semper incipit à fine 1 Cor. 10. 31. let it be so to you mind it as your chief good the supream end and chief good are one refer all the general and particular actions of your Life to it ultimately the end makes the means lovely make all other Finis dat amabilitatem medis finis impeliit agentem finis est summe appetibilis finis ultimus dat ordinem mensuram Prov. 6. 21. Ps 63. 8. Numb 6. 14 24. Eccles 9. 10. Rom. 12. 11. 1 Tim. 5. 10. Mat. 6. 33. Psal 63. 1. things subservient to it and let this as Commander in Chief give Laws to all carry the remembrance of it always in your mind place it next to your Heart and uppermost in your thoughts be diligent in it and prosecute the Interest of it both fully and earnestly not as the last and least business of your Life but as the first and greatest viz. in order and dignity not secondarily but primarily before all other things and above them Two principal ends can never consist together Two things may encourage you to this work and in it 1. Strength is promised to it 2. A Reward attends it 1. Strength is promised to it Tripho the Jew in his Dispute against Justin Martyr tells him that those Precepts Christ left about the Duties of Religion were so harsh and burdensome that he would have but few if any Disciples and many there are that either through mistake think they find this stumbling-block in the way of Religion and cannot get over it or lay it there and will not it is true to carnal minds by reason of the contrariety of their Nature to Religion through Rom. 7. 14 22. the corruption that is in them and by reason of custom in sin which makes the contrariety stronger the work 's difficult and uneasie but to them that are renewed it is not or if so at first yet by use it becomes pleasant and delightful for Christs Yoke by constant wearing grows easie Mat. 11. 29. Grave dum tollis suave cum tuleris But if it were not so yet strength shall be given to it that will make it so In the Body where there is a vein to convey Blood there is an Artery to convey Spirits and in the Scripture Deut. 10. 16. 30. 6. Phil. 2. 12 13. where there is a Command to work there is a promise of strength to it what is a Command in one place is a Promise in another Now difficult work and easie are both alike if a sutable and proportionable strength be given Ezek. 18. 31. 36. 26. to the performance of it 2. A Reward attends it viz. Of Honour Pleasure Profit and Peace 1. Of Honour There was no way to the Temple of Honour among the Romans Psal 45. 9. 149. 9. but through the Temple of Vertue nor is there any coming to Honour now in the Prov. 13. 5. 14. 34. 1 Thes 4. 4. Rom. 6. 21. broad way of sin but in the narrow way of Religion for as the future issue of sin is Death so the present fruit is shame Indeed the Enemies of Religion who fetch their Scutcheon out of the Devils Herald-Office count sin their Honour and glory in their shame but God who is the Fountain of all true Honour Prov. 21. 21. places it in Righteousness and Holiness he is Glorious in Holiness and if it be his Honour it may well be esteemed yours this is John 5. 44. the onely true Honour and it cometh from God only and if by 1 Sam. 2. 30. this you Honour him you shall be everlastingly honoured by him a Spirit of Glory shall rest on you 1 Pet. 4. 14. here and a Crown of Glory be put upon you hereafter All seek Honour and some to Honor calcar babet the loss of their Lives and Souls but none but the Religious truly find it 2. Of Pleasure The Enemies of Religion think if once they espouse the profession of it that all Joy and Mirth must be cast out as the Minstrels were by Christ out of the Rulers House when he came to raise his Mat. 9. 23 25. Daughter to Life but they are much mistaken for Christ the increated wisdom of the Father 1 Cor. 1. 24. Prov. 3. 17. says that the ways of wisdom have pleasure in them not the end onely but the way and not some one way onely but all the ways and every step in them are not onely pleasant but pleasantness yea pleasantnesses having all pleasures that are good both as to kind and degree in it The Sheep has delights as well as the Swine though it wallows not with the Swine in the mire and the Religious their pleasures though none that are vain and sensual All look for pleasure in Life and most think there is no Life without it but the Religious only find it 3. Of Profit Religion brings gain this the Job 1. 9. 10. 1 Tim. 6. 6. Devil could not deny when he accused Job of Hypocrisie now the praise of an Enemy is as Aristotle Psal 37. 4. says a universal good Report and this God has assured Mat. 19. 28. 29. Mark 10. 