Birds when they are flying but when they are setting So doth the Devil he doth not ordinarily tempt us when we are busie but always when we are Idle Whilst David was imployd in the Persecution of Saul he committed no Adultery but when he stood quiet and idle in his Palace then he defiled himself with Bersabee God did not put us in the World to be idle but to work As he hath given Birds two Wings to fly even so he hath given Man two Hands to work Man is born unto travel saith Job as the sparks fly upward Job 5.7 If he be laisy if he will not work he will swarm in Vices and be reduced to beg his Bread. The slothful will not plow because of Winter therefore shall he beg in Summer but have nothing he becometh poor that dealeth with a slack hand but the hand of the diligent maketh rich Prov. 10.4 CHAP. XLV Riches ought to be contemned and how TO be a Christian is enough to oblige you to the contempt of all earthly Riches We are engaged to 't by our Baptism For by our solemn promise to renounce the Pomps and Vanities of this World we have at the same time implicitly promised to make no account of its Riches being the causes and nurses of them Take away the Cause the effect ceaseth Take away Riches you take away Pride and Vanity Will you not set your Heart on Riches remember that naked thou camest out of thy Mothers Womb and naked shalt thou return thither again Job 1.21 Remember that we brought nothing into this World and it is certain we can carry nothing out but they that will be rich shall fall into temptation and a snare and into many hurtful lusts which drown Men into destruction and perdition for the love of Mony is the root of all evil which while some coveted after they have erred from the Faith and pierced themselves through with many sorrows 1 Tim. 6. Remember when Nebuchadnezzar set his heart on Riches he became a Beast and eat Grass as an Ox but lifting up his Eyes into Heaven by Repentance he came again unto his former shape Dan. 4.34 If Crates despised Riches because they did hinder him to apply himself to Philosophy ought you not with a better reason to imitate him if you find they hinder you to go to Heaven For what profits a Man if he wins the whole World and looses his own Soul. At last remember that the Pilgrim who is going to travel a great Journey is not used to load himself we are all Pilgrims our Country is Heaven we intend to go thither If you will easily enter into 't you must not load your selves with the care of Riches When I say you ought to contemn Riches I do not mean you ought quite to forsake them so that you may be brought to extream poverty Because Poverty is another sort of temptation which is able to make you fall into sin and consequently loose the Kingdom of Heaven .. Solomon who knew it speaks thus unto his God. O Lord give me neither Poverty nor Riches feed me with food convenient for me lest I be full and deny thee and steal and take the name of my God in vain Prov. 30.8 By the contempt of Riches I mean if you have them in great plenty you ought neither to set your heart on them nor endeavour to keep and increase them by unlawfull ways but let the needy be partakers of them Otherwise it will be as hard to you to go to Heaven as to a Camel to go through a needles eye and if you have none you must not be idle but work by just and honest ways to get some But if after your endeavours it pleases God to leave you in Poverty be content with your condition and persuaded since God who is good and wise denies you Riches in this World it is either to punish you for your sins or because he knows they would be an hindrance to your Salvation CHAP. XLVI We must avoid the smallest Sins THere are some who detest with Horror Robery and Adultery they would not for all the World commit those sorts of Sins But they do not care if they fall into others which seem to them of small consequence wherein they deceive themselves for using to commit the small Sins they fall insensibly into the greatest If you will hinder a ship from being drowned you must stop all the Leaks whereby Water useth to come in One Sin draws an other qui spernit modica paulatim decidet he that contemns small things shall fall by little and little one of the Plagues in Egypt was in the beginning a small number of lice afterwards followed an innumberable number of Flees which vexed Pharao and his People The Devil is not wont to provoke you at first unto great Sins you would be frighted at them and he would loose his time He incites you to commit the smallest knowing by experience that if you commit them you will insensibly fall into those which are more hainous If you suffer Sin when it is small to subdue your Heart it will increase by little and little and afterwards it will be as hard to you to drive it out as it is difficult to pluck up a great tree Eschew therefore the smallest Sins