practice of the contrary duty will be more excellent and have a proportionable reward All Gods Precepts Jam. 2. 10 11. 1 Cor. 12. 8. are linked together But as in the Gifts of God a Man hath the common measure of all yet one is more eminent for this So in Obedience and Christian Graces one is obliged to all but then a single one shall shine forth more then the reâ—t and to such besides the common reward a more especial blessing is promised This is not a needless digression for the Doctrine and Practice of Universal Obedience is necessary against the Fear and Danger of Death as we learn from Ezek. 18. 31. 1 Cor. 15. 56. That gives title to all the promises who complies therewith is sure and none besides Righteousness delivereth from Evil Prov. 11. 4. From the Fear whilst he lives and the Danger when it approaches â—igh The body will a little tremble at its dissolution for that is natural But Christ came to deliver them who through Fear of Death were all their life time subject to bondage Heb. 2. 15. And this beâ—â—fit he hath procured to his Servants for they believe the Scriptures to be true which are fulfilled in them so they are assured no evil can happen unto them after Death and therefore are not â—â—â—mented with the apprehensions of it They do not 〈◊〉 or drive it out of mind for there is much advantage from the Meditation thereof It is a great help to right and good actions What will this signifie and avail when I come to die It quickens to do whatever his hand finds to do with all his might for there is no Labour nor Work in the Grave There is but one of Tryal the days pass away are accountable for and do not return this puts upon doing every thing to the utmost to have the favour and acceptance of Almighty God. The World judging by themselves look upon those as Melancholy who are so wise to consider their latter end But is there no difference between the Righteous and Wicked There is much in their manner of Conversation all the life long and so is at their death There is difference in Prisoners between the innocent and guilty as to their looking for the day of Assizes and shall the last Judge of the comfortable expectation of the other by his own Fears and Dread Because some are afraid to appear before Christ are they also who have the certain promise of Being with him The one doth not live like the other they are contrary in their Thoughts Words and Actions before their manner of Dissolution that vast and endless parting they must make one from another It is the greatest Happiness to the one and misery to the other and therefore it may be well supposed to administer different thoughts to them It is impossible to obviate all the sayings of Men for they are endless and most are so trivial that they do not deserve any answer but yet may be judged of by this one Observation viz. There is nothing so good and true but something may be said against it Nothing so evil and false but something may be said for it But in every proposition let it seem never so true or strange at first sight examine the Arguments of both sides without prejudice or partiality and then that side which hath most reason and probability may determine our assent This doth make for the honour and reality of Truth that the reasons whereby inferring one thing from another we come to know it are clear deep and convincing Truth must prevail where it can be manifested Which is of such a Divine and excellent Nature that the whole doth not come forth on a sudden but hath been strugling in the Womb some thousands of Years There is great opposition to it by the powers of Darkness and their Sophistry as may be seen for the Objections against it are Dark Perplex Contradictory Slight and deceiving It is reciprocally so with falshood though it hath passed current and been a long time received This may be applied to innumerable instances But to our purpose The noble Martyrs of Old did not decline Death in its most terrible shape when they might glorifie God and avoid sin they were called Melancholly Sullen Obstinate Foolish haters of Mankind and such like When they were in the very prime of Age of excellent natural disposition of a vain conversation before and that changed by Christianity into a more happy manner of living when they were wise and understood what they did as well as ever Men did and did shew themselves as sincere and affectionate to one another The Devil is never wanting to set himself against the doings of God to whisper into the hearts of Men to hinder their Faith and returning unto him but then they run away with that and will not consider what can be said on the other side this is one cause of unbelief the many objections and prejudices they have against the truth They are resolved to take up therewith and not hear from themselves or others a full satisfactory answer Is the least thing muttered against God Their ears are open immediately it is forthwith unanswerable But if spoken out for him then like the deaf Adder they stop their Ears and refuse to hear the voice of the Charmer charm he never so wisely They think it can never be wise that makes for Religion as all things are which make against it Whilst they are willing Satan should hold them at this catch it may be here applied Because they received not the love of the Truth that they might be saved for this cause God shall send them strong delusion that they should believe a lye that they all might be damned who believed not the Truth but had pleasure in unrighteousness 2 Thes 2. 