IN the former part of this Chapter we read of Pauls 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 Pauls (to wit, his going into the Synagogues) is warrantable, see a president 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 [Page 6] read, &c. 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 publiquely, and from house to house, Act. 20.20.

As all endevors, tending to the glory of God, are incident to ob­struction; so this enterprize 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 then those who spring from her own bowels: That which Christ speaketh of a mans foes, is most true in relation to Saints, Their Enemies are of their own houshold: Christian against Christian, Beleever against Beleever.

Secondly, Lewd fellows, those of the baser 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 Idolizing 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 wholy 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, Stoicks, &c. 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, &c. 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 ƲNKNOWN GOD: Whom [Page 7] therefore (saith he) ye ignorantly worship, him declare I unto you.

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 Battel; but the person on the hill seeth them all at one prospect: So, to us mortals, one generation passeth, another followeth, a third hasteth after; but all in Gods view at once.

Times of ignorance] That is, when persons are unacquainted with the knowledg 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 Knowledg 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 knowledg 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 minde: Contrition, weeping, or sorrow for sin, is a sign or fruit of repenting, but not Repentance it self: Sorrow was found in Judas, as well as Peter; and profane Esau shed tears, when (Englishman-like) he was wise afterwards. [Page 8] 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 loose, 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 minde, Rom. 12.2. Be ye transformed by re­newing of your mindes; which is pertinently set forth by the Apostle, Rom. 6.19. As ye have yeelded your members servants to uncleanness and to iniquity, unto iniquity; even so now yeeld your members servants to righteousness, unto Holiness.

In the times of ignorance, &c. 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 blinde devotion, which God is willing to pass by, provided ye be conver­ted and changed in your mindes; 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 Mankinde is decla­red, then are arguments drawn of improbability, not unlike that of Abrahams, Gen. 17.7. Shall a childe 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 rendred; 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 [Page 9] 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, Publicanes, 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 president 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 judgment) 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 Gods indefinite love to mankind; 1 Tim. 2.4. Who will have All men to be saved, and come to the knowledg 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, &c. And as the Apostle renders it in another [Page 10] 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, &c. 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 poyson of that fiery Serpent the Devil; and Jesus Christ is consti­tuted and set forth as an Antidote to that poyson, 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 Gods love to the World, God so loved the World, that Whosoever believ­eth, &c. 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, &c. 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, &c. 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: Iohn 17. Ye shall weep, but the World shall rejoyce: The World hath not known thee: They are not of the World, &c. So then it is evident, That the World is no where rendered for Elect, or Saints; [Page 11] and the World here spoken of, doth comprehend all mankind: The better to rectifie 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 Christs 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 knowledg 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 &c.

Although the Scripture in its self be a sufficient testimony to confirm every truth therein comprized, 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 Lillies in their royalty. Now consider▪ Doth the providence of your heavenly Father extend to Sparrows? and doth he so beautifie 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 Gods 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 [Page 12] we are all of his Off-spring, &c. 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, &c. that is, the formative vertue, 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 then the wall: In this sence, God is said to open the womb of Rebecca, when he gave life to the formative vertue; 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 Absalom, 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 Gods 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 voyce in the street: How long ye simple ones will ye love simplicity, and scorners delight in scorning, and fools hate knowledg? Turn ye at my reproof, &c. Under favour (my Masters) this Wisdom here spoken of cannot be interpreted as a Herauld or Cryer publishing such an Oration in a City, Palace, or such like convention of people; but it is the voyce 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 councel; there the voyce 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 [Page 13] answer me this question; What is that which giveth a check to yours and my Conscience, when we intend evil against God, or our Neighbor? and whether or no, upon the commitment of sin, there hath not been a voyce of God speaking in every one of our hearts, this ought not to be done? I think the worst of men wil acknowledg it; (onely such excepted who liked not to retain God in their know­ledg) 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 dye: Mark this well, Satan pleaseth the fancy of the Creature, the better to accomplish his ruine; God informeth the judgment 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 Gods 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, &c. 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 mankinde, 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 voyce of his Spirit to the heart within, and if God, by his Word or Ministry (which is his outward means) woo­eth and inviteth all Mankinde 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 sence) to take up,3 Argument drawn from Gods 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 [Page 14] would but harken: Why will ye dye, O house of Israel? See here Gods expressions of love, not onely desiring Israels conformity, but argueth out the case; Why will ye dye? What reason have you to destroy your selves? Is there any cause that necessitates you to perish? Its 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 dye, O house of Israel? &c. Here the Lord doth declare his disaffection to the Creatures ruine 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, &c.

