GOOD NEWS to all PEOPLE. GLAD TIDINGS for all MEN. God good unto All, AND Christ the Saviour of the World: OR, The general Point faithfully handled by way of Exercise: OR A Sermon preached at Buckingham upon the 25 of March, being (as so called) Easter-day. By WILLIAM HARTLEY. 1 Tim. 2.4. Who will have all men to be saved, and to come unto the knowledge of the truth. Heb. 2.9. We see Jesus who was made a little lower than the Angels, by suffering death, crowned with glory and honour, that he by the grace of God should taste death for every man. LONDON, Printed by John Macock for Lodowick Lloyd, and Henry Cripps, and are to be sold at their shop in Popes-head Alley. 1650. For his beloved Cousin, Captain Francis Freeman. SIR, WHen I call to mind the glorious refreshing Beams, distilled from the men of your generation, on Saints seeking after God, it is hard to say, Whether the remembrance doth minister greater comfort or sadness, seeing such hideous Clouds have overwhelmed our Horizon, that we are given to believe, the Sun is upon the Equinoctial Point, passing into the ecliptic Line: * Nescio quis tineros oculus, etc. Whether the misty Vapours of our own Climate, or that fruit-nipping North-East wind, hath occasioned these Fogs interposing; Supposition granteth no Conclusion: and how Titan will be able to dispel these obstructive Mists before he dippeth himself into the * Tingere in altum Sol ita videtur navigant. Vir. Sea: 'Tis Wisdom to praise a fair day at night: To Morrows generation may Calculate; whether Justice follow you, or you follow Justice. Sir, I ask pardon for digression, and present you this Discourse from the Press, of which you were a Hearer in the Speech; and beg resentment therein (so far) of your Spirit, as it hath a witness from truth in the Spirit. I am, Your unworthy Kinsman, William Hartley. To the Reader. Courteous Reader, I Am deeply sadded when I consider the great rents the particular and general Point hath made in the Church of Christ, and what sad disaster hath followed for want of holding forth the truth in love. (By providence) having an opportunity to declare my thoughts touching the Universal Love of God to mankind, I was misapprehended by divers of my Hearers (whom I judge to be godly:) and Mr Birdits promise to inform the Auditory touching his and their misprision, being not (to my knowledge) yet effected; To wipe off the prejudice that Mr Birdit infused in the people, not only of myself, but the doctrine, I have (at the desire of my friends) put this ensuing Treatise unto public view; although the Subject matter therein contained hath been managed (ex superabundanti) by many able and knowing men in the Scripture, yet I humbly take liberty to cast my mite into the treasury: I am not ignorant how contemptible this small piece offered will appear in the eyes of some, and how slighted of others, because not coined with the currant stamp, yet (I presume) all rational and professors will judge the metal of this discourse according to its weight, or worth, in the balance of Reason, and Touchstone of the Word of God; which is the ultimate request of him, whose desire is to know truth: Stonystrat. April 4. 1649. WIL: HARTLEY. GOOD NEWS to all PEOPLE; GLAD TIDINGS for all MEN. ACTS 17.30. And the times of this ignorance God winked at, but now he commandeth all men every where to repent. IN the former part of this Chapter we read of Paul's practice, viz. that as he passed from place to place, his manner was to go into the Synagogues of the Jews, (there being a concourse of people); he made it his business, by arguments and reasoning from Scripture, to declare Jesus Christ to have suffered and risen again from the dead: and that this action of Paul's (to wit, his going into the Synagogues) is warrantable, see a precedent in Christ himself, * Luk. 4.16. And he came to Nazareth, where he had been brought up, and as his custom was, he went into the Synagogues, and stood up for to read, etc. It is evident from this place of Scripture, and many more, That Christ, who taught the people upon the Mount, in a Ship, at the Sea side, taught also in the Temple and Synagogues of the Jews; not in relation to any sanctity in the places, but in reference to an opportunity, there being an Assembly of persons: Herein the Apostle Paul professeth his integrity, That he had shuned no occasion, having taught the Word publicly, and from house to house, Act. 20.20. As all endeavours, tending to the glory of God, are incident to obstruction; so this enterprise of the Apostle meets with no small opposition: Two sorts of Adversaries are recorded; The Jews, those who worshipped the same God: The Church of Christ hath no greater Enemies than those who spring from her own bowels: That which Christ speaketh of a man's foes, is most true in relation to Saints, Their Enemies are of their own household: Christian against Christian, Believer against Believer. Secondly, Lewd fellows, those of the base sort, uncivilized men, who are adversaries to all goodness and good men, these run open mouth at Paul; but devout and moderate people, the men of Berea, neither distasted his person, or doctrine, but searched the Scriptures, whether these things were true or no: This Idolising of persons, places, and forms, hath done no small prejudice to the power of Truth, and mystery of the Gospel. At Athens (though a City wholly given to Idolatry) yet there Paul is drawn forth to preach the Gospel; they being a people affected with Novelty, unto them he declares the glad news of Jesus Christ. 'Tis remarkable, that such a Heathenish people, Philosophers of the Epicureans, Stoics, etc. should admit of a debate, as Vers. 19, 20. May we know what this new Doctrine, whereof thou speakest, is? For thou bringest certain strange things to our ears; we would know therefore what these things mean, etc. I promise ye, Sirs, this civil deportment hath not been found in many of our Divines (so called,) who in stead of embracing conference to argue out the Truth (secundum pondus) cry out, with the invective Jews, Away with such a fellow, he is not worthy to live. The Apostle having gained audience, convinceth the vanity of the Athenian worship, by interposition of the true, taking notice of an Altar erected to an UNKNOWN GOD: Whom therefore (saith he) ye ignorantly worship, him declare I unto you. And the times of this ignorance God winked at, Acts 17.30. but now he commandeth all men every where to repent. Before we proceed to the Doctrinal part of the Text, I shall open these three things: First, What is meant by Times: You are to understand, 1. What is meant by Times. that when Time or Times are attributed to God, it is spoken in reference to the capacity of the Creature, God in himself being above and beyond all Time: A thousand years in thy sight are but as yesterday: And again, One day with the Lord is as a thousand years, and a thousand years as one day. Now to the Creature, a thousand years are a thousand years, and one day is one day; but with God it is not so: All times, persons, and actions, whether past, present, or to come, are (as at one instant) in his view; as you may instance: * Simile. A man standing upon a hill, and an Army marching in the Vale, to them that march, some are in the Van, some are in the Rear, some are in the Battle; but the person on the hill seethe them all at one prospect: So, to us mortals, one generation passeth, another followeth, a third hasteth after; but all in God's view at once. Times of ignorance] That is, when persons are unacquainted with the knowledge of Christ (though never so wise in other things) yet their life, and time, is a life and being in ignorance: When the Apostle accounted all things as dung and dross in comparison of the * Phil. 3.8. Excellency of the Knowledge of Christ, we cannot imagine that he excluded worldly wisdom; for he that will be wise in the sight of God, must become a fool, that he may be wise. Secondly, What we are to conceive of Gods winking: 2. How to understand Gods winking. In the times of this ignorance God winked: Praeterire fecit Deus, saith the Original; a Metaphor taken from our vulgar expression: Sir, you are to wink at (or take no knowledge of) small matters. Thirdly, What it is to repent: 3. What it is to Repent. He commandeth all men every where to repent: Repentance, in the proper signification of the word, doth imply a change of the mind: Contrition, weeping, or sorrow for sin, is a sign or fruit of repenting, but not Repentance itself: Sorrow was found in Judas, as well as Peter; and profane Esau shed tears, when (Englishman-like) he was wise afterwards. A Malefactor at the Bar takes on heavily for fear of punishment, when haply his heart sits as close to his lust as ever; for being let lose, he followeth his old trade afresh. True