A Saint or a Brute, Part 2 · Chapter 2

A Saint or a Brute · Part 2 · Chapter 2

p. 114CHAP. II. What in Reaſon he muſt do that would be certainly reſolved which is the beſt part and way. And who ſhall be Judge.

BUt before we come to the debate, I have two Queſtions to p… to thee, that in Reaſon muſt be firſt reſolved.

The firſt is, Whether thou art willing to know the Truth, and reſolved to chooſe the beſt part when thou knoweſt it? It is in vain for me or any man to Reaſon with thee, if thou wouldſt not k…; and to ſhew thee the Truth, if thou hate it, and wilt not acknowledge it when thou ſeeſt it; and to bring thee in the cleareſt light, if thou be before hand reſolved to ſhut thy eyes. And if thou wilt not chooſe that which thy conſcience ſhall be convinced thou ſhouldſt chooſe, as being abſolutely beſt, to what purpoſe then ſhould it be revealed to thee? Wouldſt thou be a happy man or no… ▪ Wouldſt thou have Joy or Sorrow? Good or Evil? ſtop here, and before thou goeſt any further, make me this Promiſ… before the Lord, [That thou wilt not wilfully reſiſt the ligh… that thou wilt chooſe, and preſently, and reſolvedly chooſe that … that thy conſcience ſhall tell thee upon certain evidence is the … Promiſe but this, which no man of Reaſon … p. 115and then we may make ſomething of our debate.

My ſecond Queſtion is, [Who it is that ſhall be Judge between us in this debate? or whoſe witneſs it is that you will take for currant?]

I am willing to ſtand to the Judgement of any that underſtand the caſe, and are impartial. I hope you will conſent that we ſhall take the moſt competent witneſſes and Judge. And if ſo, 1. You know that the Devil is no competent Judge. It is he that perſwadeth you that preſent delights are the better part, and rather to be choſen then a Holy life. But he is Gods enemy, and therefore no wonder if he ſpeak againſt him: He is your deadly enemy; and therefore no wonder if he would deceive you: He is caſt out of heaven himſelf, and would not have you poſſeſs the room that he hath loſt: He is a wicked lying ſpirit: and therefore is not to be believed. He is a murderer from the beginning, and therefore will not ſpeak for your ſalvation, Joh. 8. 44. If the Devil be to be believed, then none are wiſer then the ungodly ſenſual worldly men; and none are in a worſe condition then thoſe that are deſpiſed by the world for Holineſs, and that ſuffer all things for a Life unſeen. But the enmity that is planted in your very natures againſt the Devil, I hope, will help you to confeſs, that he muſt not be the Judge.

2. And truly Ignorant ungodly men are unmeet Judges. And it is they that bawle againſt Religion, and ſpeak againſt they know not what. 1. They are Blind by nature, and more blind by cuſtomary ſin: And muſt a Blind man be your Judge or witneſs, in a caſe of everlaſting moment? 2. They are unexperienced in the ways of God. How can they judge of a ſtate that they were never in, and of a way that they never went? They never tryed the work of the new birth, nor never tryed the holy exerciſe of faith, or Love or any Grace; and therefore you may as well take the Judgement of a ſimple man concerning another countrey that was never there, or concerning Navigation, that never was at ſea, or concerning Learning that never read a book, or concerning Muſick that never toucht an Inſtrument, as the Judgement of an unſanctified man concerning Holineſ… ▪ and Communion with God: unleſs it be thoſe that have a common convincing light, that cauſeth them to approve of that which they neglect themſelves.

3. And certainly your own ſ…y and fleſhly mi…d… are unfit p. 116Judges of the caſe: For they alſo are Blind and unexperienced: They are not ſuited unto ſpiritual things. To which I may add, 3. That they and all ungodly men are Partial in the caſe, and … unfit to be witneſſes, or Judges? All the Scripture ſpeaks againſt the Devil, and the wicked, and the luſts of the fleſh: and therefore they are a party, even the party that is to be ejected. 4. Yea they are enemies, and therefore their teſtimony or judgement is not to be regarded. And what elſe will ſpeak a word againſt a Holy life, but the Devil, the fleſh and wicked men? Not any▪ And therefore let it be concluded that theſe are incompetent Judges in the caſe.

