should consider that the begining and end of their bodies is but earth and dust Gen. 3.19 and how rich soever they be they should yet entertain their thoughts with this that as they brought nothing in so they must carry nothing out of this World 1 Tim. 6.7 74 If ever men may remember and mention their own noble deeds 't is then when their just defence and others unjust dealings doth require it 2 Cor. 12.11 75 'T is not good to vie slanders with men of tongue that were only to be at strife who should be most foolish and most wicked 1 Pet. 3.9 Prov. 26.4 76 Though we may punish we should never wrong an Offender When we punish the Malefactor we should spare the Man and make it appear that our anger is not against the Man that sins but against the Sin Psal 99.8 Deut. 2â— 3 c. A just punishment may be in the manner of doing unjustly done 77 Vengeance is a thing we should leave to God and content our selves onely with a Vindication Though we may right our selves we may not wrong others And in taking Vengeance we wrong God our Neighbour and our Selves Rom. 12.19 20 21. 78 He is a very gross Christian that thinks it his duty to be a Clown or Uncivil The Apostle Paul seldome used handsomer language or carried himself more gentilely or gave more terms of respect than when he appeared before men of Place and Power Phil. 4.8 79 We should not encourage Flatteries nor Calumnies and Backbiting by our belief or hearing of them If some did not take pleasure to hear and beleeve others would not be so much pleas'd to make or carry false reports Lev. 19.16 1 Tim. 5.13 Prov. 26.20 80 Though our own inclinations would lead us to the most pleasing civilities yet our Neighbours need must over-rule our judgement to put on severity for his profit Jude 22 23. 81 He that will not use the rod on his Child is like to have his Child used as a rod on him 1 Sam. 3.13 1 Kings 1.5 6. 82 There 's nothing makes death evil but the evil of our life If sin be taken away death hath no sting but instead of being dreadful it becomes desirable They therefore that would not be afraid of death should close with Christ who makes it worth our while to live or die Heb. 2.14 15. 1 Cor. 15.56 58. Phil. 3.20 21. Revel 14.13 83 He that dissembleth with God is not to be trusted by man John 2.23 24. 2 Thess 3.2 84 There 's scarce any thing more rare than true grief there are tears fained tears of custom and tears of decorum and fashion Many weep gracefully without grace 'T is only godly sorrow that 's worth commending 2 Cor. 7.11 85 Youth excites delight beauty desire great wit admiration vertue esteem and respect eminent goodness friendship and they say to produce a Love there must be a pleasingness also Thus all things are parcel'd out and none hath all together 'T is none but Jesus Christ that is altogether lovely and therefore seeing all desires are in him he should be the desire of all and no soul can have content and satisfaction that is not married to him and they that are want none Cant. 5.10 16. 86 The best policy is to prefer doing our duty before all enjoyments and the peace of ones conscience before any peace else and the liberty of serving God whose service is perfect freedom before the liberty of our persons Acts 4.19 20. 87 To go against reason and conscience for any other reason is highly to sin against God who is God of reason and Judge of conscience Gen. 39. James 4.12 88 Love is the root and spring of all other affections and passions a man hates because he seeth somewhat in that he hates contrary to what he loves and is therefore angry because in that wherewith he is angry there is something which impedeth or hurteth what he loves 89 'T is a difficult thing to judge â—nes self aright It 's best with some when they think it worst Revel 2.9 â—nd worst with some when they think â—t best Revel 3.17 90 God is the Father of mercies 〈◊〉 Cor. 1.3 Mercy is his Child and â—omes as freely from him as a Child from a Father and therefore he sent â—is own Son whose Father he is and 〈◊〉 whom he is a Father of Mercies to â—e his Love-Token to the World John â— 16 Rom. 5.8 1 John 4.9 91 We cannot live without breaking either naturally or spirituâ—lly and this necessity of breathing that we may live doth sometimes â—rce out such sighs and groans as are â—nutterable Rom. 8.22 26. 92 It was sad with the Primitive Times when they were undone for well-doing and must suffer evil because they would out do evil but though 't were sad yet 't was their glory and for which they not only glorified God 1 Pet. 4.13 16. but for which as the Apostle speaks God gave them thanks 1 Pet. 2.19 20. 