GOD MANIFESTED by his WORKS, AND Justified in his Deal with MEN.  
A SERMON PREACHED At the Cathedral Church of SARUM, Upon the 29th Day of June, 1677.  
By Paul Lathom, Prebendary of the same Church.  Rom. 3.19. That every mouth may be stopped, and all the World may become guilty before God. 
QVISEQVITUR ME NON AMBULAT IN TENEBRIS  
LONDON, Printed for Rich. Royston, Bookseller to His most Sacred MAJESTY, An. Dom. MDCLXXVIII.   

Mr. ROYSTON,  
THE Sermon, concerning which You are desirous of my Certificate, was here received from the Pulpit with so much applause and satisfaction, that I think it great pity it should perish and expire (as Sermons too often are wont to do) together with the Breath it was spoken in. It seems to me a proper Antidote (very fit for such People as live in irreligious Air to carry about them) against the Atheists and Sceptics and unbelievers of the Times. To some 'twill be useful as a Remedy; too others as a Preservative; and (even without the help of Eloquence) has an aptitude in itself of being profitable to All; at least in the Hope and Opinion of  
Your Affectionate Friend to serve You, THO. PIERCE.   

IMPRIMATUR,  
GUIL. JANE. Sept. 13. 1678.   

GOD MANIFESTED by his WORKS, AND justified in his Deal with Men.  Rom. 1.20. 
For the invisible things of him from the Creation of the World are clearly seen, being understood by the things that are made, even his eternal power and Godhead, so that they are without excuse.  
THE Apostle professing his readiness and zeal to Preach and propagate the Gospel, v. 14, 15. gives his reason for such his inclination, v. 16. for I am not ashamed of the Gospel of Christ: for it is the power of God unto Salvation both to Jews and Gentiles: and v. 17. tells us, that therein is the righteousness of God revealed in justifying the World by faith. To manifest the necessity of which method in justification, he proceeds to convict both the Gentiles, and also the Jews of being obnoxious to God's justice, and shows them consequently the need they had of a righteousness by imputation.  
The Gentiles he deals with at present and convinceth them, that the wrath of God was most justly revealed from Heaven against their profaneness and impiety, inasmuch as they had not wanted for competent means of knowledge, but had lived much beneath the advantages they had enjoyed. And though they had wanted that more sure word of prophecy, the holy Scriptures, yet they had the Book of God's works before them, in which much of God might be read; and whereby God had left them without excuse in their sins.  
In the words I have read unto you, we may observe a proposition, and an inference.  
The proposition, that the invisible things of God ever since the Creation of the World, have been discoverable by the things that are made.  
The inference, that God hath left Mankind without excuse, if they live and die in their sins.  
In the Proposition are 3. Heads of Discourse,  
First, What are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those works of God, by which the invisible things of God are discoverable?  
(2.) What are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the invisible things of God that are discoverable by his works?  
(3.) Why these are called invisible things?  
First, For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those works of God, from whence the invisible things of him are discoverable, they are of 3. sorts: Creation, or giving a beginning to the World at first; Production, or preserving each Species by the propagation of individuals: and Providence, or upholding, governing, and providing for each Creature in the Universe.  
First, The Work of Creation, or the giving a beginning to Heaven and Earth, and all Creatures therein, doth discover unto us the invisible things of God: For.  
(1.) Natural reason argues, that none of these things could be eternal. One generation comes and another goes: and reason prompts us to follow these streams of successive generations, till we find the Springhead of the first generation: for otherwise we must engage ourselves to defend an infinity in the Series of Generations, which will involve us in this perplexity. I demand whether at this present an infinite Series of Generations be already past? If you answer, yea: then I demand whether in the days of our posterity it will not be more than an infinite Series that will have passed? If not, than a part is equal to the whole. If yea, than we have found a number greater than an infinite: both which are absurd. If you say that at present an infinite Series of generations are not yet past, but in process of time they will become infinite, than it will follow that a finite number added to a finite will make an infinite, which is also absurd. Reason therefore will force us to own a beginning of generations.  