10 11 12. They might consider which was most safe as well as most reasonable to believe In the likeliest probability when such multitudes of Men Women more fearful by nature and young Men who may rush upon Death in a heat of passion or out of Gallantry and Honour not with a deliberate advised mind When it was esteemed infamous and foolish by the World yet still to embrace it rather then sin against God and deny the Faith this must be the power of his Grace which did arm their mind against all Fear of Death both in its natural dreadfulness and also heigthened by the malice and cruelty of Men. That was an extraordinary Case but what is it to the Fear of Death now a days Very much for though Men do not continue in the World by reason of Death yet that still continues It reigned as an evil from Adam unto Christ But now he hath taken away the sting and frightful nature from it When he made his Soul an offering for sin and took upon him the person of the Wicked he drunk of the Cup of Gods Wrath Was there any such love that he by the
and taking care for the Body all one as the Soul for they will fare alike and be in the same condition The Garments of Salvation and Robe of Righteousness the fine Linnen clean and white to be all glorious within and adorning the hidden Man of the Heart these will be found altogether as necessary and convenient as now it is thought to deck with Ornaments and adorn with Jewels for 't is evident they must and are deprived of these They must strip and makâ— bare Isa 32. 11. as they do every night till they put on a Shroud or Winding-Sheet and then nothing will stand them in any stead but what is afore-mentioned Then Dust shall be the only Powder and Paint Instead of sweet smell there shall be stink and instead of well set Hair Baldness Isa 3. 24. The holy Spirit speaking of this Excess makes particular application to Women for they are most subject to this Sin and Vanity they are the weaker Vessel and presently taken with a slender appearance of Good. A â—ine outside and gaudy shew though it is not much more then the colour of a Flie do exceedingly transport them whose thoughts are not fixed on the true and substantial Good. Who pursue no certain end may be observed to catch at every phantastick Image that hath the least sign of Happiness though it be a meer shadow varnish and next to nothing Again who have a right sence and belief of spiritual things they do not in the least esteem of Toyes and Triâ—â—es As Women professing Godliness differ from those of this World in manner of Life and Conversation hoping to be unlike them in their Death so they should appear outwardly not to run to the same Extravagancy of Apparel They may be of the same Fashion with others but more modest and less expensive Not setting themselves out in the same manner as the vain Women do of like Rank and Quality What is saved this way and given to the Poor will avail more then Conforming to this World and the empty applause of their Acquaintance Though people are so admired or envied for fine Clothes yet the principal delight arises to the owners from this ignorant miserable nature of lookers on Good God! that the Soul which was designed for great things should ever be brought so narrow and low as to take pleasure in bodily Vestments That she who is brighter then the Sun if she knew her self should at alL mind the glittering of Gold or Embroidery That she whom the whole World cannot satisfie in her due stretching forth should seem the least contented with what is meer outside and colour She must be extreamly fallen from her noble and exalted Nature She must lose much of her original Honour before she can set any estimation on them which are only useful and convenient for the Body but not worthy of her Care and Affection Temperance extends yet further to Recreations The necessity of them appears in that we are Flesh and not Spirit that Of Recreations will tire and grow weary It is as needful to Refresh as to Eat when Hungry We do not read that Christ used Recreations his Meat and Drink was to do the Will of God But we are not as he was without Sin and Corruption We cannot be always conversant about holy things an Intermission and Freedom is allowed as appears by bodily