Repentance is Conversion of the heart, * Acts 3.19. Repent and be Converted, which properly consisteth in renovation of the mind, * Rom. 12.2. Be ye transformed by renewing of your minds; which is pertinently set forth by the Apostle, Rom. 6.19. As ye have yielded your members servants to uncleanness and to iniquity, unto iniquity; even so now yield your members servants to righteousness, unto Holiness. In the times of ignorance, etc. The subject matter of this Text may be this; Ye men of Athens, that do so desire after news, I declare unto you, That ye have spent your time in ignorance and blind devotion, which God is willing to pass by, provided ye be converted and changed in your minds; which thing God commandeth to be done by you, and all men every where in the world: This being considered, we shall draw this general Conclusion from the words of the Text: Doctrine. It is the good will and pleasure of Almighty God, that every Creature should come to the attainment of Life and Salvation. That which is spoken of the Peace of God, is most true of his Goodness, It passeth all understanding; that is, the narrow capacity of the Creature is not able to comprehend the infinite love and kindness that is in God. It is too much given to the Creature to limit the goodness of God: and when Gods universal Love unto all Mankind is declared, then are arguments drawn of improbability, not unlike that of Abraham's, Gen. 17.7. Shall a child be born unto him that is an hundred years old? And shall Sarah that is ninety years old bear? That God should manifest love and kindness unto good and godly men, an account is easily rendered; but that God should declare his mercy and compassion to the ungodly, that cannot be understood; although the Parable of the lost sheep be read unto them every Sabbath day: The sick are the proper object of the Physicians cure: Christ came not to call the Righteous, but Sinners to Repentance. The Doctrine of Predestination: viz. That God, before all Eternity, did elect and choose some persons to Salvation (and themselves included in the number) pleaseth very well; but that God chooseth only through faith, and reprobates none but in reference to disobedience of faith, is not relished: notwithstanding they know the Scripture where it is said, He that believeth shall be saved, he that believeth not shall be condemned, John 3, 18. because he believed not in the only begotten Son of God. That Jesus Christ came into the world to redeem some (and they the persons) is well resented; but that Jesus Christ came into the world to save All, yea that which was lost, is not so well approved of. The Prophet David, speaking concerning the goodness of God, Psal. 145.9. informs how far it doth extend; The Lord is good unto All, and his tender mercy is over All his works: It doth not read, good unto some, or exercising mercy unto part of his works, as divers would give it out. Our Saviour in his Sermon upon the Mount, Mat. 5. concludeth the Chapter with these words, Be ye Merciful, as your heavenly Father is Merciful: Which perfection did consist in loving our enemies, doing good to them that hate us; and it is thus reasoned, That if we love our friends that love us, or do good to them that do good to us; Heathens, Publicans, are capable of such a * Ingratus est qui gratiam. degree of righteousness: But the Saints of God must go further, their love and goodness must not only extend to friends, but enemies also, and that from a precedent in God their Father: Who maketh his Sun to rise upon the evil, and on the good, and sendeth rain upon the just, and on the unjust; that is to say, upon All, as was minded before from the Psalmist, His tender mercy is over All his works. This tender mercy (I offer my judgement) hath relation unto Jesus Christ, who is proposed, or set forth by God the Father, an Universal Tender of Love to the whole * By Creation or Creature understand Mankind. Creation: The Argument Paul gives, why prayers for Kings, and such as were invested with authority, though (as we have ground to believe) were (for the generality) wicked and ungodly persons, was acceptable in the sight of God, is concluded from God's indefinite love to mankind; 1 Tim. 2.4. Who will have All men to be saved, and come to the knowledge of the truth: For there is one God, and one Mediator betwixt God and man, even the man Christ Jesus, who gave himself a ransom for All, etc. And as the Apostle renders it in another place, * Heb. 2.9. That he (to wit, Jesus Christ) through the grace or free gift of God tasted death for Every Man; whether Jew or Gentile, bond or free, male or female. Here is no limitation or restriction either of Nations or persons, but according as Christ maketh it out, Joh. 3.14. As Moses lifted up the Serpent in the Wilderness, so shall the Son of man be lifted up, that Whosoever believeth in him should not perish, but have everlasting life: For God so loved the World, etc. In this similitude Christ brings to our understanding a Mystery: In the History * Numb. 21▪ 9 we read of bodies bitten by Serpents, and cured by a miraculous Ordinance of God: We find also in the Mystery of the Gospel that all have sinned, and are venomed by the poison of that fiery Serpent the Devil; and Jesus Christ is constituted and set forth as an Antidote to that poison, and Remedy against that sting: 1 Cor. 15. So the Apostle hath it, The sting of death is sin, the strength of sin is the Law; but thanks be to God which hath given us victory through our Lord Jesus Christ. This incomprehensible mercy was occasioned through God's love to the World, God so loved the World, that Whosoever believeth, etc. Under consideration of the word World you may understand Gods indefinite Love to all mankind; and by Whosoever, no man (as a person) by any intention of Almighty God is debarred from the benefit of his Love: * 2 Cor. 4 4. If Christ or the Gospel be hid, it is unto those that perish; whom Satan, the god of this world hath blinded, etc. Jesus Christ being sent on purpose, that Whosoever believeth in him should not perish, but have everlasting life. Object. But this World that God so loved, is to be understood the world of Elect, and not all mankind? Answ. I answer: That where ever you find the word World mentioned in Scripture, it doth either imply the whole Creation, as, God made the World; The World passeth away, etc. or the major part of men in the World, The World lieth in wickedness: We cannot understand the Apostle included himself and the Saints, but the generality of people then living in the World. Moreover observe it, the world World is so far from admitting any construction in relation to Saints, Elect, or Believers, as that it is generally quoted in direct opposition to them; The World shall hate you: john 17. Ye shall weep, but the World shall rejoice: The World hath not known thee: They are not of the World, etc. So than it is evident, That the World is not where rendered for Elect, or Saints; and the World here spoken of, doth comprehend all mankind: The better to rectify this misprision, see 1 Joh. 2.2. He is the propitiation for our sins, and not for our sins only, but for the sins of the whole World: This the Apostle inferreth to declare the large extent of Christ's Mediatorship; from the benefit whereof the whole World hath no ejectment: for saith * 2 Pet. 3.9. Peter, He is not willing that any should perish; which Negative produceth this Affirmative, but that all should be Saved, and come to the knowledge of the truth: This Scripture, with others afore cited, may invite your credence to the Observation we are dwelling upon, viz. It is the good will and etc. Although the Scripture in its self be a sufficient testimony to confirm every truth therein comprised, yet we find many Arguments by way of Illustration, used as Grounds and Reasons for further conviction; as we may instance in our Saviour, when he refuted the Sadduces doctrine of non-resurrection; God (saith he) (as you grant) is the God of Abraham, the God of Isaac, and the God of Jacob: Now God is not a God of the dead, but of the living; if so, then of necessity there is a Being after death: And likewise to his Disciples for prevention of immoderate care, A Sparrow (saith he) doth not fall to the ground without the will of your heavenly Father; and it is he that clothes the Lilies in their royalty. Now consider▪ Doth the providence of your heavenly Father extend to Sparrows? and doth he so beautify the grass in the fields? and do you think he will be unmindful of you (O ye of little faith?) I suppose (my beloved friends) the Scriptures quoted may evidently manifest the truth of the Doctrine, yet I crave leave to offer to your consideration some Arguments for your further confirmation. The first Argument that gives me to apprehend, 1 Argument