93 A wicked man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not a friend to himself he flies and labours to run away from himself like Adam as well as from God and is never in so bad company as when he is and therefore caâ— seldome endure to be alone because he is then with his own guilty conscience and this makes men study saâ— many Pastimes and Arts of diversion or to fall a building as Cain did They endeavour to hide their faults noâ— only from others but to conceal them from themselves they esteem their crimes not sufficiently hidden if themselves see them they with-draw them from their own conscience bâ— bribing blinding and searing it 〈◊〉 much as they can 94 Some men hate their own vice in others as if they had not the tradâ— of sin enough to themselves unleâ—â— they had a Monopoly and might ingross it 95 When we go about any thing from the dictates of passion we should if at least when in a passion we can consider whether we our selves may not afterward be the first men who will wish it undone 96 He in some measure loves an evil who is overcome by it 2 Pet. 2.19 for conquest of this nature is on the Will which never chuseth an object till it love it There only we can have a perfect Conquest over sin where there will be a perfect hatred of it Here in the best there is but an incompleat restauration of the image of God The body of Nature and body of Sin are born and must die together 97 There is scarce a more hateful quality in the eyes of God or Man than that of the Herodians who lie in wait to catch and to accuse an innocent man Mark 12.13 98 Some men eat and drink so long that they are good for nothing bâ—â— either to lie down and sleep or to rise up and play to live to day and die to morrow having made their belly the grave of their souls and dungeon of reason Rom. 13.12 14.
18 A Wise Man may learn much of or by a Fool but a Fool especially the conceited one will not learn any thing of a Wise Man Prov. 1.7 and 26.12 19 Though we have learnt to call and celebrate the World and things thereof by the great Names of Grandure and Gallantry by the pleasing Names of Pleasure and Prettiness by the affected Names of Honour and Happiness by the taking Names of Beauty and Bravery yet we do but miscall and flatter it yea abuse out selves to boot for it's proper Names are far otherwise Vanity of Vanities being it's first Pronomen and Vexatiof Spirit it's second and Sirname Cognomen as the great and searching Antiquary found them to be Eccl. 1.1 2. 20 God will not be put off with a mouth full of good words 't is in vain to say to him Lord Lord by way of Profession Prayer and Appeal if we do not do his Will for though we may plead with him and quote our many preachments c. yet he will profess that he never knew us no not then when casting out Devils c. but will bid us depart as Workers of Iniquity even then when we pretended to preach up Holiness and to cast out the Devil and all his Works Matth. 7.21 22 23. 21 They mourn for sin on the best account who mourn for it as the worst of evils and herein the worst 〈◊〉 't is against God Psal 51.4 and they that do so will mourn for other mens sins as for their own for they are against God also and it may be fear'd they never truly griev'd for their own who can rejoyce at other mens 1 Cor. 13.6 22 When we make other mens sins our own they will make us smart as much as if they were our own And we may call other mens our-other mens sins not only when we command and counsel or take pleasure in their sin but when we do not reprove them for their sin and use all due means to prevent or to remove their sin 1 Kings 12.28 30. 1 Sam. 3.13 23 Philosophy and Moral Discourses may teach men the Art of concealing their Vices the way how to cuâ— off the luxuriant branches and excrescencies of corruption but the Scripture-Doctrine only teacheth the way oâ— subduing and putting them to death by laying its Axe to the root of the Tree the very Heart Moral Doctrine maâ— kelp to make good men but ' twiâ— never make good Christians for wâ— are such only by learning of Chriâ—â— Jesus Eph. 4.20 24. 