labour God hath Ordained and when tired by that he affords Divertisment Provided that we do not shut out the sence of him from Worldly business or deny our Subjection unto him in those Portions of Good he hath given Be thou in the Fear of the Lord all the day long and then do what thy hands find to do If we acknowledge and preserve our Obedience unto him and then delight our selves as much as we will. Looking unto the end and design of a thing which in Recreation is to fit us the more for his Service and works of our Calling And therefore are not to be made an occasion to turn our Hearts from him or neglect the other It is lent to refresh and not to fill to delight but not to satisfie to use but not to rest in them We are not to be happy before our time Even this may be learnt out of the nature of Recreations for they are hungry and empty and when immoderately pursued they are wearisome and cease to Recreate They please and divert when sparingly used but still are not found an adequate Happiness to Man. That irksomness and not satisfying that constant seeking after variety though little to be had not being contented even when one is tired with them make known all this Can Men feed on still and be nourished with Sauce only These do not gratifie the Soul otherwise then by rendring the Body more fit for her operations which cannot be always working Now what diverts makes them to stand still but when she is somewhat eased and relieved she hath an inclination to return to her proper Employment and hath regret to be hindred Happiness is the end that she drives at which is kept in another World we being only to prepare for it here in that method and way God hath Ordained In our course we are assaulted by many Temptations and proposals of Good which would deceive and turn aside God saw every thing be made and behold it was good Gen. 1. 31. Every thing that is not expresly forbidden may be lawfully used but an intermixture of evil came in afterwards so it may be turned and abused If Recreations are had according to the prescribed limits of Moderation they help to our Comfort there and Happiness hereafter but if excessively dwelt on they tend to Distraction and Misery The great danger of them is that then they hinder the Love of God make to forget him render us earthly-minded and quite estranged from spiritual things they consume precious time which should be spent in working out our Salvation and doing good to others The faculties of Soul are not exercised on those great and sutable Objects to which they were designed but are taken up with little and vain things Had we been only made for them to skip like Lambs or with the Leviathan to take his Pastime in the deep the same and ordinary endowments which they have would have served us also There would have been need of no more then power just to sport and play Reason might have been spared and the other Accomplishments of a Man. We may observe in the lower rank of Creatures after the briskness and festivities of Youth are over they do not leap up and down but serve only to the right end of their Being Because Recreations are commonly used to spend Time the tediousness Of Time and the passing away thereof whereof is so afflicting to some it can be no improper digression at least from the general Argument to say some what thereof If Man did reflect within himself and on the nature of things he
the most mighty Lord of all Psal 2. 11. Psal 89. 6 7. things and a poor Worm so it is requisite to preserve a reverence for his awful Majesty and not to think or speak of him as an equal It is the constant stile of the Old Testament and also a Gospel precept Fear God Luke 12. 4. 1 Pet. 2. 7. We are likewise obliged to be somewhat fearful concerning our own Salvation Heb. 4. 1. Rom. 11. 20. Phil. 2. 12. 1 Pet. 1. 17. To do this is not Tormenting but stirs up carefulness and puts upon all things to secure it Happy is the Man that feareth always Prov. 28. 14. From which proceedeth a good Life thence a good Conscience and then is no fear none that is Slavish or hath Torment A third Passion is Joy which word denotes Happiness and is often Of Joy. enjoyned in Scripture for thou commandest all things which may do good O thou Lover of Souls Let the Righteous be glad let them rejoyce before the Lord yea let them exceedingly rejoyce Psal 68. 3. Behold my servants shall rejoyce Behold my servants shall sing for joy of heart Isa 65. 13. Thou shalt rejoyce before the Lord thy God in all that thou puttest thine hand unto Deut. 12. 18. This joy is not taken away but increased under the Gospel The ransomed of the Lord shall return and come to Zion with Songs and everlasting joy shall be upon their heads Isa 35. 10. This the Prophet who saw his coming foretold and so it was at the first appearing of Christ our Lord Luke 2. 