grounded from God's propriety. That it is the good Will and Pleasure of Almighty God that every Creature should come to the attainment of Life and Salvation, is grounded upon the propriety or interest that God is said to have in all Creatures: Luke the Evangelist recording (ab origine) the descent of Christ from Joseph to Adam, shutteth up the genealogy in these words, Which was the son of Adam, which was the son of God. Luke 3.38. That the Creature had a Being in God, was acknowledged by those heathenish Poets, and asserted by Paul, Acts 17.29. Forasmuch as we are all of his Offspring, etc. We shall only add that expression of Moses in his prayer, O God, thou art the God of the Spirits of all flesh. Numb 16.22. The scope and purport of these Scriptures is to declare God to be the Creator and Father of all Spirits. Abraham is said to beget Isaac, Isaac Jacob, etc. that is, the formative virtue, which did create hands, feet and limbs, did proceed from the persons mentioned; but the Spirit, which gives Essence and Being to the Creature, cometh from God: * Simile. A Window is said to light the house when it is the Sun, for if the Sun withdraw his light (as in dark nights may be observed) the window lighteth the house no more than the wall: In this sense, God is said to open the womb of Rebecca, when he gave life to the formative virtue; so then, men are said to beget men, when it's God that is the Father of all Spirits. If a man have never so many children, he wisheth the welfare of all; as may be instanced in Abraham, who provided not only for Isaac and Ishmael, but for those children also that he had by Keturah, Gen. 25.5. unto whom he gave gifts, and sent them into the Wilderness: How did David lament over Absalon, an undutiful son? Now if we that are wicked desire the welfare and happiness of our own children, can we have such hard thoughts of God, as to create a Soul on purpose to destroy it: Behold (saith the Lord) All Souls are mine, the Soul of the father, and the Soul of the son: I have no pleasure in the death of him that dyeth. 2 Argument grounded upon God's Invitation. The second Argument is grounded upon the several Invitations of God to the Creature: we read, Prov. 1.10. these expressions; Wisdom cryeth without, she uttereth her voice in the street: How long ye simple ones will ye love simplicity, and scorners delight in scorning, and fools hate knowledge? Turn ye at my reproof, etc. Under favour (my Masters) this Wisdom here spoken of cannot be interpreted as a Herald or Crier publishing such an Oration in a City, Palace, or such like convention of people; but it is the voice of God fixed or proclaimed in the market place, or heart of every Creature (that is to say, of mankind) where the assembly and concourse of the affections have their place of meeting, and the faculties of rationality sit in council; there the voice of Almighty God is present by a manifestation of his Wisdom, or motions of his holy Spirit, reproving and condemning all adverse and repugnant intentions of our hearts in dissonancy or contrariety of his Will. I pray answer me this question; What is that which giveth a check to yours and my Conscience, when we intent evil against God, or our Neighbour? and whether or no, upon the commitment of sin, there hath not been a voice of God speaking in every one of our hearts, this ought not to be done? I think the worst of men will acknowledge it; (only such excepted who liked not to retain God in their knowledge) such indeed are given up to strange delusions. Rom. 1. Satan (as he dealt with Eve) presents the beauty of the apple; but God said, In the day thou eatest thereof, thou shalt die: Mark this well, Satan pleaseth the fancy of the Creature, the better to accomplish his ruin; God informeth the judgement of man for his preservation: I remember a precious expression in the Prophet Isaiah, Look up unto me all ye the Isles of the earth, and be saved: Isaiah 45.22. Here you may perceive the plenitude of God's Tender, even unto all Nations upon the face of the earth; All men every where (as the Text hath it.) Observe (my beloved Friends) if God commands all men to repent and turn unto him, wisheth all Nations to look up to him for Salvation; certainly God hath not mental reservation, but (as we say) speaks the Truth from his heart, willing None should perish, but All to partake of everlasting life: Ho, every one that thirsteth, come ye to the waters, and he that hath no money: Isai. 55.1. come ye, buy, and eat, etc. Whosoever will, Rev. 22 17. let him take of the water of life freely: By which Scriptures you may apprehend, that Almighty God (lest the Creature should plead ignorance or unworthiness) maketh proclamation of his free goodness unto mankind, without restriction or exception of any (as persons) and that from these words, Ho and Whosoever. And now from this argument I thus infer; If God, by his wisdom, which is the voice of his Spirit to the heart within, and if God, by his Word or Ministry (which is his outward means) wooeth and inviteth all Mankind to partake of his Love and Goodness; is it not to declare the truth of the Doctrine now insisted upon? viz. That it is the good will and pleasure of Almighty God, that every Creature should come to the attainment of Life and Salvation. The third Argument is drawn from the sorrow or complaint that Almighty God is said (according to the Scripture sense) to take up, 3 Argument drawn from God's sorrow or complaint. Deut. 5.29. upon consideration of the deviation or destruction of the Creature; Oh that there were such an heart in them: Oh that my people would but hearken: Why will ye die, O house of Israel? See here God's expressions of love, not only desiring Israel's conformity, but argueth out the case; Why will ye die? What reason have you to destroy yourselves? Is there any cause that necessitates you to perish? It's strange to me it should be so: As I live, saith the Lord, Ezek. 33.11. I have no pleasure in the death of the wicked, but that the wicked should turn from his way and live; turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? etc. Here the Lord doth declare his disaffection to the Creatures ruin by Oath, which (as the Apostle hath it) is used for confirmation and ending of all strife; As I live, saith the Lord, I desire not the death, etc. It is recorded of a Roman Emperor, when he pronounced sentence against a Malefactor, he used this language, * Utinam nescirem Leg●s. Nero. Would to God I had not known the Laws? Whether there be truth in this story, or reality in the expression, it matters not; but most sure it is, that Almighty God, the great King of Heaven and Earth, proceedeth not to sentence for sin, without reluctancy: The Prophet Jeremiah in his Lamentations readeth thus; He doth not afflict WILLINGLY, Lam. 3.33. nor GRIEVE the Children of men. It is worthy of our serious consideration, to observe what sorrow of heart and tenderness in affection our blessed Saviour expressed over Jerusalem, when he sentenced their ejectment, or rendered them uncapable of any further favour; O Jerusalem, Jerusalem, thou that killest the Prophets, Mat. 23 37. and stonest them that are sent unto thee, How often would I have gathered thy Children together, as a Hen gathereth her Chickens, and ye * 'Tis not said, Ye could not. Would not? Behold, your house is left desolate: If thou hadst known in this thy day the things that belong to thy peace, but now they are hid from thine eyes: When he approached near the holy City (saith the Evangelist) he wept over it: Strong are those affections that break forth in Weeping, and great was that LOVE that drew Tears from the Son of God. I pray consider by what pertinent similitude our Saviour maketh out his Love to Jerusalem, As a Hen gathereth her Chickens, etc. Amongst other Creatures that are indulgent for procreation, the Hen is observed, by great diligence, to bring her brood to maturity; how careful is she to cover her charge! and during time departeth not therefrom, unless necessitated by extreme hunger: when her charge is brought to perfection, how doth she endeavour to rally her young ones together! never at rest longer than they are under covert of her own feathers; and in case violence be offered to her young, what creature is it that with undaunted courage she will not fly in face on? Much more might be said by way of illustration; but ye are to understand, that the end of Similitudes or Parables is to declare, not to compare, as may be instanced by the Parables of the unjust Steward, unjust Judge, etc. So here, the similitude of the tenderness of the Hen over her young doth manifest something of Christ's Love; all comparisons in the world being too low to parallel the extent thereof. Luke 15. I remember when Christ was accused by the Pharisees for having