accept of an inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for you 1 Pet. 1. 4. if you perform the conditions required As for that you have already must fade away for if you think the Lands are yours for ever yet your selves are not so they may remain somewhat longer but you shall be taken away before Their inward thought is that their Houses shall continue for ever and their dwelling places to all Generations they call their lands after their own Names this their way is their folly yet their posterity approveth their sayings Psal 49. 11 13. When many times they do not long enjoy their lands for these change owners and seldom continue in the same Family for two or three hundred years much less for ever Nay if they were secured from Folly Prodigality Forfeiture Injustice as that is in defeating the 1 Kings 21. 3. next Heir of the Blood of the inheritance of his Fathers and of firm Title and furthest from Inundation of the Sea yet this would not endure for ever for the time draweth near when the Earth shall be burnt up and all the Works thereof so the goodliest Estate now seen is but temporal which fades away He that hath the best tenure and most indefeasible right yet hath no perpetuity but himself is tenant at will to the great Landlord of Heaven and Earth now t is the wisest way of such an one to feather his nest to provide well against the time he shall be turned out Agreeable hereunto is the Counsel of the Lord Jesus And I say unto you make to your selves Friends of the mammon of Vnrighteousness that when ye fail they may receive you into everlasting habitations Luke 16. 9. It is strange that those who have such an advantage of Worldly outward prosperity of which they must be one day eternally deprived should not take care against that fails to be provided of an Happiness in the highest Heavens for evermore especially if they miss thereof they must fall down into opposite Misery One of these two must be your condition there is no avoiding of it if you should be miserable it will be in a worse degree then the common sort of mankind because of your manifold transgressions and mighty sins Amos 5. 12. They are against great Love and Mercy and when those which should have been Examples unto others of obedience and righteous living have most of all sinned and contemned the Almighty Vengeance may be taken upon them seven-fold and when the day of their calamity is come that pride and pleasure in which now they so much trust shall be all vanished and gone and serve to torment them yet more by sad reflections of what they have been For as the benefit is great if they use Riches and Honour as instruments to set forth the Glory of God and maintain good Works so likewise is the danger great if thence they be proud and rebellious turning them into an occasion to fulfill the lusts of the â—â—esh it would have been better not to have had then thus to have abused them It is not only because such an one is in a higher Seat in the World therefore he shall be so in that to come for there will be changes and those that are exalted shall be abased Yet to him that rightly managed the ten Talents authority was given over ten Cities and he that did five had proportionably So Luke 19. 17 18. contrariwise he that is unfaithful in most shall receive the greater condemnation and if he that received but one Talent went and digged in the Earth and hid his Lords Money was cast into outer Darkness as an unprofitable Servant What will become of him who received ten or five and used them to rebel against his Lord Of how much sorer punishment suppose ye shall he be thought worthy Now things are so set that extremity and eternity of joy or sorrow must be the final condition of every one it may seem impertinent to bid him choose whether he will have as if ten thousand Talents were laid on an heap and the other side a single farthing to make long perswasion that he would be sure to make choice of the first Or if there was offered unto him a glass of the most pleasant Wine and a cup of deadly Poyson and he knew before which was so Neither of these come up to the present Case for the good of the one is more beyond the evil of the other then in any two things that can be compared Although there is such a vast difference yet commonly the evil part is chosen and those who call themselves Men yea Men of Honour and Renown are worse then Children in understanding They greedily catch at toyes and trifles they are careful to learn all the punctilios of Honour niceties of Pride modes of Breeding and things which belong to their Quality but in the mean while are negligent of the things that belong to their peace They run after every imaginary pleasure are for every thing which hath the name of it yet they will not seek after true and real Happiness they run on still in their course not considering for what end they came into the World or what will become of them when gone out This is not a Gentlemans business he is to go in the Fashion carry himself obligingly in Company understand his Estate this is sufficient for him What should he mind any thing else for Let him do what his inclinations lead him unto such is the language of Pride and Modishness But what saith the Holy Spirit thereto Do ye thus requiâ—e the Lord O foolish People and unwise is not he thy Father that hath bought thee Hath he not made thee and established thee Of the Rock that begat thee thou art unmindful and hast forgotten God that formed thee Deut. 32. 6. 18. Wilt thou obliterate the notions of him who hath spread thy Table and made thy Cup to overflow Is this the return he is to make to his Almighty Benefactor He may turn Mercies into Disobedience yet he shall not go unpunished forsooth it is not his business to work the work God hath sent him to do he is too good for it in his own conceit The Lord saith them that honour me I will honour and they that despise me shall be lightly esteemed 1 Sam. 2. 30. Some may not care if they are so for as yet they find no harm come by it but what will become of the most scornful and exalted Sinner when God shall pluck thee out of the land of the living and there shall be none to deliver thee Even here though thine house of defence be very high he can bring thee down make thee a mock and by-word as he hath done by some but he doth generally suffeâ— Mens evil Deeds in this World letting them go on as they will as he did the manners of the Israelites fourty years in the Wilderness Acts
is heavy so he may frollick it a little in his younger days then become dull and spend the greatest part of his life void of true cheerfulness and that ended a worâ—e thing may befall him For Psal 104. 15. John 2. 10. Which are commonly alledged in vindication of this sin when it rather argues of more Ingratitude and Disobedience Our Gracious God hath given this good creature for necessary refreshment and honest cheerfulness so there is no waste or disturbance to reason But if Men will not be content with this Liberty and when God hath ordered they shall drink no more after these ends are answered if they will go further to add Drunkenness to Thirst Deut. 29. 19. To force down more after they have well drunk already and have not the least Appetite there is the provocation of this sin Nothing exasperates so much as abused favour and because God hath been good therefore for Men to be more wicked this makes sin to be exceeding sinful He is most displeased with those which are committed against his loving-kindness and therefore because he hath given great liberty to transgress that and to presume upon his being merciful to forgive is a perverse way of reasoning and makes the sin seven times greater To hope that God will forgive give such Malicious and Presumptuous Offenders or Despisers is in effect that he will prove a Liar But I will punish you according to the fruit of your doings saith the Lord Jer. 21. 14. Every Mans sin would be pardoned if hopes or wishes alone would induce the Lord to pardon them In truth he is what he hath proclaimed himself The Lord the Lord God Merciful and gracious long suffering and abundant in goodness and truth iâ— so he is to be believed what he saith further keeping Mercy for thousands forgiving Iniquity Transgression and sin and that will by no means clear the Guilty Exod 34. 6 7. His mercy is confirmed more then ten times before this of Judgment comes Think not this last hard O ye Transgressors Luke 21. 22. Rom. 3. 5. for whether is meet you should turn away from your â—ins or God should devest himself of justice and Truth rather then punish you for the same Which can he most reasonably expected either your selves must go into Hell or that the Words he hath spoken shall come to naught God hath spoken once twice have I heard this that power belongeth unto God Psal 62. 11. Though hand joyn in hand the wicked shall not be unpunished Prov. 11. 21. Do not think to trifle with him for he is a Righteouâ— Judge and a Father only to those who perform unto him the Obedience of Children As for the other vain Imaginations the Drunkard hath they Antep 288 are grounded upon unbelief or desperate folly He cannot be so senceless to conclude it shall happen to him according to his unbelief that there is no future State only because he thinks so or would have it so and thus make void the fixed decrees of Almighty God with his own weak fancy or fruitless desire If he is unbelieving now and so resolves to continue the first thing that shall convince of the mistake will be his own woful experience but when this shall teach him his condition will be without hope or remedy It would be a more wise way to believe and so avoid then to go with an evil heart of unbelief till death delivers him over where he shall be forced to believe and tremble and afterwards see and suffer But if he hath not quite lost his Faith he must be convinced of a more foolish manner of Acting He abhors and cannot endure his present Life because it is miserable there is the same Reason he should not thrust himself forward into the other for if the Punishment of Sin is now so grievous that Men would do any thing to be rid of it what will it be hereafter when Jer. 12. 5. God shall stretch forth his Arm to take full Vengeance on the Workers of iniquity These had better take warning God hath given them a space to repent of their Drunkenness Be sure to comply with his gracious purpose make their Peace with him lengthen out their time by all lawful means to prepare the more for the Bridegroom 's coming But if they will go on in their own former way they shall Taste and Feel this to be true Their Grapes are Grapes of Gall their Clusters are bitter Their wine is the Poison of Dragons and the cruel Venom of Asps Deut. 32. 