(2.) And it was impossible for the first generation to make itself, or be the author of its own being; and therefore we must search after some first cause of all things. Reason explodes it as inconsistent to hold the same thing to be the cause and the effect: for if so, we must hold this contradiction, that the same thing is in being and not in being at the same time. In being, for otherwise it could not work as a cause: not in being, for else it could not be produced as an effect. A first cause of all things, or a Maker of the World must be therefore of necessity owned.  
(3.) Nor could any thing less than an infinite being give the first original to things, or produce something out of nothing. To make great alterations in the same matter by introducing various forms successively, falls within the power of Nature or Art: But to produce any thing out of mere nonentity, is to reconcile notions of such infinite distance and disproportion, as no less can do than an infinite Agent. Such an one therefore we must be forced to own in making things to subsist out of their original nothing.  
(4.) He that duly surveys the vastness of this Fabric of the Universe, must needs own an infinite power to be the Maker thereof. When we look upon a small portion of the World, either through the obscure glass of ignorance, or through the magnifying glass of interest and pride, we are apt to swell our Molehill into a Mountain: But if we compare our little Spot with the rest of the habitable part of the World, how little is it! If the whole earthly Globe with the heavenly, how like a point it looks! And can we imagine any cause to have produced such an effect, but such as greatly transcends it, that is, an infinite being?  
(5.) The vast variety of particular Creatures that are parts of the Universe, argues the same. If we survey the various sorts of particular beings that stock the Earth, the Water, and the Air, beside those Heavenly Bodies that adorn the superior Orbs, it will lead us to an infinite Intellect that contained those Ideas, after which every individual was form, and to as infinite Power that extended itself to such variety of works at once.  
(6.) The usefulness of all Creatures in some capacity or other doth argue, that no fortuitous jumbling of atoms did accidentally hit into matter thus form; (as soon may we expect an heap of Stones to rise up and rally themselves into the form of a stately and useful House, or a Bag-ful of Printing Stamps to shuffle themselves into the order of words for the composition of a Book:) but that there was a Being infinite in wisdom to contrive, in goodness to design the good of the Universe, and in power, so as not to be disappointed in his design.  
(7.) The admirable nature and properties of several Creatures leads us to an invisible power that made them. When I consider the Heavens and their various motions, the Sun and the Moon and other Stars, with their several influences; when I take a view of the mysterious properties of the Loadstone, and many other particular Creatures, I am forced to conclude that an infinite being was the Author thereof.  
(8.) The excellent beauty and harmony of the whole Creation shows the same. The Earth designed to sustain and nourish Vegetables, those to afford sustenance to Animals, all those to be useful unto Man: The Earth to supply the Sky with vapours, and this to water the Earth and make it fruitful: All this discovers the invisible things of God.  
Secondly, The work of Production tends to the same purpose. Nature hath denied to individuals a perpetuity of continuance: To recompense this, it upholds the Species by a Succession of those individuals that fill up the room of the former: And if this be duly considered, we must confess that day unto day uttereth Speech, that these constant works discover the invisible things of God. For,  
(1.) The Seminal Originals of all things that are produced, whether Vegetables, or those things that are endued with Sense, are so small and disproportionate to the things that spring from thence, that we must needs acknowledge that production differs nothing in wonderfulness from the work of Creation, but only that one is common and daily, the other was done but once: and this consequently doth strive with Creation which shall most painly show us the invisible things of God.  
(2.) The variety of forms that are daily introduced into the altered matter is very strange to him that considers it. Of all the Faces in the World not any two so alike but they differ in some features: yea of all the Fruit or Leaves on a Tree, of all the Flowers in the Spring some dissimilitude may be observed: which is not to be ascribed to the contingent jumbling of the parts of matter amongst themselves, but must be acknowledged the work of him that hath hereby determined to show forth his multifarious wisdom and power.  
(3.) The wonderful properties of Creatures produced, whether Plants, Minerals, etc. which renders them so useful to Man as Food or Physic, do show that these things are not the product of any contingent motion, but are ordered by him that with infinite wisdom doth design what is best, and brings to pass what he hath designed.  
(4.) The Body of Man considered in its various parts and proportions, the fitness of each Organ to serve the end for which it was made, the wonderful compliance thereof with the will in spontaneous motion, the various Utensils and Vessels that serve to the first, second, and third concoction; this I say may force especially persons of reason and judgement to confess that we are fearfully and wonderfully made, and that our substance and contexture was not hid from an allseeing eye, even when we were made in secret, and owed nothing of ourselves to the contrivance of him that begat, or of h●● that bore us.  