24 Alas How often are many mens Vertues nothing else but the results and effects of their Vices 'T is Covetousness makes some Temperate and Ambition makes others Liberal and Just nay Lust makes some so religious as to pray James 4.3 but they either aske and miss or else are punished with the grant of their own desires Oh what a sorry thing is man how few are there that know themselves how often are the actions commendable and not the man Well-fare simplicity and godly sincerity which make not only the actions but the persons approved 2 Cor. 1.12 25 Of all the store of Vanities which are in the World Eccles 1.2 Man is one of the greatest Psal 39.5 and of all men the Irreligious Atheists who brain-sick that they are endeavour to be worse than they can for they offer violence to the faculties and inclinations of their own souls and wish that with and say that in their hearts which for their hearts they cannot stedfastly believe Psal 14.1 so that though they may have a great deal of security 't is impossible they should have any satisfaction 26 We should be very careful to behave our selves so as to give all persons occasion to love us at least to give none an occasion to hate or despise us Heb. 12.14 1 Tim. 4.12 27 What an uneasie and sickly condition is poor man in full of impatiency and discontent all about him is Vanity himself in his best estate is Vanity yea altogether Psal 39.5 Weariness attends not only his labour by day but his sleep and rest by night what of frights what of dreams what of very long lying the man 's not at ease in an easie bed 28 The most laborious and principal study is to study ones self to know ones self how to live at home and converse alone not only company but Books seduce us from it Meditation is a large and powerful study to them that can imploy themselves in it Too many peruse others more than themselves as some study Humane Writings more than Divine 't is more easie and a diversion and we being idle seek these things for pastime as if time lay heavy on our hands and we had not imployment enough in our selves Psal 4.4 and 39.3 4. 29 How many different and all very poor things do many persons entertain and comfort themselves with when they come to die either the great Name and Estate they shall leave behind them or the confidence of their childrens worth or the avoiding of this lives mischiefs or the revenge that hangs over their heads who have been procurers of their death such as these are the miserable comforts that many men have But on the other hand how many are tormented with the sting of sin and a guilty conscience with the fear of dying and shame of living or with solicitudes and thoughtfulness of what will become of that and them they shall leave behind Ah how few can meet death half way and welcome it as a friend Surely none but they who have kept faith and a good conscience 2 Tim. 4.6 7 8. How few are fit and willing to die Surely none but they who are in Christ Jesus Phil. 1.23 Rom. 14.8 30 Here below there is no satisfaction for any but disquietment for all but them that are of an heavenly and divine mind who live to and hope to live with God Psal 39.6 7. 31 In the Old Testament the Prophesies of the latter dayes were of good and glorious times but in the New Testament the latter dayes are foretold to be apostatizing and perilous bad for suffering and worse for sinning 1 Tim. 4.1 2 Tim. 3.1 32 'T is natural to own and acknowledge a God Rom. 1.19 but to own and acknowledge Jesus Christ to be Son of the Living God is supernatural Matth. 16.17 and to know the only true God and Jesus Christ whom he hath sent is Eternal Life and this only John 17.3 33 The very questions and debates about the Souls Immortality is a proof that 't is so for as none can distinguish between rational and irrational who have not a rational soul So none can distinguish between Mortal and Immortal who have not an Immortal Soul Even so the controversies that are about the Mystery of Godliness do prove that without Controversie great is the Mystery of Godliness 1 Tim. 3.16 33 Books that contain pleasure and profit are most likely to be lik't at least 't is most rational that
might do evil but that they might do good and well Psal 90.12 Eph. 5.15 16. As for Sports and Pastimes the best of them come so near to idleness and the worst of them to vice that as the one is not to be allowed any so the other no considerable part of our time Eccl. 9.10 and 11.9 and 12.1 38 Many men live as if they had no souls to save or at least as if they had no mind to save their souls Prov. 8.36 which some read spernit animam he despiseth his soul as if 't were good for nothing but to be damned and as we read it 't is to shew that sinners do nothing but wrong and undo themselvs they are Felones dese self-murtherers Luke 12.20 21. 