32 33. What hath possessed the minds of Men to be so in love with this Evil All are not for Turks and Iâ—fidels are not so guilty thereof as the Christian World. A Company of People who profess to believe the Scriptures in which are contained severe Threatnings against this Sin yet they most of all do commit it The Laws and Prescriptions of Heathen Deities and false Prophets throughout the World are observed but here in Christendom Men do not obey the Commandments of the Lord and his Christ The words of Jonadab the Son of Rechab that he commanded his Sons not to drink Wine are performed Jer. 35. 14. But our bountiful Lord hath permitted the good use thereof with this charge Be ye not drunk with Wine wherein is excess Eph. 5. 18. Yet Men have transgressed his Voice wherefore the Râ—chabites may be their Judges and it will be more tolerable in the day of Judgment for Mahometans and Idolaters then for this sottish Generation â—O foolish People who hath bewitched you that you should not obey the Truth before whose eyes Jesus Christ hath been evidently-set forth crucâ—fied among you Gal. 3. 1. All of you hear him Preached and some have drunk of the Cup of the Lord yet you resort again to the Cup of Devils by Drinking after such an excessive manner as they of old did in Sacrificing to Evil Spirits which also now chiefly gratifies them who prompt to sin and disobedience If we did allow for the Temptations of Drink and Company yet the loss of Gods Favour Peace of Mind and health of Body will not be sufficiently recompenced with that pretended converiency Look not only upon the good colour of the Liquor nor hearken to the Merriment of Companions when they are at it but consider the enâ— Think upon the whole life and way of those jolly Persons and then tell me whether drunkâ—â—â—ess is not pâ—â—judicial to Mans Happâ—ness But couldst thou â—eep into the Chambers of Death as that may be done by Faith and see those poor Souls who were once Drinking and making Merry on the Earth the Pit hath shut her Mouth upon them and now they are full of Anguish and Indignation for their former Folly There remains still the like Threatning to the Drunkards of England the Drunkards of England shall be troden under Feet Isa 28. 3. For the Judgment of God is the same against all Nations Times and People who
sign of their Fearfulness of Spirit so it is most unreasonable and foolish To flee from that which is frightful in your imagination and your selves have made so into a real Danger to run from that God who would have you be saved into the Pâ—ws of the roaring Lyon who walketh about seeking whom he might devour is a Fear without knowledge The striving to put out the Thoughts of what you do Fear is the certain way to bring your Fears upon you It is only smothering them for a little time when they will Rise up worse and more tormenting It is the Sense of us all that when we have offâ—nded God like our Fore-father Gen. 3. 10. We are afraid and would hide ouâ—selves Indeed if the Godhead were in no wise appeasable it would be natural and prudent to keep off our Punishment and alâ—o the Thought thereof as long as we could But now seeing we have so plain Revelation throughout his whole Word what the Apostle saith 2 Cor 5. 1â— 19 20. He is to be reconcilâ—d and he caâ—â—s upon all Let thâ— VVickâ—d forsake his way and the unrighteous Man his Thoughts Aâ—d let him retâ—â—n unâ—o the Lord and he will have Mâ—rcy upon him and â—o our God for he will abundantly Pardon Isa 55. 7. The guilty Sinner will be apt to imagine his offence greater than can be forgiven Himself Answers that in the Words following My Thoughts are not as your Thoughts He speaks by another Prophet Thou hast played the Harlot with many Lovers yet return again to me saith the Lord Jer. 3. 1. Whatever any Mans past Sins have been yet still he need not Fear to come unto God through Jesus Christ who came not to Call the Righteous but Sinners to Repentance These Doctrines are good and true but trifled with and abused What was designed to give all People Comfort and Hope for amendment of Life the wicked make use of for Presumption and continuance in Sin but they will find God is not so easie as they would think or wish him They must not dally with him as they dare not with their Superiours on Earth Remember he is Almighty so he is the All-wise God and will no more admit of those repeated Provocations then now Men of Authority and Wisdom do with those who carry themselves despitefully and disdainfullâ— towards them This slighting Temper is very common among People they say God is merciful and though they sin against him yet he will be pacified again which is as they make it as if he was what I am unwilling but to name However these Proud Scornful Sinners laugh inwardly at their own conceits but if they did consider throughly trembling would arise within them that it may be otherwise then they imagine and so it will be But to pass by them Come again to those who are less Wicked who stand of in some dread and reverence who think they have so highly displeased God that they dare not approach to him to beg Pardon Herein is some manners and goodness and such may be assured there is mercy with him sufficient to do away their Transgressions notwithstanding all their Multitude and Aggravation Come now and let us reason together saith the Lord though your sins be as Scarlet they shall be as white as Snow though they be Red like Crimson they shall be as Wool Isa 1. 18. Sinners need not be afraid to return unto him from his Word or Nature there is notâ—ing afâ—rightfâ—l in him to the VVilâ—â—â—g and Obediâ—nt those beginning the good work or who are perfecting the same There is one who sâ—cretly represents God and Religion to be very dismal and happy is he that hath least to do with them But they are false and lying Words There may be some difficulty at first in the act of Repentaâ—ce and Conversion but when that is got over the way is smooth and plain But if it were never so rugged as it is noâ— yet lâ—t those fearful Souls whom the Devil holds Captive by this snare consider God hath the upper hand in the World He hath sent a Message to the Inhabitants of the Earth commanding subjection from them He hath given them a Law whiâ—â— if they do they shall live by otherwise theâ— shall die eternally This present life is appointed for time of Tryal Things thus standing What safety doth Satan provide for those he draws unto Rebellion surely none other then this not to think of their Case and Danger A poor miserable shift by not seeing to run into it whereas had thy seen they had avoided it Be astâ—nished O Heavens be confounded O Earth If I might call the Angels to come and behold the utmost folly of the Sons of Men. Were they so as those who befool them in the state of Devils irreversibly doomed to Damnation then in truth to put in mind of God and Eternity would be to Torment them before their time But seeing they have a day of Grace and Salvation it is both natural and reasonable to consider that they may make sure of it and to be told of the Wrath to come that they may flee from it for it were something if they could turn away the evil by not thinking thereon but the Gulph is fixed the fire is prepared and they cannot be removed or quenched only by the carelessness of those who go the ready way to plunge themselves in They foolishly think to escape by this their design not attending to what is Written The wicked is snared in the VVork of his own hands The Vvicked shall be turned into Hell and all the Nations that forget God Psal 9. 16 17. There is no safety for the negligent and careless World. If their heart was not darkened or become altogether inconsiderate they might reason thus with themselves Am I terrified with the uneasiness of Religion and shall I to avoid that for a little time bring upon my self Eternal Anguish of Mind Are the strivings of Gods Spirit irksome now for a Season They are only so because you will not comply with them yet will you by resisting them draw on the Spirits of Darkness to Torment for evermore If that be so grievous which is now for a short time it will be much more so that shall last to all Eternity and therefore the less is to be submitted unto to avoid the greater We count him Childish and Foolish who will not take a bitter Pill to recover Health And it is ten thousand times more so in him who will not sorrow after a Godly sort 2 Cor. 7. 9. To prevent the damnation of Hell. That is afraid to shed a few Penitential Tears to avoid Weeping and Gnashing of Teeth To stand in awe of a little thing and run into a greater is as if we should run from the shaking of a leaf into a place of Dragons and Scorpions Men conceive more hardship in the ways of Godliness then really there is Strangers are affrightened at that which the
