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all this experience, all these judgments and mer- the church, when they have obstinately recies of God, the people of this nation should jected all our admonitions, they rage at us as have joined together, as one man, to turn to the if we were their enemies, and their hearts are Lord; and should have come to their godly filled with malice against us, and they will sooner teachers, lamented all their former sins, and de- set themselves against the Lord, his laws, sired them to join with them in public humi-church, and ministers, than against their deadly liation to confess them openly, and beg pardon of them from the Lord, and should have craved their instruction for the time to come, and be glad to be ruled by the Spirit within, and the ministers of Christ without, according to the word of God. One would think, that after such reason and scripture evidence as they hear; and after all these means and mercies, there should not be an ungodly person left among us, nor a worldling, a drunkard, a hater of reformation, or an enemy to holiness, be found in all our towns, or countries.

If we be not all agreed about some ceremonies or forms of government, one would think that, before this, we should have been all agreed to live a holy and heavenly life, in obedience to God, his word and ministers, and in love and peace with one another. But alas! how far are our people from this course? Most of them, in most places, do set their hearts on earthly things, and seek not first the kingdom of God, and the righteousness thereof, but look at holiness as a needless thing; their families are prayerless, or else a few heartless, lifeless words, must serve instead of hearty, fervent, daily prayer; their children are not taught the knowledge of Christ, and the covenant of grace, nor brought up in the nurture of the Lord, though they falsely promised this in their baptism. They instruct not their servants in the matters of salvation; but so their work be done, they care not. There are more oaths, curses, and railing speeches in their families, than gracious words that tend to edification. How few are the families that fear the Lord, and inquire after his word and ministers, how they should live, and what they should do; and are willing to be taught and ruled, and that heartily look after everlasting life! And those few that God hath made so happy, are commonly the bye-word of their neighbours: when we see some live in drunkenness, and some in pride and worldliness, and most of them have little care of their salvation, though the cause be gross, and past all controversy, yet will they hardly be convinced of their misery, and more hardly recovered and reformed; but when we have done all that we are able to save them from their sins, we leave them, most of them, as we find them. And if, according to the law of God, we cast them out of the communion of

This is the doleful case of Britain; we have magistrates that countenance the ways of godliness, and a happy opportunity for unity and reformation is before us; and faithful ministers long to see the right ordering of the church and of the ordinances of God: but the power of sin in our people doth frustrate almost all. No where almost can a faithful minister set up the unquestionable discipline of Christ, or put back the most scandalous impenitent sinners from the communion of the church, and participation of the sacrament, but the most of the people rail at them and revile them: as if these ignorant careless souls were wiser than their teachers, or than God himself; and fitter to rule the church than they. Thus in the day of our visitation, when God calls upon us to reform his church, though magistrates seem willing, and faithful ministers are willing, yet are the multitude of the people still unwilling; and sin hath so blinded them, and hardened their hearts, that even in these days of light and grace, they are the obstinate enemies of light and grace, and will not be brought by the calls of God, to see their folly, and know what is for their good. O that the people of England 'knew, at least in this their day, the things that belong unto their peace, before they are hid from their eyes.' O foolish and miserable souls! Who hath bewitched your minds into such madness, and your hearts into such deadness, that you should be such mortal enemies to yourselves, and go on so obstinately towards damnation, that neither the word of God, nor the persuasions of men, can change your minds, or hold your hands, or stop you till you are past remedy! Well, sinner! This life will not last always; this patience will not wait upon you still. Do not think that you shall abuse your maker and redeemer, serve his enemies, debase your souls, trouble the world, wrong the church, reproach the godly, grieve your teachers, hinder reformation, and all this upon free cost. You know not yet what this must cost you, but you must shortly know, when the righteous God shall take you in hand, who will handle you in another manner than the sharpest magistrates, or the plainest dealing pastors did, unless you prevent the everlasting torments by a sound conversion, and a speedy obeying the call