But who then ſhall be Judge? Let God be Judge, let Chriſt be Judge; Who can, who dare refuſe this Judge? Refuſe him not: for none but he is fit and competent: Refuſe him not; for he will be Judge whether you will or no; and therefore your refuſal will be vain. 1. He is moſt wiſe, and knoweth all things: and therefore cannot be deceived. 2. He is Infinitely Good, and therefore cannot do any wrong: He is impartial and reſpecteth not the perſons of the greateſt; He is moſt juſt, and therefore cannot paſs an unjuſt ſentence. 3. He only is the Judge that hath full authority to make a final deciſion of the caſe. 4. And in a word, he is ſo abſolutely perfect, that he is lyable to no juſt exceptions, nor can men or Devils have any thing to ſay againſt his judgement. Are you agreed then that God ſhall be your Judge? Will you take that for the better part, which he calls better? If ſo, the controverſie is at an end. The living God hath given us his judgement long ago. If you ask me, Where; Ile tell you anon, when I have examined ſome of the witneſſes of the caſe.

And though I am reſolved to own no proper final Judge but God, yet under him there are many witneſſes that are worth the hearing. Indeed I am content to refer the cauſe to any one that doth but know what he ſaith, and is not unfaithful, (reſerving to God the final judgement.)

And 1. Go to the wiſeſt men on earth, and let them be witneſſes▪ What think you of all the Prophets and Apoſtles, and of all the antient Fathers of the Church? Were not theſe men wiſer then you, or then the ſottiſh ſcorners that revile the way… which they never went, and ſpeak evil of that which they underſtand not? I… Prophets and Apoſtles were not for Holineſs … p. 117a fleſhly worldly life, then I will be of your mind. But if they all as with one heart and mouth do cry down ſin, and cry up Holineſs, why ſhould you then refuſe their Teſtimony? Are you wiſer then all theſe?

2. What think you of all the godly able Miniſters of Chriſt that are now alive, or ever were? Are they not wiſer then you, and a few drunkards that have ſcarce wit enough to do the Devils ſervice without ſuch ſottiſhneſs as ſhames his cauſe? Have none of Chriſts Miniſters, that ſpend their days in ſtudying and ſearching after knowledge, more wit even in the matters of God, then a carnal Gentleman, or ignorant malicious wretch, that never uſed the means for Knowledge as theſe have done? In any other matter you will allow men that have made it the ſtudy of their lives to know more then you. If you want counſel for your ſtates, you'l go to one that hath ſtudied the Law. If you are ſick, you will ſooner ſeek advice of one that hath made it the buſineſs of his life to underſtand diſeaſes and remedies, then to one that never ſtudied it. You'l ſooner take the judgement of every tradeſeman in his trade, then your own or anothers that never learned it. Allow but thoſe men to be competent witneſſes that have bent their thoughts and prayers and cares this way, and the controverſie is reſolved. For what is it that all our Sermons plead for but Holineſs in order to Everlaſting Happineſs? What is it that ſo many thouſand Books are written for, but for Holineſs? Open the Books of the wiſeſt men, and ſee which ſide it is that they are on? Go to the wiſeſt ableſt Miniſters, and aske them which is the better part?

3. If Wiſdom ſuffice not, let the beſt and honeſteſt men be witneſſes. Who better then Chriſt, then his Apoſtles, then all the holy Martyrs and Confeſſors of the Church, and all the Doctors and faithful Miniſters of Chriſt? which ſide think you were they on that laid down their lives for the cauſe of Chriſt? ſure they that would rather burn at a ſtake, or ſuffer all the ſcorns and torments of the world, then forſake a Holy heavenly life, did take it to be better then all the pleaſures or profits of the world. Sure all the holy Doctors and Paſtors of the Church that lived ſo Holy lives themſelves, and ſpent their days in Praying, and watching, and meditating, and preparing for the life to come, contemning all the vanities of the world, did think that this was the Better p. 118part, which they followed after with ſo much diligence and patience as they did.

