far doth this fall short of expressing the unreasonableness of such as will rather enjoy present pleasures than prepare for future happinesse A Child is bound to an Apprenticeship and he perhaps dies before his time be out and so all his labour and charge is lost or he doth not live seven years a Freeman after he hath lived seven years in a hard service But he that gives up himself to the service of Christ let it be imagined to be as hard as some mens prejudice perswades them the sooner he dyes the sooner his service is ended and though he dye never so soon he loseth not his Freedom but is made a Citizen of Heaven and once entred there he never dyes but doth for ever reap the fruit of his labours Do we not give twenty times as much for the Fee-simple as they speak of an Estate as it will bring us in one year and according to the same rule were we sure to enjoy the pleasures of sin twenty years and could imagine them to be equal to the joyes of Heaven yet we should quit them for those everlasting pleasures which we should enjoy for ever our selves and not only for some Ages as we hope to do Estates on Earth not in our selves but only in our posterity Further yet we see it is in vain to lay a snare in the sight of any Bird. Prov. 1.17 they will not come into the Net to feed if they perceive it or swallow the bait when they see the hook yet foolish men do venture on Hell which they are told will certainly be the wages of sin and will enjoy the present pleasures of it though they have all the assurance that a man can have of any thing which he sees not with his eyes that it will cost him his life and that his Soul must rue for ever in Hell God indeed doth not manifest himself to us ordinarily here nor take us up as he did Paul into the third Heavens to shew us the Glory thereof but he will have us to exercise faith here and to take his word which he hath so fully confirmed to us that we may as certainly trust to it as if we had the clearest evidence in the world The Husband-man casts his seed into the ground without any fear or suspition of losing having been confirmed by many experiments in the hope of receiving it again with increase but a thousand experiments will not so fully perswade as a divine testimony confirmed by Covenants Oaths and Seals the ordinary wayes of confirmation amongst men so that a Divine faith founded upon the word of God is as the substance of things hoped for which are but future and makes them as it were really subsist and is the evidence of things not seen confirming them to us and as fully perswading us of them though they are not obvious to the sense as any Philosophical demonstration can confirm any truth so that notwithstanding the Apostle owns sence to be a great means to move affections in this frail state wherein we are yet faith serves believers for a sufficient foundation of love and delight Though they see not Jesus Christ they love him and rejoyce in him with joy unspeakable and full of Glory 1 Pet. 1.7 We are short sighted and cannot see a far off 2 Pet. 1.9 but faith as a perspective brings things nearer to us that we may judge of them as really present Let not our senses therefore usurp authority over Faith and Reason but lot Faith and Reason have their perfect work let not the Men of the World be wiser in their Generation than Children of light let us not be wiser in the things of the World than in the things of Heaven We chuse not the fairest of things for the most part but such as are more serviceable and durable nor the sweetest but that which is wholsom and nourishing we chuse not the cleanest or pleasantest way but that which leads to the place which we are going to So let us judge of things not according as they present themselves to our senses but as they have a real intrinsick worth to commend themselves to our judgments and let us not judge of things according to their suitablenesse to our present fancies but as they conduce to our abiding good measuring every thing not by Time but by Eternity SECT XV. Inconsideratenesse another great cause of Atheism against which the best remedies are a serious apprehension of the great moment and importance of spiritual things frequent reading and hearing the word of God Christian communion and conference about matters of Religion mutual admonition The prevalency of evil customs and habits the folly of deferring repentance ANother chief reason of that Atheism which abounds so much in the World is inconsideratenesse the most important truths do not affect us any longer than we consider them The Platonists observed this who made knowledge nothing but remembrance or an actual consideration of that which Man knows not reckoning that to be knowledge which lyes dead in the habit and doth not at all affect the Soul And we find that the Scripture layes much weight upon this consideration or remembrance yea as much as Mans salvation comes to We may observe Isa 1.3 There is an Epimone wherein the Prophet layes the sin of Israel upon this that they did not consider So 1 Kings 8.47 We may observe affliction brings men to bethink themselves that brings them to repentance and repentance is a means to obtain pardon and we find by experience that when Men are by sicknesse brought to a serious weighing of matters they are easily perswaded to make good promises and resolutions which when their minds are afterwards by the pleasures of the World diverted from the thoughts of they turn to their former course yea we see many times that Men are so ingenuous as to yield to reproofs and to condemn themselves and their own wayes when they are admonished of them as if they stood in need of no more but to be put in mind of such things as they