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faid of himself, 1 Sam. xiii. 12. I forced myself, wher he did that which he ought not to have done. So it will be found of all finners, that they have done that which was unnatural and against the reason of their minds; which had they followed, they would not have been wicked.

Thirdly, Where there is excellency of nature, there is always readiness to communicate, fupply and gratify. We commonly say, 'tis not majesty without goodness: all excellency is easy to give allowance to shew grace and favour. A good difpofitioned man faith Aristotle, is ready to make a candid interpretation, and overlook an injury ; and it is more generous not to take cognizance of a fault, than to forgive. It is God-like to pardon to gratify, to do good. In case of mifery, it belongs to goodness, to make a supply. They think meanly of God, that think he doth less to recover his creature, than doth confift with infinite clemency and compassion; that God doth less than what might serve the turn, or that he is wanting in necessaries, to save his creatures harm_ lefs, or bring them to good. This I depend upon in a way of reafon; that infinite goodness will not do less than is neceffary, or than will ferve the turn. But then as reason speaks, so also doth God speak of himself, by those impreffions he hath made of himself, upon all creatures. For all creatures that

are original to any other, they have this in them, to take care of their young, and to watch over them, till they are able to make their own defence and supply. This is true throughout the whole creation of God; and hear what God hath faid of himself, Pfal

Pfal cxlv. 9. God is good to all : and his tender mercies are over all his works. Therefore I will rather think, that God did not make the world, than that he will fail to be very good unto the creatures that he hath made. For I see it otherwhere quite otherwise.

Farthermore, we find good affection every where recommended, and the contrary every where blam*ed and difparaged. We admire goodness, tenderness, and compaffion; but on the contrary, every body complains of envy, malice, hard-heartedness, cruelty. We therefore may be fure, that goodness cannot be wanting in God, the want whereof God blames in his creatures.

Fourthly, We cannot fay worse of God, than that his calls and monitions to his creatures, are not serious, and in good earnest, and out of love and good mind. I can make no other explication of that diftinction of God's fecret and revealed will, but that they do declare the self fame will in God; but it is his secret will, before he hath declared it: and his 'revealed will, when he hath made it known. Just as the fecrets of a man, knoweth no man, but himTelf, and he to whom he will reveal them: so the will of God is not known, till God himself declare it. For to speak of a fecret and a revealed will in God, contrary one unto another, is without warrant, for it is the fame will in another state. And this I am well afsured and refolved of, because this would be dishonesty here below in the very judgment of reason, to pretend and not to intend; to make a shew and overture, and to refolve in a man's mind the contrary, is a great dishonesty, in the judgment

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of reafon. And we have no other principle to difcern the nature of God by, than the light of reason; and therefore the prophet faith, Ifa. xlvi. 8. Shew yourselves to be men; that is, use your reason, and he speaks it in this cafe, of judging in the ways and things of God. To whom, faith he, will ye liken me and make me equal? Will you compare me with your idols, that are made of filver and gold, and carried upon mens shoulders, and fet in a place from whence they cannot remove ? and though one cry unto them yet cannot they answer, nor fave themselves out of trouble. Remember this, and shew your selves men, bring it again to mind, O ye tranfgreffors. Wherefore we cannot think that to be a perfection above, which is base and an imperfection below. For those things that are true, are eternal truths, always were fo and will be so immutably and unalterably. And upon this account, it is very hard to think of God that he will not contribute that which is necessary to his creature, to do that which he calls him unto, especially in such things, where the creature is undone, if the thing be not done; and where none else but God can do it, nor help any otherwhere to be found. In fuch cafe how can we make it out, which is declared of God; that he would not the death of a finner; if he do not that which is necessary to bring him to repentance and unto life? We are told, Wifd. xi. 24. that he hateth nothing that he made; but is the lover of fouls. And therefore he cannot be wanting in necessaries to save them harmlefs, and to bring them to good. And this acknowledgment is made in our publick prayers: and up

on this account it is, that we are advised, to caft away our tranfgreffions, and to make us clean hearts, and thus expoftulated withal, for why will you die ? Have I any pleasure at all that the wicked should die, or in the death of him that dieth ? wherefore turn and live. Ezek. xviii. 236 31, 32. xxxiii. 11. And it is very obfervable, that he which bids us do these works hath also promised, that he will work them in us, Ezek. xxxvi. 26. I will fprinkle clean water upon you and you shall be clean, and a new heart will I give you, and I will put my spirit upon you, Jer. xxxii. 39. and Heb. viii. 10. Now these places are very easily reconciled, by acknowledging God's fuperintendency, as the original and first cause ; and mens labour, care, and diligence, as à second cause. So that it may be faid, that man doth it, as we attribute an effect to an instrument: and it must be ac knowledged, that God doth it, because he is chief and principal. We read, Jonah iv. 2. that God is said to be a God of great pity: and elsewhere we read, that he delighteth in mercy; and what persons delight in, they do easily and readily. Farther, let it be confidered, that the fault is laid upon us, and we are charged with carelessness and selfneglect, if the thing be not done, Prov. i. 31. I have called, but ye refused, and would have none of my counfels. So, Hofea xiii. 9. O Ifrael, thou hast destroyed thyself: and John vi. 40. ye will not come to me, that ye might have life. This is the fourth particular.

VOL. I.

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DISCOURSE XIV.

The Conversion of a SINNER.

EZEK. xviii. 27.

When the wicked man turneth away from his wickedness that he hath committed, and doth that which is lawful and right, he shall fave his foul alive.

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FIFTHLY, To affert our impotency and difability, and that God is wanting in neceffary affistance, is to expose us to an invincible

temptation; and that in these three particulars. 1st, To entertain hard thoughts of God, and fuck as are unworthy of him.

2dly, To throw off the use of all means, and to take no care at all, in this great affair.

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3dly, Finally, to despair; and we wrong God more by desperation, than by presumption. I say, to affert our inability, and that God is wanting in necessary aid and assistance, would be to expose us to think the hardest thoughts imaginable of God; even so far, as to neglect and throw off the use of all means, and to final defperation. For what are means if the end be not attained by them? Means are not valuable for themselves, nor will any body be at the charge of them, but in refpect of the end. And whose heart will ferve him to act, when he hath no manner of hope? and who can have any hope

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