Hear me a few words, you proud and ſelf-conceited ſinners, that will plead for your ungodly ways, and plead againſt a holy life, and quarrel with the moſt faithful adminiſtrations of you… Paſtors: It is a matter of Everlaſting moment that you and we do differ about: and which of us is liker to be in the right? I confeſs I am a weak and ignorant man; but is the ſottiſh ungodly quarreller any wiſer then I am? How cameſt thou man to thy knowledge, that thou thinkeſt thy ſelf wiſer then me, and all the Paſtors of the Church? My Knowledge that is but little, hath coſt me almoſt forty years hard ſtudy? Haſt thou read and meditated and ſtudied more? Hadſt thou better helps and means of Knowledge? God uſually giveth his gifts in the painful uſe of means. If I ſhould think my ſelf wiſer in thy trade, and able to control thee, thou wouldſt judge me a ſelf-conceited fool. What haſt thou done for thy knowledge that I have not done? Haſt thou prayed for it day and night? So have I. Haſt thou had any private way of Learning that no man knoweth? Truly I have marvelled at the …aces of many ignorant careleſs men, that they do not bluſh when we have thus expoſtulated with them, when they quarrel with their Teachers, and ſet againſt them with as brazen a face as if they were all Doctors, or had ſtudied forty years, and we were as they are: Yea as if they were wiſer th…n all the Apoſtles, Doctors and Paſtors of the Church. Were it not a wonder indeed if God ſhould give more knowledge about the matters of ſalvation to a ſenſual voluptuous Gentleman, or to an idle droan, or a fellow that ſcarce ever read over the Bible, and to ſuch as live a worldly fleſhly and ungodly life, then to all his Miniſters and Servants that love his Laws, and meditate in them day and night, and live in Prayer, and other holy exerciſes, and make it their daily care and buſineſs, to conform their hearts and lives to the holy Doctrine which they ſtudy? Surely God will ſooner reveal his mind to a diligent ſearcher, that feareth and loveth him, then to a luſtful Epicur…, or a drunken, ſwearing, worldly ſot. He that every day abuſeth the Holy Ghoſt that ſhould be his Teacher, is not ſo likely to come to Knowledge, as he that humbly learneth and obeyeth him. It is … ſtrange evidence that moſt wicked men do give us to prove themſelves wiſer then their Teachers: when they can ſcarce give … p. 119wiſe account of the Principles of Religion contained in a Catechiſ…, they will prove themſelves wiſe by deſpiſing wiſdom, and railing at the Wiſe. They prove themſelves Learned by reproaching the learned: They prove themſelves godly enough to be ſaved, by hating and ſcorning them that are Godly; and prove themſelves the ſervants of Chriſt by ſpeaking againſt his ſervice; They prove themſelves wiſe enough to Teach or quarrel with their Teachers, by refuſing to Learn, and to be any wiſer, and by babling out their ſinfull folly. And when they have done, they prove that their hearts for all this are as good as the preciſeſt, by prating againſt that Holineſs which is the only health and goodneſs of the heart, and by ſhewing us to our grief that they neither know what Goodneſs is, nor what is in their hearts. They prove to us that they have Hopes for all this, of being ſaved and ſeeing the face of God, by hating them that are Pure in heart, that have the promiſe of ſeeing his face, Mat. 5. 8. and by reviling or forſaking the way of ſalvation, and by ſhewing us on their ſouls the open Marks of the wrath of God, and of a ſtate of condemnation. This is the Devils Logick. And this is the wiſdom of the wicked. They may next go further▪ and prove that they are chaſte by reviling chaſtity; and prove that they are ſober by ſpeaking againſt ſobriety, and by wallowing in their vomit: or prove that they know all arts and trades, and ſciences by reviling them: And as they now prove that they are the freemen of Chriſt, by ſhewing us the Devils fetters upon them, ſo if they hold out, they will ſhortly have nothing to prove themſelves in Heaven, but by ſhewing us the flames of Hell which they endure.

If therefore all the Holieſt and wiſeſt men on earth may be admitted to be witneſſes, then Holineſs muſt be your Beſt, and all things elſe be nothing worth in compariſon of it.

5. Moreover, if yet you would have more witneſs, ſhall thoſe be heard that have tryed both ſtates; the ſtate of Sin, and the ſtate of Holineſs? and that have gone both wayes; and therefore are able to ſpeak to us by experience?

If you were to take advice about any worldly buſineſs, you would chooſe a man of Experience for your Counſellor, an experienced Phyſicion for your bodies: and an experienced Tradeſman for your work. You will ſooner believe a Traveller that …ath ſeen the places that he ſpeake of, (if he be honeſt) then p. 120another; godly men have tryed both wayes. Alas they have known, and too much known the way of ſin; and they have tryed the Holy way that you diſlike. I think therefore that they are competent Witneſſes: And if their witneſs be worth any thing▪ the cauſe muſt go againſt the ungodly. For their Lives tell you their Judgement. Their hatred to ſin, their diligent ſeeking after God, their conſtant endeavours in a Holy courſe, their ſuffering any thing rather then forſake this Holy way, when once they have ſincerely choſen it; all theſe do fully acquaint you with their judgement. Do you think it is for Nothing that the holy ſervants of the Lord, do ſtiek ſo cloſe to him, and labour ſo conſtantly in his work? ſurely if they had not found that this way is beyond compariſon the beſt, you might draw them from it, into a ſtate of ungodlineſs again; at leaſt fire and ſword and torment might perſwade them to forſake it. Something he findeth in it that is good, that will let go his life and all the world for it.

What ſay you now! have you any juſt exceptions againſt the teſtimony of theſe Experienced men? The ungodly cannot be competent witneſſes; for they have tryed but one ſide: They have had experience of a prophane, a fleſhly, worldly life: but they never yet tryed a Holy life. And therefore how ſhould they be fit to tell you, what Good is in the way of God, which they never travelled in? Or what Gain is in the Heavenly Treaſure▪ which they never traded for? Or what Beauty is in the face of Chriſt and Glory, which they never had an eye of faith to ſee? Or what ſweetneſs is in the Hidden Manna, which they never taſted? If you ſay that many that have tryed the way of Godlineſs, have turned from it, and are againſt it! I beſeech you weigh my anſwer.