strangely â—egenerated from the Practise of our Fathers living as if there was no such Command How few among us do observe the Royal Law Without are dogs Rev. 22 15. but these would be thought of the Christian Church who bite and devour one another Gal. 5. 15. If restrained by Laws of the Countrey which preserve outward Peace yet still are snarling at one another These go to Prayers as if there was no such Petition Forgive us our Trespasses as we forgive them that Trespass against us which must be begging a Curse and Condemnation instead of Blessing and Pardon These hear the Gospel which saith Be ye kind one to another tender hearted forgiving one another even as God for Christ's sake hath forgiven you Eph. 5. 2. One would think there was no such thing as Love mentioned if he were to judge by the Actions of some People This is no slighting Matter or as some would make it a piece of Bravery in that they can live contrary to Rules and Preaching for it will be determined what the end of those must be who obey not the Gospel Hatred is contrary to Christianity as bitter to sweet or is possible for things to be one to another Let one do never so many Acts of Worship and Devotion yet if he liveth in Malice and Revenge Strife and Envying Hatred and Variance he hath the Name and shew of Religion but nothing of the benefit and reward thereof In this the Children of God are manifest and the Children of the Devil Whosoever doth not righteousness is not of God neither he that loveth not his Brother 1 John 3. 10. If he saith he is a Christian he is not but of the Synagogue of Satan Rev. 2. 9. the Author of all black and corrupt Principles There should be a greater measure of Love amongst those who have not only the form of Godliness but the Power thereof for they also are found defective in this Duty They love indeed but somewhat of Dissimulation and Partiality goes along with it The first is thought a thing so necessary that the common Saying is He that knows not to dissemble knows not how to live It is esteemed an Act of Prudence what the Apostle calls Fleshly Wisdom but contrary to that simplicity and Godly sincerity and the Grace of God 2 Cor. 1. 12. which did give him so much Comfort and not only unto him but to all that will alike observe it Who have Conscience towards God do as in his sight speak unto Men knowing that from him Dissimulation cannot be hid What John saith is observable which he applies to this My little Children let us love not in Word neither 〈◊〉 Tongue but in Deed and in Truth Why so Hereby we know that we are of the Truth and shall assure our Hearts before him for if our Heart condemn us God is Greater then our Hearts and knoweth all things 1 John 3. 18 19 20. A smiling Countenance or flattering Speech is not enough but you must attain unto unfeigned Love of the Brethren and see that ye love one another with a pure Heart fervently 1 Pet. 1. 22. Neither is it to be confined to one particular Sect or Party as if all the Elect of God were comprised in a National Church or such a Congregation While one saith I am of this another saith I am of that ye Hate Reproach and speak Evil of one another 1 Cor. 1. 12. Hatred Variance Emulations Strife Seditions Heresies exclude out of the Kingdom of God Gal. 5. 20 21. and therefore not to be kept up by those who equally hope to be Partakers thereof It would be better if there was no distinguishing Terms or Nick-names Be not ye called Rabbi for one is your Master even Christ and all ye are Brethren Mat. 23. 8. The Disciples were called Christians first in Antioch Acts 11. 26. and ought to have never been called any thing else for Mens Persons seeing that the Apostles refused it should not be had so much in Admiration as to give Denomination to their Followers and assume unto themselves that Honour which is due unto the Son of God only It hath given occasion to Divisions raised Heart-burnings and the utmost Malice among Men to the Destruction of Charity and Luke 10. 29. Peace It is observable that Christ explaining who was Neighbour to him that fell among Thieves instances in a Samaritan and there was Division and separate Meetings between the Jews and Samaritans as among us at this Day so it is the natural and necessary Construction of the great Commandment to shew Mercy and Love to those of a different perswasion We are all Members of one another and ought to be united under Christ our Head. Behold how good and pleasant it is for Brethren to dwell together Ps 133. 1 in Vnity Much Happiness arises from true Friendship and there is none comparable to that which is built upon the firm Foundation of Christianity Nothing can be more lasting and sure if upon that alone without the rotten Prop of Worldly and sinister Respects Whatever some pretend to generous Nature or Civility none is like that which results from Goodness and Duty The chiefest Love is to be shewed forth to those of our own Profession but yet to be extended unto all Mat. 5. 45. 1 Tim. 2. 1 3 4. for though at present some are Strangers from the Covenant of Grace yet we know not how soon they may come in however we are to love them as they were made after the similitude Jam. 3 9. of God and are our Fellow Creatures Honour all Men Love the Brotherhood 1 Pet. 2. 17. If it be possible as much as lieth in you live peaceably with all Men Rom. 12. 28. What can be more reasonable Hereby a Man is freed from all the torment of malice envying and strife he is not disturbed with thoughts of revenge or knawing reproach of others which are as so many Wracks and Instruments of Cruelty to those who give way to these Sins On the other hand if there be any Satisfaction in Love any Blessing in Peace any good in mutual kindness and affection he enjoys all this In this word Love all the Law is contained and obedience so as a necessary Conclusion from this all manner of Happiness A Second Passion is Fear At first sight it may seem strange Of Fear that this which troubleth and afflicts Man should also conduce towards his Happiness But God having set down such Decrees for our Salvation as expressed in Scripture this is necessary to attain it God was pleased to take this way to be glorified as to the Inhabitants of the Earth to declare his Sovereignty over the work of his hands to set up his Kingdom and Government over us to which are annexed Rewards and Punishments proportionable to the great King who hath prepared them Mal. 1. 14. Ps 95. 43. He may justly forbid a thing upon as severe a Penalty as
so far from being acceptable that they are an abomination unto him Ye shall not add unto the Word which I command you neither shall you diminish ought from it that ye may keep the Commandments of the Lord your God which I command you Deut. 4. 2. Let him strive to perform all them to the utmost and if he doth so letting alone those of Humane Invention he will be preferred before those who have been very frank and diligent in doing those things which were never required at their hands 'T is not multitude of outward Acts but deep Isa 1. Humility of Mind which hath more acceptance with God He that shall humble himself shall be exalted Mat. 23. 12. Who is of such a disposition as to be content with all his heart to be least in the Kingdom of Heaven if he may be there and is well pleased with whatsoever God doth If so he cannot grudge at the good Man of the House for doing what he will with his own if he seeth another who was not so long in the Vineyard as himself have an equal reward seeing he hath what was promised He cannot fume or rage to see the beloved Disciple lie in his Saviours Bosome or other favourites of Heaven admitted to a nearer Familiarity with Jesus He is not discontented or envious to behold white Robes given them who were slain for the Word of God and for the Testimony which they held Rev. 6. 9 11. They all receive according to their Works and if he had done the same things he should have had the same honour The different Crowns are set upon their heads according to their deeds and those which were eminent for Sufferings or Christian Graces the chiefest whereof is Humility shall have a proportionable Reward So that wouldst thou be great in the Kingdom of Heaven Learn of the good Patriarch to take up this resolution The Lord shall be my God Gen. 28. 21. and to esteem thy self not worthy of the least of his Mercies Gen. 32. 10. Not to say from the Mouth only but the ground of the Heart Lord I am not worthy to be â—ed with the crumbs that fall from thy Table and yet to be as obedient Children not fashioning himself according to the former lusts in his ignorance but as he which hath called you is holy so be ye holy in all manner of Conversation 1 Pet 1. 14 15. To be contented for his finall portion with the least mite of Gods bounty and yet heartily labour in the mean while not to offend him in the least point of his Law to fulfil all Righteousness to do all that is commanded him and say he is an unprofitable Servant he hath done that which was his duty to do He will indeed have an eye to the recompence of reward in General for hereby he will better despise the Pleasures of Sin and not be weary of Well-doing but of what sort it shall be whether above or below others that he leaves to the alone disposal of him Such are the thoughts of the sincere and humble Christian his expectation is not so very great but that shall never be an hindrance but further his advancement If he would be contented to be made as one of the hired Servants Luke 15. yet he may have the best Robe put on by his most Bountiful and Gracious Father Before honour is humility Prov. 15. 33. By this way the great example thereof as may astonish Men and Angels came to be highly exalted Phil. 2. 6 7 8 9. And whoso will follow his steps being meek and lowly in heart may in some measure be exalted likewise You shall lose nothing in the end if you would at present lose that just esteem of your selves for that the pride of the World calls so which is but Fancy and Usurpation And whatsoever Station ye are in the command reaches you Be ye of the same mind one towards another Mind not high things but condescend to Men of low Estate Rom. 12. 16. This is the way to be had in Honour by God and preferred even above those who call it a Sordid and base Spirit Lowliness of mind say they is sneaking and doth not become a noble Birth and Extraction But are these Men of a better Parentage then the Son of Goâ— Is their Family better then his who also according to the flesh was descended from the Antient Kings of Judah Are they wiser then he If they would acknowledge they are not they must think the Apostle spoke both Reason and Sence when he enforced this duty from his Example Let this mind be in you which was also in Christ Jesus who being in the form of God thought it not Robbery to be equal with God but made himself of no reputation and took upon him the form of a Servant and was made in the likeness of Men. If God be above Man and yet humbled himself to be as the meanest certainly it can be no disgrace for him who doth not differ from another but by an Estate fine Clothes aiery Titles of Honour to shew that civility which is due to a fellow-Creature partaker of the same flesh and blood and heir of the same common Salvation Behold God is Mighty and despiseth not any he is Mighty in Strength and Wisdom Job 36. 5. The Proudest two-footed Creature on Earth must not vie in Glory with him and if he doth not abhor Men of low Estate why should they who are of the same mould and stand in the very same Relation to him who is Lord over all Why should they trample over those of their own kind Love Horses better and look upon them with more scorn then if another sort of Creatures They are incensed perhaps because those which seem so despicable in their Eyes are of the same nature with themselves as if they were angry at themselves because they are but Men or have such an high value of themselves that they would have nothing look like them but what is Glorious and Lovely How far will Pride proceed Wherefore should Earth and Ashes be so lofty in its own conceit Why should he swell so much who when his breath is gone becomes one of the most loathsome Spectacles in the World Why should he shew himself more imperiously and disdainfully over those who are Flesh of his Flesh and Bone of his Bone then the Lord and Maker of them all unto whom all the Nations of the Earth are as the drop of a Bucket It was commanded the King who is as much above Nobles as they above Beggers his heart should not be lifted up above his Brethren Deut. 17. 20. Much less may they who not only presume to be exalted in their own conceits above but account them more inferiour then brute Beasts although they be made in the Image of God and are his workmanship as well as themselves and therefore in no sort should be despised This temper though so frequent in the World it being