have in their own hearts and only to have conscience awakened and we find Ezek 18.14.28 that the turning away of a wicked man from the evil of his wayes depends chiefly upon consideration I have already shewed that the Devil is the remote cause of that wickednesse and prophaneness which abounds in the World yet he useth this as the great means to draw Men from God to divert their minds from the thoughts of such things as may have an influence upon their affections and actions to make a change in them as we see plainly in the Parable of the Sower Luk. 8.12 Men hear the word then comes the Devil and takes it away out of their hearts lest they should believe and be saved First we find by experience that Mâ—n are oft seriously affected with those things that they hear while they are lively represented to their minds and pressed seriously upon their consciences
their Wisdom and indeed Wisdom doth make a Mans face to shine commanding reverence and a kind of veneration from others Now there is none to be compared to God for Wisdom he is so wise he cannot be deceived cannot be mocked he sees through the most secret designs of Men and laughs them to scorn takes the wise in their own craftinesse makes those that dare transgresse his precepts whether they will or no to fulfil his purpose over-reaching them in their most cunning contrivances making them serve his holy ends when they least intend it Further he requires that we should acknowledge him in all our wayes owning him as our Soveraign in the observance of his precepts as our Preserver in depending on his providence And what more just and equal when we had our being from him when we live and move in him when we are daily maintained at his cost and charges and are therefore sent to the Ox and the Ass to learn our duty it being he that gives us all things richly to enjoy and hath not only right and authority to command us but might and power to force us so that if we will do any thing without his leave or moral permission we cannot do it without his natural permission If we run away from his service he can command the Sea to way-lay us as in the case of Jonah and send a Whale to fetch us back If we would go out of the reach of his Rod he can make it reach us where ever we go as the Israelites in their going to Egypt Jer. 42.16 In short he commands the boisterous Winds the unruly Waves the Angels that excel in might and glory the Devils that are filled with rage and envy the Sun that as a Gyant runs his race and makes it stand still at his pleasure the Stars whom he makes as his Host to fight his battels the frogs the Flies the Lice the Bears the Lions the Ravens as the several instances in holy Scripture shew All these are at his beck and he sends them at his pleasure Degenerate Man only for whom he hath done more than for any of the works of his hands and whom he hath made capable of more happinesse than the whole visible Creation casts off the authority of his Creator in those things wherein especially it would be his Wisdom to make a vertue of necessity for when Men will venture upon any thing without asking Gods leave or taking his counsel he stands by and derides their counsels and tells them that he is wise also and will bring evil upon them and not call back his word what he saith shall be done none shall disanul it when their designs which they would undertake without him shall come to nothing and they perish in them Esa 31.2 thus God will sooner or later teach all what it is to despise his authority or to dispute his commands As for our outward actions what I have already said concerning our internal affections and those acts and attributes of God whereon they are grounded being supposed though they should not be of any natural right or have any intrinsick goodnesse in them antecedently to any command of God concerning them which yet doubtlesse some have and are therefore commanded because good as those which are grounded on the precepts of the Law of Nature yet as we say of the credenda or the things which we are to believe though our finite understandings be not able to comprehend the nature and causes of some of them yet we have reason enough to believe them because they are spoken by him that cannot lye so I may say of the agenda of Religion though they should not be of natural moral right which yet many of them are yet being commanded by him who is so wise and so good to whom we have such obligations lying upon us and on whom we have such an absolute dependance we have all the reason in the World to do them without murmuring or disputing and though the soveraignty of God is such that he might justly try our obedience and make us know our subjection to him by requiring of us such things as are meerly of positive right yet it is evident that in what he hath required he hath not stood much upon his Soveraignty and Authority but hath commanded such things as he might justifie at an impartial Bar though man were an Independant Creature and co-ordinate with him and this will sufficiently appear by the ensuing discourse SECT III. The advantage which Men have by Religion in respect of their good name honour being both a moral and a natural effect of vertue and holinesse The Hypocrisie of some that professe Christianity an argument of the excellency of it Shame the present reward of sin None dare speak against holiness or holy men as such WHat I have hitherto said hath been ab aequo I shall now argue ab utili and shew what advantages come to Mankind by a due observance of the Rules of the Gospel whereby the truth of the Apostles assertion will evidently appear that Godlinesse is profitable to all things and is the chief interest of the 〈◊〉 And first let