1. It is not One of a hundred that doth ſo, no not in theſe apo… tizing times, when all ſeducers are let looſe. And is one mans judgement more regardable then a hundred, yea, many hundred?

2. Nay, it is no One at all! Thoſe that you ſay turn off, ar… only ſuch as tryed an Opinionative Religiouſneſs, and ſome of the Outward duties of Chriſtianity, but they never tryed the power of a living rooted faith, nor the predominant Love of God in the ſoul, nor a Living Hope of the Heavenly Glory, nor the ſweetneſs of a Heavenly life; nor the mortification of the fleſhly inte… ▪ and true ſelf-denyal: Theſe are the vital parts of Chriſtian… p. 121which theſe few Apoſtates never tryed; though ſome of them have had ſome acquired counterfeits of them, and ſome good gifts of common grace, and think that none had more then they had.

Sinner, I beſeech thee for the Lords ſake, deal faithfully with thy poor ſoul, when all lies at the ſtake. Wilt thou take the judgement of a ſwaggering Gallant, or a ſcoffing, worldly or ungodly Sot, that none of them ever truly tried a ſtate of Holineſs: And wilt thou refuſe the judgement of God, and of all his ſervants that have tryed it? Go to any Godly man, and ask him which of theſe wayes he hath found by experience to be beſt? and hear what he will ſay to thee? He will be aſhamed to hear thee make a Queſtion of it. He will tell thee [Alas friend, I was once deceived by ſin, and deceived with the pleaſures of my fleſh, and the glittering glory and riches of this world, as you are now! I once was a ſtranger to the life of faith, and the Hopes of Heaven, and the Holineſs of the Saints. But it was by the meer deluſion of the Devil, and it was the fruit of the blindneſs, and deadneſs of my heart. I knew not what I did, nor where I ſtood, nor what I choſe, nor what I ſet light by! I never well conſidered of the matter, but careleſly followed the ſway of my fleſhly inclination and deſires! But now I ſeee I was the Devils ſlave, and my Pleaſures were my fetters, and my own corrupt affections were my bondage; and I now find that I did but delude my ſoul; I got nothing by all that the world did for me, but proviſion for my after-ſorrows: I had been now in Torments if I had but dyed in that condition. I would not be again in the caſe that I was in for all this world, or a thouſand ſuch worlds! That life that once I thought the beſt, hath coſt me dear, even the breaking of my heart: and a thouſand thouſand fold dearer would have coſt me, if the deareſt blood, and recovering Grace of my deareſt Lord had had not prevented it. O had I not been unſpeakably beholden to the Mercy of the Lord, even to that Mercy which I then made light of, I had been undone for ever; I had been laid under Everlaſting deſperation before this. Now I find that there is no life ſo ſweet as that which I then was ſo loth to chooſe! Now it is my only grief that I was holy no ſooner, and can be no more Holy then I am. O that I had more of that quickning, comforting, ſaving Grace! O that I were further from my former ſinful fleſhly ſtate? O that I could get nearer God, though I parted with all the proſperity p. 122of this world! I now find what I loſt by my continuing in ſin ſo long: but then I knew it not. O friend, as you love your ſoul, take warning by me, and make uſe of my experience, and give up your ſelf to God betimes!] This, or to this purpoſe, would the anſwer of an experienced perſon be, if you ſhould ask him, Which is the better way?

But if you ſay, that thus we would be our ſelves the Judges, and bring the matter into our own hands, I anſwer you, 1. It is true, we would be our ſelves your Helpers, and do the beſt we could for your ſalvation: And if you will neither help your ſelves, nor give us leave to help you, take what you get by it; we have done our part.

But, 2. I will not yet ſo part with you. I will further make you this reaſonable offer. I demand of thee, whoever thou art that Readeſt theſe words, Whether thou know of any man on earth that thou thinkeſt to be a wiſer man then thy ſelf? If not, thou art ſo like the Devil in Pride, that no wonder if thou be near him in malignity and miſery. If thou do know of any wiſer then thy ſelf, go with me, or with ſome faithful Miniſter to that man, and ask him, Whether a diligent holy life, be not much Better then any other life on earth? and if he do not ſay as I ſay here, and as Chriſt ſaith in my Text, that [the godly chooſe the better part] or elſe if I prove him not a very ſot before thy face, I will give thee leave to brand my underſtanding in thy eſteem, with the notes of in…amy and contempt.

