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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, Isa. xlvi. 8. Shew yourfelves 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 set 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 fhew your felves 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 thofe things that are true, are eternal truths, always were fo, and will be fo immutably and unalterably. And upon this account, it is very hard to think of God that he will not contribute that which is neceffary to his creature, to do that which he calls him unto, especially in fuch things, where the creature is undone, if the thing be not done; and where none elfe but God can do it, nor help any otherwhere to be found. In fuch case 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 neceffary 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 neceffaries to fave them harmlefs, and to bring them to good. And this acknow ledgment is made in our publick prayers and up

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on this account it is, that we are advised, to cast 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. 23. 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 sprinkle clean water upon you and you fhall 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 thefe places are very eafily reconciled, by acknowledging God's fuperintendency, as the original and first cause; and mens labour, care, and diligence, as a fecond caufe. So that it may be faid, that man doth it, as we [attribute an effect to an instrument: and it must be acknowledged, that God doth it, because he is chief and principal. We read, Jonah iv. 2. that God is faid to be a God of great pity: and eltewhere 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 careleffnefs and felfneglect, if the thing be not done, Prov. i. 31. I have called, but ye refufed, and would have none of my counfels. So, Hofea xiii. 9. O Ifrael, thou haft deftroyed thyself and John vi. 40. ye will not come to me, that ye might have life. This is the fourth particular.

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DISCOURSE XIV.

The Converfion of a SINNER.

EZEK. Xviii. 27.

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

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IFTHLY, To affert our impotency and disability, and that God is wanting in neceffary affiftance, is to expofe us to an invincible temptation; and that in these three particulars. ft, To entertain hard thoughts of God, and fuch as are unworthy of him.

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

3dly, Finally, to defpair; and we wrong God more by defperation, than by prefumption. I fay, to affert our inability, and that God is wanting in neceffary aid and affiftance, would be to expofe us to think the hardest thoughts imaginable of God; even fo 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 themfelves, nor will any body be at the charge of them, but in refpect of the end. And whofe heart will ferve him to act, when he hath no manner of hope ? and who can have any

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hope if he have no confidence, that God will aid and affift? I add farther; to think that God is im placable, and irreconcileable, is the way to come unto the very temper of the devils themselves; but that God is ready with his grace and influence, is that which hath an univerfal acknowledgment; as appears from these three things.

ft. There is not a man among us of any fenfe and reason, that will engage in any matter of weight but he will fay, in the name of God.

2dly. There is no man of any sobriety if he relate how he hath escaped any danger; but he will interpose these words, God be thanked, or, as God would have it.

3dly. All men of confideration and fobriety, when they part, will fay, God be with you. Which obfervations import, that it is fuitable, and connatural to the nature of man, to apply to God, and to acknowledge him, and to think that God will be with us, to affift and direct us.

Sixthly and laftly, God hath done fo much on his part, that he hath given us all reason to believe, and think that he is well-minded towards us: and that he is refolved in the matter of our recovery, upon terms, that are made easy, and poffible. And to make this appear I will offer you these eight par→ ticulars.

Firft. Take into confideration, the length of God's patience for were God for our destruction, he would take us at the first advantage, and opportunity, as enemies are wont to do. For who lets an enemy go out of his hand? Men will hardly fufP 2

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fer an enemy to live; but prevail against him what they can; left, if they should let him go out of their hand, and let him alone, he should meditate their deftruction. And this is that, which is apparent, and the fcripture fuppofes it, Eccl. viii. 2. Be caufe fentence against an evil work is not speedily executed, therefore the hearts of the fons of men are set ir them to do evil. But 2 Pet. iii. 9. we are told, that, the long-fuffering of God doth not proceed either from his weakness, or want of power, but from his willingness that we should not perish. He would have us come to a better understanding, and take a courfe that we might live. This is the first thing that I would fuggeft, that God is well-minded towards us, and willing to do us good. The

Second thing that I would offer, is the checks of our own confciences. Now the checks of our own confciences, in all bad ways, we have very great cause to attribute them unto God, as his awakenings of us. And that for this reafon, because finning doth contract hardness and reprobacy of mind; and difables the mind for its true and proper work; and makes it as falt that hath loft its favour. We all find it far easier, to commit a fecond fin than the first. Therefore we are to look upon the check of our own confciences as the voice of God.

Thirdly, The abundant provifion, that God hath made for our recovery, fhews that he is in good earneft. There is expiation of fin; and the affiftance of his grace and fpirit, for the recovering of us; and God would not have done all this, if he had not been in good earneft. Here, I will take up the

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