One common objection, which I have after touched, but with too much brevity, I find adheres close to the hearts of many ungodly men. They think that God doth not so much care what men think, or say or do, as we persuade them; and therefore they care so little themselves. For the convincing of such atheistical men as these, I shall propound the following questions:

of God. He that hath an ear to hear, let him will not be beholding to thee for the life and hear,' while mercy hath a voice to call. mercies of another day? If so, then thou art a blind atheist. But if thou thinkest he cares for thy body, canst thou think he cares not more for thy soul? If he must regard to furnish thee with mercies, he will surely have a regard whether thou love and live to him that gave them. 4. Dost thou believe that God is the governor of the world, or not? If not, then there can be no rightful government; for as no magistrate can have a power, but from the sovereign, so no sovereign can have power but from God, nor be a lawful governor, but under him: and then all the world would be turned into confusion. But if thou must needs confess that God is the governor of the world, what an unwise, unrighteous governor wouldst thou make him, if thou thinkest that he regards not the hearts and ways of those whom he doth govern? This still is but to deny him to be God.

5. If God do not care so much what is in our

1. Dost thou think God cares whether thou be a man or not? If not, who made thee, and preserved thee? If he do, then surely he cares whether thou behave thyself as a man. No man is so foolish as to make any instrument, build an house, or a ship, and not care, when he hath done, whether it be good for the use he made it. Do not, for shame then, impute such folly to the God of wisdom, as if he made so noble a creature as man, and endowed him with such noble faculties, all for nothing, caring not what be-hearts, or what we do, why then should he make comes of him when he hath done. Why should God give thee a mind that can know him, and a heart that can love him, when he cares not whether thou know him, love him, or not? Do you not see, that in the course of nature every thing is fitted to its use? The beasts know not God, nor are capable of loving him, because they were made for no such use; but thy capacity shows that thou wast made for God, and for a life to come.

2. Dost thou think that God is every where present, infinite, and all-sufficient? If not, thou dost not believe that he is God, and it is unreasonable to imagine that God hath made a world that is greater, and more extensive or comprehensive than himself! For none can communicate more than he hath. But if thou art forced to confess that God is every where, and as sufficient for every single man, as if he had never another creature to regard, thou must needs confess then that he is not careless of the hearts and ways of the sons of men: for they are things that are still before his eyes. Base and blasphemous thoughts of God, as if he were limited, absent or insufficient, are what make men think him so regardless of their hearts and ways.

a law for our hearts, words, and ways? Would he command us that which he doth not care for? Would he so strictly forbid sin, if he were indifferent whither we sin or not? Would he promise eternal life to the holy and obedient, if he cared not whether we be holy and obedient, or not? Would he threaten hell to all that are ungodly, if he cared not whether we are godly or not? Darest thou say, that the almighty, holy God designs to rule the world by a lie, and to deceive men into obedience? Yea, the very law of nature itself doth contain not only precepts of our duty, but the hopes and fears of the life to come, without which the world could not be governed; and certainly they are no deceits by which an infinite wisdom, power, and goodness, governs the world.

6. If God did not much regard our hearts and lives, why doth he make all the world to be our servants? Doth he give us the sun, the moon, the stars, the earth, and all the creatures, to attend us and serve us with their lives and virtues, and yet doth he not care for our hearts or service? this is as foolish as to say, that he hath made all the world in vain, and cares not for it, now he hath made it.

3. Dost thou think that God cares what be- 7. If he cared not for the frame of our hearts comes of thy body,-whether thou be sick or and lives, he would not have sent his Son to rewell; whether thou live or die? If not, then deem us, and to cleanse us from iniquity, and how camest thou by thy life, health, and mer-sanctify us a 'peculiar people to himself.' Surely cies? If they came from any other fountain, the price that was paid for sinners, and the wontell us from whence: is it not to God that thou derful design of God in our redemption, shows prayest for thy life and health? Darest thou that he makes not light of sin, and that he is wonsay to him, I will not depend upon thee? Iderfully in love with holiness.