39 Some men and some called Gentlemen scorn to pray to God as much as to beg of men Job 21.13 14 15. And some care for only so much Religion as will save their credit in this World and not their souls in the other World Vertue and Godliness they think are good names and words but they will have no acquaintance with the things 2 Tim. 3.5 40 Some men instead of laying up their treasure in Heaven lay up and place heaven in their treasure Luke 12.20 21. They make Gold their God Job 31.24 yet it may be can be content to hear of honouring God so long as 't is not with their substance Prov. 3.9 41 Without Gods assistance we can do nothing John 15.5 2 Cor. 3.5 and without Gods blessing all we do will come to nothing 1 Cor. 3.7 42 We should rather heal than discover yet rather discover than flatter the vices of them with whom we converse Gal. 2.14 43 We should so speak as that none may be the worse but all the better for hearing us that all may be brought to the love of goodness and hatred of sin by our discourse Eph. 4.29 Col. 4.6 44 'T is very hungry-wit that can feed on such nauseous diet as deridingly to discourse of and rejoyce at other mens infirmities or calamities yea though they be enemies Prov. 23.17 Job 31.29 Prov. 17.5 Psal 35.15 And 't is very dwarfish-wit base low and sordid like that of Ziba which cannot tell how to advance it self but by trampling on others reputation 2 Sam. 16.3 45 When riches increase we should not be affected with them nor when they decrease should we be afflicted for them Transports and Torments are equally to be avoided A man should never lose the serenity and calmness of his mind either in enjoyments or in dis-appointments in gains or losses How and where to learn it see Phil. 4.11 12 13. 46 He hath not spent his life ill who hath learned to die well in order to which we must above all endeavour that our sins may die and we may see them dead before our selves 1 Cor. 15.55 56 57. 47 He can never live contentedly that fears to die It 's no great thing to live slaves and beasts can do that but 't is a great thing to live and die well 2 Tim. 4.6 7. 48 It 's a good and cheap time to die in when to live is rather a burthen than a blessing and there is more evil in life than good and indeed there are many things in life worse than death beside our sins our sicknesses and sometime physick too that many times we undergo many deaths to avoid one but yet 't is best to submit to God both for time and way and 't is our duty to live and use good means to live as long as we can that we may bring glory to God whether by doing or suffering Isa 57.1 Phil. 1.20 25. 49 The best way never to be crost in our desires is to make Gods Will our own by this we shall never miss of having our own free choice in all things Matth. 26.39 and we should never say Fiat volunt as mea nisi quia tua our will be done but only as and because 't is Gods James 4.15 50 Obedience and well doing is the good mans wages as well as work and he will be doing good though he do good for nothing else and they who do not good are as we say too good that is starke-naught and good for nothing at all Psal 14.4 5. 51 The pain of getting the care of keeping and fear of losing takes away much of the comfort of having riches See Solomon's Ecclesiastes 52 He is the true Gentleman who is Gods Servant the Worlds Master and Sins Conquerour Heb. 11.25 53 'T is cold comfort to see ones enemy in a bad and not ones self in a good condition that he is miserable and we not happy which we can never be if our sin be not subdued as well as and which is the worst of our enemies 'T is to be base to conquer men and be conquered by lusts Prov. 16.32 54 Man made sin and sin unmakes for it unmans and by taking away the likeness of God ungods man or man doth sin and sin doth undo man Prov. 8.34 Ezek. 16. 55 He that is not so good as he may be in his present condition is not like to be as good as he should be in another condition we do but flatter and abuse our selves with promises and purposes of what we will be while we neglect to be what we ought Eccles 9.19 Deut. 5.27 29. 56 He that doth not do good for Gods-sake in a time of prosperity is not like to suffer evil for Gods-sake in a day of adversity and so backward Job 2.10 Eccles 7.14 57 Ambition is never quiet but restless and incroaching crying like the Horse-leech Give Give at first it longs to be next the best then to be equal with the best and then to be chief above the best and what it ends in may be observed in Absalom Haman and Julius Caesar c. They that will by unlawful means climb highest are like to fall lowest for Pride is the Vsher to a Fall Prov. 16.18 58 Friends usually fail them that fly as either suspecting the persons and their cause or fearing what they may suffer for their sakes 1 Sam. 21.1 1 Sam. 29.4 5. 