Yea more then ſo, I will allow thee to go to one that differeth from me in the way of his Religion: Ask an Anabaptiſt, if thou think him more impartial, whether A Holy and Heavenly heart and life be not the beſt? and try whether he will not ſay as I do. Ask thoſe that you call Epiſcopal, or Presbyterian, or Independents, or Separatiſts: Ask an Arminian, or one of the contrary mind: Yea ask a Papiſt, and ſee whether he will not ſay as I do? It is true, they are every one of them of minds ſomewhat different about ſome points in the order and manner of their ſeeking God. But all of them, that are but ſober men, will confeſs as with One mouth, that God ſhould be loved above all, and ſought and ſerved above all, and that all ſhould live a Holy, Diligent, Heavenly life.

2. But yet if all this will not ſatisfie you, I will come yet lower: Who is it that you would have to be Judge or Witneſs in th… p. 123caſe? Is it thy malignant, or worldly, or drunken, and ungodly friend? I am contented that the caſe be referred even to him, and to as many of them as thou wilt, upon condition that he will but firſt Try the way that he is to judge of. Let him but make an unfeigned tryal of a life of Holy Faith, and Love, and Obedience, and Self-denyal, as long as I have done, and we will receive his Teſtimony: Nay more, let him thus try a life of Holineſs, (inwardly and outwardly) but one year, yea or but one monethmonth, or day, or hour, and we will take his Teſtimony: But to be judged by a man in a matter of ſalvation, that ſpeaks of what he never knew nor tryed one hour, but ſpeaks againſt he knows not what, this is a motion too bad to be made to a very Bedlam.

6. If yet you are not reſolved which is the Better part and way, to whom do you deſire to referr it? Shall Heathens, Jews, and Infidels be Judges? Why if they be, they will give the cauſe againſt you. Jews and moſt of the Heathen world do profeſs to believe a life to come, where ſome are happy and ſome are miſerable; and they commonly profeſs that all men ſhould obey their Maker, and make it their chiefeſt care and labour in this life, to be happy in the next: Heathens will confeſs this. And yet I ſuppoſe you will eaſily confeſs that theſe men are none of the fitteſt Judges. The way to Life by Jeſus Chriſt they do not underſtand: But that the world is vanity, and nothing to be preferred before our happineſs in the world to come, this they will commonly acknowledge. And if the lives of the moſt of them contradict this profeſſion, yet ſtill they are forced to confeſs the truth: and truth is not the leſs truth, becauſe they that confeſs it will not obey it. Nay what greater teſtimony can you wiſh to ſilence your unbelieving thoughts, then the witneſſes of the enemies of the truth, who as they condemn themſelves by bearing witneſs to that which they refuſe to practiſe, ſo ſhall their witneſs aggravate your condemnation, if you will live below it. What, are you Chriſtians? and yet refuſe to come up in your choice and lives to the doctrine of Heathens and Infidels?

7. I know you will think at leaſt that thoſe Hereticks that are daily here bawling againſt us, will not be partial on our ſide: …f you think that this Doctrine is contrived by us for any ends and intereſts of our own hearken then to our enemies. Theſe railing Quakers that can ſcarce tell how to ſpeak a word of the Miniſters duplicate page p. 122duplicate page p. 123p. 124of Chriſt, but what is the ſpawn of venemous, fiery, bitter malice, do for all this cry up Holineſs of life. Though they corrupt the doctrine of Chriſt ſo odiouſly, and ſpeak like Heathens in many of their extaſies and writings, yet do they openly cry down your ſenſual worldly wayes. Do you not hear how they rail at us for your ſakes that are vicious and ungodly, and tell us that you are the fruit and ſhame of our Miniſtry? Though theſe words be the fruit and ſhame of their malicious Hereſie (for all the world may know that it is our daily work to procure your Converſion, and that you keep your ſins, and refuſe a holy heavenly life, in deſpight of us) yet I muſt tell you, that theſe wretches ſhall condemn you. The ſtreets and Congregations have heard them cry out againſt your ungodly lives: and yet you will not turn to God. Muſt good and bad, muſt Miniſters and raging Hereticks give in their teſtimony againſt you, and yet will you not be ſatisfied and come in?