as you are used to avoid Plague and Serpents CHAP. XLVII We must Obey Kings and Magistrates KIngs Magistrates are Gods Lieutenants they are his Image they represent him and for this cause they are called Gods in the Holy Scripture When they Command you must Obey He that heareth you saith Christ unto his Disciples hears me and he that Obeys Kings and Magistrates Obeys God. You are then bound to Obey them provided they Command nothing contrary to the Commands of God if it be so you ought to Disobey as did Sydrach Misach and Abednago who had rather to enter into a burning Furnace than to bow before the Image which Nabuchadnezzar had caused to be erected and as did also the Apostles and Martyrs who had rather to endure all kinds of Torments than to Obey the Heathen Emperours when they did forbid them to believe and Preach that J. Christ was the Son of God. For it is written in the Acts we ought rather to Obey God than Men. But when you see nothing in their Commands contrary to the will of God. You must obey them Obey them that Rule over you and submit your selves for they watch for your Souls as they that must give account Heb. â— 17 and let every Soul be Subject unto the higher Powers for there is no Power but of God the Powers that be are ordained of God whosoever therefore resists the Power resists the Ordinance of God and they that resist shall receive to themselves Damnation it may be that both the King and Magistrate are Sinners it is what you must not consider the Office wherein they are by Gods Will is Holy and what they Command is good
3. c. 24. S. 13. Wherefore when it is said that God will have all Men to be saved we must understand thereby his outward and revealed Will but not his inward and secret To whom I answer that this Distinction is impious and blasphemous making our good God Cruel Tyrannical and Author of Sin as I will make it appear in the two next Chapters CHAP. XXIII Fourth Impiety It makes God Cruel and Tyrannical TO say that there is in God an outward and revealed Will whereby he will have all Men to be saved and that there is in him another inward and secret will irresistible and always effectual whereby he hath chosen some to be saved and determined others to be damned without any respect to their good or bad Actions 't is to make God Cruel and Tyrannical I know that God by his absolute Power and Right over all Creatures may do what seemeth him good and none dares ask him why doest thou so is it not lawful to me to do what I will with mine own Mat. 20.15 but the question here is not of his absolute Authority but of such Power as agreeth with his infinite goodness Wisdom and Justice and if he hath determined some to Eterral Damnation without any respect to their bad Actions where is that infinite goodness Wisdom and Justice which we will have to be in our God it is said that Gods ways are right and equal that he can do no iniquity Eze. 18.25 It is written in Hosea Mans Destruction is of himself Hos 13.9 We read in Isaiah that our Iniquities have separated between us and our God and our Sins have hid his Face from us We read also in the Acts 10.34 God is no respecter of Persons but in every Nation he that fears him and Works Righteousness is accepted with him How can these Texts agree with this Doctrine that without any respect unto Sin God hath determined the greatest part of Mankind to be Damned to have such thoughts of God is it not to make him Tyrannical where is a King so unjust and arbitrary that without any respect to the Obedience or Disobedience of his Subjects orders that some Live in Peace and that others be cruelly put to Death where is a Father so cruel and barbarous that without any respect to the ill carriage and behaviour of his Children will have some to be happy the rest miserable but if there were either a King or Father who would deal in such a manner should he not be thought Cruel and Tyrannical by all Men The Fifth Impiety CHAP. XXIV It makes God the Author of Sin. IT is said in several places of the Holy Scripture that God hates Sin and that he hath no Pleasure in Wickedness but hates and abhors Iniquity Psa 5.4 45.7 it is a burden to him he forbids it he is provoked to Anger by it it is Enmity to him he doth revenge it and Punish the Sinner for it whosoever hath Sinned him will I blot out Exo. 32.33 The Soul that Sinneth it shall die Ezech. 