(5.) Especially the Soul of Man considered in its excellent nature as a Spirit, in its admirable faculties and operations, an understanding so large and capacious, a memory so vast and tenacious, a will so free and unforcible, a conscience so apprehensive and authoritative, affections so warm and active; this doth lead us to own a cause of an higher nature that made it, and that for some great and worthy design. Here therefore the invisible things of God discover themselves.  
Thirdly, That work of Providence whereby the World and all Creatures are continually upheld, provided for, and governed, doth lead us to a Deity.  
(1.) That the World thus long subsists is a fruit of the great power of God. The Universe was not so made at first as automatous Engines are made by the Artificer who leaves them to move by the motion he hath begun in them. But the same powerful word that called forth all things into. Being at first, doth still command them to continue to exist. If we look into our own Bodies, the keeping of the contrary qualities in due temper, the upholding the motions of the Blood and Spirits, the maintaining of the several Vessels in us that are passages of nature, do sufficiently argue that we are not forgotten by the same power that remembered to give us a Being at first.  
(2.) That every Creature is obsequious to the laws of nature, and still ready to comply with the design of its Creation, that the Heavenly Bodies continue their motion, that the Earth fails not of vegetation; yea, that every thing observes the time and season appointed for it, that the four Seasons of the Year do never change hands, that the Stork, and the Crane, and the Swallow know their appointed times, and the Sun knows his going down, this shows that there is an overruling power that takes care of that World which was his own workmanship.  
(3.) That every Creature is provided for according to its nature, from the King that sits upon the Throne to the Captive that lies in the Dungeon, yea to the very infects that buzz in the Air; this argues that we are not left Orphans upon Earth, but there is a great Father of this vast Family, who doth with infinite wisdom and providence take care that no part thereof shall want a comfortable sustenance.  
(4.) The upholding of Government in Societies, in Kingdoms and Families, whereby the good of Mankind is provided for; yea that all the Sons of Belial and confusion, have never been able to break in pieces this Ordinance of God, this argues that the World subsists not at all adventures.  
(5.) The maintaining of Religion, and upholding a Church upon Earth, that the gates of hell, the power and policy of the Devil and his Instruments have never been able to prevail against this that is founded upon a Rock, that this bush hath so often burned, but is not yet consumed; yea, that this Stone cut out of the Mountain without hands hath broken in pieces the Gold, the Silver, the Brass, the Iron, and the Clay, that it hath grown into a Mountain and filled the Earth, this argues an invisible and irresistible power, by which the World and all occurrents are ordered.  
We have considered those things that are made, by which that which may be known of God, is manifest. Let us,  
Secondly, Consider what are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the invisible things of him that are thereby seen. Here the word invisible seems to prompt me to present you with a Curtain instead of a Picture: but yet when the Apostle tells us that these invisible things are seen, those things that Sense cannot, Reason and Faith do discover, we may at least presume to look on the back parts hereof.  
(1.) Then, the necessity of owning a Deity, an invisible and almighty power, which gave beginning to the World at first, which daily produceth all things to uphold their Species, which rules and governs all things, this hath been so manifest by what is already spoken, that I shall need only to point with my Finger to it, as a Post already taken.  
(2.) From hence also we discover that the Deity is perfectly free from all the defects and imperfections that are in any of the Creatures. For he that made both the Universe in general and every individual in particular in such excellent order and perfection, cannot be thought to be either ignorant, weak, or ill minded; much less like the Idols of the Heathens that had eyes but saw not, ears but heard not, hands but could not help themselves, or their worshippers.  
(3.) And further, that on the contrary the Deity is a Being infinite in all excellencies and perfections; for if every cause be in some sort more noble than the effect produced by it, than the Maker of all things must not only be more noble and excellent than any particular Creature, but must comprehend greater perfections than all the Creatures jointly can lay claim to.  
(4.) That we are bound to own our dependence upon his invisible power: though we are far removed from the first generation that sprung out of the Clay, yet are we still to remember him that gave the original to our Species: though we remember nothing of our forming in the Womb, yet are we to own that Power that form us there: though we see not that Hand that upholds and provides for us, yet are we to own, that in him we live, and move, and have our Being. For this is a reasonable acknowledgement from them that are endued with understanding to consider causes and effects, and whose reason is convinced of these things by those that are made.  