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 rendred them uncapable of any further favor; 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 neer 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, &c. 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 extream hunger: when her [Page 15] charge is brought to perfection, how doth she endevor to rally her young ones together! never at rest longer then 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 Judg, &c. So here, the similitude of the tender­ness of the Hen over her young doth manifest something of Christs 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 Publicanes 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 rejoyceth 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 presi­dents, lest I burthen your memories; onely 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, &c. and when he returned home, his father was so far from calling him to account for his Prodigality, [Page 16] 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 it self, 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 then I have (by Gods permission) to spend at this present, to unfold the mystery of the whole Parable; onely take notice from the grudgings of the elder brother, as also the evil eye of the laborers in the vineyard, upon their masters 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 onely in exercising the faculties of Nature, as breathing, speaking, acting, &c. but chiefly 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 boughes 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 it self, 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 Sa­tans Logique) 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 sence, 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 rejoycing to receive a dead childe to life, or for a childe that was lost to finde 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 [Page 17] 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 be­leeve that Christ dyed for the World, or that God is so open-hand­ed 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.

Jude 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 soveraignty of God, in making the wicked for the day of evil. Secondly, that in Jude proves, That in the determinate Counsel of God certain men were appointed to De­struction. Lastly, that of Rom. 9. manifesteth Gods free Election, in chusing 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 mis-understanding) may have some seeming opposition, [Page 18] 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 Gods 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, Iam. 1. when he is tempted, that he is tempted of God; for God tempteth no man, &c. 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 Pauls words, Meats for the belly, and the belly for meats, but God, &c. 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 know­ledg of the Truth.

Answer to the second Objec.To the second Objection, Jude 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 wholy 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 dye by that Law? not as they are Richard, Thomas, or John such a one, &c. [Page 19] 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 Ʋngodly 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 Transgressors: 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 profan [...]: 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, honor, and immor­tality upon every Soul that worketh Righteousness, upon the Iew 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 sence 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 Vassallage; 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 child-bearing of Jacob and Esau, was exceedingly troubled with strugglings 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 [Page 20] 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 Esaus servant, and Es [...]. was Jacobs 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 Garisons, 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 rectifie 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 Gods fore-intentional hatred of Esau, or love to Iacob; 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, &c. Obad. 10. For thy violence against thy brother Iacob, shame shall cover thee, &c. By these Scriptures it appeareth, That Esau, who was a Fornicator and prophane person, and his posterity also an ungodly and oppressive generation of men, for violence and oppression of their brethren, are said (in the Scrip­ture sence) 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 Jacobs race, as well as of Esaus. Saul in Samuels time, and to hate the hypocritical new moons in Isaiahs generation, and wick­ed men in Davids 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 deal­ings of God in the Creatures language, the better to condescend to his capacity, and not that there is a different qualification in one in­tire 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 Judg as angry and hasty to destroy his life, when the Judg (as he ought) is of the prisoners counsel, and out of love and tender pity to the prisoner sheweth him [Page 21] 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 it self; and How often would I, and ye Would not, &c.

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 Gods 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 Jacobs 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 &c.

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 judgment,Answ. That the main drift and scope of the A­postle in these words is, to take off the self-conceit or priviledg 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 [Page 22] challenge any priviledg 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, &c. 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 Judgment which (from these words) many conclude to be in God,Exod. 20. the Scripture shall unty 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 knowledg,2 Command. such he is said to harden,Rom. 18. or rather giveth them up to a reprobate sence; 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 avoyd 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 Coun­cel 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 then the wisdom of men; then I say, That the unrighteousness of God (if such a thing could be imagined) is more righteous then the righteousness of men: [Page 23] So then, you may perceive how obscaene and absurd it is, to conclude God the Author of sin and punishment in the Creature; this is the only property and practise of Satan, mans adversary, and not of God, who is a Lover of all mankind: And I give my judgment, 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 sence 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 carryeth 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 Judgment 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 knowledg, so God gave them over to a reprobate sence, &c. And touching Pharaoh the Scripture readeth thus: And when Pharaoh saw there was respite, He Hardened his Own heart, Exod 8.15. and hearkened not unto them, &c. 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;Iudg. 6 6. Wherefore then do you harden your hearts, as the Egyptians and Pharaoh hardened their hearts, and would not let the people go, &c. By the harmony of these Scriptures you plainly see, That the evil qualifica­tion, viz. hardness in Pharaohs heart, did arise from the avers­ness 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 &c.

If God gave Christ to All, and Christ dyed 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 dyed for all, yet the benefit of this act in Gods Love, and Christs indefinite [Page 24] Tender of Salvation is appropriated only to Believers, such persons as through faith apprehend the same: God so loved the World, that Whosoever Believeth, Iohn 3.12. &c. 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 Gods Love, or Christs Tender, be proposed indefinitely to All, yet when you say the benefit thereof is conditional on believing, doth not this Doctrine establish Free-Will?

Answ.I humbly conceive there cannot be imagined to be in any creature such a thing as Free-Will, 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. &c. Here the creature is concerned in action, and God in power. A Tree is concerned in fruit-bearing, 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 wilde 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 then the just expulsion of a prophane 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 sence, [Page 25] Ʋnbelief 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.

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 Ʋse. 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 heighth 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 [Page 26] 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 then 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 co-heirs with Jesus. Halle­lujah.