18.4 Nevertheless this Doctrine of Predestination and Reprobation makes God the Author of what he hates forbids and punishes For being a certain truth that none shall enter into Hell but after he hath committed Sin it follows according to Calvins Doctrine that God having determined the greatest part of Mankind to an Eternal Damnation as it is imposible to 'em to avoid it so they cannot avoid the means viz. Sin and therefore it is clear that God is the Author of it Calvin is of that Opinion as you may see by these following words The Reprobate saith he would be thought excusable in Sinning because they cannot escape the necessity of Sinning specially sith such necessity is cast upon 'em by the ordinance of God. Neither ought it to seem an absurdity which I say that God foresaw not only the fall of the first Man and in him the Ruine of his Posterity but also disposed it after his own will l. 3. c. 23. S. 9. and 7 Here they run to the Distinction of Will Permission by which they will have it granted that the Wicked do Perish God only permitting but not willing it but why should we say that he permitted it but because he so willeth howbeit it is not likely that Man by himself by the only Permission of God without any of his Ordinance brought Destruction to him ibid. S. 8. Some answer there are two things in Sin to be distinguished the Materiality and Formality of Sin that is to say its act and Deformity and that God is the Cause of the former but not of the latter to which I thus answer if there be Sins capable of this Distinction as Blasphemy Murder and other Sins of Commission and if we may say that in those sorts of Sins God concurs with the Act and not with the Deformity wherein Sin truly consisteth there are other Sins called of Omission which having no act we cannot say that God concurs with them without saying also that he is the Author of ' em And this Distinction of Materiatity and Formality of the Act and deformity is vain Sin consisting only in the latter I mean in the Formality or Deformity of the Act. CHAP. XXV Sixth Impiety It causes and Nourishes Vice and is Enmity to a good Government VIce is forbidden both by the Law of God and Men. And we are bound to Banish it not only from our Hearts but also from our Families and from a State as much as lyes in our Power Now the Doctrine of Predestination and Reprobation according to Calvins Principles does maintain and encourage it for when a Man is taught and convinced that Gods decree is immutable and that he hath elected to Eternal Salvation but a very little Number of Men without any respect to their Faith and Obedience to his Commandments and by the same decree o dained the rest of mankind to Eternal Damnation without any regard to their Infidelity and other Sins how can the Fear of Damnation ever restrain him from yielding to a brisk and voluptuous Temptation of the Flesh and from Indulging his Senses in whatsoever they desire but if he knows how to make the best use of this Doctrine what advantage may he not draw from thence It will serve him both for a Sword and Buckler in all Fears and Dangerss it will make him couragious and undaunted on all occasions if he Rebels and takes up Arms against his Lawful Prince in the pretended defence of his Religion Rights and Liberties happen what will he will be unconcern'd He is taught and fully convinced that Gods decree is irrevocable that none can resist it and that it will have its effect maugre all Opposition CHAP. XXVI Seventh Impiety It takes away all Comfort THere was a time when I walked in the presence of God with much Joy and inward Consolation feeling in my Soul such delights as make me still Remember the hidden Manna which was so
pleasant and sweet that nothing but Experience is able to express it I could at that time say with Peter it is good to be here But now I perceive that the Tide is turn'd there is water mingled with my Wine Joys are changed into bitterness for being continually alarm'd by the cryes of an accusing Conscience I am afraid of the terrors of an avenging God least he condem me for ever into Eternal Fire those fears never leave me they are my constant attendants they lye down and rise up with me and pursue me so near that I am become a Burden to my self and can find no Comfort Remember some may say that J. Christ is the Propitiation for our Sins he hath purged them and delivered us from the Curse of the Law and from the Wrath to come and satisfied the Divine Justice and obtain reconciliation with the Father for us These words are indeed excellent to comfort a Soul that is persuaded she hath a real interest in J. Christ but since God according to Calvins Doctrine did by his immutable decree elect a small number of Men to Salvation and appoint the rest to Damnation neither considering their good or bad Actions but his pleasure only l. 3. c. 22. Sect. 7. How shall I know that I am of the number of the Elect without a particular Revelation from God they say the number of the Reprobates is far greater than that of the Elect. If so have I not great cause to fear that I am enroll'd under the greater Multitude when Christ said to his Apostles one of you shall betray me though eleven of em were Innocent and but one Guilty yet they were so anxiously concern'd and troubled that they could not forbear asking Master is it I Wherefore in