4.

If I once know that he is a Man of Recog. ii. Probity, and unblamable in those Points of Duty wherein there can be no doubt but they are good; that is, if he be fober, if he be merciful, if he be juft, if he be meek and humane; which no one can doubt to be virtuous and good Things; then it will, in all Probability, be reasonable to expect that to him that hath these excellent Virtues, that which is wanting to his Faith and Knowledge will be conferr'd; and that wherein his Life, which is fo commendable in the rest, shall still appear blamable, it may be amended. But if he be involved and polluted in Sins, thofe I mean which are notoriously fuch; I must not then declare plainly to him the leaft Part of the conceal'd recondite Branches of Divine Knowledge: But rather, with great Boldness, deal with him that he must leave off his Sins, and amend his vicious Actions.

Whence 'tis very plain, that fome do §. 16oppose the Truth of the Religion of God, not because the Foundation of Faith does not seem to them certain; but because they are either involv'd in a Superabundance of Sins, or prepoffefs'd by their wicked Habits, or puff'd up by the Pride of their Heart; fo that they do not be

lieve

S. 17.

$ 18.

§. 19.

lieve even those Things which they think they fee with their own Eyes.

But now, because an innate Affection towards God our Creator, might seem fufficient for the Salvation of thofe that lov'd him, the Enemy ftudies to pervert the Affection of Men, and to render them Enemies and Ungrateful to their Creator, &c.

We not only do enjoy God's Benefits, but by his Aid and Power it was that we came into Being, when we were not: whom alfo, if we please, we fhall obtain from him, as our Reward, to be for ever in Happiness. To the End therefore, that Unbelievers may be diftinguish'd from Believers, and the Pious from the Impious; the Evil one has Permiffion to make Use of these Arts, whereby every ones Affections towards their proper Parent may be tried, &c.

Here therefore, that is while we con tinue in this prefent Life, where is the Place of Action, you ought to acknowledge the Will of God. For if any one has a mind to enquire after Things that cannot be found out, before he amends his Life, fuch an Enquiry is foolish, and will be to no Purpose. For Time is short; and the Judgment of God will be appointed on Account of Mens Actions, and not their Questions.

Questions. And therefore let us firft of all make Enquiry what we are to Do, and after what manner it is to be done; that we may be thought worthy of Eternal Life. For if we spend this fhort Time S. 20. of Life in idle and unprofitable Questions, we fhall certainly go to God empty, and deftitute of good Works; at that Time, I mean, when the Judgment fhall be appointed for our Works; for every Thing has its proper Time and Place. This is the Place, this the Time for Works: The World to come for Retribution. Left therefore we should change the Order of Time and Place, and thereby be our own Hindrance; let our first Enquiry be what is God's Righteousness; that like thofe that are going a Journey, we may have a plentiful Provifion for our Journey, that is, good Works; that fo we may be able to arrive at the Kingdom of God, as at a very great City. For to those who are well difpos'd, God is manifefted by those Works of Nature which he has made, and is attested to by his own Creatures. Since therefore there ought to be no doubt concerning the Exiflence of God, we are only to enquire about his Righteousness, and his Kingdom. But if our Minds have an Inclination to put us on the Enquiry about fecret and hidden Things, before we enquire

a

iii. 19.

enquire after the Works of Righteousness, we ought to give an Account to our felves of this Procedure: For if we live well, and are thought worthy to obtain Salvation, we shall go to God Chast and Pure, and be fill'd with the Holy Ghost; and fhall know all fuch fecret and hidden Things, without any Cavilling or Queftion; which at prefent, though any one fhould spend the entire Time of his Life in the Enquiry, he will be fo far from finding them out, that he will bring himfelf into greater Errors; because he aims to arrive at the Haven of Life, without walking the way of Life.

Do but confider that Silence and Quietnefs with which all the People ftand; and how, as you fee, they are very Patient, and pay a great Honour to the Truths of God, even before they are inftructed in them. For as to any greater Honour they have not yet learned that 'tis their Duty to pay it. For which Reason I have Hope, in the Mercy of God, that he will receive kindly this Religious Difpofition of their Minds towards him; will afford the Reward of Victory to him that preaches the Truth; and will make manifest to them which of us is the Preacher of the Truth.

There

Therefore is it neceflary for Men to §. 37. enquire whether they have it in their Power by feeking to find what is good; and when they have found it, to do it. For this is that for which they must be judg'd. As for what is beyond this, no one but a Prophet needs to know it: And with good Reafon. For to what Purpose is it for Men to know after what Manner the World was made? Which yet would be neceffary for us to know, if we were to undertake fo artful a Piece of Work our felves. But now it is fufficient for us, and for our Worthipping God, to know that he made the World: But after what Manner he made it, we are not to enquire; because, as I faid, 'tis not our Business to learn the Knowledge of that Art, as if we were to make somewhat like it. Nor are we to be called to Account for this, Why we did not learn after what Manner the World was made? But only for this, That we are ignorant of its Creator. But we fhall know that God, the Creator of the World, is both Juft and Good, if we feek after him in the Paths of Righteoufnels.

God, who is the One and True God, §. 52. refolv'd to prepare good and faithful Friends for his first-begotten Off-fpring: But knowing they could not be Good, unless they had in their own Power that Senfe

2 2