2 Ʋse.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 dyed 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 dyed 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 States 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 suspence, 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 Gods Free-Grace to All gives him credence of Gods 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: [Page 27] 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 Judg of all the World will judg righteously: Now if Judgment take place before the Fact, or condemnation precede the being of the person, is it not to charge God with male-admini­stration 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, meerly because it was his will: As great personages will dignifie one mans child with the name of his Page, and others must be his Foot-Boys. 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,Remisness. The Doctrine of Predestination and Reprobation of men (simply as persons) is a Doctrine of Remisness, Security and Carelesness: 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 Gods 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 Remisness.)

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 prophane person,Carelesness. when he hath been taught this Doctrine, That some (as persons) were chosen to life, and others appointed to death, meerly out of Gods decree, and without any [Page 28] 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 endeavor 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 shew thy self upright; with the pure thou wilt shew thy self pure; with the froward thou wilt deal frowardly, 1 Sam. 2 30. &c. And touching Eli's sons, who were of the lineage of Aaron, see what God saith, Them that honor me, I will honor, and them that despise me, shall be light esteemed: And (as I give my judgment) that Doctrine which Iohn the Baptist preached,Mat▪ 3. should be seasonable for our times; Now is the ax layd 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 tryal of their faith in the Gospel, by performance of Works answerable to the Gospel. The Papists Incidit in Sillam qui vult, &c. Silla was to set Works supereminent above Faith; I wish the Protestants Charib­dis be not to erect Faith without Works: The Apostle Iames 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, &c. From which ob­serve, with me, the Apostles method; you understand whom he spake to, a Heathenish people, wholy 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) [Page 29] that God [...] willing to pass by, or wink at, their former igno­rance, provided now they would be changed in their mindes and repent: wherein you may observe, that the Gospel of Christ is to be declared by way of meekness and affable perswasions: The Apostle hath an expression, 2 Cor. 5.20. Now we are Embassa­dors of Christ; we pray you in Christs 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) beat mens 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 persons act, who (under pretence of [...]Nab [...]th blasphemed, &c. only a sleight to get his Vineyard. Cave C. O. Heresie and Blasphemy) condemn men first, and give them time to repent af­terwards?

Harken 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, &c. Another a Turk, pleading the interest of Mahomet; A third of Aristotle and Py­thagoras his Judgment, denying both Diety and Resurrection: I pray let me ask you this question; Is it not more Christian-like to instruct these men then destroy them? Should not these poor Souls be objects of pity, rather then fury, seeing they must all stand at the Judgment seat of Christ? and to torment them before the time, is to do that to them, which (as I understand Scripture) Christ per­mited not to be done unto Devils. Now if such civility is to be used unto Aliens and Forreigners, who are Strangers in person and Re­ligion, will you that be fellow Natives desire Laws of cruelty to be exercised upon those that are neerer by affinity, both in birth and judgment?

Again, Coercive power at the best makes men but Hypocrites, when perswasion through love maketh a change in the minde: and what is it to drive the person of a man into a little outward con­formity, when in his minde he is always free to affect that which his judgment gives him to be truth? Simile. A Lion chained is a Lion still; the chain mitigateth not, but exasperateth the fierceness of the crea­ture: [Page 30] Outward forcings onely chain the out side, it is love onely that can change the minde.

Saint Paul exhorteth Titus to be gentle, and shew all meekness unto all men; and by a self-experiment he encourageth him to that duty: For, saith he, Tit. 3. We our selves also were sometimes disobedient, serving divers lusts, &c. but after the kindness of the love of God appeared, &c. Then there was an alteration: If the men of our generation, that stile themselves Ministers of the Go­spel, had labored 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 bin 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 worship­ed 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, &c.

To beleeve Christ in history, as to be born, dead, and risen again at Jerusalem, Rome, Spain, France, acknowledg as much, yea, the Devils beleeve, 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 your selves, 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 formed in us, by a manifestation of God in Our flesh, then 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; then 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 forbid that I should discourage you in any thing that you apprehend to foe of God in [Page 31] 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 it self, 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 Nations cause, I take the more bold­ness and freedom to speak a word of Exhortation to you: You have heard what hath been pressed, viz. Gods Goodness unto Man­kinde; 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 mindes, 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 minde 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 wel-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 Apostacy in you of this nature! hath the power of God in you (through your friends compliance) not rendred 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 Sa­tans 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?

[Page 32]It's too much given to us all, that when any remarkable Judgment falleth upon any of our fellow-creatures, to foster and cherish up our own spirits, in apprehension of self-excelling righteousness, and not onely revive, but censure the iniquity of the afflicted: For pre­vention of this male-application of our brethrens misery, Christ teacheth the Jews what observation they must make of Herods 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 Gods Justice to you, take heed, lest through deviation of righteous principles, you render not your selves objects of Gods 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 Gods mercy, in the conquest of your enemies, will prove an ag­gravation of Gods 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 Israels prevarication, useth this expression, A­mos 3.2. You onely have I known of all the Families of the earth; I will punish you for your iniquities.

As Gods love gives cognizance in Mercy; so Apostacy augments Pro­priety in Judgment. 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 Souldiery, 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, &c. and do so wickedly, Ye shall perish, and your Commanders also.