society with Publicans and sinners (taking boldness to paraphrase upon the Discourse) he reasoneth after this manner; Well, Sirs, (saith he) I perceive I am the object of your discontent, and that in reference to my familiarity among wicked and ungodly men: Come now, let us debate the matter; I conclude you be sheep-masters, I would see that man amongst you, having an hundred sheep, and losing but one of that hundred, which will not leave his ninety and nine in the wilderness, to seek that one sheep, and having found it, he rejoiceth more for the recovery of that one sheep, then at the possession of ninety nine that strayed not: Is this history true touching your sheep? and cannot you understand this mystery? All creatures in the world, all men and women in the world, are my heavenly Fathers, if any person break the fold, or wandereth in evil ways and by-paths of sin or ignorance, he carefully endevoreth to regain him; which if accomplished, There is more joy over one sinner that repenteth, then over ninety nine just persons, who need no repentance. I might add something touching the lost groat, but I shall not multiply precedents, lest I burden your memories; only give me way to speak a word or two to the Parable of the Prodigal, and then I shall proceed. Although the Parables of the lost sheep and groat were sufficient to reprove the Pharisees of their harsh sentence, yet our Saviour (for their better conviction) addeth this comparison of a man having two sons, the younger demanded his portion, Luk. 15.12. went into a far Country, wasted his patrimony, etc. and when he returned home, his father was so far from calling him to account for his Prodigality, as that he used all expressions of love unto him, met him in the way, kissed him, richly clothed him, put shoes to his feet, gold to his hand, (all which, as also the Parable itself, is of spiritual construction,) and when the eldest Son repined at his younger Brothers entertainment, his Father silenced him with these words; It is meet that we should make merry, and be glad; for this thy brother was dead, and is alive again; was lost, and is found. It would ask more time than I have (by God's permission) to spend at this present, to unfold the mystery of the whole Parable; only take notice from the grudge of the elder brother, as also the evil eye of the laborers in the vineyard, upon their master's kindness to their fellow servants, Matth. 20. How subject Creatures are to repine at the goodness of God conferred upon their brethren. He was dead, and is alive, (saith the Text:) Observe, my beloved Friends, the life of man doth not consist only in exercising the faculties of Nature, as breathing, speaking, acting, etc. but chief in the enjoyment of God, without which the Creature, though alive to the world, yet is he really dead in himself: * Simile. A tree that is newly felled, may have boughs and blossoms answerable unto other trees, yet is truly dead, as being separated from the root: even so, saith the Apostle, they that live in pleasures, are dead, while they live. He was lost, and is found: Every Soul, departing from God, loseth itself, though never so sensible of the way it walketh in. Jonah knew whither he went when he marched to Anathoth, yet lost himself, having received Orders for his advance to Nineveh. The heart of man is a notable Sophister (giving heed to Satan's Logic) filleth the Microsmos, or little Universe of Man, full of misprisions, that when he thinketh he stands, he falls; when he thinketh he saveth his life, he loseth his life: when he thinketh he hath a good bargain, he loseth himself in the purchase. In this sense, He truly buys gold too dear, that winneth the world with the loss of his Soul. Pardon, I pray, this circumlocution, and take notice with me, from the Parable of the Prodigal, this one thing; That if it be an undubitable matter of rejoicing to receive a dead child to life, or for a child that was lost to find the way home again, (the grief of both Parents in such a condition being great, but especially of the latter, if you have heard the sad complaint of divers in London, and elsewhere, who have been made sensible of such an affliction,) then certainly we may see what our Saviour thus methodically gives us to understand by the similitude, to wit, That it is well pleasing to Almighty God, that every Creature should come to the attainment of Life and Salvation. But methinks I hear some object and say, That they cannot believe that Christ died for the World, or that God is so openhanded unto all Creatures; but rather (according to the Doctrine of the Reformed Churches) that God predestinateth some to life and Salvation, and of those there is an impossibility of perishing: Others he hath appointed to death and destruction, and of such no possibility of Salvation: And for their Faith in this particular there are many warrants from Scripture; viz. Prov. 16.4. The Lord hath made all things for himself; yea, 1 Object. the wicked for the day of evil: From whence it is reasoned, That God (acting from a principle of his own Will) made all things for his glory, and consequently the wicked for the day of evil, that his power may be manifested. Judas 4. There were certain men crept in, 2 Object. who of old were ordained to this condemnation: From this Scripture is proved the Doctrine of Reprobation, viz. That God of old, or from all Eternity, did ordain, or appoint, certain persons unto condemnation. Rom. 9.13. Jacob have I loved, and Esau have I hated: 3 Object. From this Text it is manifest, That God, in his Decree of Election (before they were born, or had done good or evil) did appoint Jacob and his seed to Life and Salvation, Esau and his posterity to Hell and Destruction. So then, taking the Scriptures together; First, that in Prov. 16. proveth the sovereignty of God, in making the wicked for the day of evil. Secondly, that in Judas proves, That in the determinate Counsel of God certain men were appointed to Destruction. Lastly, that of Rom. 9 manifesteth Gods free Election, in choosing Jacob, and refusing Esau: Which being considered, how can the Doctrine be closed with, that hath been delivered? viz. That it is the good will and pleasure of Almighty God, that every Creature should come to the attainment of Life and Salvation. Now, Sirs, ye have heard the strength of the Objection, let me crave your attention to the Reply; Indeed the Scriptures produced (through misunderstanding) may have some seeming opposition, but if rightly weighed, they infer no such thing: Therefore we shall answer to the several Objections in order. Answer to the first Object. To the first, Prov. 16.4. The Lord hath made all things for himself; yea, the wicked for the day of wrath: where, from God's plenipotency over the Creatures, is argued, That God made wicked men, Gen. 1. and appointed them to Destruction; we answer, That all God made was good, yea, saith the Scripture, exceeding good; and that persons be degenerated, is through prevarication of their own hearts; for God made man righteous, but he sought out his own inventions: Therefore, as the Apostle James hath it, Let no man say, jam. 1. when he is tempted, that he is tempted of God; for God tempteth no man, etc. And that wicked men taste of destruction, is not from a necessity of God willing it so, but by reason of their own impenitency; he having no pleasure in the death of him that dyeth, but rather that he should turn from his wickedness and live: And whereas it is said, That Wicked are for the day of wrath, it may have allusion to Paul's words, Meats for the belly, and the belly for meats, but God, etc. So wicked persons for destruction, and destruction is a fit and proper place for wicked men, not that God willeth that any should perish, but all should come to the knowledge of the Truth. Answer to the second Objec. To the second Objection, Judas 4. Certain men were ordained of Old unto condemnation: From whence is gathered▪ That God from Eternity did appoint some persons to destruction; be it answered from the same Verse, That those certain persons were ungodly men, turning the grace of God into wantonness; so their condemnation did arise from their ungodliness and unprofitableness under the means of grace, turning it into lasciviousness, and not barely as they were persons. Object. But you will say, Those Persons were condemned of OLD, (that is to say) before they were born, or in a capacity to act ungodliness, or prevaricate grace tendered. Answ. I answer, That the condemnation, here preceding, hath wholly relation to the evil in those men, and not at all to the persons (as simply considered in themselves,) I shall give you an instance; Suppose there were an Act of Parliament made in this year, That Drunkenness should be punished with death; Are not all Drunkards (though it be five hundred years after) condemned to die by that Law? not as they are Richard, Thomas, or John such a one, etc. but as Drunkards or persons offending such a righteous Law? The Decree, or Predestination of God from Eternity, was, That he would wound the hairy scalp of every one that goeth on in iniquity: And the shall be turned into Hell, and All that forget God: This Decree, or Ordination, doth not condemn any as Persons, but hath solely reference to Transgressor's: Therefore I say to every Soul here present, that is enquiring after the Doctrine of Predestination, as Saint Paul doth of the Law, 1 Tim. 1.9. It is not made for a righteous man, but for the disobedient, for the ungodly, for unholy and profane: And wilt thou not be afraid of the power? do that which is good, Rom. 13.3. and thou shalt have praise of the same: And rest satisfied of this undeniable Truth, That there is predestinated, Tribulation to every Soul that doth evil, Rom. 2. upon the Jew first, and also of the Gentile: Glory, honour, and immortality upon every Soul that worketh Righteousness, upon the jew first, and also of the Gentile; for God is no Respecter of Persons: That is to say, He will reward every man according to his works. And lastly, to the third Objection, Answer to the third Object. grounded upon Jacob and Esau, from whence is inferred Election and Reprobation of persons before they had a Being: I thus proceed to answer (not to trouble you with the Translators formality in rendering the 11 Verse, inclusively a * The sense is current from Vers. 10. to 12 Parenthesis) which is an interposition of a word, or sentence, not precisely, or of absolute necessity, contingent to the Discourse) you are to understand, the words had no relation unto the person of Esau or Jacob, but to their posterities, and not to their posterities in point of Salvation and Damnation, but in relation to outward Lordship and outward Vassalage; and this I hope to clear, and for your better satisfaction turn to the 25 of Genesis, and about vers. 20. you shall have this story recorded, viz. That Rebeccah, in the time of her childbearing of Jacob and Esau, was exceedingly troubled with struggle within her, and in her distress maketh application unto God in these words, Lord, why am I thus troubled? The Lord (who is always ready to hear the desires of his people) maketh her this Answer, The Elder People shall serve the Younger: which words we may safely interpret after this wise; Thy Burden in thy womb is two male children, from whose lineage shall arise two Nations, and those people that shall proceed from the Elder Brother, shall be in subjection to those people that shall spring from the Younger Brother; the certainty of the event whereof is now typified by the now striving and struggling of the children in thy womb: So here, you see the Prophecy, manifested to Rebekah, had no cognizance to the persons of Esau and Jacob, but posterities, and in their posterities no further extent then outward domination and subjection: For consider, Jacob was Esau's servant, and Es●●. was jacob's lord; but in the revolution of time, David, 2 Sam. 8.10. who was of the descent of Jacob, subdued Edom, For in all Edom put he Garrisons, that is, kept the Edomites in subjection, who were of the race of Esau; and there you have a period to that Prophecy▪ And to rectify that mistake that is apt to be harboured from this Text, take notice, That that which the Lord told Rebekah (before the children were born) was this; The Elder People shall serve the Younger; and not God's fore-intentional hatred of Esau, or love to jacob; for that the Apostle declares he found written afterwards, as in divers places of Scripture, for divers causes, take Amos 1.11. For three transgressions, and for four of Edom, I will not turn away the punishment thereof, Because he pursued his brother, etc. Obad. 10. For thy violence against thy brother jacob, shame shall cover thee, etc. By these Scriptures it appeareth, That Esau, who was a Fornicator and profane person, and his posterity also an ungodly and oppressive generation of men, for violence and oppression of their brethren, are said (in the Scripture sense) to be hated or rejected of God in the same manner, (as I apprehend) that God is said to reject * Mark Reader God equally hated wicked men of jacob's race, as well as of Esau's. Saul in samuel's time, and to hate the hypocritical new moons in Isaiahs' generation, and wicked men in David's time; God hating, or rather not having pleasure in the workers of iniquity: For you are to understand, that many expressions in Scripture do declare some manifestation of the deal of God in the Creatures language, the better to condescend to his capacity, and not that there is a different qualification in one entire Essence, (as the Schoolmen have it,) * Simplex non fit compositum. Whatsoever is of a simple Being, cannot admit of Composition; Light cannot comprehend darkness, neither can darkness comprehend light. So then, it is the creatures misapprehension to conclude, That God (who is perfect Love in his own Essence) can produce effects of anger or hatred. * Simile. A prisoner at the Bar looks upon the Judge as angry and hasty to destroy his life, when the Judge (as he ought) is of the prisoners counsel, and out of love and tender pity to the prisoner showeth him all the favour the Law will admit: We Adamites, through guilt of our own consciences, for breach of a righteous Law, behold God as angry or displeased, but the Lord is Kind and Merciful, and of his Goodness there is no end. * Simile. In gloomy weather we are apt to say, the Sun hath not shined, when Clouds and Vapours only interpose; the Sun being wholly composed of light never ceaseth to put forth his beams: If we taste not of the loving kindness of God, or behold not the comfortable light of his countenance, our iniquities are the clouds that separate these good things from us, and not the Will or Ordination of Almighty God, who is Goodness itself; and How often would I, and ye Would not, etc. Again, If you take up, from these words, viz. Jacob have I loved, and Esau have I hated, this conclusion, That Jacob and his posterity (simply as persons fore known) were the objects of the Love of God, and consequently appointed for Salvation; and Esau with his posterity objects of God's Hatred, and so undoubtedly reserved for destruction: I pray, my Masters, give me your thoughts of these Scriptures, Isaiah saith, Though Israel be as the sand on the Sea, yet a Remnant shall be saved: Our Saviour saith, That Many shall come from the East, and from the West, and from the North, and from the South, and sit down with Abraham, Isaac and Jacob; and the Children of the Kingdom shall be thrust out: To which I add that of Paul; Jew and Gentile, male and female, are All One in Jesus Christ: Which (as to other Nations) so to us Englishmen, is a comfort, though we should be of the race of * Certain it is, we are not of jacob's posterity. Esau. And thus I hope I have plained this Mountain, which so frequently (with such confidence) is set in opposition to the Doctrine, viz. It is the good Will and Pleasure of etc. But the whole substance of the Chapter doth imply Election and Reprobation of persons▪ 4 Object. as Vers. 15. I will have mercy on whom I will have mercy; I will have compassion on whom I will have compassion. Vers. 18. Therefore he will have mercy on whom he will have mercy, and whom he will he hardeneth. I give my judgement, Answ. That the main drift and scope of the Apostle in these words is, to take off the self-conceit or privilege that the Jews took to themselves touching their descent from Abraham, with their imaginary righteousness by the works of the Law, and to fix them upon expectation for righteousness from free grace in Jesus Christ; and that no action of the creature can merit or challenge any privilege in the favour or love of God, because when we have done All, We are unprofitable Servants; which the Apostle doth illustrate from the Speech of God to Moses, when he desired to see the face of God: Exod. 33.19. I will be merciful to whom I will be merciful; I will be gracious unto whom I will be gracious: We may apprehend, that the words were spoken to declare, That although Moses was a faithful Servant in all his house, yet the favour granted him was not out of consideration of any merit in Moses, but an act of grace from God: for saith the Lord, I will be gracious unto whom I will be gracious, etc. and for the positive conclusion, viz. I will have mercy on whom I will have mercy, and whom he will he hardeneth. To prevent the preposterous administration of Love and Judgement which (from these words) many conclude to be in God, Exod. 20. the Scripture shall untie this knot: The Lords will and pleasure is to Have Mercy on such that fear him; and those that like not to retain God in their knowledge, 2 Command. such he is said to harden, Rom. 18. or rather giveth them up to a reprobate sense; to perish through their wickedness. 