8. If yet you know not the better part, to whom will you appeal? Will you go to the Multitude and put it to the vote, not only among Chriſtians, but throughout the world? Truly there is no great reaſon for this, when moſt men are ſo blind and wicked: but yet if you ſhould, they would go againſt you, twenty, if not an hundred to One. I know well enough that when it comes to practice, they will not live a holy Life, and ſhew thereby a root of bitterneſs: But if you ask them what their judgement is, Whether God or the world, whether Heaven or earth, whether Holineſs or ſin be beſt and to be choſen, moſt men are againſt you, and would give it you as their judgement under their hands, that God and everlaſting life ſhould be firſt ſought: Though by this Confeſſion they condemn themſelves, yet is it their Confeſſion. As I told you before, the Jews are for this doctrine; the Turks and other Mahometans are for it; moſt of the Heathen world is for it, doctrinally, though they will not practice it: Only there are three ſorts againſt it in the world, that ever I heard of. One ſort are the Cannibals that eat mens fleſh, and go naked, and live like beaſts, and never heard of another life; and ſome ſuch ſavages as they. Another ſort is a few of the Heathen Philoſophers and and their followers, that differ in this from all the reſt. A third ſort is here and there a debauched apoſtate, that by the righteous judgement of God are ſo far forſaken by his Grace, for their pride and falſhood againſt the truth, that they have loſt the belief p. 125of a Life to come, and live under the viſible plagues of God upon their ſouls, as men that have ſinned wilfully againſt the truth, and have no more ſacrifice for ſin, but a fearful looking for of judgement and fire that ſhall devour the adverſary, Heb. 6. 6, 7. & 10. 26. and are near the ſtate of the Devils themſelves, that are reſerved in the chains of ſpiritual darkneſs to the judgement of the great day, Jude 6. Job 21. 30. And will you take the judgement of here and there a forlorn wretch, a deplorate apoſtate, an Epicure, or a Countrey of inhumane Cannibals, before the judgement of the moſt wiſe and godly, and of almoſt all the world? What excellency hath the underſtanding of theſe ſingular men, that it ſhould be ſo valued above all others? You know partly in this place, who they be that are of this Opinion: And is their Number, or Wiſdom, or Converſation ſuch as ſhould move you to be of their Opinion? Shall half a dozen deſperate apoſtates of ungodly lives, ſeem wiſer to you then all the world? And yet I am perſwaded that if you go to any even of theſe few apoſtates, whatever they think, they will confeſs that a Holy life is beſt: And yet have you not witneſs enough againſt you?

9. Who then ſhall be the Judge? Shall we appeal to the very Things themſelves, and to the daily experience of the world? You ſee that worldlings labour for the wind. You ſee that all their care and pains will not avoid the ſtroak of death, that turneth the proudeſt fleſh into a clod, and maketh dirt of the greateſt Prince. You ſee that wealth and honour do but mock men, and leave them in the grave, to darkneſs and corruption. And when you are ſure that this will be the upſhot of all your fleſhly pleaſure and worldly gains, are you not ſatisfied paſt all doubt, that the ſmalleſt hopes or poſſibility of another life ſhould be ſought with far more care then this?

10. If none of theſe witneſſes be regarded by thee, I know not whom to appeal to, but thy ſelf! And wilt thou needs thy ſelf decide the caſe? Haſt thou knowledge and experience, honeſty, and impartiality enough to fit thee to be judge: If thou hadſt, thou wouldſt make no doubt of it, but have been reſolved for Heaven and Holineſs ere this. Thy unreſolvedneſs proves thee blind and partial, and very much forſaken by the ſpirit of light: And ſhould ſuch a one be judge? But go to, I will much p. 126referre thy caſe to thy ſelf (reſerving ſtill the final judgement to the Lord) upon theſe juſt and reſonable conditions.

1. Wilt thou firſt thy ſelf but uſe thoſe neceſſary means for knowledge, in Reading, Faſting, Praying, Watching, Meditation, Conference with the wiſe, and ſuch like, as all thoſe do that come to ripe and ſaving Knowledge? If I referr my health to thee as my Phyſicion, thou muſt not refuſe to try my pulſe, and ſee my urine, and uſe the means to find out the diſeaſe. Wouldſt thou be my Lawyer, and refuſe to read my Evidences, and ſtudy my caſe? And wilt thou needs be judge thy ſelf of the matters of thine own felicity or miſery, and yet refuſe to read and hear and pray and meditate, and uſe the neceſſary means of underſtanding? Wilt thou lie in bed and work out thy ſalvation? Wilt thou make uſe of no ones eyes but thy own, and yet wilt thou wink or draw the Curtains, or ſhut the windows, and caſt away thy ſpectacles, and neither come into the ſunſhine, nor uſe a candle? This is but to ſay, I will willfully condemn my ſoul, and none ſhall hinder me.

2. But yet another condition I muſt propoſe. If thou wilt but (as I ſaid before of others) a while make Tryal of a holy life, and try in thy ſelf what Faith, and Hope, and Charity are, and try what ſelfdenyal is, I will then referr the matter to thy ſelf. Go back from God if thou find any Reaſon for it: and turn from Chriſt and Heaven and Holineſs if thou do not like them. But if thou wilt needs be the judge, and wilt not be perſwaded to try the thing, thou art a partial ſelf-deceiving judge.

