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and the Sectaries whisper me to one another to be like Origen, a person in these dangerous opinions, forsaken of God, in comparison of them. What really I assert about these questions, I have here briefly hinted; but more largely opened in my "Catholic Theology:" but I will confess that I find no inclination in my soul, to desire that their doctrine may prove true, who hide the glorified love of God, and would contract his mercy and man's salvation into so narrow a room, as to make it hardly discernible by man, and the church to be next to no church, and a Saviour to save so very few, as seem scarce considerable among the rest that are left remediless. And who would make us believe that the way appointed to bring men to the love of God, is, to believe that he hath elected that particular person, and left almost all the world (many scores or hundreds to one) unredeemed, and without any promise or possibility of salvation. I am sure that the Covenant of Innocency is ceased, and I am sure that all the world was brought under a law of Grace, made after the fall to Adam and Noah: and that this law is still in force, to those that have not the more perfect edition in the Gospel. And that Christ came not to bring the world that never hear of him nor can do, into a worse condition than Jews and Gentiles were in before: nor hath he repealed that law of grace, which he before made them; nor hath God changed that gracious name which he proclaimed even to Moses. (Exod. xxxiv. 6, 7.) And I am sure that Abraham, the father of the faithful, conjectured once, even when God told him that Sodom was ripe for destruction, that yet there might be fifty righteous persons in it; by which we may conjecture, what he thought of all the world b. And I know" that in every nation he that feareth God, and worketh righteousness, is accepted of him ;" and that "he that cometh to God, must believe that God is, and that he is the rewarder of them that diligently seek him ;" and therefore without faith none can please God: and that men shall be judged by that same law, which they were under and obliged by, whatever it be. And they that have sinned under the law of Moses, shall be judged by it; and they that sinned without that law shall be judged without it. And I know that God is love itself, and infinitely Read Mal. i. 14. with all the old translations in the Polyglot Bible, and con sider it.

good; and will shew us his goodness in such glorious effects to all eternity, as shall satisfy us and fill us with joyful praise. And as for the Papists, I know that they are seduced by a worldly clergy, and that by consequence many of the errors in that church do subvert the fundamentals; and so do many errors of the Antinomians and others among us, that are taken for religious persons; yea, and as notoriously as any doctrines of the Popish councils do. But I know that as a logical faith or orthodoxy, which consisteth in holding right notions and words, deceiveth thousands that have no sound belief of the things themselves expressed by these words; so also logical errors about words, notions and sentences, may in unskilful men consist with a sound belief of the things which must necessarily be believed. And that Christ and grace may be thankfully received by many that have false names and notions, and sayings about Christ and grace. And I know the great power of education and converse, and what advantage an opinion hath even with the upright, which is commonly extolled by learned, godly, religious men, especially if by almost all. Therefore I make no doubt but God hath many among the Papists, and the Antinomians, to name no others, who are truly godly, though they logically or notionally hold such errors, as if practically held would be their damnation, and if the consequents were known and held: much more when thousands of the common people hold not the errors of the church which they abide in. And it shall not be my way of persuading my own soul, or others to love God, by first persuading them that he loveth but few besides them. And when such have narrowed God's love and mercy to all save their own party, and made themselves easily believe that he will damn the rest of the world, even such as are as desirous to please God as they are, they have but prepared a snare for their own consciences; which may perhaps when it is awakened as easily believe that he will damn themselves. Let us give "all diligence to make our own calling and election sure," and leave others to the righteous God, to whose judgment they and we must stand or fall. "Who art thou that judgest another's servant?"

As the Covenant of Peculiarity was made only with the Israelites, though the Common Law of Grace, made to Adam and Noah, was in force to other nations of the world; so the

more excellent Covenant of Peculiarity is, since Christ's incarnation, made only with the Christian church, though the aforesaid Common Law of Grace be not repealed to all others: nor can it be said that they sin not against a law of grace, or mercy leading to repentance.

And as the Covenant of Peculiarity was not repealed to the ten tribes, (though the benefits were much forfeited by their violation;) but God had still thousands among them in Elias's time, that bowed not the knee to Baal, and such as Obadiah to hide the prophets; though yet the Jews were the more orthodox: Even so though the Reformed Churches as the two tribes, stick closer to the truth, the kingdoms where Popery prevailed have yet many thousands that God will save; and, notwithstanding their errors and corrupt additions, they have the same articles of faith and baptismal covenant as we. And if any man think himself the wiser or the happier man than I, for holding the contrary, and thinking so many are hated of God more than I do, (and consequently rendering him less lovely to them ;) I envy not such the honour nor comfort of their wisdom.