10 11. He having now accomplished the work for which he was sent into the World there is sufficient matter of gladness Many righteous Men have desired to see these days The whole Gospel by which is established a better Covenant imports what the Apostle doth repeat in his exhortation as if it could never be pressed enough Rejoycing in the Lord always and again say rejoyce Phil. 4. 4. This is the Lord we have waited for we will be glad and rejoyce in his Salvation Isa 25. 9. Which is the happiness of Heaven the clear manifestation thereof to the World and the possibility we are put in to partake of it As then it will be a delight to remember how we came through this dark and troublesome Vale so whilst we are here we should lift up our hearts with expectation thereof Accordingly the good Men of old time did who had but the Glimmering whereof we have the fuller Light If the heir of a Kingdom or a good Estate is so transported with conceits and fancies of future good it cannot be thought absurd that who have the evidence and hope of such an exceeding eternal blessedness which will be one day revealed should be proportionably pleased with the foresight and John 16. 22. Gal. 3. 22. assurance thereof Accordingly that Christian who hath a real interest hath also a sensible rejoycing therein which doth exceed all the pleasures and imaginations here What results from gross and sensual things is not worthy to be compared with pure and spiritual yet God as a most Bountiful Master to his Servants hath given them many things here for recreation and delight He doth deny nothing which is good and convenient for us We are all to admire and comply with the Riches of his Mercy and Love who hath placed into our frame this affection of joy and hath provided things proper for it and hath done as much as lieth on his part to compleat the great end of our being happy How then came Sorrow in God made it not neither hath he pleasure in the grief of the living but it came in through Sin and Of Sorrow Transgression Gen. 3. 15 16. It was the effect of mans own disobedience and was justly inflicted on him as a Punishment so it is continued of every sin besides As such God ordained it but in the beginning when he made Male and Female he did not implant it into our nature we now come into the World crying for we fell and were corrupted with our fore-father Sin is interwoven into our very flesh and as the necessary consequent thereof sorrow also The Conception and Birth of our Lord was different from ours in him was no sin yet when he came into the World to make his Soul an offering for sin He was a Man of Sorrows and acquainted with Grief The Lord hath laid on him the iniquity Isa 53. Mark 14. 34 of us all yet it pleased the Lord to bruise him he hath put him to grief so great that he poured out his Soul unto Death and bore the sins of many But now since he hath borne our grief and carried our Sorrows O astonishing goodness of the Son of God we are so far from sinking under them that these also I speak Mysteries tend to our Happiness Whilst we look on him whom we have Pierced and Mourn for him as one Mourneth for his only Son Zec. 12. 10 Isa 63. 9. 1 Thes 1. 10. even then considering how in his love and in his pity he hath redeemed us and hath delivered us from the wrath to come an holy joy will arise When we reflect that he who did drink of the Brook in the Way hath now lifted up his head above Angels Principalities and Powers Wherefore God hath highly exalted him and given him Phil. 2. 9. a Name which is above every Name Our Sorrow is turned into Joy for the exceeding and glorious condition Jesus whom our Soul Heb. 12. 1. loveth is in at this time If ye loved me ye would rejoyce because I Cant. 1. 6. said I go unto the Father This he said before his bitter Death John 14. 28. and Passion and now may seem to speak to all the World what he did once to the Daughters of Jerusalem Weep not for me but for your selves Are you troubled at those cruel sufferings I have undergone My Fathers indignation is past they are all over and the remembrance is not in the least grievous now I am crowned with Glory and Honour But weep for your selves who are in the Wilderness for the tribulation in the World and more especially weep for those sins which occasioned what I did suffer forsake them and come to me If ye pretend to be sorry for me and this doth not follow that is to cry out Hail King of the Jews and crucifie him afresh and put him to open Shame He hath instituted an holy Feast for the continual remembrance of his Passion the reasons thereof are to stir up our love towards him and the hatred of our own Sins God hath manifested his displeasure against them by the Death of his own beloved Son who came out of his Bosome yet when he took sin upon him had the full Vials of wrath poured forth as is evident by his Agony and bloody Sweat by the pains he endured on the Cross His sufferings were so exceeding that