3. But it this much cannot be obtained, at leaſt be Conſiderate in thy judging. If thou wilt but take thy ſelf aſide from the noiſe of wordly vanities and deceits, and commune ſeriouſly with thy heart, and bethink thee as before the Lord, and as one that knows he muſt ſhortly dye, Whether Heaven or Earth ſhould be ſought moſt carefully, and Whether God or thy fleſh ſhould be ſerved moſt reſolvedly and diligently; and if thou wilt but dwell ſo long upon theſe manlike thoughts till they are digeſted, and Truth have time to ſhew its face, I dare then leave the queſtion to thy ſelf. The next time that the Sermon or any affliction comes near thee and awakeneth thy Conſcience, do but withdraw thy ſelf into ſecret, and ſoberly bethink thee of the matter, what hopes thou haſt from the world, and what thou … have from God: what Time is, and what Eternity is, and give … p. 127Conſcience leave to ſpeak, and then I will venture the iſſue upon thy Conſcience: For thee I mean, though I muſt ſtick to a better judge my ſelf. Doth not Conſcience ſometime tell thee, that the Holyeſt perſons are the wiſeſt, and that thy labour is liker at laſt to be loſt and repented of, than theirs? Doth not Conſcience ſometime make thee wiſh that thou wert but in as ſafe a caſe as they: and that thou mighteſt but die the death of the Righteous, and that thy laſt end might be as theirs?

4. But if all this will not ſerve the turn, thou ſhalt be Judge thy ſelf: but it ſhall be when thou art more capable of judging. If God by Grace ſhall Change thy heart, I will ſtand to thy Judgement: If he do not, when thy graceleſs guilty ſoul ſhall paſs out of thy pampered dirty fleſh, and appear before the dreadful God, I will then leave the caſe to thy Conſcience to judge of. To all Eternity it ſhall be partly left to the judgement of thy Conſcience, whether ſin or Holineſs be better? and whether Saints or careleſs ſinners were the wiſer? and whether it had not been be ter ſor thee to have ſpent that life in preparing for thy Endleſs life, which thou ſpentſt in ſlighting it, and caring for the world and fleſh. Then thou ſhalt be Judge thy ſelf of theſe matters: but under a more ſevere and righteous judge: And ſo as ſhall make thy tearing heart to wiſh with many a thouſand groans, that thou hadſt judged wiſelier in time.

But becauſe that Judgement will be to deſperation, and too late for hope or any help, let Conſcience ſpeak when thou lyeſt ſick, and ſeeſt that thou art a dying man! Then judge thy ſelf whether a Holy or a worldly life be better? and whether it had not been thy wiſer courſe to have ſowed to the ſpirit, that ſo thou maiſt reap everlaſting life, then to have ſowed to the fleſh, from which thou now lookſt to reap no better then corruption. Be not deceived: God is not mocked: whatſoever a man ſoweth, that ſhall he alſo reap, Gal. 6. 6, 7.

But becauſe it will be very late to ſtay till thy own Death draw ſo neer thee, go but to thy neighbours that lie in ſickneſs, looking for the ſtroak of death; Yea to thy companions in ſin and folly, and ask them then which way is better? Ask them then which is the better part? Whether now they had rather be the Holyeſt Saints, or ſuch as they have been? Whether now they had not rather they had ſpent their time in the moſt careful ſeeking for Everlaſting life, then in doing as they have done? Say to thy old p. 128companion now, [Brother, I ſee you are near your end! the mortal ſtroak of death is coming! you are now leaving all the pleaſures of this world: I pray you tell me now your Judgement, whether mirth, and ſport, and feaſting, and drinking, and wealth, and honour be more to be ſought then life eternal? and whether Hearing and Reading the word of God, and Praying, and meditating, and flying from ſin, be as bad or as needleſs a thing as we have formerly taken it to be? Had you rather appear before the Lord in the caſe of thoſe that we derided as Puritans and too preciſe for making ſuch a doe about ſalvation, or in the caſe that you and I have lived in?] Ask but this Queſtion to thy old companions, and try whether the Conſciences of almoſt all that approach their end, do not bear witneſs againſt ungodlineſs, and do not juſtifie the holy diligence of the Saints. It is but two days ſince a poor drunkard of a neighbour Pariſh, being ready to paſs out of this world, did ſend hither (and to other Pariſhes) in the terrours of his ſoul, to deſire our Congregations to take warning by him, and to ſtrive with God if poſſible, for ſome mercy for his ſoul, that was paſſing in terrours into another world, becauſe of the guilt of his odious ſin.]