me consider man in his personal capacity and his several interests in such a respect and I will begin with that which is most extrinsick to him viz. his good name which Solomon justly saith is rather to be chosen than great riches and he adds a reason of it loving favour is better than Silver or Gold That is the effect of it it commands a friendly respect from all and so entertains him where ever he goes is his harbinger to bespeak him in all places an honourable reception it is his surety to vouch him in all his dealings with others so that there is nothing can more sweeten a Mans life to him and indeed nothing which generous spirits do more esteem No greater incentive to vertue among the Heathens than honour and it is ordinarily seen that Men can more easily bear the losse of Goods than disgrace or contempt a breach in their Estate than a wound in their name Now I will not here speak of that honour which after a few days shall be put upon all Godly men when they shall appear with Christ in Glory and shine like the Sun in the Kingdom of their Father while others shall be cloathed with perpetual shame Nor will I speak of honour as it is a moral effect of Godlinesse God having promised to honour those that honour him and he that gave the Israelites favour in the eyes of the Egyptians and made them to be pityed of them that carryed them away captive can give a Man esteem and repute among others But I shall speak chiefly of honour as it is a natural effect of Godliness and it is worthy to be considered that that which at first view seems to reflect dis-honourably upon Religion and which many improve to the reproach of the professors of it doth upon a
serious weighing of the whole matter exceedingly commend it and argue something of more than ordinary worth in it and that is the Hypocrisie which is found among Christians this implies that there is something in it which is attractive that men should use such industry to counterfeit it and seek by a feigned shew of it to insinuate themselves into the esteem of others whose good opinion they think most considerable However as I have already said and shall say again in due place there are many scorn men for it yet this is an evident proof that it is a thing of good report and praise-worthy though we do not esteem every thing that looks like Gold because it is sometimes counterfeited yet this is an argument of the worth of that which is Gold indeed so though 't is true every one that makes profession of Godlinesse doth not presently deserve the honour and respect of a Godly Man because there are many Hypocrites yet it is an argument of the greater worth of such as are Godly indeed Pearls and Diamonds are oftener counterfeited than those things that are of mean value What is there that begets an higher esteem amongst Men than that Humility Meekness Goodnesse Charity Justice which the Gospel requires and which every true Christian in some measure hath It makes a Man as was said of Vespasian the Darling of Mankind and makes his memory blessed What is the ordinary Character which you shall hear of such a Man He was a good Man a quiet Man you might have put your Life in his hand his word was as good as his bond and however the Devil cheats men with the hopes of esteem in the World by a carelesse neglect of Religion though they gratifie the greatest part of the World in some respect as they justifie their wicked wayes by their own practice yet we shall observe through the just judgment of God shame is the present wages of sin Prov. 13.5 Rom. 6.21 and indeed the Heathens themselves made honour the reward of vertue so that a wicked Man according to them is not capable of it Pride is that which all abhor swearing and blaspheming are such sins as none gain by and therefore will commend no man for Drunkennesse discovers so much of a Mans weaknessse that it makes him obnoxious to every Mans pity or scorn lying injustice oppression and other sins against the second table being immediatly against our Neighbour and so prejudicial to the interest of Mankind cannot purchase any man any honour or esteem and though it is true as I have before complained that a Godly man is exposed to scorn and reproach yet first it is of such whose reproaches we may glory in and bind to us as a Crown What was said of Nero is true of them that it is likely to be something that is good which they speak against yea commonly such before they dye justifie those whom they reproached and when they grow wiser come to be of their mind when they come to lye on their sick beds and to be convinced by sense and experience of what they would not believe or at least consider before that there is a vanity in every Creature that they must dye and that their former pleasures will yield them no comfort at such an hour then they reproach themselves more than formerly they reproached others then they find that they were the fools for despising instruction and wish now they were in the case of those whom they despised and which is yet more observable Godliness doth command such an esteem from all that none dare speak against it and you shall hardly hear any Godlyman reproached as such as the Jews would not own that they stoned Christ for a good work but for Blasphemy when Wicked Men reproach others they will not by any means acknowledge that it is for Godlinesse but for Vngodlinesse for Hypocrisie for being too nice and superstitious doing more than God requires for Covetousnesse or such like sins so that by their own confession sincerity observing what God hath commanded charity c. are good and commendable and so they are condemned out of their own mouths Let sin seek excuses and subterfuges Vertue as truth seeks