5 Object. But is it not in express words said, GOD hardened Pharaohs heart? Answ. Cooks Instit. pag▪ 27. I make answer to this Objection, as a learned Lawyer did of the Law, When any point (through Nicety thereof) doth admit of a doubtful interpretation, such a construction is to be made, as may avoid absurdity. All you that hear me will go along with me in this, That it was an evil in Pharaoh to have a hard heart against the Commands of Almighty God; if so, will it not be absurd to conclude God the Author of this evil? Again, you all grant, That it was just with Almighty God to destroy Pharaoh for his hard heart against the Israelites, and will it not be preposterous for you to make God the Author both of the evil and the punishment? * Simile. If a Colonel should command a party of his Regiment to march out upon a design, and afterwards cause them to be condemned at a Council of War for being out of their Quarters, were not this unequal? My beloved Friends, That Moddel of Righteousness and Justice which is in Mankind, is but a glimpse or beam of the God of Righteousness placed in the creature, having allusion to the Apostles words, The Foolishness of God is Wiser than the wisdom of men; then I say, That the unrighteousness of God (if such a thing could be imagined) is more righteous than the righteousness of men: So then, you may perceive how obscene and absurd it is, to conclude God the Author of sin and punishment in the Creature; this is the only property and practice of Satan, man's adversary, and not of God, who is a Lover of all mankind: And I give my judgement, That the Lord cannot be said (without absurdity) to harden Pharaohs heart, as by putting therein a malevolent disposition contrary to his will; but the Lord ceasing to exercise further patience, and his goodness standing in the abstract unto Pharaoh; in that sense God is said to harden Pharaohs heart. * Simile. A man that is towing a Barge up the river, letting go the cord, is said to send the vessel down the water, but it is the stream that carrieth the Barge away: So the Lord ceasing to draw, or make use of cords and administrations of his Love, (the creature being left in the corrupt channel of his own affections) is hurried down the stream to destruction, by force of the strong current of his lustful inclinations. Neither do we read, that the Lord doth inflict this Judgement of desertion upon Pharaoh, or any others, till a manifest opposition doth appear against the way and light of God made known in them: Take the Apostles words before cited, Even as they did not like to retain God in their own knowledge, so God gave them over to a reprobate sense, etc. And touching Pharaoh the Scripture readeth thus: And when Pharaoh saw there was respite, He Hardened his Own heart, Exod 8.15. and harkened not unto them, etc. Unto which you may add the argument that the Priests of the Philistines used to their Princes, about sending away the Ark of God to its own place; judg. 6 6. Wherefore then do you harden your hearts, as the Egyptians and Pharaoh hardened their hearts, and would not let the people go, etc. By the harmony of these Scriptures you plainly see, That the evil qualification, viz. hardness in Pharaohs heart, did arise from the averseness of his own will; and as the Wrath of man shall turn to the praise of God, so the Lord got him a name upon Pharaoh and his Host, and rewarded their stubbornness in the Red Sea; and so I hope my Doctrine will appear firm, viz. It is the good Will and etc. If God gave Christ to All, and Christ died for All, 6 Object. then All of necessity must be saved, for GOD, or CHRIST, did nothing in vain. I reply, That although God gave Christ to All, Answ. and Christ died for all, yet the benefit of this act in God's Love, and Christ's indefinite Tender of Salvation is appropriated only to Believers, such persons as through faith apprehend the same: God so loved the World, that Whosoever Believeth, john 3.12. etc. By these words you may perceive, that although the act in God was free, and Tender in Christ Universal, yet the benefit is conditional through believing: As for instance, * Simile. God hath placed the Sun in the Firmament to be a light to all the World, and there is sufficiency of light distilled from the Sun for the whole Universe; doth it therefore follow, that men closing their eyes, or walking under ground in dark places, receive the benefit of this light? And thus I hope you see the vanity of this Objection. 7 Object. Well, suppose it be granted, That God's Love, or Christ's Tender, be proposed indefinitely to All, yet when you say the benefit thereof is conditional on believing, doth not this Doctrine establish ? Answ. I humbly conceive there cannot be imagined to be in any creature such a thing as , being God alone is Independent, acting from a principle of his own Mind, (For Who hath been his Counsellor?) but man mediately from a power of God. Work out your own Salvation with fear and trembling; for it is God that worketh in you, Phil. 1. etc. Here the creature is concerned in action, and God in power. A Tree is concerned in fruitbearing, and the planter in manuring of the same. Take a similitude of the Vineyard, spoken in reference to the children of Israel, in Isai. 6. which after God had planted, hedged and manured, putting it into a capacity of bringing forth good grapes, complaint is made of the Vineyard, that it brought forth wild grapes: By this allusion you may gather, That God giveth man a capacity to act, and man according to this capacity is to make improvement: Mark it well, you never read of any condemned for want, but mis-use of power; as you may observe from the Parable of the Talents in the Gospel. 8 Object. If GOD be good unto All, why then doth He condemn some? Answ. The condemnation of ungodly persons is no diminution of his goodness, no more than the just expulsion of a profane person in a godly family doth prejudice the reputation of the religious governor thereof: The wickedness of the creature cannot prevaricate the goodness of God; as the Apostle hath it in another sense, Unbelief cannot make the promise of none effect. * Simile. A General is good to his Army, though he sentenceth death to the Mutineers thereof. In all humility I leave my Answer to these Objections to be seriously ruminated according to the strength of your understandings in the things of God, and crave favour to be patiently heard in what shall be offered in the applicatory part of this Discourse. Thus far we have gone, viz. Text. And the times of this ignorance God winked at, Sum of all. but now he commandeth all men every where to repent. Doctr. It is the good will and pleasure of Almighty God that every Creature should come to the attainment of Life and Salvation. 1 Reason grounded upon God's Propriety in all Creatures. 2 Reason grounded upon the several Invitations of God to Mankind. 3 Reason grounded upon the sorrow God is said to take up upon the Creatures ruin. The Objections with their Answers you have heard, now I come toVses. As Observation is the life of Understanding, so Application is the very Marrow of all preaching: As every line points at the Centre, so all Sermons centre in Application. Now if it be an undeniable truth, That it is the good will and pleasure of Almighty God that every Creature should come to the attainment of Life and Salvation, what Use then may you and I gather out of this? First, This may be an Application of Comfort to every Soul here present, when he considereth the extent of the goodness of God: 1 Use. Is God good? and good unto All? Did Christ suffer? and suffer for All? Oh what comfort may the consideration of this be to our Spirits? How should we be ravished with admiration? as Paul was of his thoughts of these words, viz. That God had concluded all under sin, that he might have mercy upon All: Oh the height and the depth of the goodness of God How unsearchable is his wisdom, and his ways past finding out! Now we may say with Peter, God is no Respecter of persons; for he is not the God of the Jews only, but of the Gentiles also. What say you to this, ye fleshly Abrahamites? Cease your boasting: The partition wall is broken down; She that was desolate hath more children than she that hath an husband, which children cry, Abba, Father; the Spirit witnessing with their spirit, that they are the sons of God; if sons, th●n heirs of God, and coheirs with Jesus. Hallelujah. 