(5.) That consequently we ought to serve and glorify God according to the capacity he hath set us in. For if a most wise Agent make nothing in vain, and if all other things do continue to this day according to God's ordinance, because they are his Creatures, It must needs then be fit that reasonable Creatures do serve God in a thankful acknowledgement of his mercies, and endeavouring to live in conformity to his Laws.  
(6.) That we must be accountable to him for our behaviour in this World. His giving us Reason doth make us capable of observing Laws, and his infinite wisdom will prompt him to look after the observation of these Laws, and to call us to a reckoning how we have discharged the duty we own to him: We must therefore conclude that he hath appointed a day wherein he will judge the World in righteousness: and that for all these things God will bring us into judgement.  
Thirdly, Why are these called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the invisible things of God?  
(1.) Because God being a Spirit is invisible to our bodily eyes. Nor doth this give any advantage to an Atheist either to question his Being, or to deride him as imperfect, because invisible. We are as certain, or rather more, of that which is demonstrated to our Reason, as of that which we see with our eyes. Nor are Spirits, or the objects of our other Senses less perfect Being's, because not discoverable by the eye. Yea the Deity is therefore perfect, and like himself, because transcending the knowledge of Sense.  
(2.) Because the fall of Adam hath obscured our knowledge, especially of the most sublime Objects. Scarcely and with much difficulty do we behold and take cognizance of the things under our Feet, because the corruptible body presseth down the Soul: but the nature and counsels of God, who can know, except himself give wisdom?  
(3.) The Heathen have groped, as in the dark, in seeking after the knowledge of these things: they have become vain in their imaginations of the Deity, and their foolish heart was darkened, so that to them these things were in a great measure invisible, though not altogether.  
(4.) What discovery we have of these things comes from God himself, teaching us to know him either by the light of Nature, as in the Gentiles, or by the light of his Word and Spirit as in us Christians. In themselves therefore, and to our corrupt nature these are invisible things.  
How wonderful therefore is the nature of that God that hath set Man upon Earth to seek after himself! the secrets of Nature either through modesty or surliness seem unwilling to discover themselves unto us; how much more unsearchable are the invisible things of God How necessary therefore is the study of God's Works! The works of the Lord are great, sought out of all them that have pleasure therein: and though the brutish man knoweth not, neither will the fool consider, yet whoso is wise will observe these things. How useful then is the observation of the Lord's day! in which, though we have a greater mercy to celebrate than the work of Creation, yet that and the other works of God ought then especially to be considered by us. How merciful is God that hath given us such advantages to know him! that hath distinguished us from other Animals by giving us Reason; yea hath advanced us above the Heathen, by giving us that Divine revelation that affords us more clear discoveries of God than other Nations have been blessed with. How great engagements hath God hereby laid upon us to entertain just and worthy thoughts of Him, to express these by an awful love to himself, and a religious obedience to his commands! And finally how inexcusable shall we be, if we neglect so many advantages, and slight so many engagements which God hath laid upon us by the discoveries he hath made of Himself, and his will unto us: Which leads me to,  
The Second General in the Text, The Inference from the precedent Proposition, that God hath left Mankind without Apology or excuse in their sins.  
As there is nothing more usual with Men, when they have followed the perverse swing of their own inclinations in doing evil, than to seek excuses to evade the terrors of their own Conscience, and the convictions of the Word of God; so I know nothing more necessary in them that make it their work to win Souls, than to take all advantages to drive sinners out of their strong holds, and to strip them of those Fig-leaves, with which they seek to cover the deformity of their nakedness.  
Now if a Man that resolves to live and die in sin, will coin an excuse for his ill living, he must either plead that he hath lived so ill for want of means of knowledge to show him better courses: Or that though he knew better things, he had not encouragement enough set before him to preponderate the pleasures and profits of sin: Or that though he knew something of that also, yet he was shut up under such servility of will, that he could do no more than a dead man, in harkening to God's voice, and running the way of his Commandments: Or that though he had a little strength and freedom in his will, yet where this fell short he was left by God to himself, and had no offer of grace to assist him in doing his duty: Or lastly, that God was an austere Master, and proposed unto him unpracticable commands, and required of him things simply impossible, and therefore it was in vain to attempt to please this God. If any of these Pleas would hold good, a sinner might have somewhat to say for himself; but if all of them fail him, as I shall now endeavour to show, then is he left without Apology.  
