etc. jer. 7.4. And yet continued to steal, murder, and commit adultery, and swear falsely, etc. v. 9 And what account God had of them, is to be seen at large, Esay 1 cap. 10.— 16. v. Esay 66.1.— 5. Psal. 50. and many other places to the same purpose. The sum of all is this, That they, and all their services, were an abomination to the Lord. And so is the faith of all profane and ungodly men, who profess their hope in Christ alone, to be saved by him. Such faith as Saint james saith, cap. 2. is dead, having no works to prove and justify the life and power of it. The Devils believe, and tremble, 
Jac. 2.19.  which these profane wretches do not. And shall their Faith save them? Just as the Devil's faith shall save him, and no otherwise. These are the believers, that have so much faith, as carries them to the places of public worship, where perhaps they sometime laugh, or sleep out the time, as if they had nought else to do there. And what is done there by their Ministers, somewhat, or nothing, or somewhat to no purpose, with them, it matters not. The worse, and the less, the better. As for heeding what they hear, or practising as they have prayed, (Alas poor Souls) they regard little more than the dogs, that go to Church on Sundays sometimes, as well as their Masters. These are believers, that live in all manner of sensual delights and pleasures, and make no conscience, no not so much as Heathens, of any thing that savours of common honesty. But because this hath been touched upon before by the way, I shall say no more of it here. Only these men, all of them, are out of the way of life, which is believing with all the heart; 
Ro. 10.9, 10.  and what believing with all the heart is, I shall yet show as plainly, and as briefly as I can.  
When once a poor Sinner is convinced of the error and evil of his way, and also of the infinite transcendent excellencies of Christ, as all in all to him, he than sees, there is somewhat hereafter to be expected, more than can possibly be had here. And thereupon he is wholly and altogether taken up in his thoughts and affections, about those things which are laid up in Christ, and never to be enjoyed, till his appearing in glory. This hope and expectation of future glory, so works upon him, as he becomes every day more and more crucified to the World, and all things here below, and accounts them (as they are indeed) nothing but vanities and lies. And as all his hopes are in Heaven, so all his endeavours are only for this, that he may not fail & fall short of those everlasting enjoyments. And accordingly he resolves, that whatever it costs him in doing or suffering for Christ's sake, come life, come death, he cares not, so he may have his desires in these. In this way of believing, all the Saints now in Heaven came thither. No temptation on the right hand, or the left, could turn them aside, but they would still hold on in the way of God's Commandments, whatever became of them. So did Moses, Heb. 11.24, 25, 26. Who refused to be called the Son of Pharaoh 's Daughter, choosing rather to suffer affliction with the people of God, etc. Not as Elihu charged job, Job 36.21. That he had chosen iniquity, rather than affliction. But as Zuinglius hath it, 
* Quas non o●or●●t m●rt●s p●aeeligere, etc. Zuingl. Ep 3.  What deaths had we not better choose, what torments, yea, what Hell not suffer rather, than go against Conscience rightly informed? So did all those Worthies, recorded Heb. 11.33. ad fin. These are the Saints indeed, that take Heaven by violence; 
Praeparaetione animi.  and they that are not such, at least in the purpose of their hearts, will never approve themselves in God's account, to be sound Believers. I know well, there are many Sects in the World, but all those are but of two sorts, and no more will be found at the last day. One of these is that company of men, which will have their reward here, and their portion in this life. It is all they look after, and the best Heaven they desire, is to be left here upon Earth for ever; and to these, the thoughts of Death are very terrible. ●ut there is another sort, who count this Earth to be their Hell; and all their Expectation and Hope is after they are gone hence; and upon this account, they little value what befalls them here. And these are Christians, and Believers indeed: Their ●aith is the ground of things hoped for, 
Heb. 11.1.  and the evidence of things not seen: It is such a confidence of the Heavenly Inheritance, as makes a man fear nothing; 
Heb. 11.26, 27.  Having his eye upon the recompense of the reward, and as seeing him that is invisible. Such Believers will not be frighted, nor flattered out of God's ways, because they know them to be the only way to Life eternal. Canst thou do thus, and for the Joy set before thee endure the Cross, and despise the shame? If thou canst, this is a sound Faith indeed, that will get thee a Living, and that for ever.  