into such a Sleep that he knows not whether he is tumbling notwithstanding he comes to a fearful end One dead in Trespasses and Sins perceives not whether he tends when he is just dropping into the Fire yet as soon as he is there he is sensible to a Witness and so will remain for evermore Whatever gnorant By-standers may think such a sort of Death must be a sad sight to all knowing Christians for who can approve of what is occasioned by unbelief gross Ignorance or habitual Wickedness All which Seal men up to the Day of Destruction There is a great difference between this and the end of the Righteous for the one is Senceless and Calls not upon God but in a general way as Lord have mercy upon me or the like which any one may do if he be never so ungodly But the other can express his Peaceable Condition and shew forth good Grounds of hope and call upon God his Saviour with that feelingness which no Stranger to the Covenant of Grace can Righteousness delivereth from Death Prov. 11. 4. It preserves from all the dreadfulness thereof which nothing besides doth Wickedness shall not deliver those who are given unto it but is the cause of all that Misery which this binds Men over unto Let them ruffle and sport themselves never so much their End is coming They must sicken and go away to Account for all their Frolick and Madness There is set before thee a good and evil Death one you must have and therefore be sure to choose the best Be good and do Good and thou shalt never die amiss When thou art wearied with Labour all the days of thy Life this will set thee at Rest but if thou art not willing and obedient thou mayest drudge on still without any hope for after toil here will succeed endless pains according as now thou behavest thy self thou shalt fare well or ill hereafter So will it be with Thee and Me. For we must all appear before the judgment Seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad 2 Cor. 5. 10. When the Sun shall become black as a Sackcloth of Hair and the Moon become as Blood and the Heavens shall depart as a Reâ— 6. scroll roled together The trump of the Arch-Angels shall sound and the Dead shall hear and leap out of their Graves like frighted Men. Neither greatness nor smallness shall excuse from coming forth The mighty Men and every bond Man and every free Man hid themselves This will be more dreadful then a blazing Comet or the greatest Thunder and Lightning It may be we have no business at those Assizes which are holden twice a Year but at this general Grave-delivery which is kept once for all our dead bodies shall arise and every one of us shall give account of himself to God Rom. 14. 12. Mens hearts will fail them for fear and if conscious to themselves of evil will wish that they might return into this World again to live over their past life for then they would be better provided But when the Prisoner comes to be tried is he let go free only upon his bare saying he will not Steal nor commit Murder any more No he must answer for what he hath done We know it before hand that when it shall come we may have no excuse or plea that of this and every day of our life after years of Discretion we are in danger to be called to account Although at present we make a mock of sin we follow it with Greediness and Merriment valuing it as a matter of naught yet when God enters into Judgment what was formerly so light in Opinion will â—â—nk them down into the bottomless Pit. There is no other way to escape this but now even now to judge our selves that we be not judged nor condemned with the World 1 Cor. 11. 31 32. God now commandeth all Men every where to repent because he hath appointed a day in the which he will judge the World in Righteousness by that Man whom he hath ordained Acts 17. 30. 31. The good have no reason to fear because they are to be judged by him who is now their advocate with the Father and the propitiation for their sins 1 John 2. 1 2. They may have boldness in the day of Judgment because as he is so are they in this World 1 John 4. 17. But as for those who by continued doing the Works of the Devil in as much as in them lies build up that which he came to destroy shall receive from his Mouth that terrible Sentence Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels When the Words are gone forth these shall go away into everlasting Punishment Mat. 25. 46. Did we see this doleful herd as they are going we should fear What God hath said by his Son must come to pass so it will be as certainly as if we now saw it with our eyes What can be more forcible to make us take the utmost heed that our selves be not among them To whom the Summers heat seems so grievous and every little spark that falls upon the body so painful How can they abide to lye down in everlasting fire Who now think it so irksome to tarry a few and evil days here on Earth though they have several good ones intermingled How can they endure to be in Hell for thousands and millions of Years without an hour of comfort or the least freedom from Misery Let me ask thee O Man suppose thou â—awest a Fiery Furnace and there thou mightest continue alive for a thousand Years how much of the Worlds pleasure wouldst thou require to undergo the torment thereof for that time I am confident thou wouldst not take all the delights under the Sun all thy life long And why then wilt thou for the pleasures of sin for a season bring upon thy Body and Soul those Eternal Plagues The damned are set forth in Scripture suffering all those evils which are now accounted greatest in the World. What is all this for But to make the more hast to escape from the Stormy Wind and Tempest By the same reason that we flee from the face of a Serpent the Sword of a devouring Enemy to save our selves from Fire or Water or any thing which would hurt We are also obliged to avoid the damnation of Hell for this will more torment then all those things pâ—t together That is to be done by fearing the Lord our God and keeping his Commandments for he hath prepared those things only for the wicked and disobedient that none should be so As the Punishments are severe enough to frighten from Transgression so is the Reward sufficient to encourage any Soul to Obedience It is described by those things which are now most apt to raise our desires and stir up our industry towards obtaining of
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
power that we may do the things he doth require of us they are made known in Scripture which is given by inspiration of God 2 Tim. 3. 16. We are to believe him to be true and then all must be so which is contained in that Book God doth encourage to his service with a Reward so that he who labours to please him acts after the very same manner tho in a much more eminent and greater degree as another who studies to recommend himself to the â—avour of the Kâ—ng or any Superiour The utmost visible greatness is Low and but a shadow of Majesty in comparison of this High and Lofty One dark as to his Brightness and soon passeth away when He inhabiteth Eternity However Religion which is our whole Duty towards God is looked upon as a little contemptible thing laughed at by the Ignorant Scornful and Proud Men yet is as much greater then any Temporal Design or Business as God is greater then Man Heaven then Earth Eternity beyond time a most perfect and everlasting Happiness above the fading imperfect trivial conveniencies here We may as well trust God for the great things to come and labour after them as we do for our daily Food and those little things that are present And though he now gives common Mercies to the unthankful yet they must use some means after them but for the better hope the exceeding great and precious promises of unseen and future things those are only for them who glorifie him here and seek after them Faith makes these things as absolutely true and certain as those now before us Whosoever believeth on him shall not be ashamed Rom. 10. 11. Faith towards God is reckoned among the Principles of the Doctrine of Christ Heb. 6. It being that upon which not only those there recited but whatsoever is said throughout the whole Book of God doth depend Which whosoever believeth stedfastly must necessarily be a Christian not in Name and Profession but in manner of Life or otherwise he will act more unreasonably and foolishly then ever any one yet did as to the things of this World. The Scripture doth contain things to be believed and things to be done The first are comprized in a brief form of sound Words commonly called the Apostles Creed which is believed as it stands upon certain and eviâ—ent places of Scripture and the outward confession of them is necessary to Salvation according to what may be gathered from John 5. 24. Rom. 10. 9. Mat. 16. 16. John 3. 15 16 17 18 36. Luke 6. 47. The great danger in not believing any Scripture is what the Apostle Speaks He that believeth not God hath made him a Lyar 1 John 5. 10. Which is more provoking then living in known Sin and Wickedness But this none that believes other things will dare to do the General Question and debate is what God intended in such a place It is agreed on both sides of the Truth of some sence and meaning but what that is is the rise of controversie and dispute In Paul's Epistles are things hard to be understood which they that are unlearned and unstable wrest as they do also the other Scriptures unto their own destruction 2 Pet. 3. 