29 30. to all the sincere Professors and Friends of it and that no ordinary gain neither but an increase greater than the World can promise or secure for it is a hundred fold not ten in the hundred but a hundred upon ten a hundred to one use upon use viz. either in kind or vertue in this World and in the World to come Life eternal You may lose something for Mat. 6. 33. 1 Cor. 3. 22 23. Religion but you shall never lose any thing by it for if God be yours all things are yours all things conditionally if he absolutely The Offerings of Old increased 2 Chron. 31. 9 10. their store 4. Of Peace The Enemies of Religion talk Prov. 3. 7 17. Psal 119. 165. much of their Peace but without any Reason for there is no Peace to them in that they are Enemies to the God of Peace without the Spirit of Peace and therefore without Peace the fruit of Isa 48. 22. the Spirit and Fighters against Christ the Prince of Peace who speaks Peace not to his Enemies that commit folly but to his Subjects Psal 85. 8. that return no more to it Joy as the Philosopher says is the shadow of all Vertue as inseparable perhaps from it as the shadow from the Body and the fruit of Righteousness as the Apostle says is Peace there is James 3. 18. Rom. 3. 17. no Peace without it and all true Peace in it and it is worth the having for it abides not onely in Life but at Death too The end of the upright is Peace Psal 37. 37. Peace in Life is a rare Blessing but at Death a greater and was there no other benefit in this World to be got by Religion it is
Of Watchfulness Watchfulness is a Duty that concerns all I say unto all watch Mark 13. 37. it is your Duty and ought to be matter of your great care in that 1. There are Eyes upon you 2. There are Enemies against you 3. Ruine attends you if you do not 1. There are Eyes upon you 1. Of Men both good and bad 2. Of Angels both good and bad 3. Of Conscience which is Gods Deputy and a strict observer Intimus magister of all your ways 4. Of God who is every where by his Power and Essence and therefore Omniscient because Omnipresent and like the Optick Nerve sees all but is seen of none Good Men observe and will either be pleas'd or displeas'd rejoyce or grieve at your good and evil actions Evil Men observe and will either reproach you for your sins or be hardened in their sins by them Good Angels observe who will minister to you rejoyce over you Heb. 1. ult protect and defend you if you do that which is good or set against you and become Enemies to you if you do not Evil Angels observe who will be as so many Witnesses against you your Accusers and Tormentors too if you yield to those sins that now they tempt you to Conscience observes either to Acquit or Condemn you And God observes to Judge Eccl. 12. ult you Live therefore as in open view and act as one that has the Eyes of all upon you If you do not watch you are watched 2. There are Enemies against you Of all which the Devil and the Flesh are the principal for all other Enemies hurt either by his Instigation or your own corrupt inclination 1. The Devil who is strong 1 Pet. 5. 8. subtile and active Strong A weak Enemy is inconsiderable and not much to be regarded but this is strong not onely terrible to affright but strong to hurt Active A sloathful sluggish Enemy is not much to be feared Job 1. 7. but this is active and diligent he walks his Rounds he goes about and is ever upon his Watch. Subtile He prevails more by Policy than by Strength and therefore it concerns you neither 2 Cor. 2. 11. to be ignorant of his Devices nor careless of them 2. The Flesh a restless and unwearied Enemy that acts with vehemency and constancy not Gal. 5. 17. James 4. 5. outward but inward an Enemy within you that makes way for all the other and the more dangerous because so Since then you can be no where safe unless watchful be no where nor at any time secure but watch these watchful Enemies 3. Ruine attends you if you do not watch Saul lost his Spear and Samson 1 Sam. 26. 7 12. Judg. 16. 19. 1 Thes 5. 3. his Hair when asleep and your Security will be the Enemies Opportunity and therefore it concerns you to have all your ways inward and outward Rail'd in on both sides with Watchfulness Luke 21. 36. Rev. 4. 