no corners knows no shame SECT IV. How much Godlinesse conduceth to the preserving and increase of Mens Estates which Sin doth like a Canker wast and consume An illustration of Jer. 17.11 and Hos 9.11 Objections answered which Men make from that Justice and Charity which Religion obliges Men to and from those expenses and losses which it exposes them to as also from experience and daily observation THe next interest of Man in his personal capacity which I shall consider is the furniture of this life for bearing his charges in his Pilgrimage while he is on his way towards his long home and though Riches by reason of the abuse of them sometimes seem to be undervalued both by God and Man in the Scripture and other writings yet in themselves they are useful and desirable and if we should understand these things absolutely and simply which are spoken of them not in a certain respect and secundum quid as they speak it might rather be said the curse of the Lord makes rich than his blessing thereby a Man is capable of doing good to others and our Saviour hath pronounced it more blessed to give than to receive he is able to command his own affairs he is freed from the temptations of poverty to a sinful flattery and pleasing of Men incroaching upon Gods time or Mens Estates from distracting cares about the necessaries of this life they are a defence to him not only in his own conceit but really lifting him up that the foot of contempt may not trample upon him and that whatever is praise-worthy in him may be more conspicuous to others which is little taken notice of in the poor whose wisdom yea all other graces and vertues are despised Now as the race is not to the swift nor the battel to the strong so neither are Riches alwayes to the diligent or industrious or wise but to those whom God favours with his blessing Godlinesse hath the promise both of this life and that to come though God hath not absolutely promised abundance or superfluities necessaries he hath so that though the Lions whereby we may according to the language of Scripture understand those who have both cruelty and power to oppresse others may lack and suffer hunger those that fear the Lord shall want no good thing Again Godlinesse may be ranked amongst the natural causes as well as amongst the moral causes of riches Do but consider what diligence the Gospel requires in our particular callings and though according to what I lately said this is not the only or solitary cause of Riches yet it is a means which God doth ordinarily blesse Do but further consider what sobriety and moderation is required in Meat Drink Apparel and we shall easily conceive how
be terrors to good works but to evil To be Fathers to the poor and to search out the cause which they know not to break the jaws of the wicked and pluck the spoil out of their teeth Inferiors are thereby likewise instructed to submit themselves to their superiors to give them due honour and tribute to be Subject for Conscience sake which is the best foundation of disloyalty and fidelity As Constantius would say those that would not be true to God would not be true to him If any shall here say Quid verba audiam We have found the contrary true and have oft seen Religion made a Cloak to palliate Sedition and Rebellion I might answer by an Antistrophe retorting the objection It seems Religion is good in it self because it is made use of to palliate that which is evil Men do not counterfeit ordinary stones or Iron but Gold and Pearls as I have already upon occasion observed If Satan be transformed into an Angel of Light what wonder if his Ministers be sometimes transformed into the Servants of God I may again say with Tertullian Si accusasse sat est quis erit innocens None can maintain their innocency if upon a bare accusation they shall be condemned without a fair hearing Not Christ himself John 19.12 Nor his followers Acts 17.7 This odious crimination hath been used in several Ages as the most effectual means to subject Christians to the displeasure of Princes and to popular hatred which they had some pretence for in those times when the Emperors enjoyned such things by their authority as Christians did justly scruple which occasioned that wicked policy of Julian that he might avoid the imputation of persecution which he saw was grown odious to set the Heathen Idols by the Emperors statue that while they refused to give Religious honour to the one they might be accused of denying civil respect to the other Let us now descend to consider the aspect that Religion hath upon fellow Citizens or Subjects or how it conduceth to the mutual benefit and advantage of them And first let us consider what an influence that general rule of Christ Mat. 7.12 would have upon all Mankind to bring back again the Golden Age if when we have to do with others we would put our selves into their condition and consider how we should desire to be dealt with in such a case How gently and tenderly would superiors carry themselves towards their inferiors and with how much respect and observance would inferiors carry themselves to their superiors the Rich would not withhold from the poor when he had wherewith to relieve him and supply his wants but would bring upon himself the blessing of him who is ready to perish and make the heart of the peor to rejoyce and sing The poor would not by his idlenesse be unnecessarily burdensom to the Rich or commit rapes upon his charity but would labour diligently with his hands and abate the allowance which men ordinarily give to their lusts that so he might be in a capacity rather to give than to receive The lender would not take advantage of the necessity of the borrower nor the borrower