First then, I say that no Man shall be able to plead for himself want of knowledge, or that he took such bad courses because he knew no better. For,  
(1.) God generally gives Men capacities to understand the necessary points of our faith. Though all Men have not quickness of parts to give a rational account of the niceties of S. Athanasius his Creed, yet if they be not born natural fools or idiots, they are capable of that knowledge that will make them wise unto Salvation.  
(2.) Of them that are of mean capacities naturally, God doth not expect the same attainments as to clearness of knowledge, as he doth from them whom he better qualified for it. If he that received but one talon had made proportionable advantage of it, he would not have been condemned as an evil and slothful servant, although he did not answer the profit that was made by him to whom five were committed: In this case that holds good, If there be first a willing mind, it is accepted, according to what a man hath, and not according to what he hath not.  
(3.) God hath not been wanting to the World in blessing it with sufficient means of knowledge. In the beginning Men were mostly left to that Law of God written upon their hearts, which was not so much obliterated as it hath been since through the abounding of iniquity. To this were sometimes added immediate discoveries of God's will from Heaven upon special emergencies. Afterward they had Moses and the Prophets, to whom the Church of God was to hearken. In these last days God hath spoken unto us by his own Son, the great Prophet of the Church. And now in the evening of the World, when the shadows are extended, God hath blessed us with more eminent gifts bestowed upon Men, to relieve the Church against the subtle attempts of Heretics, and the open affronts of Atheists. So that God is not an austere Master, reaping where he sowed not.  
(4.) I believe that God accepts Men of disadvantageous education, according to what he hath given them. As he hath not given all Men the advantages that might make them able Divines, or great Scholars; so he doth not expect that distinct and unerring knowledge of the criticisms of our faith in unlearned Mechanics, as in those that are bred up in the Schools of the Prophets.  
Secondly, Nor shall any Man be able to plead that he continued to be bad, because he wanted encouragement to make him better: that he found nothing sufficient to deter him from wickedness, or to invite him to a good life. For,  
(1.) The joys of Heaven do certainly outweigh the pleasures and profits of sin: if the Soul be nobler than the Body, if the enjoyment of God be more comprehensive than Creature-comforts, if durable riches and righteousness be to be preferred before uncertain riches that take to themselves wings, then is there no dispute in the case.  
(2.) The torments of Hell exceed the trouble that either is, or is fancied in a religious course of life: If a worm corroding the conscience, and the smoke of torment ascending for ever and ever, exceed not the pains of watching and praying, and together with this, all the reproaches of Christ, and troubles that remain us in the wilderness of this world; then let Men choose the cutting off a principal member of the Body, rather than a prick with a Pin.  
(3.) God hath set before us Heaven as attainable, and Hell as avoidable upon fair and feazible terms: even the terms of the Covenant of Grace, Repentance, Faith, and new Obedience: and he that will not on these terms close with God, How shall he escape if he neglect so great Salvation?  
(4.) He hath laid sufficient grounds whereupon to build a firm belief of these joys and torments: If the constant testimony of the Word of God, if the universal consent of all Nations, if the witness of men's consciences in the case, if reasons drawn from the consideration of the Divine attributes will prevail with our judgements, then can no Man plead that he therefore slighted the offers of the Gospel, because he could see no reason to believe the reality thereof.  
Thirdly, Nor can any Man plead that though he knew his duty, and had encouragement set before him to do it, yet he was shut up under the impotency and servility of his will, so that all good exhortations were but like commanding a dead Man to arise and walk.  
(1.) It is plain that God endued Man with perfect freedom of will in his first Creation; this being a necessary attendant upon a reasonable agent, that he should be spontaneous in his choice & actions.  
(2.) We still find freedom in our will as to natural actions. What Man will pretend that he cannot go to Bed or rise, walk or sit still, go abroad or abide at home at his own pleasure, and that he hath any constraint laid upon him to incline him one way or the other in such things?  