Case the number of the Reprobate should be less than that of the elect yet being doubtful in what number I am listed and the torments of Hell being very frightful this consideration alone is able to trouble me and deprive my Soul of all comfort For nothing can assure and comfort me but an Infallible and certain perswasion that I am of the number of the elect and that is what I cannot have in this Life without a special Revelation from God. CHAP. XXVI David and St. Paul did not believe Predestination and Reprobation as they are above explain'd in the 19th Chapter THeir ardent Prayers to God Almighty and frequent Exhhortations to Men for their Eternal Salvation are an undeniable proof of it I have saith Paul a great heaviness and continual sorrow in my Heart for I could wish that my self were accursed from Christ for my Brethren my Kinsmen according to the Flesh Rom. 9.2 and in the next Chapter he speaks thus Brethren my Hearts desire and Prayer to God for Israel is that they might be saved What should be the reason of this sorrow Prayer and wish of St. Paul if God did by his absolute and irrevocable decree ordain the Brethren of St. Paul and his Kinsmen according to the Flesh to an Eternal Damnation without any regard to their Sins for if Gods decree had been such and known for such to St. Paul he ought to have said that it was very wise very just and conducing to Gods Glory and that it was an impiety for any Man to repine and murmer at it and therefore St. Paul would be very imprudent knowing Gods decree to be immutably fixt to all Eternity to interpose his Prayers and Wishes for the Evasion of it His Prayer would be Sin being against Faith and the true Rule of a good Prayer which ought to be a perfect and intire Submission to Gods orders and decrees Rom. 14.23 because of unbelief they were broken of Rom. 11.20 know saith David that the Lord hath set a part him that is godly for himself the mercy of the Lord is from everlasting to everlasting upon him that fear him to such as keep his Covenant and to those that remember his Commandments to do them These words shew clearly that David and St. Paul did not believe Predestination and Reprobation as they are above axplain'd in the 19th Chapter having regard to Fidelity and Infidelity to Obedience and disobedience to good and bad Actions CHAP. XXVII How Predestination is to be understood IT is certain God knows all things from all Eternity and no new thing can be added to his knowledg It is certain also that his Decree is immutable and that those he hath Predestinated unto Salvation shall infallibly obtain it as those he hath appointed to Damnation shall not escape it but it is not without consideration of their Faith and Infidelity nor without a respect to their obedience and to their good and ill Actions Behold I set before you this day a blessing and a curse a blessing if ye obey the Commandments of the Lord your God and a curse if ye will not obey Deut. 11.26 If ye live after the flesh ye shall die but if ye through the spirit do mortifie the deeds of the body ye shall live Rom. 8.13 So that either we live by one means or we die by another the Will of God Almighty is always fulfilled his decree doth not change because it is conditional Gods Will is not that we should necessarily observe his Commandments or that we should necessarily transgress them but if we transgress them though this transgression be contingent yet eternal Death is the necessary punishment for 'em and if we keep them though this observation of 'em be in our power with the Grace of God yet eternal Salvation is the necessary reward for ' em Thus Predestination is to be understood It is in respect of our Faith and obedience to Gods Commandments Thus the Prophets and Apostles understood it and that you may be fully convinc'd marke these Texts following He is the Author of Salvation to all them that obey him Heb. 5.9 He that shall endure unto the end the same shall be saved 1 Tim. 2.25 Be thou faithful unto the Death and I will give thee the Crown of Life Rev. 2.10 I have fought a good fight saith Paul I have finished my course I have kept the Faith henceforth there is laid up for me a Crown of Righteousness 2. Tim. 4.7 God hath from the beginning chosen you to Salvation through sanctification of the Spirit and belief of the Truth 2 Thess 2.13 Elect according to the foreknowledg af God the Father through sanctification of the spirit unto obedience and sprinkling of the blood of J. Christ 1 Pet. 1 2. God is not respecter of Persons but in every Nation he that feareth him and works Righteousness is accepted with him Act. 10.34 Then shall the King say come ye Blessed of my Father inherit the Kingdom prepared for you for I was an hungred and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in naked and ye cloathed me sick and ye visited me in Prison and ye