16. But since we have had those who were learned and resolute in their way who have done the same to carry on an interest to maintain the grandeur and infallibility of such a Church to espouse and propagate all the errours of such and such parties There hath been horrible pervâ—â—ting and seeking out Evasions not to the establishment but ovâ—rthrow of the Truth The pure and true Word of God hath beâ—â— made use of to defend corruptions and mâ—iâ—tain errour abâ—â—dance of this kind of iniquity will be disclosed at the revelation of all things It is sad to reflect that the only thing necessary in Religion is the only thing neglected how people fly about the skirts and borders not coming into the substance thereof The Church is pulled asunder into this or that parcel of Christians every little difference in Opinion must forthwith make a distinct party they cursing and damning one another It is the greatest part of the Christianity of some to be exclaiming against such a Sâ—ct or Communion so that if our merciful God should proceed according to the Anathemas Excommunications Wishes and Impretions of one against another No flesh would be saved What is the cause of all this stir and madness The VVisdom from above is fiâ—st Pure then Peaceable Gentle and Easie to be intreated full of Mercy and good Fruits without Partiality and without Hypocrisie Jam. 3. 17. The Gospel is good and plain made up of simplicity and purity so that is not the occâ—sion thereof But an enemy hath sown these tares of division who works mightily in the hearts of Men to deceive and hath taken this course to hinder the good seed to stiâ—le those practical truths which would bring forth fruit unto everlasting life Men rightly think they must have something to do with the things of God and some falsly think these vain disputations will serve the turn These are speculative not falling upon lust and they hope a zeal for this one way or another it is something for God and therefore shall come in for atonement of other sins And in conclusion tends to that he fain would save himself by condemning others What else makes him so extraordinary zealous for such a way and against such an opinion when himself in the mean while lives in Habitual sin and unrighteousness which is more dangerous to Souls then errours of the understanding if they were really such Here some drive on an interest of their own but who do not are led by such an impulsive cause In those that have set up for Guides and Teachers there hath been Doting about Questions and Strifes of words whereof cometh Envy Strife Railing evil Surmisings perverse disputings of Men of corrupt minds and destitute of the Truth supposing that gain is Godliness 1 Tim. 6. 4 5. This was their end but the silly people were by them told that was most for Salvation which made for their own profit and thus they have came to that height of zeal and giddiness Do they not place more in their petty differences then in the weightier matters of Law Judgment Mercy and love of one another That all this is a meer delusion may be further seen because it quite vanishes when the Man approaches near to Death and apprehends things according to sincerity and Truth How earnestly doth the Apostle express himself against these disputes even at their first beginning Rom. 14. 1. Phil. 2. 14. 1 Tim. 1. 6 7 6. 20 21. 2 Tim. 2. 14 23. But what would he say if he had lived at this day to see so many volumes of controversie to have heard of so many go about as have troubled Christians with words subverting their Souls Acts 15. 24. Shattering if not making to fall the
it is well enough but do not regard with what mind vainly imagining God would have his Work done any way so it be done but doth not regard with what affection they do it And therefore if they practise Righteousness or Temperance though they will speak out to the World that they do it for Health or Reputation and if they have a little respect to God in the heart they refuse to utter that They will declare openly they do such a thing because the King or some Superiour enjoyn them to do it but either through bashfulness or pride on which that is founded will not make it known that they do such things because it is the Commandment and Will of God. They may talk of the fashionable Vertue but not of Grace They will speak in the Words of Seneca but not the Language of Canaan but if they have a serious mind to get the favour of God and be saved let them consider what is Written Joel 2 26. Mark 8. 38. If their actions are not principally because God requires such howsoever specious and upright they may appear before Men he is no more pleased with it then you with the work of your Servant when he doth it of his own head and is ashamed or disdainful to do it upon your commanding him When Courtiers and Servants of Noble Men will own their condition before all and speak of their respective Masters should we not much more do so as to our Master which is in Heaven Is he not greater and better then they Let your light so shine before Men that others may see your good Works and glorifie your Father which is in Heaven Mat. 5. 16. His Servants may praise him for such an ones well doing and glorifie God for your professed subjection unto the Gospel 2 Cor. 9. 13. And strangers may conclude God is in him of a Truth that he hath some real and invisible principle of action which he keeps unto through good report or evil report notwithstanding all profit or inconvenience It tends to the Glory of God here on Earth when things pertaining to him are done openly before all and not in a Corner He that was not heard to cry or to lift up his Voice in the Street who did not love to be taken notice of for his Miracles and doing good neither did for affectation shew â—orth his Extraordinary zeal and service to God yet hath two observable sayings John 3. 21. John 18. 20. If one designs nothing but pure Obedience neither credit nor interest not the least leaven of by-respects the more publickly it is done the better it is If he finds himself ashamed of well doing let him do violence to that sinful humour and make it more visible unto Men if on the other hand he believes he may have praise of Men there let him do it in secret and thy Father which seeth in secret himself shall reward thee openly Mat. 6. 4. The reason of things is to be attended unto Our God whom we serve is a Jealous God and his Glory he will not give unto another So is he more pleased with Mens Obedience when it is pure uncorrupt and nothing a sharer with it How doth he resent it VVhen their fear towards me is taught by the precept of Men Isa 29. 13. Which makes directly against compulsion to Religious Duties for that destroys the Nature of true Obedience Doth God want the aid of Man to make others Obedient unto him If it could be done What Glory would it be unto him But they cannot by outward violence they may bring one like a Beast to the Sacrifice but still there is nothing of the subjection of the mind God cares not for Hypocritical Services or a bare outward Submission He may as well be glorified in Beasts the Blood of slain Bullocks of Goats for there is a subjection of those Creatures even unto Death The Brute is knocked down before the Lord but he is better pleased when the Will of a free and reasonable Creature is Obedient unto his Will. When we do not follow our own ways in opposition to the guide of the Lord When self-will is not cringed unto but the Word of God complyed withal He created all things for his own Glory and Man the Principal inhabitant of the Earth cannot shew it forth in a more excellent way Let him offer up every Creature for a Sacrifice do more then Solomon did to set forth the Magnificence of his Temple yet he adds nothing to what God had before for the VVorld is mine and the fulness thereof Psal 50. 12. The merciful God delights not in the blood of dumb Creatures he received them only as some atonement for Mans transgression and as a type of that great Sacrifice which was once offered for all Herein he shewed Mercy that he would accept of the life of a Beast for a more noble offender Sacrifice and burnt Offerings thou wouldst not but the doing of thy will. He is subject to no necessities imperfection or low desires and therefore thousands of Gold and Silver are nothing to him they are his own already He did first create and now disposeth of them but there is something still which I do in no wise say he hath put out of his own power yet he is pleased not to accept of it unless freely bestowed My Son give me thine heart Prov. 23. 26. O that there was such an heart in them that they would fear me and keep all my Commandments that it might be well with them and their Children forever Deut. 5. 29. He seems to long for it and that for their good for he who hath so much already and will be likewise glorified on them if they refuse cannot receive any addition by so small a Mite It is only that another should do all things to obey him Yet wretched and froward Man who knows not nor will be perswaded what is for his good who would fain be reconciled unto God a Being so much above and mightier then he though it be more out of fear and selfishness then love for that he is willing to give any thing rather then the right one with what anguish and earnestness but upon mistaken Grounds doth he expostulate Will the Lord be pleased with thousands of Rams or ten thousand Rivers of Oyl Shall I give my first born for my Transgression or the fruit of my body for the sin of my Soul He hath shewed thee O Man what is good and what doth the Lord require of thee but to do Justice and to love Mercy and to walk humbly with thy God Mic. 6. 7 8. Then thou must submit thy Will unto his Will. Many do offer up the Sacrifice of Praise use much Devotion will bestow liberally Alms to the poor frankly part with their Money but not their Lusts make a shew of Subjection unto God yet keep their own Humours and will not cast down imaginations and every high thing that exalteth it self