Object. III. You will thus confirm our ignorant people in their presumption, that tell professors of godliness, I love God above all, and my neighbour as myself: though I do not know, and talk, and pray so much as you do.'

Answ. Either they do so love God and man, or they do not. If they do they are good and happy men, though you call them ignorant: yea, he is far from being an ignorant man, that knoweth God and Christ, and heaven and holiness so well, as to be unfeignedly in love with them. But if he do not, what say I to his encouragement in presumption! But you must take another course to cure him, than by calling him to a barren sort of knowledge. You must. shew him, that the love of God is an operative principle; and where it is will have dominion, and be highest in the soul; and that telling God that we love him, while we love not his law, his service, or his children; yea, while we love our appetite, our wealth, our credit, and every beastly lust above him; and while we cannot abide much to think or hear talk of him; this is but odious hopocrisy, which deceiveth the sinner, and maketh him more abominable to God.

But if really you see a poor neighbour, whom you count

ignorant, live as one that loveth God and goodness; take heed, that you proudly despise not Christ's little ones, but love and cherish those sparks that are kindled and loved by Christ. The least are called by Christ his brethren, and their interest made as his own. (Matt. xxv.) And the least have their angels, which see the face of God in heaven.

Object. IV. How then are infants saved, that neither have knowledge nor love?'

Answ. 1. While they have no wills of their own, which are capable of holy duties, they are as members of their parents, whose wills are theirs; or who know God, and love him, for themselves and their infants. As the hand and foot doth not know and love God in itself; and yet is holy, in that it is the hand or foot of one that doth know and love him.

2. Sanctified infants have that grace which is the seed of holy love, though they have not yet the act nor proper habit of love. I call it a seed, because it is a holy disposition of the soul; by which it is (not only physically, as all are, but) morally able to love God, when they come to the use of reason, or at least mediately to do that which shall conduce to holy love.

3. And in this state being loved of God, and known of him as the children of his grace and promise; they are happy in his love to them: for he will give their natures their due capacity, in his way, which we are not yet fit to be fully acquainted with; and he will fill up that capacity with his love and glory.

Object. V. 'If this hold, away with universities, and all our volumes and studies of physics, mathematics and other sciences; for they must needs divert our thoughts from the love of God! And then Turks, Muscovites, and other contemners of learning are in the right.'

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Answ. There is a right and a wrong use of all these, there is of arts and business of the world. One man so followeth his trade and worldly business, as to divert, distract, or corrupt his mind, and drown all holy thoughts and love, and leave no due place for holy diligence. And another man so followeth his calling, as that heaven hath still his heart and hope, and his labour is made but part of his obedience to God, and his way to life eternal; and all is sanctified by holy principles, end and manner. And so it is about

common learning, sciences or arts. And I have proved to you, that among too many called great scholars in the world, many books, and much reading and acquaintance with all the arts of speaking, with grammar, logic, oratory, metaphysics, physics, history, laws, &c. is but one of Satan's last and subtlest means of wasting precious time, deceiving souls, and keeping such persons from pursuing the ends of their excellent wit, and of life itself, that would not have been cheated, diverted and undone, by the grosser way of brutish pleasures: but holy souls have a sanctified use of all their common knowledge, making it serve their high and holy ends. But O that some learned men would in time, as well understand the difference between common learning (which serveth fancy, pride, or worldly hopes ;) and the love of God and a heavenly life; as they must know it when they come to die!

CHAP. XV.

Use, Exhort. 1. Not to deceive ourselves by overvaluing a dead or an unholy Knowledge.

Ir grieveth my soul to observe how powerfully, and how commonly Satan still playeth his first deceiving game, of calling off man from love, trust, and obedience, to an ensnaring and troublesome, or unprofitable sort of knowledge. And how the lust of knowing carrieth away many unsuspected to misery, who escape the most dishonourable sort of lust! And especially, what abundance in several ways take notional knowledge, which is but an art of thinking and talking, for real knowledge; which is our acquaintance with God and grace; and which changeth the soul into the image of him that we seek and know; and filleth us with love, and trust, and joy.

Two sorts are especially here guilty.

I. The learned students before described:

II. The superficial sort of people accounted religious. I. I have already shewed how pitiful a thing it is, that so many academical wits, and so many preachers, (to say nothing of the grossly proud, tyrannical and worldly clergy;) do spend so many years in studies, that are used but in the

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