Obj. If any object, That some good men have been afraid, and yielded in suffering times.  
Sol. I say so too: But I say withal, that never any good man did wholly, and finally deny, and forsake the cause of Truth, for any Torments, and Sufferings, and for those who staggered a while, and perhaps recoiled, they came on again, and found no comfort, till they had recanted their Recantations. All may not have the same degree of confidence and courage; but all sound Believers will hold out to the end, though some with more ado, than others. It cannot be a sound Faith, that can be totally overcome by any Temptation. To believe sincerely, is the work of Christ, in a Soul; and, He is stronger than he that is in the World, 1 Joh. 4.4. so as true Believers are sure at last, to overcome, whatever be their conflict. But thou art one, that carest not for fight, or striving against Sin, with the least hazard, to any of thy smallest Earthly comforts. Thou art more like those Soldiers that watched our Saviour whiles he lay in the Tomb, Mat. 28.11. etc. who though they knew, that he was Risen, as they had seen, and could not but know it; yet vers. 15. Took the money, that was offered them, and said as they were taught, i. e. quite contrary, to what they knew in their Consciences. If there be any thing to be got, Money, or Money-worth, thou wilt deny Christ, and his Truth, or any thing thou knowst of God. Or if any thing be to be suffered for the Truth, let it go for thee, 'tis not worth the purchase. I shall say no more to discover, who are sound Believers, and who not.  
I shall only add a word of Advice to such as profess their Faith, and hope to be saved by Christ; but for certain, never yet gave any proof of it: because of this sort are many, that quarrel the ways of God's Grace, and Providence, as not equal.  
1. Know O vain man, that God hath promised thee Eternal life, as much as any other; and there is no hindrance to thy enjoyment of it, but thine impenitency, and unbelief: and what that is, hath been plainly showed before. There is, I say again, no bar to thy Believing, unto the saving of thy Soul, but what thou thyself hast put, by thy wilful and wayward rejecting of Christ, tendered to thee. Consider it therefore, and look to it in time, for thine Eternity depends upon it.  
2. Thou hast nothing to do, but to humble thyself before the Lord, and acknowledge thine Iniquities, and loathe thyself for them, and so flee to lay hold on the Hope set before thee, Counting all but loss and dung, 
Phil. 3.8.  for the excellency of the knowledge of Christ jesus the only Lord and Saviour; and resolve, To serve him all thy days, 
Luc. 1.74.  in holiness, and righteousness before him. If this be done, thou shalt be Saved, and shalt never meet with any Decree of God, to reject thee. And for the Merits of Christ, thou shalt find them as all-sufficient to thee, as to any Saint in Heaven. And now say not, thou wouldst believe, if thou couldst; for the contrary is most true, as hath been proved before. O! be at last persuaded, to quarrel no more, about what will avail thee nothing, but presently set about the work, that lieth plain before thee.  
If thou wilt know what, I say again;  
1. Love thy Sins no more, count not the profits, and pleasures of them, to be so sweet, when they will be bitterness in the latter end. For they are but well-tasted Poison, that goes down sweetly, but works sadly in the Bowels afterward. This Poison indeed, is in thee already; but it will not kill thee, if thou art persuaded to cast it up. And this I give thee to encourage thee, That I know some Sinners yet alive, that have taken in as much Poison as thou hast, who, by casting it up, as I have now persuaded thee, have much sweet peace, and comfort in Believing, whiles they tread another trace, than once they did. They are now Holy, Devout, and Righteous; who were before Ungodly, Profane, and Vicious. Go thou, and do likewise, and try, whether God will save thee, or no.  