Well ſirs, I have gone along with you to all the creatures in this world, that have any fitneſs to judge in this caſe: and if all theſe will not ſerve, we muſt go to another world for Judgement, or ſtay till you come there.

11. And really do you think if we could ſpeak with Angels or departed Souls, that they would not conſent with God and all Believers in their Teſtimony? O how they would rebuke their madneſs, that make any doubt of ſo great, ſo plain, ſo ſure a truth, as this of the neceſſity and the excellency of a Holy life. None are ſo fully reſolved of this queſtion as they that have taſted the End of both, and paſt the righteous judgement of the Lord. They that are feeling the anguiſh of their Conſciences, and the tormenting diſpleaſure of Almighty God, are ſatisfied by this time: whether the Godly or ungodly were the Wiſer men, and whether ſanctity or ſenſuality were the Better courſe? They that are rejoycing with Chriſt in Glory, are ſati… fied perfectly of this queſtion, and are far from repenting of their choice. Luk. 16. Chriſt tells you enough, in the caſe of the Rich man and Lazarus, how men judge in the life to come.

p. 12912. But if all theſe witneſſes will not ſerve you, what ſhall we ſay to you? Whom will you chooſe to be your Couſellor? There is none left that I remember, unleſs you will go the Devil for advice. But againſt this I have told you enough before. Will he ſpeak for Holineſs that is a ſpirit of uncleanneſs; and will he ſhew thee Heaven that laboureth purpoſely to hide it from thee, till thou have loſt it? Or will he let thee ſee the odiouſneſs and danger of thy ſin, when it is the ſnare and bait by which he hopeth to undo thee; But yet for all this, let me tell thee, that thou mayſt learn even from the Tempting Enemy himſelf, the Truth of that which I am now aſſerting. For as the Devil himſelf believeth it, when he perſwadeth thee not to believe it; ſo the very nature and manner of his Temptations, may help thee to perceive that Heaven is attainable, and Holineſs is the only way. Would he make ſo much ado about it, to keep thee from the believing it, and ſeeking it, if there were not a Heaven for thee to find? why is he ſo eager to draw thee unto ſin, if ſin be not hurtful to thee? Doſt thou not feel the importunity of his Temptations? Its eaſie to obſerve them. Why is he ſo much much againſt a Holy doctrine, and a Holy life, and a Holy people, if it were not that he knows the Neceſſity and worth of Holineſs for thy good? The actions of a Knowing Enemy, may do very much to acquaint us with the truth. Beſides this, he hath oft appeared in bodily ſhapes (as I am able to prove by undenyable evidence;) ſometime to entice men to ſin, and ſometime to be Gods executioner to afflict them for it, and ſometime to make a Covenant with witches and Conjurers for their ſouls, as many a hundred of them have confeſſed at their death. And why ſhould he be ſo deſirous of thy ſoul, if thou hadſt none to loſe? or ſo deſirous to deceive thee, and deprive thee of ſalvation, if there were none for thee to loſe? and if this were not the chief concernment of thy ſoul, why ſhould thy chief enemy ſo much regard it? Thou ſeeſt that he is not ſo careful to deprive thee of thy fleſhly pleaſure: He careth not how much thou haſt of this: The more the glutton is pleaſed with his chear, and the more the drunkard delighteth in his cups, and the more the fornicator is pleaſed in his filthineſs, and every voluptuous perſon in his voluptuouſneſs, the Devil is pleaſed ſo much the more. He cares not if thou have all the Kingdoms of the world, if he can deprive thee of the Everlaſting Kingdom: Nor will he grudge thee the glory and honour of p. 130the world, if he can but keep thee from the heavenly Glory. He will allow thee the Hypocrites Reward, which is the applauſe of men, if he can but keep thee from the Saints Reward, which is the ſavour of God. He cares not how much of thy Good things thou haſt here, if he can deprive thee of the Everlaſting Good. It is his deſire that thou have thy Portion in this life, that thou mayſt miſs of the Believers Portion in the next. Certainly the Devil himſelf by his Temptations, Apparitions, and Contracts, doth plainly tell us of a life to come, and what it is that conduceth moſt to our Good or Hurt, our Joy or Torment; and conſequently teacheth us what to chooſe, by tempting us ſo palpably and eagerly to refuſe it.

You ſee now what a Jury of Witneſſes I have brought in, to teſtifie which is the Better part: The Devil and the wicked are added to the reſt, becauſe you will hear no better witneſſes. If you will, here are enow whoſe teſtimonies are unqueſtionable.

But when all is done, it is the Lord that is and will be Judge. All theſe are but witneſſes to diſpoſe thee to receive his ſentence. Thou art no Believer, till the Authority of the Word of God, will ſerve to ſatisfie and reſolve thee.