(3.) Nor can temptations force the will of Man to sin. The Devil may enveagle us by his suggestions, wicked Men may betray us by their ill examples and advice: but if when the Prince of the World cometh, he found nothing in us of a complying principle, he would spend all his fiery darts in vain. He may tempt, but he cannot force us.  
(4.) And we reasonably believe what impotency is in the will to choose good and refuse evil, to proceed from custom and habit in sin, and not from any restraint laid upon the will by God. If a sluggard turn upon his Bed, as a Door upon his Hinges, and say he cannot rise and work. If a common swearer, or drunkard, or unclean person will tell us, that they cannot forbear such practice, we may answer them, Non posse praetenditur cùm non velle in causâ est.  
(5.) When the most wise and just God sets before us his commands backed with promises and threaten, when he sets before us fire and water, life and death, and bids us choose the one, and refuse the other: when he exhorts us to believe, and tells us we shall be damned if we harken not; doth not this argue that God deals with Man as a reasonable Creature, and a free agent, capable of choosing and acting freely?  
(6.) And when God doth by his grace draw a Man unto himself from the error of his ways, we believe that he doth not offer any force unto the will, and make him cease to do evil, and learn to do well against his will; but that he gins with convincing a Man's judgement of the error and danger of his former courses, alluring him with the beauty and necessity of holiness, and then proceeds sweetly to incline the will to follow the dictates of the understanding so enlightened: so that still we are a willing People, whether we proceed in the ways of Ruin or of Happiness.  
(7.) Let any Man try whether in reference to particular acts of sin it be simply impossible for him to refrain for a time, yea when meaner considerations than those of Heaven and Hell are the motive: If the presence of a grave and good man will make men take truce with their lusts for a time, if a wager, a friend, a bargain will make a man to compound with his appetite, and to be sober for a time, shall not the weightier motives of the Word of God be as prevalent with us?  
(8.) Let us up and be doing, and the Lord will be with us; we therefore know not how much is in the power of humble and serious resolutions, because one of these qualifications is mostly wanting in our resolutions: The Sword of the Lord and of Gideon too must be drawn; and then who are those Hosts of Midian that shall oppose us in the ways of God?  
(9) Therefore the servility of Man's will through the fall, will excuse no Man before God's Tribunal, that hath lived and died in sin. No man shall be able to plead, Lord I was convinced of the odiousness of dishonesty, but yet my will forced me to be a knave; I was convinced of the desirableness of Heaven, and I did what I could to come thither, but all in vain, for I was subject to servility and impotency of will, I did in vain strive against the stream: But this will be the more clear by what follows.  
Fourthly, No man can plead that he hath wanted the offer of assistance from the Spirit of God to enable him to please God, and to bring him to Heaven. That we are not shut up under a necessity of sinning, I believe as before; and yet that we are not sufficient of ourselves to do that which is good, I also believe: but whether God be wanting to help our infirmities is the Question? To which the answer is, that speaking of ourselves that live under the means of grace (for, what have we to do to judge them that are without?) no Man shall be able to plead that God hath been wanting to him to offer him assistance to enable him to please him, and to walk in his ways.  
(1.) I believe that together with the ordinances of God goes along his holy Spirit, offering grace unto us, and soliciting us to accept thereof: that the promise hereof was sealed unto us in our baptism, and the accomplishment of this promise we find daily in attending upon other Ordinances in our adult estate: and that for this reason the Apostle distinguisheth the Gospel from the Law, in calling it the ministration of life, and a quickening spirit, 2 Cor. 3.6, 8.  
(2.) We may also find at other times the spirit of God moving upon the waters of our Souls, in our secret recesses. When we commune with our own heart and are still; convincing us of the error of our ways, perswadeing and moving us to exchange them for better: Hereby it both prepares us to receive benefit by the Word preached, and also seconds what we have heard, that it may become effectual:  
(3.) If at any time this spirit withdraw itself and suspend its motions, it is then when we have resisted its operations in us, and thereby grieved it by neglecting our own duty and interest. Even good men find these withdrawings after the grosser and more wilful sorts of sins, as David when he prays for restoring these establishments of the free spirit: and from wicked men he wholly and finally departs, when they have obstinately refused to accept of his counsel, and then he leaves them to their own hearts lusts.  