ingratefully defraud the lender the seller would not deceive or over reach the buyer nor the buyer undervalue the goods of the seller Consider further how Christ more particularly requires that we should be like God in goodnesse doing good to all forgiving injuries and making their condition our own ready to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for each other as Ignatius oft speaks laying down our lives for our brethren dwelling in Love which works no ill to her neighbor envies not vaunts not it self is not puffed up behaves not it self unseemingly seeks not her own is not easily provoked thinks no evil rejoyceth not in iniquity but in the truth bears all things believes all things hopes all things suffers all things If such commands of Christ were observed Men might beat their swords into Plow-shares their Spears into pruning hooks there would be no leading into Captivity no complaining in our Streets no vexatious 〈◊〉 no groaning of the oppressed no extremity of poverty or want to put Men upon violence private injuries publick sedition If men would according to the command of Christ obey their teachers prove all things hold fast that which is good prefer others in honour before themselves not thinking of themselves above what is meet not being wise in their own eyes but humbly enquire after truth suspecting their own judgement following after those things which make for peace and edification studying to be quiet letting their moderation be made known to all Men. And if those that are Teachers and Rulers in the Church would not Lord it over the heritage of God but be gentle towards them as a Nurse to her Children not seeking theirs but them doing all things for their edifying we should soon see an end of divisions and Schisms and separations in the Church If any here object that I fancy a Church of Catharists and such purity and holinesse in Men as is not to be expected in this World I answer I speak of what is rather to be desired than hoped for and what religion would do towards the happinesse of Mankind were the rules of it duely observed and would Men be faithful to the principles of it which is sufficient to this Apology which I here make against such as would reproach it and bring it into disgrace in the world and to prove that the more Religion flourisheth in any Nation the happier it is and the better ordered and that we may conclude with the Tragedian Where modesty righteousnesse holinesse piety and faithfulnesse are neglected that Kingdom cannot long stand and if any think this would do well indeed if all would agree to do thus I answer the neglect of others doth not discharge us from our duty we owe it to God though Men should not deserve it or requite it with a reciprocal care of Justice and equity And further it is a great advantage for raising our honour when others neglect their duty Sometimes singularity is the only means to get a name as the Satyrist could say Aude aliquid brevibus gyaris aut carcere dignum Si vis esse aliquid probitas laudatur alget There is yet another way whereby good men do promote the weal-publick and that is by the education of children which in well governed Common-Wealths there hath alwayes been a special care taken for Those are counted good Common-wealths-men that build and plant such things as the Common-wealth may be the better for and enjoy the furit of when they are dead and gone But those that stock the Common-wealth with Plants of righteousness which may in future times bring forth the fruits of Justice and equity do more promote the publick good and those who let go Foxes and Wolves are not more worthy of punishment than such as bring up Children in a Common-Wealth which through
their fault and neglect of good education are addicted to nothing but idleness and luxury and as Midwives form and fashion the head while the bones are tender so Parents should fashion their Childrens minds and form their manners while they are tender and plyant which if then neglected do very hardly afterwards yield to Discipline Ecclesiastical or Civil Thus far I have shewed how Godlinesse doth promote the good of a Nation in a way of natural causality There is yet another way whereby it doth conduce thereto and that is by a moral causality God delivering often the Island of the innocent which is delivered by the purenesse of his hands Job 22. 30. These are as the Trees in a Cawsey which having life and substance in them though sometimes they cast their leaves do keep it from going to ruine and mouldering away to which the Prophet is supposed to allude Isa 6.13 I know Ahab looked upon the good Prophet as the troubler of Israel who indeed was as the Chariot and Horsemen thereof for its security and defence And he justly retorted that crimination upon Ahab himself So in the primitive times if there were War Earthquakes plague inundations the poor Christians must to the Lions as if they were the cause of it When Aurelius upon experience found that they prevailed more by their prayers for the good of the Empire than others could by prayers and arms so that he desired the Senate to cease their persecution against them lest they should turn those spiritual weapons against the Empire the effects of which he had found in such an eminent instance and that they might pray for the good of the Empire As Darius defired that the Jews might offer sacrifice of sweet savors unto the God of Heaven and pray for the Life of the King and of his Sons Ezra 6.10 Upon the same ground Justinian as we may see Constit 6. ad Epiphanium took such care for the establishing of the true Religion and for the observation of those sacred Rules which were given by the Apostles as that which would