2 Use. In the second place, May not this reprove the generality of the Clergy (so called) whose teachings are, That God is good indeed, but it is but to some; Christ died indeed for the whole world, but it is to be understood for some of the world, which had a prerogative before they were born. If the Apostle Paul or Peter, when they went forth to preach the Gospel, should have told their hearers, My Masters, We are sent to preach the Gospel of Salvation unto you, but there is not one amongst ten that is permitted to receive the benefit thereof; we are commanded to declare Jesus Christ unto you to be the Saviour of the world, but you must understand he died only for a few persons that were elected from all eternity: I marvel what entertainment or comfort such a doctrine could have of their Auditory. * Simile. Suppose you and I, with four or five hundred more, were slaves in Turkey, if a Merchant should come and say, That the States of England had taken care to release some few of us, but the names of the parties to be released that was not known, what could this yield to the prisoners more than a doubtful hope? But if the State's Agent should tell the enslaved fellow Natives, Here is a Release come for you all, will not every prisoner joyfully conclude, If for all, then for me also? The Doctrine of Predestination and Reprobation (simply as persons) leaves the creature in a continual suspense, sometimes he thinketh he hath a right to Christ by election, at another time he is at a stand in himself, questioning what reason he hath to think so, when the Doctrine of God's Freegrace to All gives him credence of God's Universal Love to the World, or all Mankind, and consequently unto him: The consideration whereof putteth him upon a duty of striving to make his Calling and Election (in that love) sure by good works. Again, Mark, my beloved Friends, how many Absurdities this Doctrine of Predestination and Reprobation of Mankind (simply as persons) casteth upon Almighty GOD. 1 Absurdity. First, The Doctrine of Reprobation chargeth God with Injustice: Abraham, in capitulation with God about the destruction of Sodom, gathereth this conclusion, That thou shouldst destroy the righteous with the wicked, that be far from thee: Which words, though spoken by interrogation, yet contain a positive conclusion, viz. That it is far from God to condemn the righteous with the wicked, and the Judge of all the World will judge righteously: Now if Judgement take place before the Fact, or condemnation precede the being of the person, is it not to charge God with maladministration of Justice? And as the Apostle hath it, Where there is no Law, there is no Transgression; and sin is variation from a rule, which is transgression of a Law. Secondly, The Doctrine of Reprobation of men (as persons) chargeth God with Partiality: 2 Absurdity. One of the ill consequences that should follow a King in Israel was, that he should make some of their sons Captains, others he should make Cooks and Confectionaries, without any consideration had to the qualification in persons unto such an office, only such men were appointed unto such employments, merely because it was his will: As great personages will dignify one man's child with the name of his Page, and others must be his Footboys. If you will believe Peter, God is no such Respecter of persons, but he that serveth him shall be accepted; and whoso fancyeth Election and Reprobation in God (simply considered as persons) rendereth God partial, and a Respecter of persons. Thirdly, Remissness. The Doctrine of Predestination and Reprobation of men (simply as persons) is a Doctrine of Remissness, Security and Carelessness: Take a creature when he hath concluded himself to be a predestinated person, and so consequently of necessity must be saved; if Conscience checketh him ever so much for his uneven walking, he presently flies to this Refuge, The best of God's Children are subject to fall: God sees no sin in his People: Whom God loves, he loveth to the end; (all which Scriptures are true in their places, but not Arguments for Remissness.) Again, A man that concludeth himself an elected person, Security. though he wilfully continueth in a notorious sin, upon check of Conscience (which is the witness of God in us) he singeth his Soul this Requiem, Lot, David, and Peter had their gross failings, yet Children of GOD; and so fancieth to himself Security. Once more, Take a profane person, Carelessness. when he hath been taught this Doctrine, That some (as persons) were chosen to life, and others appointed to death, merely out of God's decree, and without any respect had to obedience and disobedience: what 〈◊〉 conclusions doth this man draw? If I shall be saved, I shall be saved; if I was appointed to be damned, I shall be damned; what need I care how I spend my time? Was not the Thief upon the Cross a Chosen Vessel? And thus, poor Soul, he bolstereth himself in his careless walking, which if it were taught him, That God Electeth or Chooseth the Righteous man to himself, and rejecteth and turneth the Ungodly into Hell, he would soon endeavour to turn over a new leaf, and no more take up these preposterous expressions (used in our generation) concerning a lewd person, I am sorry God gave him no more grace; and of one that committeth felo-in-se becoming his own executioner, That he was born to such an end, and ordained so to do; but rather speak the Apostles language, where he saith, Rom. 1.21. That when men know God, and worship him not as God, hence it is that they become vain in their imaginations, committing evil with greediness. Lastly, It contradicteth Scripture. 2 Sam. 22.27. Lastly, The Doctrine of Election and Reprobation, (simply as persons) contradicteth the whole scope and generality of Scripture: With the upright man thou wilt show thyself upright; with the pure thou wilt show thyself pure; with the froward thou wilt deal frowardly, 1 Sam. 2 30. etc. And touching Eli's sons, who were of the lineage of Aaron, see what God saith, Them that honour me, I will honour, and them that despise me, shall be light esteemed: And (as I give my judgement) that Doctrine which john the Baptist preached, Mat▪ 3. should be seasonable for our times; Now is the axe laid to the root of the tree; and every tree that bringeth not forth good fruit, shall be hewed down, and cast into the fire: And so to put men upon trial of their faith in the Gospel, by performance of Works answerable to the Gospel. The Papists * Incidit in Sillam qui vult, etc. Silla was to set Works supereminent above Faith; I wish the Protestants Charibdis' be not to erect Faith without Works: The Apostle james makes them paramount in Abraham, demonstrating that Faith and Works ought to be equivalent in us. Now I have done with this subject; I crave (my Text leading me thereto) a word or two by digression. In the times of this ignorance God winked, etc. From which observe, with me, the Apostles method; you understand whom he spoke to, a Heathenish people, wholly given to Idolatry; yet take notice with what mildness of spirit he reproved them, useth no railing at all, but in love, by way of argument, convinceth the vanity of their worship, telling them (by way of encouragement) that God 〈◊〉 willing to pass by, or wink at, their former ignorance, provided now they would be changed in their minds and repent: wherein you may observe, that the Gospel of Christ is to be declared by way of meekness and affable persuasions: The Apostle hath an expression, 2 Cor. 5.20. Now we are Ambassadors of Christ; we pray you in Christ's stead to be reconciled unto God. May not this then reprove the Legal Teachers in our generation, who present the terrors of the Law to reduce persons to the obedience of the Gospel; and by coercive power (if they had it) beaten men's spirits into a conformity: Christ satisfied Peter that his Kingdom was not of this world; From which I apprehend we may gather, That majesterial or worldly power hath no cognizance over the things of God. Paul telleth Timothy (who, as all conclude, was a famous Bishop) 2 Tim. 2.24, 25. The servant of the Lord must not strive, but be gentle; in meekness instructing those that oppose themselves, if peradventure God will give grace to repentance: How unsuitably then do those person's act, who (under pretence of * ●Nab●th blasphemed, etc. only a sleight to get his Vineyard. Cave C. O. Heresy and Blasphemy) condemn men first, and give them time to repent afterwards? Hearken unto me ye fiery Zealots, let us reason the matter; suppose there were in this Congregation one that is a Jew, pleading for a necessity of Sacrifices, Circumcision, etc. Another a Turk, pleading the interest of Mahomet; A third of Aristotle and Pythagoras his Judgement, denying both Deity and Resurrection: I pray let me ask you this question; Is it not more Christianlike to instruct these men than destroy them? Should not these poor Souls be objects of pity, rather than fury, seeing they