pitiful Sneak not knowing the Object of his Worship and Adoration Notwithstanding those High but silly Imaginations 2 Cor. 10. 5. of Men yet themselves judge that the more an ordinary subject is in favour with his Prince and hath access unto him though in never so submissive a manner it is more for his honour And then as much as God is greater then Man so must it be more dignity to be allowed approaching unto him If we consider it throughly Should not his Excellency make us afraid There is awe and horrour to address immediately to so Glorious a God and therefore it is necessary to have express invitation from him first as Blessed be his Glorious Name for ever we have Deâ—t 4. 19. Psal 50. 15. Jâ—r 29. 13. and throughout his whole Book But more especially in these last days by Christ Jesus our Lord in whom we have boldness and access with confidence by the faith of him Eph. 3. 11 12. We are required to ask in his Name John 15. 16 16. 23. Who also through his transcendent greatness expressed Phil. 2. 6. Heb. 1. 3. might keep us off yet he humbleth himself to take upon him our flesh to become as one of us and more familiar to our Nature Such a Mediator and intercessour was expedient for us who by his relation to God might prevail with him and seeing he was pleased to become as one of our Brethren we may the more presume to address unto and through him Seeing then that we have a great high Priest that is passed into the Heavens Jesus the Son of God a double exhortation follows let us hold fast our profession Let us therefore come boldly unto the throne of Grace that we may obtain Mercy and find grace to help in time of need Heb. 4. 16. For what Nation is there so great who hath God so nigh unto them as the Lord our God is in all things that we call upon him for Deut. 4. 7. Is he a God sometimes near and sometimes afar off Or can we with our Prayers bring him down from above No God abideth still the same and equally near he continually â—ills Heaven and Earth with his presence but the Word and Prayer makes the Sence of him near upon our Minds The Lord is nigh unto all that call upon him to all that call upon him in Truth He will fulfill the desâ—â—e of them that fear him Psal 145. 18 19. Which is the greatest and most inestimable priviledge that ever did or can belong to the Sons of Men It raises a dread and love for the Divine Majesty It astonishes with his infinite condescention to admit thereof To fall low on our knees before his Foot-stool is an higher advancement then to converse with Angels or talk familiarly with the greatest Monarch on Earth And so it would more appear if God did keep us at a distance as our Superiours according to the flesh do through imperfection for if they should make their company common it would have Contempt instead of Estimation but the more one knows of God it raises more admiration and delight How strange is it that Men who believe God is who is so Great and Glorious as his visible Works do manifest and may be more understood by his invisible things yet should think any thing low or mean which hath relation to him or his Worship God standeth in the Congregation of the Mighty he judgeth among Gods Psal 82. 1. Yet many do refuse to bend the knee when Prayers are offered unto him when if the same Persons were to deliver a Petition unto the Kings of the Earth would kneel before them Such are Proud and Ignorant who perform Worship with carelessness or irreverent gesture But what is to be said of the natural ungodly Man who slights that relation which God doth vouchsafe to continue this way towards us Since thou wast precious in my sight thou hast been honourable and I have loved thee Isa 43. 4. And so it will illustriously appear when we who know him by Faith shall after this life come to have the fruition of his glorious God head Should we be â—eparated from any affinity to him had we nothing divine within us or when we are in honour will deface his Image and provoke him to disown us wiâ—h I never knew you Mat. 7. 23. We should be but pitiful forelorn Creatures at present as those will be who work iniquity and transgress against him They shall go forth and look upon the Carkâ—ses of the Men that have transgressed against me and they shall be an abhorring unto all Flesh Isa 66. 24. Observe the slighting kind of phrase the Holy Ghost makes use of that such little despicable and vile Beings should behave themselves contemptuous and stubborn against a Most Excellent and Glorious Majesty If he who will at last reveal himself were not now out of our siâ—ht there could be no tryal of this whether Men would do so or not as at present there is and therefore they do it Had we not a spiritual and immortal Soul which hath a near similitude of the Divine Nature how mean and frail should we be To be just enlivened with naked and vile bodies subject to all the miseries of Nature liable for a prey to the stronger Beasts and every Creature might insult over us which also they would if they had the same corrupt Seeds of Evil for we should be more destitute then they having no reason to arm and secure our selves And then we could not so much as get the dominion over them much less lift up our selves against the Great Creator of all things Now mark the strange degeneracy of Humane Nature let the whole World stand amazed at it Hear O Heavens and give ear O Earth For the Lord hath spoken I have nourished and brought up Children and they have rebelled against me The Ox knoweth his owner and the Ass his Masters Crib but Israel doth not know my people doth not consider Isa 1. 2 3. That power which was given to know and glorifie him is turned to contemn and dishonour him We are but meer Creatures the very work of his hands all our good and excellency we receive from him What least part of us did we make our selves Shall the Ax boast himself against him that â—eweth therewith Or shall the Saw magnifie it self against him that shaketh it as if the Rod should shake it self against them that list it up or as if the staff should lift up it self as if it were no wood Isa 10. 15. There is a vain perswasion in Man that he is his own that he is independent exalted and beholden to nothing though in his body are all things to humble and contradict this Opinion Infancy Childhood continued Weakness Mortality Yet he still bears in mind what the Serpent told his Fore-fathers Ye shall be as Gods Gen. 3. 5. In a worse sence of self-existing What lofty thoughts are in this poor
will not alter his doings to gratifie any one We must live by Faith in this World all the days of our appointed time we are to wait till our change come What is promised at present is granted now according to our Faith so it is and so will be as to what shall be revealed hereafter There is encouragement and sufficient certainty that our Breath is not spent in vain The Incense after it is gone off from the Altar presently vanishes out of sight and after those breathings of the Soul are passed forth the door of the lips they may seem to be lost and gone but they ascend up unto Heaven to the Vials full of Odours which are the Prayers of Saints Rev. 5. 8. Some descend again into invisible but sensible Blessings working for us an exceeding great reward against the time we shall be admitted there For this shall every one that is Godly pray unto thee in a time when thou mayest be found Psal 32. 6. Let us lift up our heart with our hands unto God in the Heavens Lam. 3. 41. There is one thing destroys the Nature and Efficacy of Prayer viz. Want of Attention wandring Thoughts that heavy yawning and negligent way of devotion now this cannot be utterly hindred for the flesh is weak corruption clogs a Multitude of outward and sensible objects do press into the mind The necessary affairs of life are too apt to intermingle with holy things Yet this being offensive and unbecoming the Majesty of God Those who love and fear him will endeavour what they can against it Look up unto Heaven and think unto whom ye speak who dwelleth on High and filleth all things this will stir up Reverence and Godly fear With how great awe and seriousness do the Seraphims praise him Isa 6. 3. And canst thou pour out words before him with sluggishness and negligence of Soul Look unto Jesus the Author and Finisher of our Faith who in the days of his flesh offered up strong crying and tears And why mayst thou not strive to do so likewise Call to mind thy past acts of Supplication how happy it would be for thee if they had been performed in an attentive earnest manner let this quicken thee the next time to give heed to the present and use diligence for the future that no opportunity may slip from thee without effectual fervent Prayer Say every Sentence with all thy might for there is no Praying in the Grave whither thou art going If thou canst mind one why not another So a Third and thus go through thy whole Devotion Suppose thou wert to die to Night and make thy Supplications all one as thou wouldst do then And though it may be ten thousand to one whither this is thy Case yet certainly this is and of us all that we must ere long appear before the Judgment Seat of Christ to receive for the Good or Evil we have done so it is near the same thing Reflect on the gliding Nature of time and as that passeth on try to make it as it were stand still by the most intense Prayer and other Good Works for all other things fail and perish when these are done in Order to what shall endure for ever Do not grudge at the loss of tirâ—â— for can it be laid out to better purpose Canst thou with more Comfort give up thy Account for this precious Talent then so many hours expended in the Worship and Service of God It will turn to more advantage then worldly Pleasure or Profit Trade and Employment idle Company or Recreations for all these with the living are just ready to be done away as they are already with those that are gone before But for what time is improved in the means of Grace and a Life answerable to them it tends unto immortal Glory There is more then a thousand years recompence for every minutes Work here on Earth For what dost thou come before the most High God Are they not The things that belong to thy Peace of greater Concern then Houses or Lands No Man that warreth entangleth himself with the Affairs of this Life that he may please him who hath chosen him to be a Souldier 2 Tim. 2. 4. It is not said he doth not meddle at all but doth not involve plunge himself in for this is a mighty hindrance to the things of God. There can be no Prayer made unto him whilst the desire sticks here below and again take it off and the Man can lift it up to God his Lot and Portion And therefore let him drive away all Earthly Cares or leave them behind when he goes up to Sacrifice If Prayers are offered up in a right manner they will stand in more stead then getting an Estate and labouring to be Rich. We should take as much Care in them as others do in their proposed Ends which quickly come to nothing The more one is abstracted from the World and present things he is better enabled for the Worship of God. In private he may shut his Door endeavouring to keep out all Divertisements In publick look to himself not observing others Devotions and neglect his own Every Person shall receive the Reward of his own Labour What others do what is that to thee Mind thy Self The World imagine this to be flat dull and tedious they speak as they find for it is so where the Heart is unrenewed and under the Power of any Sin. Who are alienated and Enemies through wicked Works it is aukward to draw nigh unto God It is violent and contrary to lift up their Souls unto a pure and Holy Being But it is not so with them who are cleansed from all Filthiness of Flesh and Spirit who hate every false way and in some measure are Holy as he is Holy and therefore he is sutable to their Desires Those fervours of Spirit that Joy of the inward Man are Riddles and Mysteries to those that pass by who have only a little taste by lip Labour or bodily Service but not throughly acquainted what true Prayer is The Morning and Evening oblation are acceptable to the obedient and devout as their Meat and Drink yea more as the Gratification of the Soul doth exceed that of the Body It is an exceeding satisfaction to propose a right and sure end to ones self and then all the mediate Acts towards this yield present Comfort and a blessed Expectation The great end of mankind is God He is worthy of all they can do for him of their utmost endeavour to please and approve themselves unto him For thou Lord art good and ready to forgive And plenteous in Mercy unto all them that call upon thee Psal 86. 5. There is a rejoycing when we do any thing according to Gods Will a certain Argument that we were made and sent here for this purpose only The Sun rejoyceth as a strong Man to run his Race Psal 19. 5. So it is in all created Beings We are the disobedient part