(4.) But he mercifully continues his ordinances among us, that if it be not our own fault, we may not want the workings of his Spirit. He hath promised to be with his Ordinances, and the dispensation and dispensers thereof to the end of the World: and his continuing these amongst us, doth show that he stands at the door and knocks.  
(5.) And he hath promised that he will never fail us nor forsake us. I believe God never cast off that man that had not first wilfully and obstinately cast off him: nor that the frailties of the flesh deprive us of his comforting and quickening workings, but he will still be ready to stand by us and support us, and if we neglect our duty, it shall not be for want of help offered us by God's Spirit to do it.  
Fifthly, Nor shall any man be able to plead that God proposed unto him commands that were simply unpracticable, or proposed salvation unto him upon terms to which it was impossible for him to come up.  
(1.) Indeed 'tis true God proposeth unto us such Precepts in his Law and Gospel as are very exact and perfect: it being inconsistent with the absolute perfection of God's holiness to propose unto us any Law, but that which is like himself: and the exactness of the Law at once upbraids us with our defects, and thereby keeps us humble, and also stirs us up to labour to be perfect, even as our heavenly Father is perfect. Thus the fairest Copy is best to write after, though a Learner cannot expect to come up to a perfect imitation thereof.  
(2.) But 'tis as true that we are free from the Law, as a covenant of works: so that we are no more to expect life and happiness, upon condition of unerring obedience, or to fear death upon the least default, in continuing in all things that are written in the Law to do them: from the curse of the Law Christ hath delivered us by being made a curse for us, and from its severe exaction by making a new and gracious covenant with us.  
(3.) So that now the great thing God requires is sincere desires and hearty endeavours to please him, such as result from true love and gratitude: that when we do amiss and fall short of our duty, we be truly penitent for it, and fly to the mercy of God, and the merits of Jesus Christ for pardon; that for sins of daily incursion we take this course in our daily prayers, and after more eminent sins that we be more solemnly humbled before Almighty God: that we do not allow ourselves in our defects, much less roll sin as a sweet morsel under our tongue, but that we bewail our defects, and be daily pressing forward toward perfection.  
(4.) Upon these terms I believe God doth accept us in the beloved, our sins being pardoned through the imputation of Christ's righteousness, apprehended by faith; and our defects in obedience winked at by the fatherly indulgence of a merciful God, who spareth us even as a man spareth his own son that serveth him, Mal. 3.17. And being placed under these terms we have so little temptation to shun the service of God as of an austere master that will not be pleased, let us do what we can; that we have rather very great encouragement to run the ways of God's commandments with enlarged hearts, and to have our souls carried as on the Chariots of Aminadib, as knowing that he is a good Master, a liberal rewarder of them that diligently serve him, and that his service is perfect freedom.  
To conclude, We see here the infinite wisdom and justice of God in his deal with Man, who gives him sufficient knowledge of his duty & interest, gives him sufficient encouragement to choose the good and refuse the evil, leaves him under no insuperable indisposition for doing his duty, and requires of him nothing simply impossible for him to do. How wise then and happy are they that make a due use of these favours of God that study not to dispute the commands of God, or their consistency with his decrees, but leave those secret things to the Lord, and take care of those revealed things that belong to us. How great an enemy than is the Devil that be fools us into those excuses that will signify nothing before the righteous Judge! that first endeavours to rob us of our innocency by his temptations, and then of the only refuge of sinners, repentance; by such suggestions as these: But such is his nature, he hath been a liar and deceiver from the beginning. How great is the folly of those that harken to these delusions! that neglect so great salvation through studying excuses to evade plain and necessary duties, at once arguing themselves out of their reason, while they seek to argue themselves out of a capacity to embrace and obey the Laws of their Maker.  
Finally, how will the righteous Judge of all the earth be justified in his say, and clear when he judgeth the world! At present wisdom is justified of all her children: but then every mouth shall be stopped, and the whole world be found guilty before God: Then shall the Fig-leaves of excuses drop away, and Men be judged according to the talents committed to their trust.  
God of his mercy make us so wise as to prevent the severity of that judgement by repenting and amending in due time. Now to the blessed and undivided Trinity, God the Father, the Son, and the Holy Ghost, be given, as is most due, all honour and worship, and service, now and for ever, Amen.  
THE END.