2. Lay hold on the ways of God's Commandments, and Write them upon the table of thine heart, Prov. 3.3. were thou may'st read more to this purpose; as also Prov. 1.5. besides many, very many places of Scripture, which all cry loud upon thee, to hearken, and hear what God requireth of thee, to the saving of thy Soul. Be but once persuaded to Believe, that God knows the way to Heaven, better than thou dost, and that he hath told thee plainly enough what that way is. And then consider, whether God hath, or can have it in his heart, to abuse, and deceive thee. Yea, to put no further trouble upon thee, go to thine own Conscience, and ask seriously, whether the ways of sinful Vanity, and all manner of Iniquity are, or can be the way to Heavenly happiness, in the enjoyment of God.  
And for a Conclusion; be pleased to consider of all that hath been aforesaid, whether thou hast nothing to do, about the work and business of thine own Salvation. For one of these two must be: Either thou hast something to do, or nothing at all. If there be somewhat for thee to do, (as I suppose there is) why art thou not about it, and hard at it, and that presently, without delay? Canst thou be so unreasonably negligent about thy Soul, when thou art so uncessantly, and excessively careful of every other, the least concernment? Is it nothing to thee, what becomes of thee to all Eternity? Hath God willed thee to be doing, all thou canst, for thy present Subsistence, and nothing at all for thy everlasting Salvation? Or hath he left it to thy Choice, whether thou wilt do any thing, or nothing at all? Read the Scriptures once more, and see, if there be nothing commanded thee in order to this? And be sure in the first place, that thou art left to thy liberty, and under no obligation; or else consider, how thou wilt answer for thy disobedience to God's Commands.  
But if there be nothing for thee to do, or if it be in vain for thee, to bestow thy care, or pains about it, because there is somewhat impossible to be done, without any fault of thine; I shall say no more, but leave thee to be tried by what thou knowst to be God's Law, at the last, and great day of Account; resolving for myself, that if I am saved from Wrath, and Death, it will be only through Gods free Mercy, and Grace; and if I perish, and die in my Sins, it will be only through mine own default, because I would not (whilst I might,) know the time of my Visitation, and the things of my Peace.    

AN APPENDIX To the whole Discourse foregoing, which may be called a Seal, set to the only way of Life and Salvation, by the alone Saviour.  Luc 13.23, 24, etc. 
Then said one unto him, Lord, Are there few that be saved? And he said unto him, Strive to enter in at the straight gate, etc.  
HE that made this Question, seems to be (upon what occasion soever he made it) of a curious and inquisitive humour, (as most men are) desirous to know, what no way concerned him. He would be satisfied, Whether few or many shall be saved. Our Saviour in answering him, sufficiently shows his dislike of such an impertinent Question: For he resolves nothing about it directly, but clearly intimates to him and others, that it concerns them not to be resolved in it, one way or other: But falls upon that, which every man is bound to look after, viz. A careful endeavour to do the will of God, revealed in his Word, which shows the way of life, so as whoever walks in it, is sure to be saved.  
Now this one Scripture is enough, to stop the mouths of all, that quarrel and question (as many do) the ways of God in his Decrees and Counsels about the Salvation of men. For our Saviour not only intimates, that all such Questions are impertinent; but he fully shows, upon this occasion, what is the only way to Life, wherein whoever goes, is sure to be saved, whatever becomes of others: And never takes the least notice of any bar, by reason of God's Decrees, or any thing else of that kind.  
We must strive, etc. i. e. We must not think the Kingdom of Heaven can be gotten by a lazy and empty profession of true Religion, or by having the external means of grace, and the outside privileges of Christians, (as 'tis said) v. 26. But we must strive for it, by sound denial of ourselves, renouncing all worldly and fleshly delights and contents, and a serious industrious endeavour after godliness, which will put us to hard labour, and pain, and trouble. And then he makes Affidavit for it, That whoever is resolved to seek Heaven and Happiness in this way, shall not miss, or fall short. Go thou, and do thus, and thy Work is done, if God be true in his Word.  
FINIS.