of the World. Thy Will he done in Earth as it is in Heaven he left for a standing Petition who likewise told us Joy shall be in Heaven over one Sinner that repenteth Luke 15. 7. When a single Person among such a Rebellious and froward Generation as the Inhabitants of the Earth are do begin to do it The whole Happiness of the World and things therein is to obey the Law of their great Creator Every thing in Relation to him is delightful When we beg good things of him we are assured he giveth liberally and upbraideth not Prayeâ— conduces to our present Establishment and Security it begins and helps towards the true Perfect and never ending Happiness For Mercies received the just Consequent is to return thanks Of Praise Now of God are all things From whom every good and perfect Gift proceedeth Jam. 1. 17. there arises up towards him the Duty of Praise and Thanksgiving We at first judge it a most reasonable thing to give the Lord the Honour due unto his Name and our selves have a strong resentment of Benefits But then Corruption begins to work and turn the Stream of our Gratitude unto subordinate and lesser Objects We are very thankful to the Instrument or next hand that doth convey unto us but unmindful of the Author and Fountain from whence they all spring Those Blessings that are become constant and common which should most set forth the bounty of the great Benefactor we wrongfully esteem our due and desert and then whatsoever is more this is looked upon as an Addition to what was our own and is taken kindly Whereas in this we might have seen his Providence that either furthered or could have hindred this good thing from us And at last if we provoke him by unthankfulness he can turn it into a Curse instead of a Blessing When thou hast eaten and art full then shalt thou bless the Lord thy God for the good Land which he hath given thee Deut. 8 10. He first created the Earth with Vertue to bring forth Fruits and hath given unto Men that power and understanding to Till it accordingly Who gave them Life and Being to receive these things and hath allotted to them severally as he will. Yet these being visible and nearest are too often by ignorant unbelievers more thanked then the Author of all things The Conduit which of it self is dry is more had in Admiration then the Fountain which sends forth the Water God expresses himself severely against Idolatry How many Cautions are there least we Worship the Sun Moon and Stars which are useful to mankind but he made them so He is a jealous God and would not that they should draw off the least Glory from their Creator Much less should eartheâ— Vessels come in for sharers of his Glory Especially when his only begotten Son disclaims it John 8. 50. and so do holy Men 1 Thes 2. 6. 1 Pet. 4. 11. Mark 5. 19. Acts 3. 12. Acts 12. 23. Acts 14. 15. Even of temporal and outward Mercies we have an immediate ascribing them unto Almighty God the Patriarch Jacob presently ascends above all second Causes The God which fed me all my Life long unto this day Gen. 48. 15. He doth not say his Estate or fruitful Seasons the Good-will of such Friends Money Food but he refers them all higher In the New Testament he is stiled the Father of Mercies and God of all Comfort 2 Cor. 1. 3. He gives Gifts unto his Children whether immediately as spiritual Blessings which are not in the power of any to give or take away And therefore to him in a more peculiar manner belongs all the Glory But for the temporal good things he sends by the hands of another we are to give our most humble and hearty thanks to the Great Master but in no wise to thank the Servant more then the Master nor to exclude the Sense and acknowledgment of the Great Lord over all O that Men would praise the Lord for his Goodness and for his wonderful Works to the Children of Men which is thrice repeated Psal 107. To speak forth his Goodness is that which God delights Isa 12. 4 5. in This Duty is expressed in a publick and outward manner Make known his Deeds among the People talk ye of all his wondrous Works Psal 105. 1 2. My tongue praiseth thee with joyful Lips Psal 63. 5. Make the Voice of his praise to be heard Psal 66. 8. Examples of this are Luke 1. 64. Luke 17. 15. Rev. 5. 12. The Holy Ghost by this signifying that we should speak out when we praise God and not do it inwardly in a whispering manner or in a Corner as if we were ashamed of what we did It is not said thus concerning Prayer for there the inward reserved way is rather commended Mat. 6. 1 Sam. 1. 13. But the great things God hath done for us they should be shewed forth amongst Men. There is no mention in Scripture of giving thanks only in secret but in the Assembly of the upright and in the Congregation Psal 111. 1. And also among others that they may be brought over to partake of the Goodness of the Lord. Nothing but Praise breaths forth through every Verse of the Book of Psalms or something which may be matter and occasion thereof It is inculcated throughout the Old and New Testament This People have I formed for my self they shall shew forth my praise Isa 43. 21. The Earth hath he given to the Children of Men Grass and Herbs are for Beasts and both for our use And what were we made for but to Confess openly the Glory and Greatness of our Creator to see and consider this vast Fabrick of the World to admire and magnifie that God who made it But ye are a peculiar People that you should shew forth the Praises of him who hath called you out of Darkness into his marvellous Light 1 Pet. 2. 9. Here is yet more matter of Praise and also to encourage free Obedience for to live only for a short time would not be altogether so much though God oweth nothing to his Creatures and as he brought them out of nothing so he could turn them to nothing again But he hath given most full assurance that we shall have and see greater things then these The Bread of God is he which cometh down from Heaven and giveth Life unto the World John 6. 33. That Revelation to mankind by Christ Jesus all those unspeakable Mercies contained in him The means of Grace and hope of Glory do justly require such abundant Exaltation of our God that our Soul and all within us cannot worthily Praise him ' This would take up all our Life-time here as it will the whole length of Eternity As for Preaching Prayer and the Sacrament they shall cease when we shall perfectly know and be obedient unto him when we shall have the full Accomplishment of our desires When we shall see him Face to
Face whom we now remember but Praise abideth to eternal Ages I will be bold to say When we shall be invested with this exceeding and enduring Happiness our thanks will not be so much now is the only time of Faith and Thanksgiving This is the only day to magnifie our God for giving unto us exceeding great and precious Promises Who is like unto the Lord our God who dwelleth on high who humbleth himself to behold the things that are in Heaven and in the Earth Psal 113. 5 6. He who made doth now preserve govern and dispose of them according to the good Pleasure of his Will. So we are to acknowledge and offer up thanks for all his Mercies and wonderful Works towards us Whether in Relation to Soul or Body this Life or that to come It is an imperfection of ours to judge any Mercies to be small for God gives nothing unworthy of his Majesty but the littleness is in our selves his Mercies are fitted to our mean Capacity Knowledge and Instruction are not imparted to Horse or Mule neither are we to expect the understanding of an Angel for our present Condition could not bear it According as his Divine Power hath given unto us all things that pertain to Life and Godliness 2 Pet. 1. 3. Even what belongs to this dying Life and vile Body yet there is such a necessity and Connexion of them in order to greater that they call for our most humble and hearty thanks That prepares for an immortal Being and we have all our Treasure in this earthen Vessel which also is to be changed and made Glorious and Incorruptible In our Body every Bone Artery and Vein is Subservient to the whole so the manifold Blessings of God are for our present and eternal Good. Giving thanks always for all things unto God and the Father and in the Name of our Lord Jesus Christ Eph. 5. 20. This is a most just and reasonable Command notwithstanding it may seem odd and precise in the sight of the World when done as to common things But if it were not thus esteemed the Duty would not be so Excellent for that more appears when one is contented to suffer shame and be accounted strange and ridiculous only for the sake of God. It seems uncouth through Zech. 3. 8. disuse and because it is not generally Practised The want whereof is through Pride and Sullenness disobedience and ungodliness ignorance and unbelief which in these corrupt times bear sway over the greater part of mankind But if these wicked hindrances were removed there would be giving of thanks at all times and in all places from the greatest to the least A Son honoureth his Father and a Servant his Master Mal. 1. 