conduce much to the happinesse of the Empire and especially for the setling of a pious Ministry by whose prayers he hoped for so great blessings upon himself and his Government And a wise and great Prince in our own memory doth not only acknowledge that natural influence which Religion hath upon the obedience of Subjects whereof I have alittle before spoken who himself doth best expresse his own sence of it It is no wonder saith he if Men not fearing God should not honour their King They will easily contemn such shaddows of God who reverence not that supream and adorable Majesty in comparison of whom all the Glory of Men and Angels is but obscurity but as knowing also how far it doth conduce morally to the happinesse of a Nation gives it in charge to his Son his Majesty now reigning in England to begin and end with God and alwayes to keep up solid Piety and those fundamental truths which mend both the hearts and lives of Men it being not only the Glory of Princes to advance Gods Glory but the means to make them prosperous and keep them from being miserable Whereupon his Majesty as remembring such pious words and counsels of His Royal Father did at his first restoration expresse his just displeasure against such as pretending a great zeal to his Cause and Service did not only discredit it by the licence of their lives and manners but hazard the driving away those approaching mercies which they should rather have acknowledged in their several stations with circumspection integrity and reformation in their lives It is ordinarily said Delirant Reges plectuntur Achivi But it is true on the other hand also that Rulers are punished for the sins of the People 1 Sam. 12.25 God ordering it so in his wise and righteous Providence not only as they partake many times in each others sins but as they have a joynt interest so as one suffers in the sufferings of another I remember Machiavel who was never thought to be over-precise or to be troubled with a bogling conscience complains of it in his Common-wealth as that which he feared would be the ruine of Italy that wickednesse did so much abound and that there was such a decay of Religion amongst them and they were so far degenerated from the purity of the Primitive times that they had reason to expect the vengeance of God upon them Whereupon he shews how necessary it is for Princes to have a special care for the preservation of the purity of Religion which I am sure is an innocent policy and the wisest maxim which he layes down for besides that the Church hath alwayes been a burdensom stone which hath broken in pieces all that have burdened themselves with it Zach. 12.13 Whilst Righteousnesse doth exalt a Nation Prov. 14.34 Wickednesse like the talent of lead in the Ephah Zach. 5.8 sinks it down We know ten righteous persons would have saved a Sodom and God would do nothing against it whilst there was one in it And if God did not for the sake of such many times spare Nations and shew them some peculiar favour there had been no ground for that which he himself hath pronounced of them that they are such of whom the World is not worthy SECT XIV An enquiry into the causes why Religion is so much neglected The remoter causes the corruption of Mans nature the malice and power of the Devil the nearer cause the prevalenccy of sence against Faith and reason which is removed by shewing in how many in stances of our Lives we do by reason correct the errors of sense HE that shall read what I have hitherto written and observe the general practice of the World will perhaps wonder that if these things be so Men should no better understand their own interest but generally neglect this which is pretended to conduce so much to the making of the World happy what I have said though it may seem to some to have some shew of probability will hardly obtain belief but lye under some suspition like the honest projects of some well-wisher to the publick good which never obtained so much credit as to be reduced to tryal Wherefore I shall a little enquire after the causes of that ungodlinesse and prophanenesse that so generally reigns in the World And first we know the Scripture hath oft taught us that the nature of Man is so corrupted by that which is called Original Sin That the imaginations of the thoughts of his heart are only evil and that continually his heart desperately wicked and deceitful above all things his understanding so darkened that he is alienated from the life of God through the ignorance that is in him filled withall unrighteousness fleshly lusts warring against the Soul and prevailing in our members to bring forth fruit unto Death The Wisdom of the flesh is enmity against God so that man is
presently we observe that their thoughts are quite taken off from those things and like water which hath been warmed they return to their old temper again We see here Christ himself assigns the cause of it it is the Devil that doth this where it is supposed that he hath power to do it though we are not so easily able to understand how he doth it unlesse it be by propounding other objects to us We see here his design in it discovered which is to hinder their believing and consequently their Salvation which we find by sad experience to be the woful consequent of this his malice Now the most effectual remedy against this inconsideratenesse would be a serious apprehension of the great moment and concernment of these things It is the means which Moses prescribes to the Israelites Deut. 32.47 for setting their hearts to those things which he testified to them It is not a vain thing for you saith he it is your life and by those things you shall prolong your dayes It is a rule of Prudence which