59 Man is not only born but new-born to trouble Matth. 16.24 2 Tim. 3.12 60 It 's too usual in prosperity to forget the threatnings Hos 2.13 and in adversity to forget the promises of God Isa 49.14 17. 61 Many times when men come to a We will God comes to a You shall the judgement is as their sin and God is as much set on his will for judgement as men are set on their will for sin 1 Sam. 8.19 Hos 13.11 Psal 109.17 18. 62 Worldly men are for the rudiments of the World because they bring in the things of the World and cry out Great is Diana of the Ephesians because she brings no small gain unto the Craftsmen and by which they have all their wealth Acts 19.24 35 28. Hence 't is that the Pope prevails more than a General Council
them than God in the face and live As God would astonish us to death with his to us now invisible glorious beauty so sin would fright us to death with its ugly deformity Rom. 7.9 73 Some men have committed such sins not only as they never thought they should but as they have protested against with abhorrency and scorn witness Hazael and Peter 'T is good therefore to watch and pray least we enter into temptation to distrust our selves to be humble least God should leave us as he did Hezekiah to try us that we might know all that is in our hearts There have been men also who have done more for God and acted grace beyond what perhaps they thought they should as Abraham in offering his Son and others who have suffered more than ever they thought they should be able to endure as Mr. Saunders the Martyr so that as 't is good to distrust our selves 't is good to trust God and wait for grace from him to our seasonable relief Heb. 4.16 Phil. 4.11 13. 2 Cor. 12.9 yea his grace is not only sufficient for us but enables us to act more good than we take notice of in many things but God knows it and will make it known Matth. 25.35 40. From whence we may learn this also that the goodness which we shew to them that are Christs extends further than we think for even to Christ himself as he is pleas'd to reckon it so that to Heb. 13.2 Be not forgetful to entertain strangers for thereby some have entertained Angels unawares I may add this also some have entertained Christ Jesus though unawares 74 The forwardness of Childrens inclinations to sin appears by their readiness to act it before 't is taught them and by their early learning the sin that 's taught them before they know what 't is how easily they act pride by shewing and by being shewn where they are fine and revenge by giving a blow to strike another with and lying not only by denying but excusing their sin and putting it off as Adam did to others as 't was not I 't was such an one as they are begot and brought forth so they act in the Image of sinful man Psal 58.3 75 There is a kind of omnipotency in grace for it effects the resurrection of them who were dead in trespasses and sins Eph. 2.1 6. and not only Christ that strengthens but the person through Christ strengthening of him that is so strengthened can do all things Phil. 4.13 76 How many alas chuse rather to be wicked which is their sin shame and punishment than to be good which is their duty reward and glory Psal 19.11 Phil. 3.19 77 To be wise below what is written is to be but poorly wise but to be wise above what is written is to be richly foolish 1 Cor. 4.6 78 Contentment is the Elixar and Quintessence of Happiness the Philosophers Stone that turns all into Gold The Christians Grace which makes every condition good Phil. 4.11 The poor man is rich with it and the rich man is poor without it This alwayes makes a man as rich as he desires to be and certainly he knows not what he asks that demands more 1 Tim. 6.6 8. 79 Where-ever we live we may and ought to live well though we suffer evil There were Saints in Nero's House Phil. 4.22 And Antipas lived and died well even where Satans Seat was under his very Nose Revel 2.13 80 'T is a clear but a sad sign that though persons sit under the use yet that they are not under the power of Ordinances while they abide under the power of corruption Gal. 4.20 Ezek. 33.31 81 'T is good to be civil to all useful to many known to few enemy to none and friend to what is next to none to one or two or three at the most and they need be wise for Though every thing may love yet 't is a rule He cannot be a Friend that is a Fool. 82 Many have wit enough to use if they had but wit enough to use it well or some men have good wits if wise men had them in keeping but ill-used wit or playing the fool in wit is worse than folly Jerem. 