6. Themselves would not like to have a kindness and good turn requited with slight Forgetfulness and Ingratitude But they do not perceive the Goodness and Mercies of God as they do other things which come from one another which they bring take Or get by their own Power Let any one that imagines so stand forth Deut. 8. 18. and answer Who made him to be a Man and gave him Power to do whatsoever he doth What hast thou that thou didst not receive Now if thou didst receive it Why art thou not thankful One cause is what is of all Irreligion and Wickedness that thou hast these things nevertheless God is kind to the unthankful and evil Luke 6. 35. observe who is ranked first and therefore they remain so If God should make known himself and his Works a little more then he hath done already there would be no Tryal of any ones Submission or Thankfulness Because now he would prove whether Men will bless his Holy Name therefore they refuse But let such know they may have their good things and Consolation and hence pass to his Judgment Seat of whom they have been unmindful and sullen Hear ye and give Ear be not Proud for the Lord hath spoken Give Glory to the Lord your God before he cause Darkness and before your Feet stumble upon the dark Mountains Jer. 13. 15 16. If I may use such a familiar Phrase Do but behave your selves Civil towards God in this World that you may meet him with Comfort in the next Let us offer the Sacrifice of Praise to God continually that is the Fruit of our Lips giving thanks to his Name Heb. 13. 15. This is no hard thing It is so small a Duty and under the Majesty and Greatness of God that we need an express Revelation to assure that he accepts thereof If himself had not said Whoso offereth Praise glorifieth me Psal 50. 23. A considering Person could not believe it for he might easily think thus There is more distance in respect of Superiority between God and Man as between Man and Flies Now if they should buz forth in Commendation of us What Glory would it be God is gracious and infinite in Condescention If he doth set his Heart upon Man Job 34. 14. That he doth at all look upon our low and mean Services He is Glorified in all his Works and this with ordering our Conversation aright is the utmost we can do Or who hath first given to him and it shall be recompenced to him again Rom. 11. 35. But he hath first given unto us and expects the return of good words to our Maker Only acknowledge and Confess with the mouth what we have received and have Good-will towards him and speak out of Things truly as they are Lord Who would not Praise and magnifie thee Forasmuch as among all the Beings of the World there is none like unto thee thou art the Maker of all and they from thee Thou art worthy O Lord to receive Glory and Honour and Power for thou hast created all things and for thy Pleasure they are and were created Rev. 4. 11. The larger Potsherds of the Earth lifted up with Pride and Vanity do not value nor mind the good Expressions of a Beggar and a mean Person though they believe it to be sincere 'T is their Sin and Weakness to slight their Brother of the same likeness and as much a Man as themselves with all the Priviledge and Advantages of humane Nature But God is not like unto them He that first made doth not forsake the Work of his hands Psal 138. 8. 1 Sam. 12. 22. Isa 44. 21. He is pleased with and hearkens unto the Voice of his Children He who formed them after that manner and for this purpose doth accept the Fruit of our Lips. They that know God and have such raised thoughts of him as his visible Works do set forth are apt to doubt that he who is so much above and greater then mankind should at all mind them they being little and below his Cognizance But Scripture doth most evidently satisfie to the contrary There is the very Image of the Godhead upon our selves and a Capacity to know and Worship him all which give perfect assurance
who knows them better then he that made and established them rather then according to the common Vogue of others which is meer Opinion and Fancy of the multitude not to be justified from Truth nor Reason then he would be certainly Happy Let not thy Actions be according to others Sayings but be ruled by the Direction of Gods Word for this in most things is contrary to what is commonly received among us We are distinct and several Beings there is a mutual need to keep up Society yet that was intended for our â—enefit and not Destruction â—t is to geâ— Necessaries and Conveniencies for the Body to Admonish and â—nstruct one another this is only to help but to make nothing to assist and â—hew the waâ— but not to add or implant Power Still one Man is divided from another God and himself only is to work out his own Happiness and 't is not in the power of all the World besides so again if he fall away into Misery they cannot absolutely prevent He alone is sensible of the Good and none but himself shall groan â—or the Evil. In this is the Saying true God for us aâ—â— an◠〈◊〉 one for himself What the Israelites told David Thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thousand of us is really so as to the meanest Peâ—â—â—â— â—e is more to himself then Ten Thousand times Ten Thousand which prompts especially to what the Prophet adviâ—es 〈◊〉 ye every Man his Soul from the fierce Anger of the Lord Jer. 51. 45. and in all other things relating to his Happineâ—s Our Savâ—our was made of the Seed of David according to the Flesh Rom. 1. 3. Paul doth also Stile some his Brethren according to the Flesh but there is no relation between Souls otherwise then from the common â—â—ock no more then between rayes of the Sun. They shall be all Taught of God as Children of the same Parent Only to talk together of the things pertaining to him and to put one another in mind how they shall most please him The stronger and elder should help the weak according to his different Grace But still as their Being so their End as their Works so their Reward and also of Siâ— and Punishment Every person sâ—all bear his own Burthen The way to Happiness is to live according to what is written in the Holy Book not what is thought in the foolish and corrupt minds of Men as they are such when in Opposition to that This is not so much besides the present Subject as may be first apprehended for this would help to the prevention of Murmuring and getting of Contentment The greater part of Mankind are in a middle state having neither Poverty nor Riches but Food convenient for them And yet are not satisfied Which proceeds from Covetousness Sensuality Pride of which it hath been discoursed severally By observing the â—nsolâ—nt and Contemptuous Carriage of others above them to avoid that they are discontented with what they have and seek greater things They are guided by the opinion of others which hinders from finding rest for it is in anothers power to disquiet them Contempt doth strangely exasperate and though a sure remedy is to despise Contempt yet through the dominion or remainders of Pride this is more easily said then done which yet Grace and Truth are able to subdue and mortâ—fie This would be of much Advantage â—or it is the greatest Sting of the lower Condition wherefore Men are so ashamed of it and are tempted to get higher by right or wrong For in a mean Estate Our Soul is exceedingly filled with â—he scorning of thâ—se that are at ease and with the Contempt of the Proud Psal 123. 4. Let not thy Heart envy Sinners but be thou in the fear of God all the day long Prov. 23. 17. Do not Sin to advance thy present Condition Look not so much upon others but mind thine own things to compare with those above thee will occâ—sion fretting and greedy dâ—sires Consider thy equals and thou art satisfied Cast thine Eye upon those inferiour and thou art thankful Many have not so much Who Labour long and Eat little Who endure great hardship to live but it is not so with thee And they seem less discontented They give praise to God and have good will to their Benefactors for every small Mercy and Kindness Art thou apt to Murmure and be Unthankful who hast more Those poor Wretches shall rise and Condemn thee for they were contented with less things Art thou better then they Pride will dictate so why if they had the same Advantage for Education they would have been the same also but even now God is more pleased with them because they are better satisfied with little then thou with more He that made them made thee who placed them in the lowest degree might have done so with thee also Will you Sin more because he hath dealt more Graciously Doth the Wild Ass bray when he hath Grass or loweth the Ox over his Fodder Job 6. 5. you have sâ—fficient for your natural needs Labour therewith and be contented It is time to come and visit those who are poor indeed that they may see the way how their Condition is to be remedied It is a sore Evil depressing the mind and making the Body seem yet more Vile and Sordid Yet now our Flesh is as the Flesh of our Brethren our Children as their Children Neh. 5. 5. There is no need of describing their Miseries for they are too much known and felt already Evil is no further to be manifested then is necessarv for Provision against it as a Wound is to be Launced in order to a Cure. It is alledged That Custom Their low Thoughts and Desires make this Condition easily born which we otherwise used think insupportable But a continued Evil which one is forced to submit unto all his days is so much the more Grievous Indeed it is Wisdom to have moderate desires stretched no further then the true worth and value of the thing There are Objects answering to each Faculty in Man he is made of perishingFlesh and an immortal spirit the one for Earthly things the other for Heavenly So he hath different desires according to them One covets after the things here and is contented The other those above which at present he is only seeking and in expectation of for they are to be revealed hereafter Now the error may be two ways if the Man lets out both after present and visible things then he is but half satisfied On the contrary it is when they are both stifled and confined within this World when they are pressed down to the Earth and aim no further We have Instances of both mistakes in the Rich Voluptuary and the Poor and Foolish person the first runs out after Happiness till he is tired and disappointed the other cannot do that through Want but he rubs through as contentedly as he can with what is before him not thinking above but is Ignorant and