through the Liver do not fear the assaults of the armed Man within thee The Souldier is strengthened with Brandy and thou mayst afterwards resort to good Liquor to drown Melancholy fancies Be Patient resist them and they will by degrees vanish If thy Acquaintance find thee dejected they will Laugh at thee do as they have done and thou shalt be as brisk as they Such is the Policy of the old Serpent to get the young beginner into an Habit and Course of Sin for he knoweth this is the way of hardening and then he is almost sure of a prey It is acknowledged that Custom will take of the Sense of this Sin as appears from Eph. 4. 19. But this is a long time in gaining and those struglings in the mean while do annul the Pleasure of it Men think themselves Wise and Happy if they can once come to enjoy their Lusts without interruption for then they imagine they have nothing to do with the Powers of the World to come but are only for what present Pleasure they can have Whereas in Truth they have only hardened their Hearts and shut their Eyes â—east they should repent and see the Evil But still it waits for them and shall overtake them whether they believe and consider or not When the Eyes which they wilfully shut Zech. 7. 12. are sunk into their Heads and their Hearts which they make as an Adamaâ—t Stone shall be turned into Dust then their Souls shall see the Power of Gods wrath and be so far softened as to be made sensible thereof Take a further view of that present Happiness these boast to have It might have been delivered before how Nature is nipt in the Bud and blasted like an untimely Fruit. Even young Marriages are prejudicial much more are forbidden and irregular Lusts He renders himself weakly and short lived loses the delicaâ—e and ruddy Complexion there succeeding a thin Paleness and other ways soyls the Beauty of flourishing Youth The Lips of a strange Woman drop as an Honey Comb and her Mouth is smoother then Oyl but her End is bitter as Wormwood sharp as a two edged Sword Her Feet go down to Death Remove thy way far from her and come not nigh the Door of hâ—r House Prov. 5. 3 4 5 8. We may take his Word for it who had experience of what he said Whose shame is published to the World and stands a remarkable Penitent for this sort of Folly. He gives warning of those Evils which himself felt The common Reply which hath been delivered down from one Adulterous Generation to another is I will do as Solomon did in younger years and repent as he did in Old Age Then I will cry out All is Vanity and Vexation of Spirit when I can follow â—ust no longer Then thou wilt do a thing now because thou art resolved to be ashamed for it hereafter and wish thou hadst not done it for such must be true and unfeigned Repentance And how can that be when thou choosest to do it now To Sin with foresight of future Repentance argues an evil intent of mind so likewise it is an absurdity It is ridiculous to say I will wound my self that I may go to a Surgeon for thou wilt have a certain smart and pain when thou mightest have continued whole but how knowest thou thy hurt may be incurable such that the great Physitian of Souls hath vowed he will not heal and he is not a Man that he should Lie or alter his purpose To despise the Riches of his Goodness or to continue in Sin that Grace may abound there is not the least Encouragement from his Word or Nature see Rom. 2. 4 5. and Rom. 6. The Great God will no more suffer himself to be triâ—â—ed withal then the mighty Ones among the Childâ—en of Men. Surely you have low Thoughts of him if you Fancy to put him off after that manner and huddle up your Peace with him whensoever you would You pâ—â—â—umâ— upon this instance but we are not to Live nor yet be judged by Examples but by the written word of God. And what saith that Thou shalt not commit Adultery Exod. 20. 14. Be not deceived neither Fornicators nor Adulterers nor Effeminate nor Abusers of themselves with mankind shall inherit the Kingdom of God 1 Cor. 6. 9 10. This last is not to be understood absolutely but unless true and timely Repentance doth interpose as is evident from the Verse following And such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and by the Spirit of our God. The Apostle speaks to all in General as to Men and Women after their Conversion to Christianity and so they were to continue unto their Lives end If Men will Confess and forsake their Sins endeavour to reclaim others and at last leave it to God whether he will accept and Pardon them as blessed be his Name we have abundant assurances from his Goodness Mercy and Truth that he will forgive such then they may stand in Judgment But who put off his Fear and Obedience with a jest or scornful Neglect Let us alone we will Repent hereafter who put a slight upon God it is just to recompence them after their deservings to let them run through that space he gave for their Repentance and they repented not The Eye also of the Adulterer waiteth for the twilight Job 24. 