4.22 Isa 5.20 21. 83 In the Creation God is a God without us in providence he is God above us in the Law a God against us in Himself invisible to us but in and only in Christ Jesus he is Immanuel God for us and God with us Matth. 1.23 84 The Spouse of Christ hath the priviledge of being under Covert-barn so that if Satan will enter an Action or commence a Suit against the Spouse it must be entred against Christ her Husband who will certainly Non-suit and Cast the Devil as he hath often done So that though the Devil be the Accuser of the Brethren yet Jesus Christ is their Advocate and his Intercessions and Pleadings for them prevail more with God than the Devils Accusations and Impleadings of them Rom. 8.31 35 85 The King-Prophet David said that he should not be asham'd when he had respect to all Gods Commandments Psal 119.6 but alas of how many may we say that they are asham'd to have or to shew respect to any of his Commandments 86 As Jesus Christ the righteous is the Believers Lord so also he is the Lord their righteousness Jerem. 23.6 1 Cor. 1.30 87 Nothing but the wounds and the bloud of Jesus can heal the wounds of conscience or a wounded spirit Isa 53.5 Luke 4.18 1 John 1.7 88 Blessedness and Salvation is annexed to many things Matth. 5. Heb. 6.9 because some can better discern one qualification than another but who ever will be blessed or saved must bring his Ticket with him one or other thing to which Salvation is annexed 89 'T is an ill sign not to be chastened and a worse not to bear chastening Heb. 12.7 90 'T is possible for a man by strongth of memory to remember all or most of what he hears at a Sermon and yet to be for all that a forgetful Hearer James 2.22 25. 91 If any man believe he knows enough as yet he knows nothing as he ought to know 1 Cor. 8.2 being ignorant of his own ignorance 't is true we may quickly have knowledge enough to make us inexcusable Rom. 1.20 but never too much to make us better 1 Cor. 8.1 2 3. 92 God though he be absolute Lord yet is pleas'd to annex reasons to his Precepts that he may draw us to obedience with the cords of a man Hos 11.4 and also to teach the most mighty to rule by reason and not by will only for the Almighty God doth so Eph. 1.11 93 Divine Authority is to sway us above our reason yea reason teacheth us that God is to be believ'd and obey'd in the things for which we can see no reason but this which is a great one that he tells us and commands us so and hence it is that the Lord hath so
flesh And though it were manifest that he was God yet without controversie 't is one of the great Misteries of Godliness that he was God manifest in the flesh 1 Tim. 3.16 Being thus clad in his travelling cloths he was not known nor taken to be for what he was Yet in truth this Self-denial and condescention of his is that we are hugely beholden to him for if he had not put on this Vail we poor weak-eyed mortals could not have seen his face and live This humbling of himself should indear him to us as it did unto his Father who declared from Heaven that he was his Son in whom he was well pleas'd even now in this humane dresse and while about the dispatch of this Worlds concerning affairs yea the Father did not only love him because he laid down his life but did put the Cup into his hand yea and which is wondrous strange it pleased the Lord to bruise him This then methinks should not be nor indeed is it either the only or greatest cause that the holy Jesus hath no more respect or esteem but alas 't is from hence that such men love their sins more than their Saviour This this is the condemnation that light glorious and beautiful light is come into the world but men too too many men love darkness and deformity more than Light and Beauty but why because their deeds are evil A goodly reason indeed what sin because they have sin'd Will they love and hug their evil deeds and with them damnation Will they refuse Salvation because they have sinned and that not out of modesty but desperate willfulness because sinned they have sin they will Alas poor men But I pray what is this sin that men are so much lovers of it Is there any beauty or comliness why it should be desired Ah no! As I would not I need not call it out of its Name for a worse cannot be given it 'T is such a deformed ugly hag as is more odious than Death or Devil 'T is impossible to rail at it or to speak bad enough of