8. and Prayer and to have your Eyes open to watch against the Corruptions from within and the Snares from without The weakest when watchful are more safe than the strongest when secure Of Humility Pride is self-exaltation from a Superbia est appetitus propriae excellentiae Humilitas est voluntaria mentis incurvatio ex Dei intuitu nostri vain conceit of Worth and Excellency Humility is self-debasement from a real sense of vileness and unworthiness That is the Badge of Antichrist and his followers this of Christ and his Disciples one of the Principles of Practical Divinity as Privation is of Philosophy and both the Garment and Ornament of Christians and therefore be clothed with it and walk Annibilatio animae Spirituale vacuum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It comes from a word that signifies a knot and is of use not onely to fasten the Graces together but to adorn also daily in it with God with others and with your self 1. With God 1. By a lowly demeanor in all your approaches to him The distance betwixt God and you is great as great as betwixt infinite and finite great as you are a Creature but greater as a sinner and in all Duties there is matter for Humility as well as in sins for when they appear brightest as the Moon when it shines so they have their dark spots and imperfections and Ezra 9. 6. therefore the nearer and greater your Communion with God is the greater your Humility should be as Archimedes his Engine the higher it ascended the lower it descended All the King of Heavens Service must be on the Knee so that if you are proud or not humble in it you serve not God but the Devil 1 Cor 10. 31. 2. By doing all to his Glory Proud persons think they are Nemini debeo The Spiders Motto Hab. 1. 16. Hos 10. 1. beholden to none and therefore Sacrifice to their own Net and with Ephraim bring forth fruit to themselves but do you in all your actions both Civil and Religious make him your End and in all your ways at home and abroad in your House as well as in his and on your days as well as on his do all to his Honour that in his goodness and Soli D◠Glor◠greatness he may be glorified by you An humble sinner is more to Gods mind and more for his Ends and Glory than a proud Saint 2. With others 1. By not seeking Honour from them 2. By not being lifted up when praised nor enraged when defam'd or injur'd by them 1. By not seeking Honour from them Pride was the Angels sin it cast them out of Heaven the first sin in Man and the great sin that appears in all by Nature Commodus the Emperour would be called Hercules and shew himself to the People in a Lions skin that he might be accounted King of Men as the Lion was of Beasts Alexander would have the Title of Jupiter's Son and be reckoned one of the Race of the gods Domitian would have the Title of Lord God Anti-Christ the Man of sin 2 Th◠2. 3. 4. exalteth himself above all that is called God And all Men through the Pride that is in them Naturally seek Honour in the World as Saul did before Israel and desire 1 Sam. 15. 30. Aut Caesar aut nullus to be great or nothing but do not you seek what is greatest or highest in the esteem of the World but what is fittest and best for you that you may have Honour from God if not from Men or be humble and you shall have Honour for Humility Prov. 15. 33. Prov. 29. 23. Luke 14. 11. Gen. 14. 40 41. treads the path to it Pride seeks it but Humility finds it He that humbleth himself shall be exalted Joseph was first in the Dungeon and then in the Palace 2. By not being lifted up when praised nor enraged when defam'd or injur'd by them Be not lift up in your spirit
2. As to Honour Piety in Youth will give you Honour with God and Men. 1. With God 1 Sam. 2. 30. Luke 13. 6 7. You are Planted in a Vineyard and God expects Fruit from you as soon as you are Planted he looks for it in the Spring and when he finds it takes notice of it as he did of the kindness of Israels Jer. 2. 2. Youth and is greatly pleased with it as Christ with the Rich Mark 10. 20 21. Man in the Gospel that from his Youth observed the Commandments for he loves to magnifie Psal 8. 2. his praise out of the mouths of Babes and Sucklings The Almond-tree that blossom'd Numb 17. 8. soonest was put into the Ark and John the youngest Disciple was most beloved 2. With Men. It was the Glory of Alexander not so much that he Conquer'd the World as that he did it in his Youth A Crown better than one of Gold on Josiah's Head that he was Religious in his tender 2 Chron. 34. 1. 2. Years The Honour of Moses and Samuel they lived and died in Honour and of Daniel therefore Dan. 9. 23. a Man of desires because Religious in Youth and so it will be of all the Children of Wisdom when found walking early as well as late in the ways of Wisdom Fruits early ripe are by all greatly priz'd 3. As to Service The most eminent in God's Service were as is to be seen upon Record most early at it Joseph a Religious Child in his Fathers House was afterwards a Religious Senator in Pharaoh's Court. Samuel a Religious Child was an eminent Prophet Recorded by David and by God himself Psal 99. 6. Jo◠15. 