must all stand at the Judgement seat of Christ? and to torment them before the time, is to do that to them, which (as I understand Scripture) Christ permitted not to be done unto Devils. Now if such civility is to be used unto Aliens and Foreigners, who are Strangers in person and Religion, will you that be fellow Natives desire Laws of cruelty to be exercised upon those that are nearer by affinity, both in birth and judgement? Again, Coercive power at the best makes men but Hypocrites, when persuasion through love maketh a change in the mind: and what is it to drive the person of a man into a little outward conformity, when in his mind he is always free to affect that which his judgement gives him to be truth? * Simile. A Lion chained is a Lion still; the chain mitigateth not, but exasperateth the fierceness of the creature: Outward force only chain the out side, it is love only that can change the mind. Saint Paul exhorteth Titus to be gentle, and show all meekness unto all men; and by a self-experiment he encourageth him to that duty: For, saith he, Tit. 3. We ourselves also were sometimes disobedient, serving divers lusts, etc. but after the kindness of the love of God appeared, etc. Then there was an alteration: If the men of our generation, that stile themselves Ministers of the Gospel, had laboured to beget love in the people towards God, by presenting the Love of God in our Saviour to the people, in a gentle and meek way, according to the Gospel, the rent amongst themselves would not have been so great, and * Bellum episcopale, hinc iliae lachrymae. divisions of the people less. One thing more observe from the connexion of this Discourse; The precedent Verses speak, that these Athenians worshipped the true God after an ignorant way: As God may be truly worshipped by a form; so the true God is often worshipped in a form, after a false manner: I pray God the whole Kingdom be not guilty of it. The outward deckings and adornments of you that hear me, speak forth a good time, or some high * It was Easter day in the afternoons Exercise. day; but how fitted and prepared your hearts be for reception of the substance of these formalities, God and your Consciences are your Judges: The Apostle Paul telleth the Colossians of us rising with Christ, as well as the rising of Christ; Col. 3.1. If ye be risen with Christ, seek those things that are above, etc. To believe Christ in history, as to be born, dead, and risen again at Jerusalem, Rome, Spain, France, acknowledge as much, yea, the Devils believe, confess it, and tremble: but the Unity and participation in the mystery of this history, is that which must be of Soul-concernment unto every one of you; Prove yourselves, whether you be IN the Faith or no; Know ye not, that except Jesus Christ be IN you, you are reprobates? If you know any thing of the new-birth of Regeneration, or of Christ being form in us, by a manifestation of God in Our flesh, than you may keep Christmas at Mid-Lent: Or if you know what it is to have your conversation in Heaven, and understand that of the Apostle, Col. 2.12. Buried with him in Baptism, wherein also you are risen with Him by faith, through the operation of God; than you may keep Easter and Good Friday all of a day. I know many of you here have this morning observed the solemnity of the Passeover, by eating, or breaking bread, (God forbidden that I should discourage you in any thing that you apprehend to foe of God in this Form;) but give me leave to declare, what Bread the Apostle would have the Corinthians observe the Passeover with; 1 Cor. 5.8. Therefore let us keep the feast, not with the Leaven of malice and wickedness, but with the unleavened bread of Sincerity and Truth: And further, when he speaks as to wise men, 1 Cor. 10.16. The Cup of blessing, which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? By which expressions you may observe the Apostles drift was, to fix their hearts upon the Substance, which is Spirit and Life in itself, and the very Soul of the Sacrament. One word more to the Military part of this Auditory, for whom this Discourse was (more precisely) intended: Gentlemen, having been your fellow-Soldier in the Nation's cause, I take the more boldness and freedom to speak a word of Exhortation to you: You have heard what hath been pressed, viz. God's Goodness unto Mankind; The consideration whereof (taking impression upon our spirits) will be a strong motive and provocation to us for to repent, and be changed in our minds, from the love of the world to the love of God: If this duty be to be practised by all, then more especially by you that be Soldiers: I have observed one notable stratagem of Satan, in transporting the mind of the creature above its proper sphere: Take it for granted (in the generality) that those societies of men that are in most danger of death, are most careless in their living; * Quatuor aut septem si sit latissima ●aeda. Seamen and Soldiers, in what ha●ard do they lead their lives! yet how vainly do they spend their time, and how improvidently fitted for death! My Masters, I knew the time when the hearts of well-affected were refreshed to hear the goodness of God manifested in your meetings; but how have you sadded the spirits of good men, to observe so much Apostasy in you of this nature! hath the power of God in you (through your friend's compliance) not rendered you in subjection to the Votes of man? Take heed how you flight the Ordinances of Almighty God: Hath God given you your lives in the field, and will you destroy your Souls in your quarters? Hath God fought for you against man, and will you take Satan's part against God? Sin, or disorderly conversation, is Rebellion against the Gospel: Beware then, that while you are Soldiers and Conquerors of men, you prove not fighters and rebels against God: You are ready to say, The Cavaliers were Swearers, Drunkards, and Oppressors of the Kingdom, and so God cut them off: Do you think long to prosper, if ye shall begin to tread in their steps? It's too much given to us all, that when any remarkable Judgement falleth upon any of our fellow-creatures, to foster and cherish up our own spirits, in apprehension of self-excelling righteousness, and not only revive, but censure the iniquity of the afflicted: For prevention of this male-application of our brethren's misery, Christ teacheth the Jews what observation they must make of Herod's massacring the Galileans, and those that perished by the down-fall of a Tower, suppose you that these be greater sinners, Except ye repent, you all shall likewise perish: If others for their wickedness have been made spectacles of God's Justice to you, take heed, lest through deviation of righteous principles, you render not yourselves objects of God's fury unto others: Be confident of this, God will not be mocked by you, or any generation of men whatsoever; and it is not strength (though united with policy) but righteousness (coupled with sincerity) that knits your interest in the people: I am drawn forth in the bowels of my affection to speak this home to you, not to shame you, but as my beloved friends, so to warn you: And let me put this one truth in your bosoms; The augmentation of God's mercy, in the conquest of your enemies, will prove an aggravation of God's Justice to be inflicted upon you, if you improve not the end of these Victories to the glory of God, and welfare of the people, unto whom you (so solemnly) stand engaged. The Prophet Amos, upon Israel's prevarication, useth this expression, Amos 3.2. You only have I known of all the Families of the earth; I will punish you for your iniquities. As God's love gives cognizance in Mercy; so Apostasy augments Propriety in Judgement. I shut up all in the words of Samuel to the people, 1 Sam. 12.24. Fear the Lord, serve him in truth, and consider how great things he hath done for you; But if you shall do wickedly, you shall perish, both ye, and your King. So say I to you Gentlemen of the Soldiery, Let the Lord be your dread, serve him in the sincerity of your spirits, keep the great deliverances he hath given you in thankful remembrance; and take heed you be not weary of well doing; For if in stead of serving God, you serve your lusts, and in stead of making your boast of God, you make your boast of your Sword, and your Bow, etc. and do so wickedly, Ye shall perish, and your Commanders also. Reader, Upon a Conference in London touching the Contents of this Treatise, I was rendered one of Mr goodwin's Disciples, of whom I have no further cognizance, saving that I was Febr. 11. present at a Dispute betwixt Mr Goodwin and Mr Simson, where (notwithstanding the prejudice offered by the Moderators, and Mr Powel) the truth of Mr goodwin's Position, and his abilities in the management thereof, was sufficiently demonstrated. FINIS.