it the worst of words are too good to call it by 't is so vile and abominable a thing that no Name but its own is expressive of it and yet as if that were not significant enough the Apostle Rom. 7.13 adds an exceeding to it to denote its hyperbolical and inexpressible vileness 'T is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unlawfulness Illegality Disorder Confusion Filthiness Corruption and every thing that admits of the name of bad and evil of odious and abominable 'T is good for nothing but to be hated scorned and put to death 'T is worse than death for 't is the cause and sting of it too 'T is worse than the Devil for 't was only sin that made Angels Devils so that the Devil may call it Father more than it can call the Devil so 'T is not only the cause but the Hell of Hell and if there were no other 't were damnation to be a sinner for as such he is separated from God and under a Curse and indeed sin and damnation have one Name they are both a separation and departure from God This alas would you think it is the thing shall I say that wicked and devilish men and such as the Jews of old prefer before the holiness of blessed Jesus I cannot yet give over but I must tell you that this sin which the World is so inamour'd of is so rotten a thing and hath so stinking a breath that one cannot come near it without danger of being infected Who can touch this pitch and not be defiled 'T is infinitely worse and more contagious than the plague and we should abhor the garment spotted with this flesh The face of it hath not one good feature the aire of it is gastly its complexion is so like Hell that 't would fright any one that hath not lost the eyes of his understanding Mean or measure it hath none 't is altogether indecent and unsatiable and is never quiet till it have sent men to Hell no nor there doth it leave them but in its upbraids and torments is a continual fury and gnawing worme yea a fire that burns everlastingly 'T is the ugliest thing that ever was and most mis-shapen all the auxiliary Artifices that can be used cannot straiten it nor make it handsome It 's so ashamed of it self that it dares not appear in its own colours nor own its Name it disguiseth it self so that its lovers little know with whom they have to do If good were not called evil it could not be hated if evil were not called good it could never be beloved If Pride were not new-named Decency Wantonness Affability and Complasance Covetousness Frugality Prodigality Generosity c. And if Godliness were not nick-named Hypocrisie and a Fear to sin Cowardize and Pusilanimity Holiness Preciseness and Faithfulness Folly I say were it not that the Names are thus altered it were impossible but holiness would be greatly desired for her beauty and sin would be houted away and stoned to death men would take revenge on it and themselves too repenting even in dust and ashes that ever they were so mad to prefer sin before holiness 2. A second pretender to Beauty and which is indeed a very taking thing is a Civil and Courteous Carriage and Behaviour I mean not such as is over nice and ceremoniously formal that 's luscious but a gentile graceful demeanor joyn'd with an ingenious affability and becoming condescendingness ah how winning is this We use to give such an one the the name of an accomplish't lovely obliging and therefore an obtaining person This way Absalom stole more hearts than his face ravisht eyes as you may see 2 Sam. 15.5 6. but this is not so much to his praise as his Treason is to his disgrace Civility without Sanctity Ingenuity without Holiness is more pretty than precious some call it splendidum peccatum a glittering sin but I shall only call it a well-acted vanity an insignificant ceremony an handsom nothing To be accomplisht to serve a Prince and not be accomplish'd to serve a God is no great commend to any man To be lovely in the sight of all men and not to be lovely in the sight of God is a praise may sit a Pharisee or an Hypocrite but will not content a godly man 3. Holiness excells if compared with the charming and captivating beauty of faces Alas what is it to be fair as Absolom and celebrated as he beyond all others and be branded for Murther and Treason T is far from a glory to have beauty enough to inflame a Prince as Dinah had and to be defiled as she was 'T is said of Tyre that she was perfect in beauty but being lifted up because of her beauty God cast her down because of her being lifted up Ezek. 28.17 for God had purposed to stain the pride of her glory as was foretold Isa