8. If God doth not regard our hearts and lives, he would not have made it the office of his ministers to call us daily to repentance and an holy life; nor commanded them to make such a stir with sinners to win them unto God; he would not have appointed all his ordinances, public and private, also to this end. Doth God command all this ado for a thing he regards not?

9. Nor would he punish the world with hell hereafter, or so many dreadful judgments here, as thousands feel, if he cared not what they think or do. Methinks, men that are so often groan ing under his rod, should feel that he looks after their hearts and ways.

10. And how can the Holy Ghost be our sanctifier, if God be so indifferent, whether we be clean or unclean? Dare you think that the Holy Ghost doth take upon him a needless work?

11. Methinks you might perceive, even in the malice of the tempter, that God is holy, and hateth iniquity; and his word is true, that tells us of the eternal punishment of sin. The scripture tells us of the angels' fall, and that many of them are become devils by their sin, and are malicious enemies of man's salvation. And do you not easily perceive it to be true? How came they else to be such importunate tempters of men, which we feel, alas, by too much experience? Or if this evidence be not palpable enough to convince the infidel, how come they to make so many bargains with deceivers, to draw them from God and salvation, as they have done?

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and partial, you would know that one sin against God deserves more punishment than ten thousand thousand times as much against such silly things as you. Do you make no matter of difference between a bad servant and a good one; an obedient and a disobedient child; a son that will lay down his life for you, and a son that longs for your death, that he may have your land; between a faithful friend, and a deadly enemy? If you do not, you are not men, but something else in human shape. If you do, then you are somewhat worse than men, if yet you'would have the blessed God to make no great difference between those that love him above all the world, and those that regard him not; between the holy and unholy soul.

Second, I would ask you, whether you would have the rulers of the world to take care what men say or do, or would you not? If not, then you would have all the world turned loose, and you would have every man that is poorer than you, have leave to rob you: and every man that hates you, have leave to beat, or kill you; and every man that likes your house, or lands, or goods, or cattle, to have leave to take them from you; and every man defile your wives or daughters, that hath a mind to it? And so we should see, whither it is that infidelity leads men. But if you like not this, then you are most unreasonable, if you would have magistrates to be regardful of men's actions, and not God. If magistrates must hang men for wronging you, and the eternal majesty must not punish them for wronging him, and breaking his laws, which is infinitely a great matter. As if you would have a constable punish men, and the king or judge to have no regard of it. For kings are under God, as constables are under kings, and a thousand-fold lower.

The truth is, wicked men are fallen so far from God to themselves, that they are as gods to themselves in their own esteem, and besides

Two other questions therefore I must pro- themselves they know no God; and therefore pound to you.

First, do not you care what men say of you, or do to you? Are you contented that men slander you, or abuse you, or set your houses or towns on fire, or destroy your cattle, or wives, or children, and imprison, wound, or kill yourselves? If you will make a great matter what men say or do against you, can you be so mad, (for it is no better) as to think that the omnipotent, holy God, should little regard what is said, or done against himself, and against his servants, and that by such silly worms as men, who are his workmanship? Did not selfishness make you blind

any wrong that is done against them, or any good that is done for them, they would have regarded: but the wrong and disobedience that is against God they would have nothing made of it. And they have such narrow, blasphemous thoughts of God, as if he were a finite creature like themselves, that can be but in one place at once, that makes them so blaspheme his providence, and think he minds no good or evil, and will not regard the godly, or punish the ungodly, but were like the idols of the heathen, that have eyes and see not, ears and hear not, and hands without an executive power. But when the me

morial book of God is opened, which is written | decreed to save any but the sanctified, nor to

for them that fear the Lord, and think upon his name; and when the Lord shall say of them, 'These are mine,' as he is making up his jewels, and spares them, as a man spares his son that serves him, then shall these infidels return to their senses and the righteous shall return from their fears and sufferings, and shall discern between the righteous and the wicked, between those that serve God, and those that serve him

not.