15. those Intervals of Expectation are not so pleasant Especially to him who hath disturbance and hurry of mind A Cloud arises before the understanding that he can conceive nothing he lies under the base Slavery of an imperious Will hath discomposed and ruffled Affections And several other things forego the gratifying a Lust which occasion no little torment or disorder What is it at the time or rather instant I have read that sinful Pleasure is sooner gone then well perceived of so short a continuance that the end sticks to the very beginning immediately after is annoy and loathsomeness We may use as plain Expressions as we find in Scripture After Amnon had forced Tamar and lay with her Then Amnon hated her exceedingly so that the hatred wherewith he hated her was greater the love wherewith he had loved her 2 Sam. 13. 14 15. And Amnon said unto her Arise and be gone The expected Satisfaction is come to nothing and the more often these Acts are repeated the less Pleasure Let the Objects be never so many different or beautiful that will not take away Nauseating No Ezek. 16. Variety can satisfie the Cravings of unlimited Lust or hinder weariness If he doth from the Similitude of Boars Bulls and forefooted Creatures who go with their belly to the ground plead for running after the whole Sex but the Beasts do it only to propagate their kind neither do they joyn after conception whereas he hath no such end or confinement for it is only to satisfie a worse then
Lascivionsness which they have committed 2 Cor. 12. 21. The Lord Jesus will not condemn them if they go and sin no more John 8. 11. Was not Rahab the Harlot justified And from the Examples of Lot David we may be assured God hath Mercy on such Sinners if they do not abuse his goodness but leave off their Transgression and do Works acceptable and holy in his sight This full and plain manner of Writing was necessary to manifest the very Truth let none suck Poison out of that which was designed for an Antidote nor presume to sin yet more from what God knows was only intended to lead to Repentance The temptation which leads Men over to these lusts is that they think they shall be happy in so doing here it is discovered to be a delusion only and Men would be more happy as to this present time if they had nothing to do with them or make use of the lawful remedy there is the same invitation offered to leave of as before was to follow them So much of lust in the General now briefly run over the particulars Every one knoweth what Adultery is Stolen Waters are said to be sweet and it is matter of sport to beguile the poor Husband Of Adultery Yet O Man shalt thou boast for ever Knowest thou not it will be bitterness in the end Yea there is Trouble and Vexation Fear and Guilt all along By the Jewish Law which wâ—s of Divine Appointment the Adulterer and Adulteress shall be sâ—râ—ly put to death Lev. 20. 10. And so it is at this day in several Nations of the World Christian Mahometan and Heathen but here it is rather fashionable and of plaufible report Whatever credit Adulterers or Adulteresses get it is only among the Children of Disobedience but the Righteous have them in Abomination in this life they labour under continual Disquiet Tribulation and Anguish everlasting Shame and Contempt wait for them in that which is to come The injustice and wrong is somewhat less in Fornication but Of Fornication it is a provoking sin and offensive unto God. If any Man dâ—files the Temple of God him shall God destroy for the Temple of God is Holy which Temple ye are 1 Cor. 3. 17. Flee Fornication every sin that a Man doth is without the body but he that committeth Fornication sinneth against his own Body 1 Cor. 6. 17. A great part of the Chapter is against this particular so that any thing may as well be denyed to be a Sin as Fornication If the Spiâ—it of God saith it is a sin and wicked Men say it is none whose Words shall stand his or theirs Jer. 44. 28 29. And by whose Judgment must they abide When he punisheth for the same let them dispute away the Smart of it if they can Even as Sodom and Gomorrah and the Cities about them giving themselves over unto Fornication and going after strange Flesh are set forth for an Example suffering the Vengeance of Eternal Fire Jude 7. The end of being set forth for an Example is that others should take heed for the like will happen to them if they do the same things There doth too often go along with this an abomination of iniquity as Murder in the Womb those preventives of getting with Child and wicked means to cause Abortion or Miscarrying Moreover there is killing of Infants to hide their shame from the World a manifest proof how tormenting this is that they dare upon such Sinful and Barbarous Actions to concâ—al it If they are not so unnatural and desperately wicked as to stifle the poor Infant then it remains a Witness of the Parents Transgression But if made away that is a double sin and shall rise up an evidence against them at the Bar of the General Judgment to their Eternal shame and confusion before God Angels and Men. There are several other evils too many to be recited but may be known by observation which do sufficiently shew that it is best for Mankind to comply with the VVill of God even your sanctification that you should abstain from Fornication 1 Thes 4. 