prevails throughout that we should look to the main chance and not neglect the important affairs of our life The Husbandman sorgets many petty businesses but he never forgets to Plow and sow He would be accounted a mad man that should go to the Market and buy trifles and toyes for his children and forget to buy them bread A Traytor will not forget to sue out his pardon or a Man that hath a suit for his whole Estate forget to produce his evidences and prepare his answer against the Term. This is our case we are condemned already in law John 3.18 that is in force against us we know not how soon we shall be setched to execution If a Man did but apprehend the danger he is in continually while he is a wicked man and in an unregenerate condition standing continually upon the pits brink and ready to fall in it would surely awake him out of his security and prevent his sleep till he should have some hope of his pardon or the thoughts of the infinite advantage that true Godliness brings with it would make him continually apply his heart to it The abundance of the Rich suffers him not to sleep by reason of his care and solicitude for the keeping of it and we have more cause a thousand times to be sollicitous in this case lest a promise and possibility being left us of entring into such a rest we should by any means fall short of it The ordinances of the Gospel the reading of the Word the Communion of the Saints are prescribed by God as a further remedy of this evil Heb. 3.13 Daily mutual exhortation is commended as a means to prevent the hardening of our hearts through the deceitfulness of sin which the more it is indulged the more it insinuates and prevails upon us Mens knowledge makes not the Word of God less useful to them therefore it is a vain ignorant thing for Men to neglect it upon pretence of knowing as much as their Teachers though the Saints to whom Peter writes were instructed and established in the truth yet he thinks it necessary to write those things to them 2 Pet. 1.12 to put them in remembrance and thereby to stir up their pure minds Cap. 3.1 The words of the wise being not only as nails to fasten that Christians may be established but as goads to excite that so they may not grow negligent Eccl. 12.11 and the work of Ministers lies more in awakening the conscience and quickening the affections than informing the Judgement and there are few men that live where the sound of the Gospel comes but know that which duely improved would make a considerable change in their lives and I think it might be of singular use in a Christian life for those that have near Relations if such as are prudent and faithful or those that have friends which are to them as their own Souls if they live together and have opportunity to know well each others conversation seriously to oblige themselves to each other if they observe any thing in each others lives or carriages which is unbecoming their profession to take the first opportunity with all Christian meekness and privacy to tell them of it how they spake such a thing unadvisedly did this thing unseemly exceeded in the other thing I know it is a duty of zeal and charity which all Christians owe to each other but those have the best opportunity for it who have daily intimate conversation with others and advantage for observing the whole procedure of their lives And this which I have now been speaking of doth likewise make that gracious Christian communication which the Gospel requires more necessary And for this cause God did not only require it of the Jews but further enjoyns them the use of their Phylacteries and the writing the most important Periods of the Law upon their Gates and Posts that so the things which did so nearly concern them might be continually sounding in their ears and represented before their eyes I might assign further some other causes and cures of mens Atheism and wickednesse as the corruption of mans nature doth strongly incline a man to evil so Regeneration is that which doth change their natures and dispose them to holiness but there are many acts of morality which conduce to Mens present advantage both in a personal and a relative capacity to which regeneration is not absolutely necessary and I have already spoken something of it Sect. 7. therefore I shall say no more of it in this place Concerning the praevalency of evil habits and customs and the prejudice that doth thereby arise against holiness as also concerning the advantage that one who is a Christian indeed and hath experience of spiritual comforts and the sweetnesse of the duties of Religion hath above one that is only outwardly a Christian and doth duties only as a task I have elsewhere spoken somewhat also and so supersede from any further consideration of them I confess I think the putting off and procrastinating of repentance detains many in the snares of Satan but the former part of my discourse doth wholly militate against this folly of men and deprive them of all such pretence in that besides the imprudence and extream madnesse of putting off that which we know not whether we shall ever have opportunity for and leaving a matter of such importance as our eternal Salvation at uncertainties the advantages which Men have by observing the precepts of the Gospel even in this life do require our most speedy applying our selves to the observance of them and argue the deferring of our repentance of the greatest folly and all that have been brought thereto especially in their old age have been ready with Austin to complain that they have known God too late repented that they did no sooner exchange the pleasures of sin for the joy and peace which is in believing SECT XVI Objections from