Another objection I find most common in the mouths of the ungodly, especially of late years: they say, We can do nothing without God; we cannot have grace, if God will not give it us; and if he will, we shall quickly turn; if he have not predestinated us, and will not turn us, how can we turn ourselves, or be saved. It is not in him that wills, or in him that runs and thus they think they are excused.

damn any but the unsanctified. God doth as truly decree from everlasting, whether your land this year shall be barren, or fruitful, and just how long you shall live in the world, as he hath decreed whether you shall be saved or not. And yet you would think that man but a fool, that would forbear ploughing and sowing and say, If God have decreed that my ground shall bear corn, it will bear whether I plough and sow or not. If God have decreed that I shall live, I shall live whether I eat or not; but if he have not, it is not eating will keep me alive. Do you know how to answer such a man, or do you not? If you do, then you know how to answer yourselves: for the case is alike: God's decree is as peremptory about your bodies as your souls; if you do not then try first these conclusions upon your bodies, before you venture to try them on your souls: see first whether God will keep you alive without food or raiment, and whether he will give you corn without tillage and labour, and whether he will bring you to your journey's end without your travel or carriage: and if you speed well in this, then try whether he will bring you to heaven without your diligent use of means and sit down and say, We cannot sanctify ourselves.

I have answered this formerly, and in this book; but now let me now say this much. 1. Though you cannot cure yourselves, you can hurt and poison yourselves; it is God that must sanctify your hearts; but who corrupted them? Will you wilfully take poison, because you cannot cure yourselves? Methinks you should the more forbear it: you should the more take heed And for the point of free will, which you harp of sinning, if you cannot mend what sin doth so long upon; divines are not so much disagreed mar. 2. Though you cannot be converted with- about it as you imagine. Augustin as well as out the special grace of God, yet you must know Pelagius, Calvin as well as Arminius, the Dothat God gives his grace in the use of his holy minicans as well as the Jesuits, all generally means which he hath appointed to that end; and maintain, that man hath free-will; the Orthodox common grace may enable you to forbear your say, that free-will is corrupted and disposed to gross sinning, as to the outward act, and to use evil. Epiphanius condemned Origen for saying, those means. Can you truly say, that you do that man had lost the image of God, and makes as much as you are able to do? Are you not it a point of heresy. And yet one may truly say, able to go by an ale-house door, or to shut your that man hath lost God's image; and another mouths and keep out the drink? Or to forbear may truly say, that he hath not lost it.. For the company that hardens you to sin? Are there is a two-fold image of God on man: the you not able to go to hear the word, and think one is natural, and that is our reason and freeof what you heard when you come home? And will, and this is not lost, the other is qualitative to consider with yourselves of your own condi- and ethical, and this is our holiness, and this is tion, and of everlasting things? Are you not lost, and by grace restored. No man of judgable to read good books from day to day, at least ment denies that a man hath a will that is naon the Lord's day, and to converse with those turally free; it is free from violence, and it is a that fear the Lord? You cannot say that you self-determining principle; but it is not free have done what you are able. 3. Therefore from evil dispositions. It is habitually averse you must know that you can forfeit the grace to God and holiness, and inclined to earthly, and help of God, by your wilful sinning or neg-fleshly things. It is enslaved by a sinful bias. ligence, though you cannot, without grace, turn This no man, methinks, that is a Christian, to God. If you will not do what you can, it is should deny; and of the aged, I see not how just with God to deny you that grace by which an infidel can deny it. Alas, we easily confess you might do more. 4. And for God's decrees, to you, that you have not the spiritual, moral you must know that they separate not the end free-will, which is but your right inclinations. I and means, but bind them together. God never had no need to write such books as these, to per