3. There are several sorts of uncleanness as if a Man lie with Mankind as he lieth with a VVoman both of them have committed Abomination Of Uncleanness they shall be surely put to death And if a man lie with a Beast he shall be surely put to death and ye shall slay the Beast Lev. 20. 13. 15. so that described Rom. 1. 26. 27. There is another kind by self pollution If there be among you any Man that is not clean by reason of uncleanness that chanceth him by Night Deut. 23. 10. Which is no great fault because it is matter of infirmity contingency and not wilfullness but how much worse is he who of set purpose forceth himself to be thus unclean It is detestable to think or speak of much more it is to act such things But Fornication and all Vncleanness let it not be once named among you as becometh Saints Neither filthiness nor foolish talking nor jesting which are not convenient but rather giving of thanks for this know that no VVhoremonger nor unclean Person hath any inheritance in the Kingdom of Christ and of God. Eph. 5 3 4. 5. Lasciviousness imports Light and wanton Actions Dalliances Of Lasciviousness and rude Gestures lustful Thoughts immodest glances of the Eye curious inspection upon the faces of Women Whosoever looketh on a Woman to lust after her hath committed Adultery with her already in his heart Mat. 5. 28. Said Christ who came to interpret some Laws give others and finally is to be the judge of all Those several Inclinations and Tendencies to unlawful lust are comprehended under this Word VVhen lust hath conceived it brings forth sin and sin when it is finished bringeth forth death Jam. 1. 15. It suggesting pleasing thoughts will be apt to procure a consent which makes the sin and therefore should be stifled in its first rise The way of avoiding Lust is to eschew all occasion and provocations thereof The great design of the Gospel is to prepare and bring People to Heaven and then they must be pure and spiritual to fit them for the Holy of Holies to qualifie them for the promise Blessed are the pure in heart for they shall see God Mat. 5. 8. Now lust and filthiness is an hindrance to this and therefore must be taken away before we are made meet for the Celestial Happiness To refrain from the aforementioned things would be to destroy the Briskness and refined Breeding of the World the principal whereof is to make complemental Addresses to young Women What Mirth and Laughter do they stir up amongst Promisâ—uous Company of both Sexes So the use thereof may appear not only agreeable to right Education but also it conduces to divertisement and happiness It must be acknowledged that here and in other things Christianity is directly opposite to the present Fashion God and the
Image or both as is most common The first is Ignorance and strange iniquity the second upon Inquiry will be found unreasonable and without cause Do you hate them for following that which is good You will not acknowledge so for an evil Work you pretend Why look throughly and you will see no such thing Examine impartially both sides and it will appear good but then arises Envy and Hatred that such should be better then your selves Then in your Opinion they do good Why will you not also do the same In a temporal Matter none Envies another for a thing which himself may have or the other would willingly help him unto This turns into Thanks and Good-will And why should it not be the same in reference to the things of God Is another righteous and dost thou secretly imagine him Happy therein Thou mayst be so likewise if thou wouldest do the same things God is no respecter of Persons and he will give his Grace to thee if thou wilt seek after it as he hath done In my Fathers house are many Mansions said the Son of God who came down from Heaven Anothers striving will not prejudice thee if only some few might come there we might well be angry at those who would get before us But seeing God would have all to be saved and Christ tasted Death for every Man there is no fear but thou mayst be Partaker also if another doth endeavour after the same Grace and Glory He will do his endeavour that thou mayst come also but this thou dost not like Why should he be a Busie-body in another Mans Matter But consider a little if a Man had incurred the