1. as one that if any he could prevail with God by Prayer Josiah a Religious Child at 2 King 23. 25. eight years old and a Renowned King for there was none like to him Timothy a Religious Child was 2 Tim. 3. 15. afterwards eminent in the Service of the Gospel And Christ more eminent than Luke 2. 12 9. all went early about his Fathers business So that if you would be useful in Life you must be Religious in Youth The sooner Weeds are pull'd up the better the Corn will grow and the sooner you are good the more good you will do Therefore if you would have your Age be the Harvest your Youth must be the Seed-time The good Figs were soonest Jer. 24. 2. ripe 4. As to Comfort Timothy that was Godly from 2 Tim. 2 22. his Youth was bid to flee Youthful Lusts and surely then it concerns you and all that are young to do so that you may not lay a Foundation for sin or sorrow or for both in Old Age. 1. For Sin Youth of all the Ages of Life is most subject as to Infection in Body so to Corruption in Soul Solomon beheld a Young Man Prov. 7. 7. void of Understanding and it was the younger Brother not the elder that was the Prodigal Luke 15. 12 13. Youth is to this Life as this Life is to that to come as this Life is well or ill ordered so it is like to be with you for ever in that and as your Youth is so the sequel of your Life is like to Maturè fias senex utdiu senex Levit. 23. 10 11. be and therefore it concerns you to be good then that it may like the first-fruits to the Harvest Sanctifie the remainder of your Life All Habits are by so much the more firmly radicated in their Subjects by how much the Actions from whence they come are the more frequently and timely used 2. For Sorrow Impiety in Youth will increase sin in Age for by Custom it will become Natural and that will increase sorrow for as bruises in Youth bring aches in Old Age so sins in Youth will bring sorrow then and therefore give God now the possession of your Youth that you may not then with Job 13. 26. Psal 25. 7. Jer. 31. 19. Job David and Ephraim possess the sins of it 5. As to Safety in that 1. Your time is uncertain 2. The work by delay will be more difficult 1. Your time is uncertain It is true Old Age will not come presently nor may not perhaps to you at all you are not sure you shall live to be Old but Death will come sooner or later the longer your Glass has been running the less there is to run and it may be out before you are aware for it is ever running and there are no stops in it There are young Skulls as well as old ones in Golgotha and there is a dying in Youth as certainly Job 36. 14. as in Old Age. 2. The work by delay will be more difficult The longer you defer the work like the deferring to buy the Sybil's Prophesies the dearer as one observes every day it will cost you Dr. Reynolds on Hos 14. 2. the more Tears the harder Repentance the deeper sorrows and the stronger cries and thereby become Morally though not absolutely impossible you will not have less work to do by delay Jer. 13. 23. but more work and less time The first Cripple onely that John 5. 4. went into the Pool of Bethesda after the troubling of the Waters was healed I have read of a Temple in Spain Dedicated to Old Age I wish your Young Age may be Dedicated Exod. 33. 11. as Joshua's to Gods Temple and the Service of it The glory of Young Men as Solomon Prov. 20. 29. says is their strength and the glory of that glory is to give that strength the excellency of that Power as Jacob said of his first-born Reuben to Gods Service If you begin early the Gen. 49. 3. Progress will be happy and the end comfortable You cannot begin too soon nor hold out too late 2. Make Religion the great business Luke 16. 11. Luke 10. 42. Non reprehendit sed distinguit of your Life Religion is the true riches the good eminenter part Martha's work was good but Mary's was better the whole Duty of Man his Form Being and Essence Eccles 12. 13. Ps 111. ult Totus est perfectus animo homo omne hominis bonum finis homin is 1 Sam. 15. 22. Semper ad semper Prov 28. 14. Deut. 32. 47. Prov 4. 7. Eph. 4. 1. Phil. 2. 12. Jer. 7. 22 23. his Wisdom and principal thing his Happiness his Calling and Work a Work most sutable to him most useful and advantageous his Interest as well as his Duty his chief work above all Natural Political Moral and Ceremonial work the one thing needful never out of season but as Seneca says of Philosophy at all times necessary his Life and principal end of his Life other things are but means to this end and therefore this must be preferred and set before it The end is more excellent than the means Since then it is so in it self Sapiens