suade you to be willing in a case on which your Inquire of God, as a man that is willing to own salvation lies. To the grief of our souls, know the truth, and not be a wilful deceiver of we perceive after all our preachings and persua- your own soul. Search the holy scriptures daily, sions, that the ungodly have not this spiritual and see whether these things be so or not: try free-will. But this is nothing but your willing-impartially whether it be safer to trust heaven or ness itself, and inclination to be willing; and earth; and whether it be better to follow God therefore the want of it is so far from excusing or man, the Spirit or the flesh; and better to live you, that the more you want it, that is, the more in holiness or sin. Whether an unsanctified you are wilful in sin, the worse you are, and the state be safe for you to abide in one day longer; sorer will be your punishment. Our preachings and when you have found out which is best, reand persuasions, your hearing and considering, solve accordingly, and make your choice without are the appointed means to get this moral power any more ado. If you will be true to your own of freedom, that is, to make you truly willing. souls, and do not love everlasting torments, I beseech you, as from the Lord, that you will but take this reasonable advice. O what happy towns and countries, and what a happy nation might we have, if we could but persuade our neighbours to agree to such a necessary motion! What joyful men would all faithful ministers be, if they could but see their people truly heavenly and holy! This would be the unity, the peace, the safety, the glory of our churches, the happiness of our neighbours, and the comfort of our souls. Then how comfortably should we preach pardon and peace to you, and deliver the sacraments, which are the seals of peace, to you! With what love and joy might we live among you! At your death bed, how boldly might we comfort and encourage your departing souls! At your burial, how comfortably might we leave you in the grave, in expectation to meet your souls in heaven, and to see your bodies raised to that glory.

I have but three requests to you, and I have done. First, That you will seriously read over this small treatise; and if you have such that need it in your families, that you read it over and over to them: if those that fear God, would go now and then to their ignorant neighbours, and read this or some other book to them of this subject, they might be a means of winning souls. If we cannot entreat so small a labour of men for their own salvation, as to read such short instructions as these, they greatly abuse themselves, and will most justly perish. Secondly, When you have read over this book, I would entreat you to go alone, and ponder a little what you have read, and bethink you, as in the sight of God, whether it be not true, and do not nearly touch your souls, and whether it be not time for you to consider your ways: and also intreat that you will fall upon your knees and beseech the Lord that he will open your eyes to understand the truth, and turn your hearts to the love of God, and beg of him all that saving grace, that you have so long neglected, and follow it on from day to day, till your hearts be changed. And withal, that you will go to your pastors that are 'set over you, to take care of the health and safety of your souls, as physicians do for the health of your bodies, and desire them to direct you what course to take, and acquaint them with your spiritual estate, that you may have the -benefit of their advice and ministerial help. Or if you have not a faithful pastor at home, make use of some other in so great a need. Thirdly, When by reading, consideration, prayer and ministerial advice, you are once acquainted with your sin and misery, with your duty and remedy, delay not, but presently forsake your sinful company and courses, turn unto God, obeying his call, and as you love your souls, take heed that you go not on against so loud a call of God, and against your own knowledge and conscience, lest it go worse with you in the day of judgment than with Sodom and Gomorrah.

But if still the most of you will go on in a careless, ignorant, fleshly, worldly, or unholy life; and all our desires and labours cannot so far prevail, as to keep you from the wilful damning of yourselves, we must then imitate our Lord, who delights himself in those few that are his jewels, and the little flock that shall receive the kingdom, when the most shall reap the misery which they sowed. In nature excellent things are few. The world hath not many suns nor moons; it is but a little of the earth that is gold or silver; princes and nobles are but a small part of the sons of men. And it is no great number that are learned, judicious or wise, in this world. And therefore if the gate being strait, and the way narrow, there be but few that find salvation; yet God will have his glory and pleasure in those few. And when Christ'shall come with his mighty angels in flaming fire, taking vengeance on them that know not God, and obey not the gospel of our Lord Jesus Christ, his coming will be glorified in his saints, and admired in all true believers.'

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