Displeasure of the King and so was liable to Imprisonment and Death a Friend would put him in the way to preserve and restore him into Favour is not this esteemed a kindness A wicked Life and Conversation renders liable to the Wrath of God and Damnation of Hell and therefore he is not to blamed who would perswade to repent and escape it When one is ready to perish What fault is it for another to put him in mind to return to his Fathers house who will receive with all Loving kindness that hence forward he may live in obedience and favour of so good a God die with Comfort and enjoy him in Glory What harm is in all this Shall evil be recompenced for Good For they have digged a Pit for my Soul remember that I stood before thee to speak good for them and to turn away thy Wrath from them Jer. 18. 20. Ay but such an one believes we shall be damned and miserable he thinks so of us as if he would have it surely he is to be justly hated for this This seems to be the very Reason why the wicked have been so despiteful against the Godly in all Ages Though they will not speak plain they will hint as much and therefore it is expedient that such things should be laid open that all mistakes might be rectified for want of which is occasioned all the Hatred and Heart-burning of the Sons of Men one against another Amongst which this pestilent surmise hath done so much mischief What was it that set the Jews first the Gentiles afterwards and all wicked Men ever since in such a Rage against Christ and his Followers He told the Jews I am the way the Truth and the Life No Man can come unto the Father but by me This is Life eternal that they might know thee the only true God and Jesus Christ whom thou hast sent John 17. 3. He sharply reproves their Sins Fill ye up then the measure of your Fathers Ye Serpeâ—â—s ye Generation of Vipers how can ye escape the Damnation of Hâ—ll Mat. 23. 32 33. So the Jews unless they repented and believed were shut out from the Mercy of God. In like manner were concluded the heathen World from Acts 4. 12. 2 Thâ—s 1. 8. Rev. 21. 8. And that saying of our Lord John 5. 2â— 29. reacheth unto all wicked Men of all Generations and Places To be deprived of 〈◊〉 great a good and threatned with alâ—ke Evil hath set Men a madding and hath made them spit out their Venom against the Asserters of these Truths as if our selves were the Authors of them and so would have it be But yet they need nâ—t be presently enraged for the Promises and Threatnings of God are not absolute and irreversible but the one obtained and the other avoided by Repentance â—n the mean while So there is a door of hope open to the worst of Men to come in unless they are so mad to shut it against themselves Though they do wickedly now they may cease to do so as soon as they will and come in whilst the day of Salvation lasteth When the Long-suffering of God waâ—â—s 1 Pet. 3 20. that Men should be more forward to hasten Destruction upon themselves is a strange and unnatural Consequence as if they sworn to be miserable and like desperate condemned Rebels which might have their Pardon yet they will be stubâ—orn not to sue for it but do all the mischief they can bâ—fore they die If they are so perversly resolved they will see who will repent of it first Go â—or themselves He that made Men hath power over them and seeing he hath revealed such Decrees concerning their final Condition what are we that we should not believe him We must or we makâ— God a Lyar 1 John 5. 10. which we will not do for the despitefulness of all the World. Be it known unto you that the God whom we serve is true and will perform what he hath said He hath threatned a great Punishment to unbelief Heb. 3. 18 19. Râ—v 21. 8. and therefore we dare not in the least give way to it But is to be understood that our speaking of them do no more make them then a Proclamation of the King is by talking thereof among fellow Subjects The Galph is already fiâ—â— our Thoughts and Words did not make it so such would nevertheless drop in if we should think or say they would not In point of Prudence it is better for Men to turn from their Sins and Vanities then to run the dreadful event thereof Indeed we do believe the Scripture is the Word of God and all things contained therein are true and therein is plainly declared a place of Punishment but that we would have it so is nothing to us We are but Servants and to be contented with whatsoever pleases our great Master for we dare not prescribe unto him or tell him what we would have If we did our selves being in the Flesh we should rather take part with that for our selves are in danger and we should rather desire there was none but we submit to the Good will of our God. What Jeremiah saith of himself is the mind of all sincere and real Christians Neither have I desired the woful day thou knowest that which came out of my lips was